משנה: וַחֲכָמִים אוֹמְרִים בִּיהוּדָה הָיוּ עוֹשִׂין מְלָאכָה בְעַרְבֵי פְסָחִים עַד חֲצוֹת. וּבַגָּלִיל לֹא הָיוּ עוֹשִׂין כָּל עִיקָּר. הַלַּיְלָה בֵּית שַׁמַּאי אוֹסְרִין וּבֵית הִלֵּל מַתִּירִין עַד שֶׁתֵּנֵץ הַחַמָּה׃ MISHNAH: Also the Sages say, in Judea one did work on Passover Eve until noon, but in Galilee one did not work at all. In the night, the House of Shammai forbid, but the House of Hillel permit until sunrise133Since the Mishnah is formulated in the past tense, it must refer to the time of the Temple, where the afternoon of the 14th of Nisan was the time of slaughter of the Passover lamb, which was slaughtered for everybody, and where nobody could work (Note 5). Then the question remains whether the difference in pharisaic practice between Judea and Galilee has to be considered a difference in the interpretation of the law by different schools or a matter of popular usage..
הלכה: הָא יוֹם אָסוּר. רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. יוֹם פֶּסַח הוא לַֽיי. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן רִבִּי לָא בְשֵׁם רִבִּי לָֽעְזָר. שְׁנֵי תַלְמִידִים שָׁנוּ אוֹתָהּ. אָמַר רִבִּי זְעוּרָה. אַשְׁכְּחִית אֲמַר. תְּלָתָא אִינּוּן. חַד אָמַר. אָסוּר. וְחַד אָמַר. מוּתָּר. וְחַד אָמַר. מִנְהָג. HALAKHAH: Therefore, the day is forbidden134The Mishnah contradicts itself. If even the House of Hillel permit work only until sunrise, then nobody should be allowed to work in the morning of the 14th. There should be some biblical support for this conclusion.. Rebbi Eleazar in the name of Rebbi Hoshaia: “A day of Pesaḥ it is for the Eternal.135Such a verse does not exist; it is a combination of Num. 28:16, (In the first month, on the fourteenth) day (of the month,) a Pesaḥ for the Eternal, and Ex.12:27: (And you shall say, a sacrifice) of Pesaḥ it is for the Eternal. This kind of scriptural argument is not proof; it is a hint to support popular usage.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi La in the name of Rebbi Eleazar: Two students formulated it. Rebbi Zeˋira said, I found to say that they are three. One said, it is forbidden, another said, it is permitted, and another said it is a matter of usage136The Babli 55a identified R. Meïr as the one who holds that it is a matter of usage but keeps open the possibility of reading R. Jehudah’s opinion either following the action in Judea or that in Galilee..