Talmud do Moed katan 1:12

There, we have stated⁴⁸Mishnah Mo`ed qaṭan1:5 (in the Mishnah editions, 1:7.) Babli Mo`ed qaṭan9b.: “Rebbi Jehudah says, a woman should not apply lime because it disfigures her⁴⁹On the semi-holidays which are the intermediate days of the Passover and Tabernacles holidays, one should not do what one can do before the holiday. Therefore one cannot get a haircut on the holidays and men cannot trim their beards. Rebbi Jehudah holds that a woman cannot get a beauty treatment in the form of a face mask of lime which will remove all facial hair and will make her cheeks more red by increased blood circulation. Since his name is attached to this prohibition while the others are stated anonymously it follows that the majority of the Sages hold that a woman can get such a treatment at any time.
It would seem that one should write נִיבּוּל as pi`el but since the Babli consistently has ניוול they must have heard the Galileans pronounce the word with a soft ב (which does not exclude that Galilean בּ also was pronounced v; cf. Berakhot2:4 Note 167.).” Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden⁵⁰Even for the Sages. While it is forbidden to marry on a holiday since the joy of holidays should not be mixed with the joy of marriage, a girl certainly can get engaged to be married on a holiday. The beauty treatment described was applied mainly to single girls to make them more marriageable. A treatment which terminates only after the holiday is a misuse of holiday time.. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yose said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent. Just as Rebbi Jehudah said there, temporary disfiguration is disfiguration, so he says here⁵¹In our Mishnah where he holds that the temporary pain the Gentile feels when repaying his debt is sufficient to wave the prohibition of commerce., temporary pain is pain. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden⁵²This therefore is not only R. Ḥanina’s opinion but stated practice..

“One repairs the roads,⁴Rural roads which might have been damaged during the rainy season, to prepare them for the pilgrims going to Jerusalem in the following month. and the streets⁵Municipal roads., and water pools⁶Since the term is not discussed in the Halakhah, it is difficult to know whether one refers to religious miqwaot or to water supply for the pilgrims. Both kinds of pools may contain dust deposited there by the rains of the winter months., and one looks after all public needs⁷Described in the Halakhah..” “⁵⁵Tosephta Mo`ed Qaṭan2:11. From here to the end of the Halakhah the text is from Mo`ed Qaṭan1:1 (80b 66), with no or little relevance here. The Mo`ed Qaṭan text of the ms. is indicated by ק; in addition there exist an Ashkenazic text of the Yerushalmi (A) edited by J. Sussman in Kobez al Yad12 (1994), pp. 62–63.
Most of the activities permitted in the baraita are for the benefit of individuals, not the public, most clearly delivering a new pair of shoes on the semi-holiday, mentioned last in the baraita. The only reason for its inclusion here is the identity of the expression “public needs”, applied both to public works in preparation for the holiday and permitted activities during the intermediate days of an extended holiday. The following are the public needs: One judges civil suits, and capital crimes, and cases of flogging, and one redeems valuations⁵⁶Fixed amounts dedicated to the Temple, Lev. 27:2–6., and bans⁵⁷Dedications reserved for the Cohanim, Num. 18:14., and dedications⁵⁸Dedications for the upkeep of the Temple, other than currency., one lets the suspected adulteress drink⁵⁹Num. 5:11–31., and burns the Cow⁶⁰Num. 19., and one breaks the neck of the calf whose neck was to be broken⁶¹For an unsolved murder case, Deut. 21:1–9., and one pierces the ear of a Hebrew slave⁶², and one purifies the sufferer from skin disease⁶³, and removes the shoe from the block but one may not return it.”

Rebbi Isaac the son of Rebbi Ḥiyya the Scribe suffered an accident⁵²I. e., a close relative died.. Rebbis Mana and Yudan went to him. There was good wine, they drank a lot⁵³More than the 10 cups allowed. The entire story is an introduction to the following baraita about the cups to be drunk in a house of mourning. (A cup of wine consists of two thirds water and one third wine). and laughed. The next day they wanted to visit him again. He said to them: Rabbis, is that what a man does to his friend? Yesterday, the only thing that was missing for us was that we would get up and dance!

²⁶This paragraph and the next with major variations are also in Mo‘ed Qaṭan 1:2 (fol. 83a). The paragraphs refer to the last part of the Mishnah (indicated in Mo‘ed Qaṭan but not here), the disagreement between the Sages and R. Eleazar ben Azariah. One may give two explanations: If he had little [manure] on his field²⁷In Mo‘ed Qaṭan: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. [This is identical with the second scenario both here and in Mo‘ed Qaṭan. The only difference in both explanations is that in the first case, R. Eleazar ben Azariah is said to accept the opinion of R. Yose (Mishnah Baba Meẓi‘a 5:8) who forbids short sales of manure because manure always is in short supply.], he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be manure and it will turn out that he fertilizes that place²⁸If the manure is added in small portions, the soil under the dungheap will be thoroughly fertilized next year when the manure is spread out over the entire field.. One may give another explanation: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. Has it not been fertilized before the Sabbatical year²⁹This objection assumes that the dungheap was started before the Sabbatical year.? Rebbi Abba, Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression [it is forbidden] unless he transports ten boxes together³⁰R. Eleazar ben Azariah forbids adding small increments only because people could think he was going to fertilize his field.. Do the rabbis not care for a bad impression? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap.

Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated³¹Mishnah Mo‘ed Qaṭan 1:2. Nonessential agricultural work is forbidden during the intermediate days of a holiday; construction work is permitted. The Sages consider building a new water canal as construction and permitted; the question is the rationale of the prohibition by R. Eleazar ben Azariah.: “Rebbi Eleazar ben Azariah said, one does not build a new water canal during the intermediate days of holidays or during the Sabbatical year.” Rebbi Zeїra said, because he would prepare its banks to be sown³²This reason would be valid both for the holidays and the Sabbatical year.. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression. They wanted to say, the one who says there “because of the bad impression” says here³³In the previous paragraph. “because of the bad impression”; the one who says “because he would prepare its banks to be sown”, what can he say here? The only answer would be “maybe there will be no more manure and it will turn out that he fertilizes that place.³⁴The second explanation offered in the previous paragraph is valid since it extends to the case of Mo‘ed Qaṭan; the first explanation has to be rejected.” What would be the difference between them³⁵Is there a practical difference where the ruling would allow one to choose between the two arguments proffered for the position of R. Eleazar ben Azariah?? If he dug to build a water canal for a building. They wanted to say, the one who says there “because of the bad impression” will say in this case “because of the bad impression,” but the one who says there "because he would prepare its banks to be sown,” here its banks will not be prepared to be sown. Everybody agrees that if he built there with lime, pebbles, stones, or cement³⁶Greek γύψος. If the banks of a water canal are of stone or mortar, it is obviously not an agricultural construction. it would be permitted.

Rebbi Ḥuna went to Tyre and forbade them a kind of irrigation. Rebbi Yose heard this and said, this is correct, is this not about [plants] connected to the ground? But did we not state (Mishnah Mo‘ed Qaṭan 1:1): “One irrigates a field in intensive agriculture both during the intermediate days of a holiday¹⁰⁵When normal agricultural work is forbidden. and during the Sabbatical year?” Rebbi Yudan said, only for the vegetables there¹⁰⁶R. Ḥuna would have permitted irrigation of plots planted with delicate plants which would die if deprived of water for any length of time. But the “kind of irrigation” he forbade was one to improve the soil.. Rebbi Mana said, then it should also be permitted to plough for them¹⁰⁷To plough not for new seeds but to loosen the earth for irrigation. This is the opinion of R. Meïr in Mo‘ed Qaṭan 1:1; one is at a loss to understand the position of the rabbis who forbid it.!

There¹⁴²Mishnah Mo‘ed Qaṭan 1:7., we have stated: “One does not marry women on a holiday¹⁴³The intermediate days of the Passover and Tabernacles holidays when acquisitions are permitted and in biblical law the man could acquire a wife and the woman the ketubah rights..” Simeon bar Abba in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase¹⁴⁴The prohibition to organize weddings on the intermediate days of a holiday is purely rabbinical, so that people should not refrain from marrying during the rest of the year in order to save money.
In Mo‘ed Qaṭan 1:7 1. 26ff. and the Babli, 8b/9a, the reason for the prohibition is a matter of disagreement among several authors.. They asked before Rebbi Yose: May a slave marry a woman on a holiday¹⁴⁵The question is difficult to understand since the slave cannot marry as long as he is a slave but is a full Jew subject to all Jewish laws the moment he is manumitted. Maybe the question is about a slave manumitted on the holiday.? He told them, let us hear from the following: “Shall he be alone? But the world was created only for procreation and increase!” And Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: Anybody commanded to be fruitful and increase is forbidden to marry on a holiday¹⁴⁶Even if in this case the marriage has to be postponed for a few days. A slightly different version of this paragraph is in Mo‘ed Qaṭan 1:7 80d l. 30, quoted by Tosaphot Ḥagiga 2b, Giṭṭin 41b, s. v. לא. Tosaphot point out that in a certain sense a male slave cannot fulfill the commandment to be fruitful because he cannot have any family relationship with his biological children..

“One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.” Rebbi Simeon follows the rabbis and Rebbi Eliezer ben Jacob is consistent, as we have stated there¹⁰²Mishnah Mo‘ed Qaṭan 1:3, in the name of R. Eliezer ben Jacob. During the intermediate days of a holiday, only agricultural work necessary to avoid losses is permitted. R. Eliezer ben Jacob does not permit to water a field but, if necessary, he allows one to water the depression around a tree and then to make a shallow channel from one tree to the next, on condition that the water be confined to trees and channels and not cover the entire field.: “One may continue [to draw] water from tree to tree on condition not to water the entire field.” Rebbi Mana said it anonymously, Rebbi Abin in the name of Samuel: They disagree anonymously¹⁰³Since the Mishnah is in the name of R. Eliezer ben Jacob, not anonymous, it follows that the rabbis, whose opinion is ignored in the Mishnah, must disagree. From here to the end of the Chapter, the text is found also in Mo‘ed Qaṭan 1:3 (fol. 80c).. Where are we holding? If they are widely spaced, it is forbidden according to everybody, if they are tightly planted, it is permitted according to everybody. But we deal with the case that they are planted ten to a bet seah¹⁰⁴Cf. Mishnah Kilaim 5:1. Every-where, ten trees planted on a bet seah are a model orchard. “Widely spaced” means less than ten to a bet seah, “tightly planted” more than ten.. Rebbi Eliezer ben Jacob makes them widely spaced, the rabbis make them tightly planted. So the rabbis said, if they are widely spaced, it is forbidden to irrigate¹⁰⁵Irrigate the entire field at the same time.. May one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say it is permitted to continue but forbidden to irrigate. Did we not think that according to everybody if they are widely spaced, it is forbidden; but is white dust not when they are widely spaced⁹⁵Technical term for earth in an orchard whose trees are standing sufficiently apart (not more than 10 trees per bet seah.)? But here it is the Sabbatical, there the holiday¹⁰⁶R. Eliezer ben Jacob may agree with the rabbis about the rules of a widely spaced orchard on a holiday and still disagree in matters of the Sabbatical year..

HALAKHAH: “If the flesh has rotted away,” etc. ¹⁴⁹The parallel is in Mašqin (Mo`ed qatan) 1:5 (80c l. 74). The subject is a common person, not a criminal. It was stated: In earlier times, they were collecting the bones after burying them in ditches<sup>150</sup>The translation is tentative; the word appears only in this baraita and Ps. 140:11.. When the flesh had rotted away, they collected them and buried them in cedar wood. On the day itself he was mourning, the day after he was happy<sup>151</sup>Cf. Note 136. In the Babli, Mo`ed qatan 8a, the quote appears in a different context., implying that his parents were at rest¹⁵²Reading נינוחו with the parallel text. from judgment.