Talmud zu Schemot 12:16

May one light an idle candle⁸⁹A candle lit for no particular purpose.? Ḥizqiah said, it is forbidden. A baraita disagreed with Ḥizqiah: “Do not make fire in all of your dwelling places on Sabbath day⁹⁰Ex. 35:3.. On the Sabbath you may not make fire, but you make fire on a holiday.⁹¹The last baraita in Mekhilta dR. Ismael.” If you would say, we deal with cases connected with food, is there not written, only what can be eaten by any breathing being, that alone may be made by you⁹²Ex. 12:16.. Therefore what we are dealing with an idle candle⁹³The argument goes as follows. From the verse quoted first we infer that making a fire is forbidden only on the Sabbath, therefore not on the holiday. The verse quoted second implies that one has to cook, and therefore make fire, on a holiday. If the permission to make fire were restricted to the preparation of food, the inference from the first verse would not be needed. Therefore the permission to make fire extends to fire not needed for the preparation of food; e. g., for lighting. This still does not cover permission for candles lit for no particular purpose.. Rebbi Avuna said, it was stated there⁹⁴The reference is to Mishnai 1:6, where the House of Hillel argue that carrying from a private into the public domain is permitted for any purpose since it is permitted to transport food. Similarly they must argue that making a fire is permitted for any purpose since it is permitted for making food. This still requires an argument that a candle lit for no particular purpose still increases the enjoyment of the holiday., the House of Shammai forbid but the House of Hillel permit. Rebbi Naḥum the brother of Rebbi Ila asked before Rebbi Joḥanan. He said to him, do neither forbid nor permit⁹⁵One cannot forbid since one follows the teachings of the House of Hillel. One cannot permit since there is no proof that a candle lit for no particular purpose increases the enjoyment of the holiday. (As noted earlier, the permission to make fire does not include permission to generate new fire, Note 85.).

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40³²⁶The 39 lashes which are the standard punishment for breaking biblical prohibitions for which no other biblical punishment is specified. The Babli disagrees and declares these activities only rabbinically prohibited on a holiday, cf. Tosaphot 95a, s. v. והרודה.
While preparing food is biblically permitted on a holiday as shown later in the paragraph, there is a dispute between the anonymous majority and R. Jehudah whether this includes preparations which could have been made the day before without impairing the quality of the food, which the majority prohibits and R. Jehudah and Rabban Gamliel permit. It is stated here that for the majority the prohibition is biblical, at least concerning preparations for baking.. But did we not state³²⁷Mishnah Beṣah 1:9. This is the version of the Mishnah always quoted in Halakhot.: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated]³²⁸The text in parentheses from the Leiden ms. is inferior to that of the other two sources in brackets., in the household of Rabban Gamliel they were grinding pepper in their mills³¹⁴This and the following paragraphs are from Beṣah 1:10 (י) and refer to Mishnah Beṣah 1:9: “The House of Shammai say, he who selects legumes on a holiday selects the food and eats. But the House of Hillel say, he selects normally, on his chest, or from a basket, or from a pot, but not on a table, nor with a sieve. Rabban Gamliel says, also he puts them in water and scoops off.” The House of Shammai permit only to pick out the edible parts and eat them directly. The House of Hillel hold that separating the beans from the chaff belongs to the activities permitted as preparation of food and in principle permit any kind of selection; they only require that it should not be done in a weekday fashion. They certainly will agree that the restrictions are purely rabbinical.? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]³²⁸The text in parentheses from the Leiden ms. is inferior to that of the other two sources in brackets.: Grinding as a category was not permitted³²⁹Rabban Gamliel will agree that milling flour is biblically forbidden on a holiday; he will hold that grinding pepper in a peppermill is not professionally grinding and not something which may be done the day before without impairing the quality of the spice.. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa]³²⁸The text in parentheses from the Leiden ms. is inferior to that of the other two sources in brackets. in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread³³⁰Ex. 12:16–17. The text omitted by the quote “up to” permits preparation of food on a holiday, as quoted later in the paragraph.. (It was stated.)³³¹This has to be deleted with the other two sources. Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread³³²There is nothing missing between the two quotes, so that the note “up to” seems to be superfluous. The meaning is explained in Tosaphot Beṣah 3a s.v. גזרה (at the end): vv. 16,17 form a unit: what can be eaten by every person this alone may be made by you, and you shall guard the unleavened bread. Any preparation of mazzah which requires guarding against possible leavening is permitted on the holiday, anything preceding this, i. e., mixing flour with water to make dough, is forbidden.. Ḥizqiah stated in disagreement³³³Against the Mishnah where the House of Hillel permit selecting. G ends here.: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

HALAKHAH: The Mishnah if it became impure after rolling. But if it became impure before rolling, he should make them into pieces of single qab⁶⁷After kneading the dough was shaped ready to be baked. This is the end of preparation of dough and, as for all heave, the completion of processing induces the obligation of heave. While the obligation of ḥallah starts only with completion of the dough, the possibility of giving ḥallah legally exists from the moment the preparation of the dough has begun. Later in this paragraph R. Yose ben R. Abun notes that it became customary to give ḥallah from pure dough at the earliest possible moment, to protect it from possible impurity during processing. Mishnah Ḥallah 3:1 states that the obligation of ḥallah exists only for a dough of ⁵/₄ qab of flour. Using impure flour on a holiday one is required to make loaves not larger than 1 qab (of 4 log of 4 quartarii); then the dough is never obligated for ḥallah and the problem of the Mishnah does not even start.. If it was kneaded on the holiday. But if it was kneaded before the holiday, it is as it was stated:⁶⁸Tosephta Yom Ṭov 1:14. The text from here to the end of the paragraph is repeated in Beṣah 1:7 (צ). “if one kneads dough on a holiday, he separates its ḥallah on the holiday. If he kneaded it before the holiday but forgot to take its ḥallah, it is forbidden to move it; it is unnecessary to say, to take ḥallah from it.” If he mixed water and flour? He only mentioned “kneaded”, so not when he mixed⁶⁹Even though Mishnah Ḥallah 3:1 permits separating ḥallah immediately after mixing the flour with water.? Rebbi Samuel, brother of Rebbi Berekhiah, said: explain it if the dough was impure where he takes ḥallah only at the end. Rebbi Yose ben Rebbi Abun said, it should have been the rule that for pure dough one should take ḥallah only at the end. They instituted that one should take it at the start, lest the dough become impure⁷⁰Since then only the ḥallah has to be guarded from impurity but not the dough itself.. The Mishnah is about the holiday of Passover; therefore on Pentecost and Tabernacles it is permitted⁷¹The remark applies both to Mishnah Pesaḥim 3:3 and Tosephta Yom Ṭov 1:14.. Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Aḥa, even on Pentecost and Tabernacles it is prohibited, because of no work shall be done on them⁷²Ex. 12:16. Since impure ḥallah may not be eaten, it may not be baked on a holiday..

“The House of Hillel said to the House of Shammai: Since at a time when I forbid to the private person I am permitting it for Heaven, when it is permitted for the private person is it not logical that it be permitted for Heaven? The House of Shammai said to them, vows and voluntary gifts are proof, since they are permitted to the private person but forbidden to Heaven. The House of Hillel said to them, no. If you are speaking about vows and voluntary gifts which have no fixed time, what does this imply for the festival offering which has a fixed time? The House of Shammai answered them, the festival offering has no fixed time since if he did not offer it on the first day, he may offer it on the second day, if he did not offer it on the second day, he may offer it on the third day. The House of Hillel told them, the festival offering has a fixed time, for if he did not offer it on the holiday of pilgrimage he may not offer it after the holiday. The House of Shammai said to them, is it not already said: only what can be eaten by any person this alone may be made for you¹³⁸Ex. 12:16.? The House of Hillel answered them, is that a proof? For you it may not be made, [but] it is made for Heaven. Abba Shaul says it was based on another reason: Since when your stove is closed down, your Master’s stove is open, when your stove is open it only is logical that your Master’s stove should be open. Another explanation: It is not in order that your table should be full but the table of your (Master) [Creator] be empty.”

A philosopher asked Bar Qappara; Ablat asked Levi the eunuch¹²³If this is not an intended slander then probably the word is a scribal error for Parisa; cf. Giṭṭin 6:7 Note 115.: Is it¹²⁴Water heated on the holiday. permitted for drinking but forbidden for taking a bath? He told him, if you saw an eunuch embracing your wife, would you not feel badly about it? He said, yes. He asked him, can he squeeze her¹²⁵S. Liebermann thinks that this expression is not obscene but a shortening of מְנַכֶּה “deducts (from her value)”. in any way? He said, that she should not get loose morals. He told him, here also that they should not get loose morals¹²⁶This would imply that the rule is purely rabbinical.. After he left, his students told him, this one you pushed away with a stick; what do you answer us? He said to (him) [them]¹²⁷The word in brackets is from the text in Beṣah.: Is there not already written¹²⁸Ex. 12:16. only what is being eaten by everybody, this alone may be made by you.

⁶¹Tosephta Ḥagigah 2:10; Babli Ḥagigah20b.“The House of Hillel said to the House of Shammai: Since at a time when I forbid to the private person⁶²Greek ʼιδιώτης. I am permitting it for Heaven, when it is permitted for the private person is it not logical that it be permitted for Heaven? The House of Shammai said to them, vows and voluntary gifts are proof, since they are permitted to the private person but forbidden to Heaven. The House of Hillel said to them, no. If you are speaking about vows and voluntary gifts which have no fixed time, what does this imply for the festival offering which has a fixed time? The House of Shammai answered them, the festival offering has no fixed time since if he did not offer it on the first day, he may offer it on the second day, if he did not offer it on the second day, he may offer it on the third day. The House of Hillel told them, the festival offering has a fixed time, for if he did not offer it on the holiday of pilgrimage he may not offer it after the holiday. The House of Shammai said to them, is it not already said: only what can be eaten by any person this alone may be made for you⁶³Ex. 12:16.? The House of Hillel answered them, is that a proof? For you it may not be made, [but] it is made for Heaven. Abba Shaul says it was based on another reason: Since when your stove is closed down, your Master’s stove is open, when your stove is open it only is logical that your Master’s stove should be open. Another explanation: It is not in order that your table should be full but the table of your Creator be empty.⁶⁴While there are two disputes between the Houses of Hillel and Shammai, about leaning on animals and about bringing elevation offerings on a holiday proper, it is clear that once it is decided that elevation offerings can be brought with the required leaning-on, well-being offerings also may be brought with all required ceremonies. Therefore the argument reduces to one about the possibility of offering private elevation offerings on a full holiday. The first argument of the House of Hillel is that on the Sabbath, when all cooking or other use of fire is forbidden to humans, the Temple altar is in full action, burning two daily and two musaf offerings. Therefore on a holiday when cooking is permitted, it must be possible for private persons to offer sacrifices to be burned on the altar. The argument is refuted by the House of Shammai since it is agreed that sacrifices not brought as festival offerings but in fulfillment of a vow (either as “vow”, i. e., a promise of an animal, or as “voluntary offering”, a promise of this animal) cannot be brought on the full holiday but only on the intermediate days (or for Pentecost, the week following.) The House of Hillel then point out that vows may be brought any time during the year, it only is a convenience to bring them when one has to visit the Temple anyhow; but festival offerings which are tied to the festival must be brought on the festival. The House of Shammai answer that the festival offerings may be brought on the intermediate days (Mishnah Ḥagigah 1:6), when all work is permitted; but the House of Hillel retort that still after the end of the holiday period there is no possibility of making up for a missed holiday sacrifice. The inconclusive discussion is cut short by Abba Shaul and the “other explanation”, that the position of the House of Shammai leads to the Temple being empty of people on full holidays, crowded on the intermediate days, whereas Pentateuch, Prophets, and Psalms all indicate that the essence of a holiday of pilgrimage is that the Temple precinct be filled to capacity, and that therefore practice must follow the House of Hillel, as explained in the last paragraph of the Halakhah.”

⁹⁰This paragraph also is in Šabbat 3, Notes 121–128. Hot water heated on a holiday and similarly hot water heated on Friday for the Sabbath, Rav and Samuel, one said, one uses it to wash his face, hands, and feet, while the other said, one uses it to wash his body limb by limb. We did not know who said what but since Samuel stated, one uses it to wash his face, hands, and feet, it follows that it was [Rav] who said, one uses it to wash his entire body limb by limb. A philosopher asked Bar Qappara; Ablat asked Levi the eunuch: Is it permitted for drinking but forbidden for taking a bath? He told him, if you saw an eunuch embracing your wife, would you not feel badly about it? He said, yes. He asked him, can he squeeze her⁹¹Translation of the text in Šabbat. Text here: “him”. in any way? He said, that she should not get loose morals. He told him, here also that they should not get loose morals. After he left, his students told him, this one you pushed away with a stick; what do you answer us? He said to them: Is there not already written⁶³Ex. 12:16. only what is being eaten by everybody, this alone may be made by you.

It is difficult for the House of Hillel, could he not have the right to separate heave? Think of it, if he made a stipulation²⁰²Demai 7:5: “R. Isaac ben Eleazar said, a person can say on Friday, this shall be heave tomorrow, but nobody can say on the Sabbath, this shall be heave tomorrow.” Therefore it is possible to actually separate heave on the Sabbath or a holiday if the modality of separation was stipulated the day before.! One because of the other²⁰³Since in general heave may not be delivered to the Cohen on the holiday, one makes no exemption for the rare case in which delivery would be possible.. And why was ḥallah stated? Because of ḥallah which was separated on the holiday. As it was stated:²⁰⁴Tosephta 1:14. The text from here to the end of the Halakhah also is in Pesaḥim3:3, Notes 68–72. “if one kneads dough on a holiday, he separates its ḥallah on the holiday. If he kneaded it before the holiday but forgot to take its ḥallah, it is forbidden to move it; it is unnecessary to say, to take ḥallah from it.” If he mixed water and flour? He only mentioned “kneaded”, so not when he mixed²⁰⁵Even though Mishnah Ḥallah 3:1 permits separating ḥallah immediately after mixing the flour with water.? Rebbi Samuel, brother of Rebbi Berekhiah, said: explain it if the dough was impure where he takes ḥallah only at the end. Rebbi Yose ben Rebbi Abun said, it should have been the rule that for pure dough one should take ḥallah only at the end. They instituted that one should take it at the start, lest the dough become impure²⁰⁶Since then only the ḥallah has to be guarded from impurity but not the dough itself.. The Mishnah is about the holiday of Passover; therefore on Pentecost and Tabernacles it is permitted²⁰⁷The remark applies both to Tosephta Yom Ṭov 1:14 and Mishnah Pesaḥim 3:3.. Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Aḥa, even on Pentecost and Tabernacles it is prohibited, because of no work shall be done on them²⁰⁸Ex. 12:16. Since impure ḥallah may not be eaten, it may not be baked on a holiday..

It was stated: One does neither select, nor grind, nor sift²⁴⁰Translation of the corrector’s text and the text in Šabbat. The scribe’s text “one is not pedantic” would leave open the possibility that coarse selection and grinding was not prosecutable.. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40²⁴¹The 39 lashes which are the standard punishment for breaking biblical prohibitions for which no other biblical punishment is specified. The Babli disagrees and declares these activities only rabbinically prohibited on a holiday, cf. Tosaphot Šabbat 95a, s. v. והרודה.
While preparing food is biblically permitted on a holiday as shown later in the paragraph, there is a dispute between the anonymous majority and R. Jehudah whether this includes preparations which could have been made the day before without impairing the quality of the food, which the majority prohibits and R. Jehudah and Rabban Gamliel permit. It is stated here that for the majority the prohibition is biblical, at least concerning preparations for baking.. But did we not state: “he picks out normally into his chest or a basket”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he drenches and scoops off.” And was it not stated, in the household of Rabban Gamliel they were grinding pepper in their mills²⁴²Rabban Gamliel will agree that milling flour is biblically forbidden on a holiday; he will hold that grinding pepper in a peppermill is not professionally grinding and not something which may be done the day before without impairing the quality of the spice.? It is permitted to grind but forbidden to select. Rebbi Yose ben Rebbi Abun: Normal grinding was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread²⁴⁴Ex. 12:16–17. The text omitted by the quote “up to” permits preparation of food on a holiday, as quoted later in the paragraph.. Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread²⁴⁵There is nothing missing between the two quotes, so that the note “up to” seems to be superfluous. The meaning is explained in Tosaphot Beṣah 3a s.v. גזרה (at the end): vv. 16,17 form a unit: what can be eaten by every person this alone may be made by you, and you shall guard the unleavened bread. Any preparation of mazzah which requires guarding against possible leavening is permitted on the holiday, anything preceding this, i. e., mixing flour with water to make dough, is forbidden.. Ḥizqiah stated in disagreement²⁴⁶Against the Mishnah where the House of Hillel permit selecting.: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated²⁶⁰Tosephta 1:23, a different text Babli 14b. In the Tosephta, (and the quote in Or Zarua II 341) instead of נדיות one reads לודיות “from Lydda”. This also would make עססיות (Tosephta spelling) a toponymic. But since the Genizah text confirms the scribe’s, it is impossible here to emend the text, in particular because the Tosephta is not certain as a Palestinian text. Here it is tentatively interpreted as from Arabic נד֗י “to be moist, covered with dew”.: “One sends wheat because when crushed it is food, beans because when wet they are food, barley because it is animal feed.” Did we not state so in the name of Rebbi Simeon? For all breathing²⁶¹Ex. 12:16. The verse permits preparing food “for all breathing things” on the holiday. Mekhilta Bo Pisḥa 9., also breathing animals are included. The argument of Rebbi Simeon parallels that of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said²⁶²Babli 21b., for all breathing, also breathing animals are included, so Rebbi Simeon said, for all breathing, also breathing animals are included.