Talmud sobre Moed Katan 2:5

מְחַפִּין אֶת הַקְּצִיעוֹת בְּקַשׁ. רַבִּי יְהוּדָה אוֹמֵר, אַף מְעַבִּין. מוֹכְרֵי פֵרוֹת, כְּסוּת וְכֵלִים, מוֹכְרִים בְּצִנְעָה לְצֹרֶךְ הַמּוֹעֵד. הַצַּיָּדִין וְהַדָּשׁוֹשׁוֹת וְהַגָּרוֹסוֹת, עוֹשִׂין בְּצִנְעָה לְצֹרֶךְ הַמּוֹעֵד. רַבִּי יוֹסֵי אוֹמֵר, הֵם הֶחְמִירוּ עַל עַצְמָן:

Os figos [espalhados no campo para secar] podem ser cobertos com palha [contra a chuva]. R. Yehudah diz: Eles também podem ser empilhados, um (camada) sobre o outro e formar uma espécie de montículo, para que os de cima protejam os que estão embaixo.] Vendedores de frutas, lençóis e vasos podem vender "discretamente" para fins do festival. Caçadores, trituradores de grãos [aqueles que esmagam trigo por grãos] e produtores de grãos [aqueles que produzem grãos de feijão] podem trabalhar "discretamente" para os propósitos do festival. R. Yossi disse: Eles eram rigorosos consigo mesmos [e não funcionavam "discretamente" ". A halachá não está de acordo com R. Yossi.]

Jerusalem Talmud Shabbat

³⁸The origin of these paragraphs is Halakhah Beṣah 5:1 (י). Not only is the subject of muqṣeh the main topic of this Tractate but also the somewhat difficult Aramaic of the last sentence is copied correctly in Beṣah but defectively here. The second paragraph also is copied later in Chapter 13 (13). Rav Jeremiah in the name of Rav: One spreads a mat over rows of bricks on the Sabbath³⁹Even though the bricks are there as building materials one may turn them into seats if needed since they are not moved. In the Babli’s theory, muqṣeh items may not be moved, but they may be touched. It does not seem that this is the Yerushalmi’s attitude, as expressed by Rav in the question of the hunters. Nevertheless here the bricks are not touched; people sit on the mat. Babli 43a, Beṣah 36a. In the reading of the Babli this is a Tannaitic statement and the bricks are not there for a future building project but are leftovers from a finished one..

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