Moed Katan 11a — Talmud de Babylone

▶ 📖 Mishna to a fair of pagan gentiles held on a day they have designated for idol worship and buy animals, slaves, maidservants, h…

to a fair of pagan gentiles held on a day they have designated for idol worship and buy animals, slaves, maidservants, houses, fields, and vineyards from them. And he may write the necessary deeds and confirm them in their courts [arkaot] by verifying the signatures on the documents to prevent the sellers from appealing and retracting the sale. Although this behavior might be construed as a display of respect for the gentiles and their idols, it is nevertheless permitted because it is as if he were rescuing his property from their hands, as he would not have another opportunity to acquire these items. This indicates that time-sensitive transactions are considered like cases where one might suffer financial loss, and are permitted. It was related that Rav permitted Ḥiyya bar Ashi to weave simple traps [oharei] on the intermediate days of a Festival. The Gemara explains: What is the reason for this? It is because it is the work of a layman. However, complex nets [izlei] are prohibited. What is the reason? It is the work of a craftsman, which is prohibited on the intermediate days of a Festival. It was further related that Rav Yehuda permitted Ami the oven maker to construct ovens on the intermediate days of a Festival and Rabba bar Ashabi to craft sieves. The Gemara asks: Is that really so? Didn’t Rabba bar Shmuel teach the following baraita: And they all agree that one may not construct a new oven on the intermediate days of a Festival. The Gemara answers that this is not difficult: Here, where Rav Yehuda permitted constructing an oven, he was referring to the summer, i.e., when the weather is hot and dry, so the oven can dry out and already be fit for use on the Festival; there, where the baraita prohibits constructing an oven, it is referring to the rainy season, i.e., when the weather is such that the oven will not be ready for use on the Festival. One may construct a railing for a roof or a balcony if it is done in a nonprofessional manner, as the work of a layman, but not if it is done skillfully, as the work of a craftsman. One may plaster the cracks in an oven and roll over them with a roller, a wooden tool used to smooth out clay, with a hand or a foot, but not with a presser, a tool that is specially designed for this task. With regard to the hinge of a door, and the cylinder of the hinge, and the cross beam that holds the door, and a lock and a key that broke, one may fix them on the intermediate days of a Festival as these items are essential for the Festival and their repair cannot be delayed. This is permitted, provided that he does not intend ahead of time to do his labor on the Festival and delay it until that time. And with regard to all preserved food from which one can eat on the Festival, since they become ready to be eaten in a short amount of time, he may preserve them on the intermediate days of a Festival.

▶ 💬 Guemara The Gemara asks: What are the circumstances in which a railing is considered the work of a layman? Rav Yosef said: When …

The Gemara asks: What are the circumstances in which a railing is considered the work of a layman? Rav Yosef said: When it is made with palm branches and the branches of bay trees, which do not create a permanent structure. It was taught in a baraita that he fills in the space with stone but he does not plaster the stones with clay. It was taught in the mishna: One may plaster the cracks in an oven and roll over them with a roller, with a hand or a foot, but not with a presser. The Gemara asks: Now that you said that it is permitted to roll over the cracks with a roller, is it necessary to say that one may plaster the cracks with a hand or a foot? The Gemara answers that this is what the mishna is saying: One may plaster the cracks in an oven and roll over them as if with a roller, meaning with a hand or a foot, but not with a presser, which is a craftsman’s tool made especially for this. It was taught in the mishna: With regard to the hinge of a door, and the cylinder of the hinge, and the cross beam that holds the door, and a lock and a key that broke, one may fix them on the intermediate days of a Festival. The Gemara raises a contradiction to this from a different mishna (Ma’aser Sheni 5:15): Until the days of Yoḥanan the High Priest, workmen’s hammers would beat in Jerusalem on the intermediate days of a Festival. One can deduce from this mishna that until his days, yes, the workmen’s hammers would beat, but from then on, no, because Yoḥanan the High Priest banned such work. This seems to contradict the mishna here that permits fixing certain items on the intermediate days of the Festival. The Gemara answers: This is not difficult: There, when it is prohibited, it is referring to the work of smiths, which generates a great deal of noise; here, where it is permitted, it is referring to the work of carpenters, which is much quieter. Rav Ḥisda strongly objects to this: If so, people will say that a loud noise is prohibited, but a soft noise is permitted. Rather, Rav Ḥisda said that the apparent contradiction is not difficult for a different reason: This mishna that permits labor is referring to sickles, as sickles emit no noise at all; whereas that mishna that prohibits labor is referring to chisels. Rav Pappa said: Here in the mishna it is referring to the period before the decree of Yoḥanan the High Priest; whereas there in the other mishna it is referring to the period after the decree. Rav Ashi said: That mishna, which prohibits this labor, was taught in accordance with the opinion of Rabbi Yehuda; while this mishna was taught in accordance with the opinion of Rabbi Yosei. As Rabbi Yitzḥak bar Avdimi said: Who is the tanna who taught that all labor performed on the intermediate days of a Festival must be done with a change, i.e., in an altered manner, even with regard to a matter that will be lost if timely action is not taken? It is not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei permits doing labor that will prevent financial loss even when it is done in the usual manner. Ravina said: In accordance with whose opinion do we now lift the lintel above the door in order to drive in the nails that had loosened on the intermediate days of a Festival in the usual manner? In accordance with whose opinion is this done? It is done in accordance with the opinion of Rabbi Yosei, who permits labor that will prevent financial loss even when it is done in the usual manner. § It was taught in the mishna: With regard to all preserved food from which he can eat on the Festival, he may preserve them on the intermediate days of a Festival. The Gemara relates that the Bedita River once overflowed, depositing large quantities of fish in small water deposits on the river bank on the intermediate days of a Festival. Everyone went and trapped and brought home fish, and Rava permitted them to salt some of the fish. Abaye said to him: Didn’t we learn in the mishna: With regard to all preserved food from which he can eat on the Festival, he may preserve them on the intermediate days of a Festival? In this case it was impossible to eat that much fish on the Festival, and therefore preserving them should have been prohibited. Rava said to him: Since they initially brought these fish with the intention of eating them on the Festival, and it only became clear afterward that they had brought too many, and if one would leave them without salting them they would be ruined, they are treated like merchandise that will be lost, and therefore preserving them is permitted. And some say that it did not happen in this manner, rather, Rava permitted them to trap the fish, to bring them home, and to salt them. Abaye said to him: Didn’t we learn in the mishna: With regard to all preserved food from which he can eat on the Festival, he may preserve them on the intermediate days of a Festival? These fish were heavily salted and consequently could not be eaten until they thoroughly dried out. Rava said to him: These fish that were just salted can also be eaten now, by pressing out the salt and brine, and therefore, they too are fit to be eaten on the Festival, as in that case of Shmuel, where they prepared recently salted fish for him by pressing it sixty times and he ate the fish. The Gemara relates that Rava happened to come to the house of the Exilarch and they prepared freshly salted fish for him by pressing it sixty times, and he ate it. Apropos eating fish in various ways, the Gemara relates that Rav once happened to come to the house of Rav Shapir, and they brought before him a certain fish, of which one- third was cooked, one-third was salted and made edible via pressing, and one-third was broiled. Rav said: Adda the fisherman told me that a fish that has sat for some time and is close to spoiling is at its best. And Rav also said: Adda the fisherman told me: With regard to a fish, broil it with its brother, i.e., with salt, which, like fish, also comes from the sea; place it in its father, i.e., in water; and eat it with its son, i.e., with fish brine which comes from it; and drink after it its father, i.e., water. And in addition Rav said: Adda the fisherman told me: After eating fish, cress, and milk, let the body carry them and let not the bed carry them, i.e., it is advisable to go for a walk after eating them, rather than immediately going to sleep. And Rav said: Adda the fisherman told me: After eating fish, cress, and milk, it is better to drink water and not beer, and if he has no water, he should drink beer and not wine, in order to avoid harming his body.

▶ 🇫🇷 Résumé en français La Guemara demande : Quelles sont les circonstances dans lesquelles une balustrade est considérée comme l’œuvre d’un pro…

La Guemara demande : Quelles sont les circonstances dans lesquelles une balustrade est considérée comme l’œuvre d’un profane ? Rav Yossef dit : Lorsqu’elle est faite avec des branches de palmier et des branches de laurier, qui ne créent pas une structure permanente. Il a été enseigné dans une baraita que l’on remplit l’espace avec des pierres mais l’on ne recouvre pas les pierres d’argile. Il a été enseigné dans la mishna : On peut boucher les fissures d’un four et les lisser avec un rouleau, avec la main ou le pied, mais pas avec une presse. La Guemara demande : Maintenant que vous avez dit que il est permis de lisser les fissures avec un rouleau, est-il nécessaire de dire que l’on peut boucher les fissures avec la main ou le pied ? La Guemara répond que voici ce que la mishna dit : On peut boucher les fissures d’un four et les lisser comme avec un rouleau, c’est-à-dire avec la main ou le pied, mais pas avec une presse, qui est un outil d’artisan fait spécialement pour cela. Il a été enseigné dans la mishna : En ce qui concerne le gond d’une porte, et le cylindre du gond, et la poutre transversale qui maintient la porte, et une serrure et une clé qui se sont cassées, on peut les réparer pendant les jours intermédiaires de une Fête. La Guemara soulève une contradiction à ce sujet à partir d’une autre mishna (Ma’aser Sheni 5:15) : Jusqu’aux jours de Yoḥanan le Grand Prêtre, les marteaux des ouvriers frappaient à Jérusalem pendant les jours intermédiaires d’une Fête. On peut déduire de cette mishna que jusqu’à ses jours, oui, les marteaux des ouvriers frappaient, mais à partir de ce moment-là, non, parce que Yoḥanan le Grand Prêtre a interdit ce genre de travail. Cela semble contredire la mishna ici qui permet de réparer certains objets pendant les jours intermédiaires de la Fête. La Guemara répond : Ce n’est pas difficile : Là, où c’est interdit, il s’agit du travail des forgerons, qui produit beaucoup de bruit ; ici, où c’est permis, il s’agit du travail des charpentiers, qui est beaucoup plus silencieux. Rav Ḥisda s’oppose fortement à cela : Si c’est le cas, les gens diront que un bruit fort est interdit, mais un bruit doux est permis. Plutôt, Rav Ḥisda dit que la contradiction apparente n’est pas difficile pour une autre raison : Cette mishna qui permet le travail se réfère aux faucilles, car les faucilles n’émettent aucun bruit ; tandis que cette mishna qui interdit le travail se réfère aux ciseaux. Rav Pappa dit : Ici dans la mishna, il s’agit de la période avant le décret de Yoḥanan le Grand Prêtre ; tandis que là dans l’autre mishna, il s’agit de la période après le décret. Rav Ashi dit : Cette mishna, qui interdit ce travail, a été enseignée conformément à l’opinion de Rabbi Yehuda ; tandis que cette mishna a été enseignée conformément à l’opinion de Rabbi Yosei. Comme Rabbi Yitzḥak bar Avdimi a dit : Qui est le tanna qui a enseigné que tout travail effectué pendant les jours intermédiaires de une Fête doit être fait avec un changement, c’est-à-dire d’une manière modifiée, même en ce qui concerne une chose qui sera perdue si une action rapide n’est pas prise ? Ce n’est pas conformément à l’opinion de Rabbi Yosei, car Rabbi Yosei permet de faire un travail qui empêche une perte financière même lorsqu’il est fait de la manière habituelle. Ravina dit : Conformément à l’opinion de qui soulevons-nous maintenant le linteau au-dessus de la porte afin d’enfoncer les clous qui s’étaient desserrés pendant les jours intermédiaires d’une Fête de la manière habituelle ? Conformément à l’opinion de qui cela est-il fait ? Cela est fait conformément à l’opinion de Rabbi Yosei, qui permet un travail qui empêche une perte financière même lorsqu’il est fait de la manière habituelle. § Il a été enseigné dans la mishna : En ce qui concerne toute nourriture conservée dont il peut manger pendant la Fête, il peut la conserver pendant les jours intermédiaires d’une Fête. La Guemara raconte que le fleuve Bedita a un jour débordé, déposant de grandes quantités de poissons dans de petites mares d’eau sur la rive du fleuve pendant les jours intermédiaires d’une Fête. Tout le monde alla piéger et apporta chez soi des poissons, et Rava leur permit de saler une partie de ces poissons. Abaye lui dit : N’avons-nous pas appris dans la mishna : En ce qui concerne toute nourriture conservée dont il peut manger pendant la Fête, il peut la conserver pendant les jours intermédiaires d’une Fête ? Dans ce cas, il était impossible de manger autant de poissons pendant la Fête, et par conséquent les conserver aurait dû être interdit. Rava lui dit : Puisqu’ils ont initialement apporté ces poissons avec l’intention de les manger pendant la Fête, et qu’il n’est devenu clair qu’après coup qu’ils en avaient apporté trop, et si on les laissait sans les saler ils seraient gâtés, ils sont traités comme une marchandise qui sera perdue, et par conséquent les conserver est permis. Et certains disent que cela ne s’est pas passé de cette manière, mais plutôt, Rava leur permit de piéger les poissons, de les apporter chez eux, et de les saler. Abaye lui dit : N’avons-nous pas appris dans la mishna : En ce qui concerne toute nourriture conservée dont il peut manger pendant la Fête, il peut la conserver pendant les jours intermédiaires d’une Fête ? Ces poissons étaient fortement salés et par conséquent ne pouvaient pas être mangés avant d’avoir complètement séché. Rava lui dit : Ces poissons qui viennent d’être salés peuvent aussi être mangés maintenant, en pressant le sel et la saumure, et par conséquent, eux aussi sont propres à être mangés pendant la Fête, comme dans ce cas de Shmuel, où on lui a préparé des poissons fraîchement salés en les pressant soixante fois et il a mangé les poissons. La Guemara raconte que

📜 Moed Katan — 11a

📋 Références bibliques — Moed Katan 11a

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