🎉 Mishnah Beitzah 2

יוֹם טוֹב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת, לֹא יְבַשֵּׁל אָדָם בַּתְּחִלָּה מִיּוֹם טוֹב לַשַּׁבָּת, אֲבָל מְבַשֵּׁל הוּא לְיוֹם טוֹב, וְאִם הוֹתִיר, הוֹתִיר לַשַּׁבָּת, וְעוֹשֶׂה תַבְשִׁיל מֵעֶרֶב יוֹם טוֹב וְסוֹמֵךְ עָלָיו לַשַּׁבָּת. בֵּית שַׁמַּאי אוֹמְרִים, שְׁנֵי תַבְשִׁילִין. וּבֵית הִלֵּל אוֹמְרִים, תַּבְשִׁיל אֶחָד. וְשָׁוִין בְּדָג וּבֵיצָה שֶׁעָלָיו שֶׁהֵן שְׁנֵי תַבְשִׁילִין. אֲכָלוֹ אוֹ שֶׁאָבַד, לֹא יְבַשֵּׁל עָלָיו בַּתְּחִלָּה. וְאִם שִׁיֵּר מִמֶּנּוּ כָל שֶׁהוּא, סוֹמֵךְ עָלָיו לַשַּׁבָּת:

With regard to a Festival that occurs on Shabbat eve, one may not cook on the Festival with the initial intent to cook for Shabbat. However, he may cook on that day for the Festival itself, and if he left over any food, he left it over for Shabbat. The early Sages also instituted an ordinance: The joining of cooked foods [eiruv tavshilin], which the mishna explains. One may prepare a cooked dish designated for Shabbat on a Festival eve and rely on it to cook on the Festival for Shabbat. The tanna’im disagreed with regard to the details of this ordinance: Beit Shammai say: For the purpose of the joining of cooked foods one must prepare two cooked dishes, and Beit Hillel say: One dish is sufficient. And they both agree with regard to a fish and the egg that is fried on it that these are considered two dishes for this purpose. If one ate the food prepared before the Festival as an eiruv and none of it remained for Shabbat, or if it was lost, he may not rely on it and cook with the initial intent to cook for Shabbat. If he left any part of the eiruv, he may rely on it to cook for Shabbat.

חָל לִהְיוֹת אַחַר הַשַּׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים, מַטְבִּילִין אֶת הַכֹּל מִלִּפְנֵי הַשַּׁבָּת, וּבֵית הִלֵּל אוֹמְרִים, כֵּלִים מִלִּפְנֵי הַשַּׁבָּת, וְאָדָם בַּשַּׁבָּת:

If a Festival occurs directly after Shabbat, i.e., on a Sunday, and one wishes to behave in a proper manner and purify himself and his vessels in honor of the Festival, Beit Shammai say: One must immerse everything before Shabbat, and Beit Hillel say: Vessels must be immersed before Shabbat, but a person may immerse himself even on Shabbat.

וְשָׁוִין שֶׁמַּשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן לְטַהֲרָן, אֲבָל לֹא מַטְבִּילִין. וּמַטְבִּילִין מִגַּב לְגַב וּמֵחֲבוּרָה לַחֲבוּרָה:

And Beit Shammai and Beit Hillel both agree that one may bring ritually impure water into contact with ritually pure water in stone vessels on Shabbat in order to purify the water. Impure water can be purified if it is placed into a vessel that does not contract ritual impurity, such as a stone vessel, and then lowered with the vessel into a ritual bath. The water becomes purified when it comes into contact with the water of the ritual bath. Although this is not considered proper immersion, water may nevertheless be purified in this manner. However, one may not immerse the impure water in a ritually impure vessel in order to purify the vessel at the same time. Likewise, one may immerse on a Festival from one principle to another, and from one group to another, as will be explained in the Gemara.

בֵּית שַׁמַּאי אוֹמְרִים, מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶן, אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים, מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶם:

Beit Shammai say: One may bring peace-offerings on a Festival, but one may not place his hands on them, as this is considered using animals, which is prohibited on a Festival by rabbinic decree. However, one may not bring burnt-offerings, apart from the obligatory daily and additional offerings of the day, because burnt-offerings are consumed entirely on the altar and not by people, and slaughter is permitted on a Festival only for the purpose of human consumption. And Beit Hillel say: One may bring both peace-offerings and burnt-offerings, and one may even place his hands on them.

בֵּית שַׁמַּאי אוֹמְרִים, לֹא יָחֵם אָדָם חַמִּין לְרַגְלָיו, אֶלָּא אִם כֵּן רְאוּיִין לִשְׁתִיָּה. וּבֵית הִלֵּל מַתִּירִין. עוֹשֶׂה אָדָם מְדוּרָה וּמִתְחַמֵּם כְּנֶגְדָּהּ:

Beit Shammai say: A person may not heat water on a Festival in order to wash his feet unless it is also fit for drinking, as they hold that kindling a fire on a Festival is permitted only for the sake of preparing food, but not for washing. But Beit Hillel permit one to kindle a fire on a Festival even for washing. A person may kindle a large fire and warm himself at it.

שְׁלשָׁה דְבָרִים רַבָּן גַּמְלִיאֵל מַחֲמִיר כְּדִבְרֵי בֵית שַׁמַּאי, אֵין טוֹמְנִין אֶת הַחַמִּין מִיּוֹם טוֹב לַשַּׁבָּת, וְאֵין זוֹקְפִין אֶת הַמְּנוֹרָה בְיוֹם טוֹב, וְאֵין אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. אָמַר רַבָּן גַּמְלִיאֵל, מִימֵיהֶן שֶׁל בֵּית אַבָּא לֹא הָיוּ אוֹפִין פִּתִּין גְּרִיצִין, אֶלָּא רְקִיקִין. אָמְרוּ לוֹ, מַה נַּעֲשֶׂה לְבֵית אָבִיךָ, שֶׁהָיוּ מַחֲמִירִין עַל עַצְמָן וּמְקִלִּין לְכָל יִשְׂרָאֵל, לִהְיוֹת אוֹפִין פִּתִּין גְּרִיצִין וְחֹרִי:

Rabban Gamliel was stringent about three things in accordance with the statement of Beit Shammai: One may not insulate hot food on a Festival for Shabbat ab initio, but rather one ought to do so on the eve of the Festival; and one may not set up a metal candelabrum that fell on a Festival; and one may not bake thick loaves on a Festival but only thin ones, due to the great effort entailed in preparing the former. Rabban Gamliel said: From the days of my father’s household they would never bake thick loaves on a Festival, but only thin ones. The Sages said to him: What shall we do for your father’s household, who were stringent with themselves but lenient with all of the Jewish people, to allow them to bake thick loaves and cakes baked on coals.

אַף הוּא אָמַר שְׁלֹשָׁה דְבָרִים לְהָקֵל, מְכַבְּדִין בֵּין הַמִּטּוֹת, וּמַנִּיחִין אֶת הַמֻּגְמָר בְּיוֹם טוֹב, וְעוֹשִׂין גְּדִי מְקֻלָּס בְּלֵילֵי פְסָחִים. וַחֲכָמִים אוֹסְרִין:

Rabban Gamliel also said three things as leniencies, in opposition to the view of most of the Sages: One may sweep the room of the couches on a Festival, i.e., the dining room, where they would recline on couches to eat, as there is no concern that by sweeping the room one might come to fill in the holes and level the ground. And one may place incense consisting of fragrant herbs on burning coals in order to perfume one’s house on a Festival. And one may prepare a whole kid goat, meaning a kid goat roasted whole, with its entrails over its head, on the night of Passover, as was the custom when they roasted the Paschal lamb in the Temple. However, the Rabbis prohibit all three practices: It is prohibited to sweep lest one come to level the ground, it is prohibited to burn incense because it does not meet the criteria of permitted food preparation, and it is prohibited to eat a kid that was roasted whole on the night of Passover because it would appear as if he were eating consecrated food outside the Temple.

שְׁלשָׁה דְבָרִים רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר, וַחֲכָמִים אוֹסְרִין. פָּרָתוֹ יוֹצְאָה בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ, וּמְקָרְדִין אֶת הַבְּהֵמָה בְיוֹם טוֹב, וְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶם. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְקָרְדִין אֶת הַבְּהֵמָה בְיוֹם טוֹב, מִפְּנֵי שֶׁעוֹשֶׂה חַבּוּרָה, אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים, אֵין מְקָרְדִין, אַף לֹא מְקַרְצְפִין:

There are three things that Rabbi Elazar ben Azarya permits and the Rabbis prohibit: His cow would go out on Shabbat with a decorative strap between its horns. Rabbi Elazar holds that such a strap is considered an ornament for the cow rather than a burden, whereas the Sages view it as a burden. And one may comb [mekardin] an animal with a fine comb on a Festival in order to remove ticks and dirt from its hair; the Rabbis prohibit this due to a concern that he might thereby come to wound or bruise the animal. And one may grind pepper needed on the Festival even in its own mill, although this appears similar to a weekday labor. Rabbi Yehuda says: One may not comb an animal to remove ticks and dirt from its hair on a Festival because this certainly creates a wound, but one may brush it with a wooden comb, as its blunt teeth do not wound the animal. But the Rabbis say: One may not comb, nor may one even brush.

הָרֵחַיִם שֶׁל פִּלְפְּלִין טְמֵאָה, מִשּׁוּם שְׁלשָׁה כֵלִים, מִשּׁוּם כְּלִי קִבּוּל, וּמִשּׁוּם כְּלִי מַתָּכוֹת, וּמִשּׁוּם כְּלִי כְבָרָה:

The aforementioned pepper mill is a composite vessel, and each of its parts must be considered independently with respect to ritual impurity. It is susceptible to ritual impurity because of each of the three vessels of which it is comprised: It is susceptible to impurity because it is a wooden receptacle, it is susceptible to impurity because it is a metal vessel, and it is susceptible to impurity because it is a sieve.

עֲגָלָה שֶׁל קָטָן טְמֵאָה מִדְרָס וְנִטֶּלֶת בְּשַׁבָּת, וְאֵינָהּ נִגְרֶרֶת אֶלָּא עַל גַּבֵּי כֵלִים. רַבִּי יְהוּדָה אוֹמֵר, כָּל הַכֵּלִים אֵין נִגְרָרִין חוּץ מִן הָעֲגָלָה, מִפְּנֵי שֶׁהִיא כוֹבֶשֶׁת:

A child’s wagon, with which he plays and upon which he also sits, is susceptible to ritual impurity imparted by treading. It is considered a fixed seat of the child, so that if the child is a zav and he sits on the wagon, it contracts the ritual impurity imparted by the treading of a zav. And this wagon may be handled on Shabbat, as it is considered a vessel. And it may be dragged on the ground on Shabbat only upon cloth, a stone pavement, or the like, as otherwise it would create a furrow when dragged, and one would be liable due to the prohibited labor of plowing. Rabbi Yehuda says: For this reason, no vessels may be dragged on the ground on Shabbat except for a wagon, which is permitted because its wheels do not make a furrow in the ground but merely press the earth down. Since no earth is moved from its place, this is not considered digging or plowing on Shabbat.