Halakhah su Giobbe 27:17

And the opinion of Rambam, may his memory be blessed, that he wrote (Mishneh Torah, Laws of One Who Injures a Person or Property 8:10-11) about the law of an informer is thus: "Once he said, 'Behold, I am informing about the body or money of x' - and even if it is negligent money - behold, this one has permitted himself for death. And we warn him and say to him, 'Do not inform.' If he was brazen-faced and said, 'No, rather I will inform' - it is a commandment to kill him, and whoever is first to kill him, merits. [If] the informer did that which he plotted and informed, it appears to me that it is forbidden to kill him; unless he is established as an informer, lest he inform [on] others." To here is the language of the rabbi. He required a warning for one who is not established as an informer and that he accept the warning. And for the one who is established as an informer, it appears from his words, that he does not need a warning. And an informer may not say, "Because x was afflicting me, I am informing [on] him to the gentiles" - as this does not exempt him from his punishment. But it is permitted for the community to inform to the gentiles about one who is afflicting the community. And so did Rambam, may his memory be blessed, write (Mishneh Torah, Laws of One Who Injures a Person or Property 8:11). And it is forbidden to destroy the money of an informer, on account of [An evildoer] "Prepares but the righteous one wears" (Job 27:17). And so is it concluded in the chapter [entitled] HaGozel (Bava Kamma 119a).

And they forbade every man (Moed Katan 12b) to not plan his work for the festival - meaning that he not purposely leave his work before the festival in a way that he will do it on the festival because he will be avialable. As the intermediate days of the festival were not established to be involved in work, but rather to rejoice in front of God; meaning to say, to gather in the study halls and to hear pleasantness of the words of the book - 'the laws of Pesach on Pesach, the laws of [Shavuot] on [Shavuot] and the laws of [Sukkot] on [Sukkot].' And the court destroys the work of anyone who plans his work for the festival and makes it ownerless for everyone [to take]. But if the one who planned his work for the festival died, they do not penalize the son after him; and they also do not prevent him from doing that work on the festival so that it not get wasted. And I [say] about this son, [An evildoer] 'Prepares but the righteous one wears.' And they, may their memory be blessed, permitted (Moed Katan 13a) anyone who has a need - meaning who does not have what to eat - to do any work. And likewise they allowed the head of a household to do any work for the sake of someone (to hire him) who does not have what to eat. And according to what appears, the understanding of 'he does not have what to eat,' is one who does not have money with which to buy his requirements - and even if he has a house and furnishings, as we do not obligate a person to sell his vessels. And the rest of the details of the distinctions of work on the festival are very many, and they are elucidated nicely in Tractate Moed Katan.