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Laws of Holidays
Laws of the Calendar
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A
The Gemara asks:
And do we issue decrees
prohibiting actions on Festivals due to the fact that they are prohibited on Shabbat?
Didn’t we learn
in a mishna:
One may drop fruits
from the roof
through a skylight on a Festival, but not on Shabbat.
Apparently, the Sages do not prohibit on a Festival all of the actions that are prohibited on Shabbat. The Gemara asks on the contrary:
And do we not issue decrees
on a Festival due to Shabbat?
Didn’t we learn
in a mishna:
The only
difference
between a Festival and Shabbat is
with regard to the…
Shabbat 124a:15-124b:1
The six days on which the Torah forbade work are the first and seventh days of Pesach, the first and eighth days of the festival of Sukkot, the festival of Shavuot, and the first day of the seventh month. They are referred to as holidays.
The [obligation to] rest is the same on all these days; it is forbidden to perform all types of servile labor, with the exception of those labors necessary for [the preparation of] food, as [implied by Exodus 12:16]: "Only that [labor] from which all souls will eat [may you perform]."…
Mishneh Torah, Rest on a Holiday 1-6
§
The Sages taught
in the
Tosefta
:
New ovens and stoves are similar to all vessels that
may be
carried in a courtyard
on a Festival, as one can place items on them.
However, one may not anoint them with oil, nor rub them with a rag, nor cool them with cold
liquids to
harden them
, as all these actions are considered preparing the vessel for use, which may not be done on a Festival.
And if
one did so
in order to bake
in the oven on the Festival itself,
this is permitted.
…
Beitzah 34a:8-34b:1
Rather,
the Gemara rejects this approach and states:
Actually, do not reverse
the views of Rabbi Yoḥanan and Rabbi Hoshaya; it is indeed Rabbi Hoshaya, also known as Rabbi Oshaya, who accepts retroactive designation, and Rabbi Yoḥanan who rejects it. As for Rabbi Oshaya’s statement with regard to the entrances to a house that contains a corpse, the following answer may be offered:
And when does Rabbi Oshaya not hold
of the principle of retroactive
designation?
With regard to matters of
Torah
law, such as the ritual impurity of the dead…
Beitzah 38a:3-8
MISHNA:
The mitzva of
covering the blood
after slaughter
is in effect
both
in Eretz
Yisrael
and outside of Eretz
Yisrael, both
in the presence,
i.e., the time,
of the Temple and not in the presence of the Temple.
And it is in effect
with regard to non-sacred
animals,
but
it is not in effect
with regard to sacrificial
ones.
And it is in effect with regard to
the slaughter of
an undomesticated animal and a bird, with regard to
animals and birds that are readily
available
in his home…
Chullin 83b:3-4
§
Rav Ḥiyya bar Ashi said
that
Rav said:
If
a person
forgot to place an
eiruv
before a Festival occurring on Thursday and Friday in the Diaspora, he may act as follows: He may
place
an
eiruv
for
the joining of
Shabbat
boundaries on
the first
Festival day for the next,
i.e., on the first Festival day for the second Festival day kept in the Diaspora, based on a doubt as to which day is the real day of the Festival,
and stipulate
as follows: If today is in fact the Festival, then tomorrow is a weekday…
Beitzah 17a:6-17b:3
Is it because
he
thereby
mends a vessel?
If so, when one cuts it
in the fire, he is also preparing a vessel
for use.
Rabbi Ḥiyya taught
in explanation:
He cuts it by fire in the mouth of two candles.
In other words, he does not simply cut a wick, but rather inserts a long wick into two lamps, which he subsequently lights in the middle. This indeed leads to the formation of two separate wicks, but only as a result of kindling two lamps.
Rav Natan bar Abba said
that
Rav said: One may
moḥet
a wick on a Festival…
Beitzah 32b:1-2
The Gemara adds:
So too, it is reasonable
to say that
Rav holds in accordance with
the opinion of
Rabbi Yehuda, as Rav said: One may place a lamp atop a palm tree
on Shabbat eve to burn
on Shabbat, and one may not place a lamp atop a palm tree on a Festival. Granted, if you say
that
Rav holds in accordance with
the opinion of
Rabbi Yehuda
in this matter;
that is
why there is a
distinction between Shabbat and a Festival.
Since the lamp is set-aside [
muktze
] on Shabbat one will not come to carry it…
Shabbat 45a:1
The Gemara comments:
And this applies only to produce that
had the status of
untithed produce,
and therefore was required to be tithed,
the day before
the Festival.
However, produce that became untithed now
on the Festival itself,
such as dough
prepared on the Festival, which becomes untithed and requires
ḥalla
to be taken from it only after the dough is made: With regard to
separating
ḥalla
from it, one may separate
the
ḥalla
and give
it
to a priest
even on a Festival…
Beitzah 37a:6-37b:8
Rav Yosef said: What is his dilemma?
Did
he not hear that which Rav Naḥman bar Rav Adda said
that
Shmuel said:
With regard to
a joining of cooked foods, it is necessary to confer possession? Abaye said to
Rav Yosef: It is
obvious that he did not hear
that ruling,
as had he heard it, why would he have raised this dilemma?
Eruvin 80a:15
MISHNA:
With regard to
one who had produce in a different city
beyond the Shabbat limit,
and the residents of that city
where the produce was located joined the Shabbat boundaries, enabling them to reach the owner’s home on the Festival, and they wish
to bring him some of his produce, they may not bring
it
to him.
His produce is as his feet; since it is outside of his Shabbat limit, it may not be taken from its place.
However, if
the owner
placed an
eiruv
to enable travel to that city…
Beitzah 39b:11-40a:1
GEMARA:
Rav Yehuda said
that
Shmuel said: One may not bring wood except from
the wood that was
gathered in a
karpef
.
The Gemara challenges:
But didn’t we learn
in the mishna: And
from a
karpef
, even from scattered
wood? The Gemara answers:
The mishna
follows
an individual
opinion. One may not rely on it, as is clear from a different source that the majority view is otherwise,
as it is taught
in a
baraita
that
Rabbi Shimon ben Elazar said: Beit Shammai and Beit Hillel did not disagree with regard…
Beitzah 31a:2-31b:6
Rabbi Eliezer says:
A woman
should not designate it
as
ḥalla
prior to baking; rather, she should refrain from doing so
until it is baked.
In other words, she should wait until she has baked all of the dough, and there is no risk of it becoming leavened. Only then should she separate
ḥalla
from it. The portion of
ḥalla
may then be kept until after the Festival day, when it may be burned.
Ben Beteira says: She should
separate the
ḥalla
before it is baked, and
place
the dough
in cold
water so that it will not become leavened…
Pesachim 46a:14-46b:8
They laughed at this
explanation
in the West,
Eretz Yisrael, saying:
Since he alters
his behavior from the usual method, doing so
even with
his
entire hand
should be permitted
as well. Rather,
the
halakha
is as
Rav Elazar said: One may blow
while holding the grain
with one hand
but not two,
and
he may even do so
with all his strength,
as this is not considered similar to a prohibited labor at all.
MISHNA:
Beit Shammai say: Spices may be pounded
on a Festival in a slightly unusual manner…
Beitzah 14a:2-14b:12
MISHNA:
A coal
that one borrowed from another on the Festival is
as the feet of the owner,
and it may be carried on the Festival to any place where its owner may walk. Since it has substance, it is associated with its owner.
But a flame
that one lit from another’s flame may be taken
anywhere,
as it has no substance. This essential difference between a coal and a flame has additional halakhic ramifications: If one uses
a coal of consecrated property
for a non-consecrated purpose, he is liable for
misuse
of consecrated property…
Beitzah 39a:4
§
Rabbi Yoḥanan said:
With regard to
branches that fell from a palm tree on Shabbat, it is prohibited to kindle them on a Festival
that occurs the next day.
And do not reply to me
by asking why I permit
an egg
to be eaten on the following day.
What is the reason
for the distinction between the two cases? In the case of
an egg, because on
the
day
of Shabbat
itself it is also fit to be swallowed
raw
and
nevertheless
it is permitted
to be eaten
only the following day…
Beitzah 4b:2-6
But isn’t it taught
in
one
baraita
: On a Festival
one may kindle
fire
with vessels, but one may not kindle
fire
with shards of vessels,
as they are
muktze
?
And it is taught
in
another
baraita
:
One may kindle
fire
both with vessels and with shards of vessels. And it is taught
in yet
another
baraita
:
One may kindle
fire
neither with vessels nor with shards of vessels.
And
this contradiction between the
baraitot
is resolved
in the following manner: It is
not…
Beitzah 32a:5-8
MISHNA:
One
may
not sharpen a knife on a Festival
in the ordinary weekday manner.
However, one
may do so in an unusual fashion, e.g., to
run
one knife
over another,
thereby sharpening the blade.
GEMARA:
Rav Huna said: They taught
that one may not sharpen a knife on a Festival
only
if he does so in the typical manner,
with a stone
knife
sharpener, but
if he does so
with a wooden
knife
sharpener, it is permitted,
as this is an unusual way of sharpening knives…
Beitzah 28a:13-30a:3
MISHNA:
One may not break earthenware
on a Festival.
And one may not cut paper in order to roast salted
fish
on it.
Earthenware shards or pieces of paper that have been soaked in water were placed on the metal surface or in the oven in which the fish was roasted, so that it would not be burned by the heat.
And one may not sweep out
anything that has fallen into
an oven or stove
that interferes with the baking, such as plaster.
But one may press down
and flatten any accumulated dust and ashes at the bottom of the oven…
Beitzah 32b:7-33a:9
The Gemara adds:
So too, it is reasonable
to say
that Rava holds in accordance with
the opinion of
Rabbi Yehuda, as Rava taught: A woman may not enter the wood storehouse to take a
wooden
poker
to stoke a fire on a Festival.
And
with regard to
a poker that broke, it is prohibited to kindle
a fire with
it on a Festival, as one may kindle
a fire on a Festival
with vessels
that may be moved,
but one may not kindle
a fire
with broken vessels
that broke during the Festival. They are set-aside and prohibited…
Shabbat 143a:2
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