משנה: אֵין כּוֹתְבִין שְׁטָרֵי חוֹב בַּמּוֹעֵד. אִם אֵינוֹ מַאֲמִינוֹ אוֹ שֶׁאֵין לוֹ מַה יֹּאכַל הֲרֵי זֶה יִכְתּוֹב. אֵין כּוֹתְבִין סְפָרִים תְּפִילִּין וּמְזוּזוֹת בַּמּוֹעֵד וְאֵין מַגִּיהִין אוֹת אַחַת אֲפִלּוּ בְּסֵפֶר הָעֲזָרָה. רִבִּי יְהוּדָה אוֹמֵר כּוֹתֵב הוּא אָדָם תְּפִילִּין וּמְזוּזוֹת לְעַצְמוֹ וְטוֹוֶה לְעַצְמוֹ תְּכֵלֶת לְצִיצִית׃ MISHNAH: One does not write debt documents on the holiday, but if he does not trust him or if he has nothing to eat, he shall write111While one does not write commercial or investment documents, if it is necessary to provide one of the parties involved with support for the enjoyment of the holiday one has to write. The rabbinic prohibition of writing may not be an obstacle to fulfilling the biblical obligation to enjoy the holiday.. One does not write Torah scrolls, tefillin112To be worn on head and arm, Exodus.13.9">Ex. 13:9,Exodus.13.16">16. and mezuzzot113To be placed on the doorposts, Deuteronomy.6.9">Deut. 6:9, Deuteronomy.11.20">11:20. on the holiday; also one does not correct even a single letter in the Temple Courtyard Scroll114In the Babli: “In the Ezra scroll”.. Rebbi Jehudah says, a person may write tefillin and mezuzzot for himself115Since tefillin are required to be worn on the intermediate days of the holiday and mezuzot are an obligation every day., and spin for himself the blue string for his ṣiṣit116The blue thread which distinguishes Jewish garments from other 3rd Millennium BCE Semitic garb; Numbers.15.38">Num. 15:38. This also is an obligation not suspended during the holiday..
הלכה: אֵין כּוֹתְבִין שִׁטְרֵי אָרִסִיוּת וְקַבְּלָנוּת בַּמּוֹעֲד. הַשָּׁם שָׁם כְּדַרְכּוֹ. וּבִלְבַד שֶׁלֹּא יִמּוֹד וְשֶׁלֹּא יִשְׁקוֹל וְלֹא יִמְנֶה. וּמְקַבְּלִין קִיבּוֹלֶת בַּמּוֹעֵד לַעֲשֹוֹתָהּ לְאַחַר הַמּוֹעֵד. וְאֵין מְקַבְּלִין קִיבּוֹלֶת בַּמּוֹעֵד לַעֲשׂוֹתָהּ בְּתוֹךְ הַמּוֹעֵד. הַשָּׁם שָׁם כְּדַרְכּוֹ וּבִלְבַד שֶׁלֹּא יִמּוֹד וְשֶׁלֹּא יִשְׁקוֹל וְלֹא יִמְנֶה. HALAKHAH: “One does not write documents for sharecroppers117Since agricultural work is forbidden on the holiday, there is no need for such a contract on the holiday. or contractorship118The contractor is paid for the finished work; he works on his own time. The lessor of the contract does not tell when or how to do his work. on the holiday. The appraiser appraises normally on condition that he neither measure nor weigh nor count.” “But one accepts contractorship on the holiday on condition that it be executed after the holiday; one does not accept contractorship on the holiday on condition that it be executed on the holiday. The appraiser appraises normally on condition that he neither measure not weigh nor count.”119Baraitot similar to Tosephta 2:3,5. Babli 12a.
אָמַר רִבִּי יִרְמְיָה. אִם אֵינוֹ מַאֲמִינוֹ לַלֹּוֶה. אוֹ שֶׁאֵין לוֹ מַה יֹּאכַל לַלִּבֶּלָּר. אָמַר לוֹ רִבִּי יוֹסֵי. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָה מַתִּיר אֶת הָאוּמָּנוּת בַּמּוֹעֵד. אֶלָּא אִם אֵינוֹ מַאֲמִינוֹ לַמִּלְוֶה שֶׁעָֽבְרָה. אוֹ שֶׁאֵין לוֹ מַה יֹּאכַל לַמִּלְוֶה הַבָּאָה. Rebbi Jeremiah said, “if he does not trust him,” the debtor, “or if he has nothing to eat,” the scribe. Rebbi Yose said to him, if you would say so you would permit professional work on the holiday120Cf. Moed Katan 1:10:5" href="/Jerusalem_Talmud_Moed_Katan.1.10.5">Chapter 1, Note 169.. But “if he does not trust him,” about the past loan, “or if he has nothing to eat,” about the future loan.
חַד בַּר נַשׁ אוֹבַד תְּפִילּוֹי בְּמוֹעֲדָא. אֲתַא לְגַבֵּי רִבִּי חֲנַנְאֵל וּשְׁלָחֵיהּ לֵגַבֵּי רִבִּי אַבָּא בַּר נָתָן. אָמַר לֵיהּ. הַב לֵיהּ תְּפִילָךְ וְזִיל כְּתוֹב לָךְ. אָמַר לֵיהּ רַב. אֵיזִיל כְּתוֹב לֵיהּ. מַתְנִיתָה פְלִיגָא עַל רַב. כּוֹתֵב הוּא אָדָם תְּפִילִּין וּמְזוּזָה לְעַצְמוֹ. הָא לְאַחֵר לֹא. פָּתַר לָהּ בְּכוֹתֵב לְהָנִיחַ. A man lost his tefillin on the holiday. He came to Rebbi Ḥananel who sent him to Rebbi Abba bar Nathan. He said to him121R. Ḥananel directed the scribe R. Abba bar Nathan to give away his own tefillin and write himself new ones following R. Jehudah., give him your tefillin and go, write for yourself. Rav said to him, go and write for him122If practice follows R. Jehudah then it is not necessary to use a trick to follow his rule, but tefillin needed of the holiday may be written on the holiday. Babli 19a. There the name correctly is Rav Ḥananel.. The Mishnah disagrees with Rav: “a person may write tefillin and mezuzot for himself115Since tefillin are required to be worn on the intermediate days of the holiday and mezuzot are an obligation every day.,” therefore not for others. He explains it: writing for supply123To be sold later. At the moment of writing he has no customer waitimg..
וְטוֹוֶה עַל יְרֵיכוֹ תְּכֵלֶת לְצִיצִתוֹ. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. טוֹוֶה וַאֲפִילּוּ בַּפֶּלֶךְ. רַב אָמַר. טוֹוֶה בַּפֶּלֶךְ. בֵּין לוֹ בֵּין לְאַחֵר. מַתְנִיתָא פְלִיגָא עַל רַב. וְטוֹוֶה עַל יְרֵיכוֹ תְּכֵלֶת לְצִיצִיתוֹ. הָא לְאַחֵר לֹא. פָּתַר לָהּ בְּטוֹוֶה לְהָנִיחַ. “And spins on his hip the blue string for his ṣiṣit124This version of the Mishnah is identical with that quoted in the Babli..” Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: he spins even using a spindle125Babli 19a. P:ractice is more lenient than even R. Jehudah.. Rav said, he spins using a spindle both for himself or for others. The Mishnah disagrees with Rav: “and spins on his hip the blue string for his ṣiṣit;” therefore not for others. He explains it: spinning for supply123To be sold later. At the moment of writing he has no customer waitimg..