tov

If one day intervened between them [Shabbat and Yom Tov], the watch whose time of service was fixed [for that week] took ten [of the] loaves, while they that were detained took two. On all other days of the year the incoming watch took six loaves and the outgoing watch six. Rabbi Judah said, the incoming watch took seven and the outgoing five. The incoming watch divided it in the north, and the outgoing in the south. [The watch of] Bilgah always divided it in the south; their ring was fixed and their alcove was blocked up.

An egg laid on Yom Tov: Bet Shammai say: it may be eaten [on the same day]; But Bet Hillel say: it may not be eaten [until the day is over]. Bet Shammai say: [the quantity of] leaven is of the size of an olive and leavened bread is of the size of a date; But Bet Hillel say: both are of the size of an olive.

Bet Shammai says: one may not carry a ladder [on Yom Tov] from one dovecote to another, but he may incline it from one pigeon-hole to another. But Bet Hillel permits [this]. Bet Shammai says: one may not take [doves] unless he has shaken [them] the day before [Yom Tov]: But Bet Hillel says: he stands and declares: this one or that one I am taking.

Bet Shammai says: one may not carry a ladder [on Yom Tov] from one dovecote to another, but he may incline it from one pigeon-hole to another. But Bet Hillel permits [this]. Bet Shammai says: one may not take [doves] unless he has shaken [them] the day before [Yom Tov]: But Bet Hillel says: he stands and declares: this one or that one I am taking.

If he designated black [doves] but found [on Yom Tov] white ones, white [doves] but found black ones, two but found three, they are [all] forbidden. [If he designated] three but found two, they are permitted. [If he designated doves] inside the nest and found them in front of the nest, they are forbidden. But if none were there except these, they are permitted.

Bet Shammai says: one may not remove shutters on Yom Tov. But Bet Hillel permits even to return them to their place. Bet Shammai says: one may not take a pestle even to cut up meat on it. But Bet Hillel permits [it]. Bet Shammai says: one may not place a hide in front of one who treads upon it nor may he even lift it up unless there is an olive’s worth of flesh on it. But Bet hillel permit it. Bet Shammai says: one may not carry out an infant or a lulav or a Torah scroll into the public domain. But Bet Hillel permit [it].

Bet Shammai says: one may not take hallah or priestly gifts to a priest on Yom Tov, whether they were separated on the day before or on that day. But Bet Hillel permits it. Bet Shammai said to them: An analogy [supports our view]: hallah and priestly gifts go to the priest and terumah [likewise] goes to the priest; just as one may not take [to the priest] terumah so one may not take [to him] priestly gifts. Bet Hillel said to them: No! If you say in the case of terumah which he has not the right to separate, will you say [the same] with respect to priestly gifts which he is permitted to separate?

One who sorts beans on Yom Tov: Bet Shammai says: he must sort the edible parts and eat [them immediately]. But Bet Hillel says: he may sort as usual in his lap or in a basket or in a dish; but not with a board or in a sifter or in a sieve. Rabban Gamaliel says: he may even rinse them [in water] and skim off [the refuse].

Bet Shammai says: one may not send [gifts to a neighbor] on Yom Tov except portions [of food, ready to be eaten]. But Bet Hillel says: one may send cattle, game and poultry whether alive or slaughtered. One may [also] send wine, oil, flour or pulse but not grain. And Rabbi Shimon permits [even] grain.

One may send clothes, whether they are sewn up or not sewn up, and even though there is kil'ayim (mixed wool and linen) in them, provided they are necessary for the festival. But [one may] not [send] nailed sandals nor unfinished shoes. Rabbi Judah says: not even white shoes because they [still] require an artisan [to blacken them]. This is the general rule: whatever may be used on Yom Tov may [also] be sent [on Yom Tov].

One may send clothes, whether they are sewn up or not sewn up, and even though there is kil'ayim (mixed wool and linen) in them, provided they are necessary for the festival. But [one may] not [send] nailed sandals nor unfinished shoes. Rabbi Judah says: not even white shoes because they [still] require an artisan [to blacken them]. This is the general rule: whatever may be used on Yom Tov may [also] be sent [on Yom Tov].

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

If [Yom Tov] fell on the day after Shabbat: Bet Shammai says: one must immerse everything [unclean] before Shabbat. But Bet Hillel says: vessels [must be immersed] before Shabbat but people [may immerse] on Shabbat.

Bet Shammai says: one may bring peace-offerings [on Yom Tov] but may not lay [hands] upon them, but one may not bring burnt-offerings [on Yom Tov]. Bet Hillel says: one may bring peace-offerings and burnt-offerings and also lay hands upon them.

Bet Shammai says: one may bring peace-offerings [on Yom Tov] but may not lay [hands] upon them, but one may not bring burnt-offerings [on Yom Tov]. Bet Hillel says: one may bring peace-offerings and burnt-offerings and also lay hands upon them.

In three cases Rabban Gamaliel was strict like the words of Beth Shammai. One may not cover up hot food on Yom Tov for Shabbat; And one may not join together a lamp on a festival; And one may not bake [on Yom] thick loaves but only wafer-cakes. Rabban Gamaliel said: “In all their days, my father’s house never baked large loaves but only wafer-cakes.” They said to him: “What can we do with regards to your father’s house, for they were strict in respect to themselves but were lenient towards Israel to let them bake both large loaves and even charcoal-roasted loaves.”

One may not catch fish from a fishpond on Yom Tov nor give them food, But one may catch game or fowl from animal enclosures and one may put food before them. Rabban Shimon ben Gamaliel says: not all enclosures are alike. This is the general rule: anything that still needs to be trapped is forbidden but anything that need not be trapped is permitted.

Traps for wild animals, birds or fish which were set on the eve of Yom Tov, one may not take from them on Yom Tov unless he knows that they were [already] caught on the eve of Yom Tov. It once happened that a certain non-Jew brought fish to Rabban Gamaliel [on Yom Tov] and he said: they are permitted, but I have no wish to accept [them] from him.

Traps for wild animals, birds or fish which were set on the eve of Yom Tov, one may not take from them on Yom Tov unless he knows that they were [already] caught on the eve of Yom Tov. It once happened that a certain non-Jew brought fish to Rabban Gamaliel [on Yom Tov] and he said: they are permitted, but I have no wish to accept [them] from him.

Traps for wild animals, birds or fish which were set on the eve of Yom Tov, one may not take from them on Yom Tov unless he knows that they were [already] caught on the eve of Yom Tov. It once happened that a certain non-Jew brought fish to Rabban Gamaliel [on Yom Tov] and he said: they are permitted, but I have no wish to accept [them] from him.

Traps for wild animals, birds or fish which were set on the eve of Yom Tov, one may not take from them on Yom Tov unless he knows that they were [already] caught on the eve of Yom Tov. It once happened that a certain non-Jew brought fish to Rabban Gamaliel [on Yom Tov] and he said: they are permitted, but I have no wish to accept [them] from him.

One may not slaughter [on Yom Tov] an animal which is about to die unless there is time enough on that day to eat from it as much as an olive of roasted flesh. Rabbi Akiva says: even [if there is only time to eat] as much as an olive of raw flesh [taken] from the place of slaughter. If he slaughtered it in the field, he may not bring it in on a pole or a barrow, but he may bring it in piece by piece in his hand.

A first-born beast that fell into a pit: Rabbi Judah says: let an expert go down and inspect [it]. If it had a blemish he may bring it up and slaughter it, but if not, he may not slaughter it. Rabbi Shimon says: any animals whose blemish was not observed on the day before the Yom Tov, it is not prepared (mukhan).

If a beast died [on Yom Tov] it may not be moved from its place. And it happened that they once asked Rabbi Tarfon concerning this and concerning hallah that had become defiled. He went into the bet midrash and inquired, and they answered him: they may not be moved from their place.

They may not be counted as having a share in an animal at the outset on Yom Tov, but they may be counted [as having a share in an animal] on the eve of Yom Tov, and they may then slaughter it and divide it between them [on Yom Tov]. Rabbi Judah says: a man may weigh meat [on Yom Tov] against a utensil or against a butcher's chopper. But the sages say: one may not pay attention to the scales at all.

They may not be counted as having a share in an animal at the outset on Yom Tov, but they may be counted [as having a share in an animal] on the eve of Yom Tov, and they may then slaughter it and divide it between them [on Yom Tov]. Rabbi Judah says: a man may weigh meat [on Yom Tov] against a utensil or against a butcher's chopper. But the sages say: one may not pay attention to the scales at all.

They may not be counted as having a share in an animal at the outset on Yom Tov, but they may be counted [as having a share in an animal] on the eve of Yom Tov, and they may then slaughter it and divide it between them [on Yom Tov]. Rabbi Judah says: a man may weigh meat [on Yom Tov] against a utensil or against a butcher's chopper. But the sages say: one may not pay attention to the scales at all.

They may not be counted as having a share in an animal at the outset on Yom Tov, but they may be counted [as having a share in an animal] on the eve of Yom Tov, and they may then slaughter it and divide it between them [on Yom Tov]. Rabbi Judah says: a man may weigh meat [on Yom Tov] against a utensil or against a butcher's chopper. But the sages say: one may not pay attention to the scales at all.

A man may say [on Yom Tov] to his fellow, “Fill me this vessel,” but not in a specific measure. Rabbi Judah says: if it was a measuring-vessel he may not fill it. It happened that Abba Shaul ben Batnit used to fill up his measures on the eve of Yom Tov and give them to his customers on Yom Tov. Abba Shaul says: he used to do so even during hol hamoed (the intermediate days of the festival), on account of clarifying the measures. But the sages say: he used also to do so on an ordinary day for the sake of the draining of the measures. A man may go to a shopkeeper to whom he generally goes and say to him, “Give me [so many] eggs and nuts” since this is the way of a householder to reckon in his own home.

A man may say [on Yom Tov] to his fellow, “Fill me this vessel,” but not in a specific measure. Rabbi Judah says: if it was a measuring-vessel he may not fill it. It happened that Abba Shaul ben Batnit used to fill up his measures on the eve of Yom Tov and give them to his customers on Yom Tov. Abba Shaul says: he used to do so even during hol hamoed (the intermediate days of the festival), on account of clarifying the measures. But the sages say: he used also to do so on an ordinary day for the sake of the draining of the measures. A man may go to a shopkeeper to whom he generally goes and say to him, “Give me [so many] eggs and nuts” since this is the way of a householder to reckon in his own home.

A man may say [on Yom Tov] to his fellow, “Fill me this vessel,” but not in a specific measure. Rabbi Judah says: if it was a measuring-vessel he may not fill it. It happened that Abba Shaul ben Batnit used to fill up his measures on the eve of Yom Tov and give them to his customers on Yom Tov. Abba Shaul says: he used to do so even during hol hamoed (the intermediate days of the festival), on account of clarifying the measures. But the sages say: he used also to do so on an ordinary day for the sake of the draining of the measures. A man may go to a shopkeeper to whom he generally goes and say to him, “Give me [so many] eggs and nuts” since this is the way of a householder to reckon in his own home.

One may not chop up wood, neither from beams nor from a beam which was broken on Yom Tov. And one may not chop with an axe or with a saw or with a sickle but only with a [butcher's] chopper. A [closed] room full of produce which was burst open [on Yom Tov] he may take [produce] out through the breach. Rabbi Meir says: he may make a hole at the outset and bring out [the produce].

One may not chop up wood, neither from beams nor from a beam which was broken on Yom Tov. And one may not chop with an axe or with a saw or with a sickle but only with a [butcher's] chopper. A [closed] room full of produce which was burst open [on Yom Tov] he may take [produce] out through the breach. Rabbi Meir says: he may make a hole at the outset and bring out [the produce].

One may not make a hole in a [lump of clay for use as a] lamp because that is making a vessel. One may not make charcoal on Yom Tov. And one may not cut a wick into two. Rabbi Judah says: he may cut it into two lamps using a fire.

Rabbi Eliezer says: a man may take a chip from that which is lying before him to pick his teeth with it, and he may collect [chips] from the court yard and make a fire, for everything in a court is prepared [for use on Yom Tov]. But the sages say: he may collect only from that which is before him and make a fire.

One may let down fruit through a trap-door on Yom Tov but not on Shabbat. And one may cover up fruit with vessels on account of the rain, and likewise jars of wine and jars of oil. And one may place a vessel beneath the drops of rain [even] on Shabbat.

Every [act] for which one is liable on Shabbat because of mandated rest [shevut], [or] because it is only optional [reshut], [or] even though it is a religious act [mitzvah], he is also liable on Yom Tov. For the following acts he is liable because of shevut: One may not climb a tree, And one may not ride on an animal. And one may not swim in water. And one may not clap hands, nor slap [thighs], nor dance. For the following acts he is liable because they are only optional: One may not judge; And one may not betroth a wife, nor perform halizah, nor perform yibbum [consummate a levirate marriage]. And for the following acts one is liable even though it is a religious act [mitzvah]: One may not dedicate [anything to the Temple], nor vow a personal valuation, nor make a vow of herem, nor set aside terumah or tithes. All these things they [the rabbis said that they are forbidden] on Yom Tov, how much more so [are they forbidden] on Shabbat. There is no difference between Yom Tov and Shabbat except for the preparation of food alone.

Every [act] for which one is liable on Shabbat because of mandated rest [shevut], [or] because it is only optional [reshut], [or] even though it is a religious act [mitzvah], he is also liable on Yom Tov. For the following acts he is liable because of shevut: One may not climb a tree, And one may not ride on an animal. And one may not swim in water. And one may not clap hands, nor slap [thighs], nor dance. For the following acts he is liable because they are only optional: One may not judge; And one may not betroth a wife, nor perform halizah, nor perform yibbum [consummate a levirate marriage]. And for the following acts one is liable even though it is a religious act [mitzvah]: One may not dedicate [anything to the Temple], nor vow a personal valuation, nor make a vow of herem, nor set aside terumah or tithes. All these things they [the rabbis said that they are forbidden] on Yom Tov, how much more so [are they forbidden] on Shabbat. There is no difference between Yom Tov and Shabbat except for the preparation of food alone.

Every [act] for which one is liable on Shabbat because of mandated rest [shevut], [or] because it is only optional [reshut], [or] even though it is a religious act [mitzvah], he is also liable on Yom Tov. For the following acts he is liable because of shevut: One may not climb a tree, And one may not ride on an animal. And one may not swim in water. And one may not clap hands, nor slap [thighs], nor dance. For the following acts he is liable because they are only optional: One may not judge; And one may not betroth a wife, nor perform halizah, nor perform yibbum [consummate a levirate marriage]. And for the following acts one is liable even though it is a religious act [mitzvah]: One may not dedicate [anything to the Temple], nor vow a personal valuation, nor make a vow of herem, nor set aside terumah or tithes. All these things they [the rabbis said that they are forbidden] on Yom Tov, how much more so [are they forbidden] on Shabbat. There is no difference between Yom Tov and Shabbat except for the preparation of food alone.

One who borrows a vessel from his neighbor on the eve of Yom Tov, [it is restricted to the same limits] as the feet of the borrower. [But if he borrowed it] on Yom Tov, it is as the feet of the lender. A woman who borrowed from her neighbor spices, water or salt for her dough, these are [restricted to the same limits] as the feet of both them. Rabbi Judah exempts in the case of water, because it is not substantial.

One who borrows a vessel from his neighbor on the eve of Yom Tov, [it is restricted to the same limits] as the feet of the borrower. [But if he borrowed it] on Yom Tov, it is as the feet of the lender. A woman who borrowed from her neighbor spices, water or salt for her dough, these are [restricted to the same limits] as the feet of both them. Rabbi Judah exempts in the case of water, because it is not substantial.

If one invited guests to his home, they may not take away with them [any] portions unless he [the host] had assigned for them their portions on the eve of Yom Tov. One may not give drink and then slaughter wilderness animals, but one may give drink and slaughter household animals. The following are household animals: they that spend the night in town. Pasture animals are they that spend the night in pasture ground.

If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yohanan ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yohanan ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.

There is no difference between Shabbat and Yom Tov except the preparation of food. There is no difference between Shabbat and Yom HaKippurim except that the deliberate violation of the one is punished by a human court and the deliberate violation of the other by karet.

Bet Shammai say: They may bring thanksgiving offerings [on Yom Tov] but they may not lay their hands on them, and [they may not bring] wholly burnt-offerings. And Bet Hillel say: They may bring thanksgiving offerings and wholly burnt-offerings and lay their hands on them.

There are three periods [lit. threshing floors] for the tithe of cattle: in the peras of Pesah, in the peras of Atzeret (Shavuot) and in the peras of the Feast [of Sukkot], the words of Rabbi Akiva. Ben Azzai says: on the twenty-ninth of Adar, on the first of Sivan and on the twenty-ninth of Av. Rabbi Eliezer and Rabbi Shimon say: on the first of Nisan, on the first of Sivan and on the twenty-ninth of Elul. And why did they say the twenty-ninth of Elul and not the first of Tishrei? Because it is a Yom Tov and you cannot tithe on a Yom Tov. Consequently they moved it up to the twenty-ninth of Elul. Rabbi Meir says: the first of Elul is the New Year for the tithe of cattle. Ben Azzai says: those born in Elul are tithed by themselves.

There are three periods [lit. threshing floors] for the tithe of cattle: in the peras of Pesah, in the peras of Atzeret (Shavuot) and in the peras of the Feast [of Sukkot], the words of Rabbi Akiva. Ben Azzai says: on the twenty-ninth of Adar, on the first of Sivan and on the twenty-ninth of Av. Rabbi Eliezer and Rabbi Shimon say: on the first of Nisan, on the first of Sivan and on the twenty-ninth of Elul. And why did they say the twenty-ninth of Elul and not the first of Tishrei? Because it is a Yom Tov and you cannot tithe on a Yom Tov. Consequently they moved it up to the twenty-ninth of Elul. Rabbi Meir says: the first of Elul is the New Year for the tithe of cattle. Ben Azzai says: those born in Elul are tithed by themselves.

But one may not reduce them [the berries] on Yom Tov. But if he transgressed and did pluck them it is valid. But then, when did it become black? If you will say that it became black from the previous day, then it is a case of "set aside" from the very outset. Deduce from here that something that is "set aside" from the very outset is not [permanently] set aside?

Mishanh. 1) A festival which fell next to Shabbat, either before or after it, all the watches shared equally in the distribution of the showbread. 2) If one day intervened between them [Shabbat and Yom Tov], the watch whose time of service was fixed [for that week] took ten [of the] loaves, while they that were detained took two. 3) On all other days of the year the incoming watch took six loaves and the outgoing watch six. a) Rabbi Judah said, the incoming watch took seven and the outgoing five.

Therefore on Rosh Hodesh and the intermediate days of the festival, when there is an additional sacrifice, four read; on festivals (Yom Tov), when [in addition] work is prohibited, five read; on Yom Kippur when [in addition] there is a penalty of karet, six read; on Shabbat when there is a penalty of stoning, seven read.

Ullah asked Rav Nachman, Let him also incur malkus for planting on a Yom Tov [festival]. Rav Nachman answered him, The tanna teaches some and leaves outs some.

Ullah asked him, The Tanna says "eight", and you will say that he teaches some and leaves outs some!? Rava answered, There is a separation of forbidden labors with regards to Shabbos, but there is no separation of forbidden labors with regards to Yom Tov. Ullah said, that will suffice.

Abaye asked, And is there really no separation of forbidden labors with regards to Yom Tov? But it was taught in a Mishna, One who cooks a Gid Hanasha [sciatic nerve] in milk on Yom Tov and subsequently eats it incurs five sets of malkus. [1]He incurs malkus for eating the Gid Hanasha. [2]He incurs malkus for cooking on Yom Tov without need. [3]He incurs malkus for cooking a sinew in milk. [4]He incurs malkus for consuming meat with milk. And [5]He incurs malkus

Abaye asked, And is there really no separation of forbidden labors with regards to Yom Tov? But it was taught in a Mishna, One who cooks a Gid Hanasha [sciatic nerve] in milk on Yom Tov and subsequently eats it incurs five sets of malkus. [1]He incurs malkus for eating the Gid Hanasha. [2]He incurs malkus for cooking on Yom Tov without need. [3]He incurs malkus for cooking a sinew in milk. [4]He incurs malkus for consuming meat with milk. And [5]He incurs malkus

Abaye asked, And is there really no separation of forbidden labors with regards to Yom Tov? But it was taught in a Mishna, One who cooks a Gid Hanasha [sciatic nerve] in milk on Yom Tov and subsequently eats it incurs five sets of malkus. [1]He incurs malkus for eating the Gid Hanasha. [2]He incurs malkus for cooking on Yom Tov without need. [3]He incurs malkus for cooking a sinew in milk. [4]He incurs malkus for consuming meat with milk. And [5]He incurs malkus

for lighting the fire. And if this is true [that there is no separation of forbidden labors with regards to Yom Tov], then he should not be liable for lighting fire since he is already liable on the cooking!-?- Take out lighting and insert Gid Hanashe of a carcass.

Rebbi Zeira asked to Rebbi Mani But let's also consider one who made a vow not to plow on Yom Tov? [Rebbi Mani answered,] There, the vow does not go into effect because it stands against what was sworn at Mount Sinai. [Rebbi Zeira] said to him, How about if he swore to not plow whether on a weekday or on Yom Tov, that since the oath takes effect on weekday, it also takes effect on YomTov? The mishna does not teach things that are subject to annulment.

Rebbi Zeira asked to Rebbi Mani But let's also consider one who made a vow not to plow on Yom Tov? [Rebbi Mani answered,] There, the vow does not go into effect because it stands against what was sworn at Mount Sinai. [Rebbi Zeira] said to him, How about if he swore to not plow whether on a weekday or on Yom Tov, that since the oath takes effect on weekday, it also takes effect on YomTov? The mishna does not teach things that are subject to annulment.