משנה: רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר אֵין עוֹשִׂין אֶת הָאַמָּה בַּתְּחִילָּה בַּמּוֹעֵד וּבַשְּׁבִיעִית וַחֲכָמִים אוֹמְרִים עוֹשִׂין אֶת הָאַמָּה בַּתְּחִלָּה בַּשְּׁבִיעִית וּמְתַקְּנִין אֶת הַמְּקוּלְקֶלֶת בַּמּוֹעֵד. וּמְתַקְּנִין אֶת קִילְקוּלֵי הַמַּיִם שֶׁבִּרְשׁוּת הָרַבִּים וְחוֹטְטִין אוֹתָן. וּמְתַקְּנִין אֶת הַדְּרָכִים וְאֶת הָרְחוֹבוֹת וְאֶת מִקְווָוֹת הַמַּיִם וְעוֹשִׂין כָּל־צוֹרְכֵי הָרַבִּים וּמְצַייְנִין אֶת הַקְּבָרוֹת וְיוֹצְאִין אַף עַל הַכִּלְאַיִם׃ MISHNAH: Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year but the Sages are saying that one makes new water canals in the Sabbatical year5Since this is construction rather than agricultural work, it is permitted in the Sabbatical but forbidden on the holiday. and one fixes the broken ones on the holiday and one repairs all defects in the public water system and cleans it6As the Babli explains, since commercial building activities are forbidden on the holiday, hiring people for public works helps the poor to find work and helps the public by keeping the wages low since there is no competition from the private sector.. 7The following is repeated from Mishnah Šeqalim1:1, Notes 4–8. Also one repairs the roads, and the streets, and water pools, and one looks after all public needs, and marks the graves, and also goes to inspect for kilaim.
הלכה: תַּמָּן תַּנִּינָן. רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹסֵר עַד שֶׁיַּעֲמִיק שְׁלֹשָׁה אוֹ עַד שֶׁיַּגְבִּיהַּ שְׁלֹשָׁה אוֹ עַד שֶׁיִּתֵּן עַל הַסֶּלַע׃ פָּתַר לָהּ תְּרֵין פְּתָרִין. בְּשֶׁהָיָה לוֹ דָבָר מְמוּעָט בְּתוֹךְ בֵּיתוֹ מֵעֶרֶב שְׁבִיעִית וְהוּא מְבַקֵּשׁ לְהוֹצִיאוֹ בְּתוֹךְ שָׂדֵהוּ בַּשְּׁבִיעִית הֲרֵי זֶה מוֹסִיף עָלָיו וְהוֹלֵךְ מִשֶּׁיִּפְסְקוּ עוֹבְרֵי עֲבֵירָה. רִבִּי לָֽעְזָר בֶּן עֲזַרְיָה אוֹסֵר. מַה טָעֲמָא דְרִבִּי לָֽעְזָר בֶּן עֲזַרְיָה. שֶׁמָּא לֹא יִמָּצֵא לוֹ זֶבֱל וְנִמְצָא מְזַבֵּל אֶת אוֹתוֹ הַמָּקוֹם. אַתְיָא דְרִבִּי לָֽעְזָר בֶּן עֲזַרְיָה כֵרִבִּי יוֹסֵה. כְּמַה דְרִבִּי יוֹסֵי אָמַר. אֵין זֶבֶל מָצוּי. כֵּן רִבִּי לָֽעְזָר בֶּן עֲזַרְיָה אָמַר. אֵין זֶבֶל מָצאוּי. פָּתַר לָהּ פֶּתֶר חוֹרָן. בְּשֶׁהָיָה לוֹ דָבָר מְמוּעָט בְּתוֹךְ בֵּיתוֹ בְעֶרֶב שְׁבִיעִית וְהוּא מְבַקֵּשׁ לְהוֹצִיאוֹ לְתוֹךְ שָׂדֵהוּ בַּשְּׁבִיעִית הֲרֵי זֶה מוֹסִיף וְהוֹלֵךְ מִשֶּׁיִּפְסְקוּ עוֹבְרֵי עֲבֵירָה. רִבִּי לָֽעְזָר בֶּן עֲזַרְיָה אוֹסֵר. מַה טָעֲמָא דְרִבִּי לָֽעְזָר בֶּן עֲזַרְיָה. שֶׁמָּא לֹא יִמָּצֵא לוֹ זֶבֱל וְנִמְצָא מְזַבֵּל אֶת אוֹתוֹ הַמָּקוֹם. וְלֹא כְבָר הוּא מְזוּבָּל מֵעֶרֶב שְׁבִיעִית. רִבִּי יִרְמְיָה רִבִּי בּוּן בַּר חִייָה בְשֵׁם רִבִּי בָּא בַּר מָמָל. מִפְּנֵי מַרְאִית הָעַיִן. עַד שֶׁיּוֹצִיא עֶשֶׂר מַשְׁפֵּלוֹת כְּאַחַת. וְלֵית לָרַבָּנִן מִפְּנֵי מַרְאִית הָעַיִן. אָמַר רִבִּי אִידִי דְחוּטְרָא. סַלּוֹ וּמַגְרֵיפוֹ מוֹכִיחִין עָלָיו שֶׁהוּא עוֹשֶׂה אַשְׁפָּה. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר אִילֵּין שְׁמוּעֲתָא דְהָכָא דְתַנִּינָן תַּמָּן. רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר. אֵין עוֹשִׂין אֶת הָאַמָּה כַתְּחִילָּה בַּמּוֹעֵד וּבַשְּׁבִיעִית. אָמַר רִבִּי יִרְמְיָה. מִפְּנֵי שֶׁהוּא מַכְשִׁיר אֶת צְדָדֶיהָ לַזְּרִיעָה. רִבִּי יִרְמְיָה רִבִּי בּוּן בַּר חִייָה בְשֵׁם רִבִּי בָּא בַּר מָמָל. מִפְּנֵי מַרְאִית הָעַיִן. הֲווֹן בָּעֵיי מֵימַר. מָאן דְּאָמַר תַּמָּן מִפְּנֵי מַרְאִית הָעַיִן. וָכָא מַרְאִית הָעַיִן. מָאן דְּאָמַר תַּמָּן. מִפְּנֵי שֶׁהוּא מַכְשִׁיר אֶת צְדָדֶיהָ לַזְּרִיעָה. וָכָא מָה אִית לֵיהּ. לֵית לָךְ אֶלָּא כְהָדָא. שֶׁמָּא לֹא יִמָּצֵא לוֹ זֶבֱל וְנִמְצָא מְזַבֵּל אֶת אוֹתוֹ הַמָּקוֹם. מַה נְפַק מִן בֵּינֵיהוֹן. חָפַר לַעֲשׂוֹת אַמָּה שֶׁלְבִּנְייָן. הֲווֹן בָּעֵיי מֵימַר. מָאן דְּאָמַר תַּמָּן מִפְּנֵי מַרְאִית הָעַיִן. וָכָא מִפְּנֵי מַרְאִית הָעַיִן. מָאן דְּאָמַר תַּמָּן. מִפְּנֵי שֶׁהוּא מַכְשִׁיר אֶת צְדָדֶיהָ לַזְּרִיעָה. הֲרֵי אֵינוֹ מַכְשִׁיר אֶת צְדָדֶיהָ לַזְּרִיעָה. הַכֹּל מוֹדִין שֶׁאִם הָיָה לוֹ שָׁם אֲבָנִים אוֹ צְרוֹרוֹת אוֹ סִיד אוֹ גִיפְּסָס מוּתָּר. HALAKHAH: 35This corresponds to the division of Mishnaiot in the Babli where the second part of Mishnah 1 is formulated as separate Mishnah. There, we have stated36Mishnah Ševi`it 3:2.: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.37While in the Sabbatical it is forbidden to work to ameliorate the fields, it is permitted to assemble dungheaps on or close to the fields to be used after the end of the Sabbatical. In Mishnaiot Ševi`it3:1–2 there are differences of opinion on whether it is necessary to clearly separate the dungheaps from the fields and how this is to be done.” 38From here to the end of the paragraph the text is copied from a text of Ševi`it close to, but separate from, the text there, as shown later when the Mishnah here is quoted as “there”. One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners39A misreading of עוֹבְדֵי עֲבוֹדָה “agricultural workers” in the Ševi`it text. The agricultural workers will stop at the end of the harvest of the year preceding the Sabbatical. 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 turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says40His position in Mishnah Ševi`it 3:1 may be interpreted in this way., manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners 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 turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical41Since the addition is permitted only at a place already used as dungheap before the start of the Sabbatical.? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together42Then everybody sees that the intent is to built a dungheap, not immediate use as manure.. Do the rabbis not care about bad impressions? 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 stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah43With the text in Ševi`it one has to read “R. Ze`ira” since in the next sentence R. Jeremiah is quoted accepting another opinion. said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement44Greek γύψος. it is permitted.
וּמְתַקְּנִין אֶת הַמְּקוּלְקֶלֶת בַּמּוֹעֵד. דָּבָר שֶׁהוּא לְצוֹרֶךְ הַמּוֹעֵד. אֲבָל דָּבָר שֶׁאֵינוֹ לְצוֹרֶךְ הַמּוֹעֵד אָסוּר. בְּשֶׁלְיָחִיד אֲבָל בְּשֶׁלְרַבִּים אֲפִילוּ דָּבָר שֶׁאֵינוֹ לְצוֹרֶךְ הַמּוֹעֵד מוּתָּר. כְּהָדָא דִבָנִי דְסַכּוּתָא אִיתְפָּחָתַת בְּמוֹעֲדָא וּשְׁרָא לוֹן רִבִּי אַבָּהוּ מְעַבְדִּינָהּ בְּמוֹעֲדָא. בְּטָרִיחַ וְכִיווְנוֹ לָא סָבְרִינָן מֵימַר ובִלְבַד שֶׁלֹּא וְכַוֵּין אֶת מְלַאכְתּוֹ בַּמּוֹעֵד. אָֽמְרִין. אִין לָא מִתְעַבְּדָא כְדוֹן לָא מִתְעַבְּדָא עוֹד. אַייָרָא דְצִיפּוֹרִין אִיתְפָּחָתַת בְּמוֹעֲדָא. חֲבֵרַייָא סְבָרִין מֵימַר שָׁרִי מִן הָדָא. וּמְתַקְּנִין אֶת קִילְקוּלֵי הַמַּיִם. אָמַר רִבִּי פִינְחָס. לֹא אָסַר רִבִּי יִרְמְיָה אֶלָּא מִשֵּׁם הִילְכַת הַפַּטִּישׁ. בֵּית עָֽלְמָא דְבַר מְקַטְיָא אִיתְפָּחַת בְּמוֹעֲדָא. רַב חוּנָה סְבַר מֵימַר שָׁרִי מִן הָדָא. וְעוֹשִׂין כָּל־צוֹרְכֵי הָרַבִּים. אָמַר לֵיהּ רִבִּי מָנָא. וְלָא תַנֵּי רִבִּי שְׁמוּאֵל. אֶלָּא לִהְיוֹת שָׁפִין אֶת סִדְקֵּיהֶו. “One fixes the broken ones on the holiday.” If it is for the needs of the holiday, but anything not for the needs of the holiday is forbidden for an individual, however for the public even not for the needs of the holiday it is permitted45Babli 5a.. As the following46Parallels to these examples are in the Babli, 4b–5a.: the baths of Sakuta were damaged on the holiday and Rebbi Abbahu permitted them to be repaired on the holiday. If it needs exertion and he planned it, we would not say so, only if he did not intend his work for the holiday47Even for public works.. They said, if it is not done now it never will be done. 48From here on there exists a parallel text from remainders of an Ashkenazic text edited by Jacob Suzman, Kobez al-Yad 12 (A). The cauldron of Sepphoris was damaged on the holiday. The colleagues wanted to say that it is permitted from the following, “one repairs all defects in the public water system.” Rebbi Phineas said, Rebbi Jeremiah only forbade because of the rules of the hammer49Since the High Priest Joḥanan forbade the use of hammers on the intermediate days of a holiday, Ma`aser Šeni 5:9.. The cemetery of Bar Meqatia was damaged on the holiday. Rav Ḥuna was of the opinion that it is permitted from the following: “and one looks after all public needs.” Rebbi Mana told him, but did not Rebbi50The title is omitted in A. Either one reads Rav Huna, Samuel, and Rebbi Mana I, or Rebbi Huna, Rebbi Samuel, and Rebbi Mana II. Samuel state, “only to smooth its fissures51One may repair but not rebuild..”
וְחוֹטְטִין אוֹתָן. גָּרְֽפִין אוֹתָן. כַּיי דְתַנִּינָן תַּמָּן. הַחוֹטֵט בַּצִּנּוֹר לְקַבֵּל צְרוֹרוֹת. “And cleans it.” One cleans it, as we have stated there52Mishnah Miqwaot 4:3., “he who cleans a pipe to get pebbles.”
וְעוֹשִׂין כָּל־צוֹרְכֵי הָרַבִּים. אֵילּוּ הֵן צוֹרְכֵי הָרַבִּים. דָּנִין דִּינֵי מָמוֹנוֹת וְדִינֵי נְפָשׁוֹת דִּינֵי מַכּוֹת. וּפוֹדִין אֶת הַשְּׁבוּיִין וָעֲרָכִים וַחֲרָמִים וְהֶקְדֵּישׁוֹת וּמַשְׁקִין אֵת הַסּוֹטָה וְשׂוֹרְפִין אֶת הַפָּרָה וְעוֹרְפִין עֶגְלָה עֲרוּפָה וְרוֹצְעִין עֶבֶד עִבְרִי וּמְטָהֲרִין אֵת הַמְּצוֹרָע וּמְפָֽרְקִין אֶת הַמִּנְעָל מֵעַל גַּבֵּי הָאֵימוּם אֲבָל לֹא מַחֲזִירִין אוֹתוֹ. 53From here to the end of the Halakhah the text is copied in Šeqalim1:1, Notes 55–75. The origin of the text is here, since most of the following has no relevance for the topic of Šeqalim.“And one looks after all public needs.” 54Tosephta 2:11.“The following are the public needs: One judges civil suits, and capital crimes, and cases of flogging, and one redeems kidnap victims, and valuations, and bans, and dedications, and one lets the suspected adulteress drink, and burns the Cow, and one breaks the neck of the calf whose neck was to be broken, and one pierces the ear of a Hebrew slave, and one purifies the sufferer from skin disease, and removes the shoe from the block but one may not return it.”
וּמְצַייְּנִין עַל הַקְּבָרוֹת. וְלֹא כְבָר צִייְנוּ מֵאֲדָר. תִּיפְתָּר שֶׁיָּרַד שֶׁטֶף שֶׁלְגְּשָׁמִים וּשְׁטָפוֹ. “One marks the graves.” Were they not already marked in Adar? Explain it if there was a flood caused by rain which rinsed it off64A breach in a separating wall may be fixed by filling it with stones, but the stones may not be fixed with mortar..
וְיוֹצְאִין אַף עַל הַכִּלְאָיִם׃ לֹא כְבָר יָֽצְאוּ בָאֲדָר. תִּיפְתָּר שֶׁהָֽיְתָה הַשָּׁנָה אֲפֵילָה וְאֵין הַצְּמָחִים נִיכָּרִין. “And also one goes to inspect for kilaim.” Did they not already go in Adar? Explain it if the year was late and the plants not recognizable.
וּמְנַיִין לְצִיּוּן. רִבִּי בֶּרֶכְיָה רִבִּי יַעֲקֹב בַּר בַּת יַעֲקֹב בְשֵׁם רִבִּי חוּנְייָה דִבְרַת חַווְרָן. רִבִּי יוֹסֵה אָֽמַר לָהּ רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי חוּנְייָה דִבְרַת חַווְרָן רִבִּי חִזְקִיָּה רִבִּי עוּזִּיאֵל בְּרֵיהּ דְּרִבִּי חוּנְייָה דִבְרַת חַווְרָןן. וְטָמֵ֥א טָמֵ֖א יִקְרָֽא׃. כְּדֵי שֶׁתְּהֵא טוּמְאָה קוֹרְאָה לוֹ בְּפִיהָ וְאוֹמֶרֶת לוֹ. פְּרוֹשׁ. רִבִּי לָא בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. וְעָֽבְר֤וּ הָעוֹבְרִים בָּאָ֔רֶץ וְרָאָה֙ עֶ֣צֶם אָדָ֔ם וּבָנָ֥ה אֶצְל֖וֹ צִיּ֑וּן. מִיכָן שֶׁמְצַייְנִין עַל הָעֲצָמוֹת. אָדָ֔ם. מִיכָן שֶׁמְצַייְנִין עַל הַשִּׁזְרָה וְעַל הַגּולְגּוֹלֶת. וּבָנָ֥ה. מִיכָן שֶׁמְצַייְנִין עַל גַּבֵּי אֶבֶן קְבוּעָה. אִם אוֹמֵר אַתְּ עַל גַּבֵּי אֶבֶן תְּלוּשָׁה. אַף הִיא הוֹלֶכֶת וּמְטַמֵּא בְמָקוֹם אַחֵר. אֶצְל֖וֹ. בִּמְקוֹם טַהֲרָה. צִיּ֑וּן. מִיכָן לְצִיּוּן. וּמָצָא אֶבֶן אַחַת מְצוייֶנֶת. אַף עַל פִּי שֶׁאֵין מְקַייְמִין כֵּן הַמַּאֲהִיל עָלֶיהָ טָמֵא. אֲנִי אוֹמֵר. מֵת קַמְצוּץ וְהָיָה נָתוּן תַּחְתֶּיהָ. הָיוּ שְׁתַיִם. הַמַּאֲהִיל עָלֶיהֶן טָהוֹר וּבֵינֵיהֶן טָמֵא. אִם הָיָה חָרוּשׁ בֵּיְנְתַּייִם הֲרֵי הֵן כִּיחִידִיּוֹת. בֵּינֵיהֶן טָהוֹר וּסְבִיבוֹתֵיהֶן טָמֵא. תַּנֵּי. אֵין מְצַייְנִין עַל הַבָּשָׂר שֶׁמָּא נִתְאַכֵּל הַבָּשָׂר. רִבִּי יוּסְטָא בַּר שׁוּנֵם בְּעָא קוֹמֵי רִבִּי מָנָא. וְלֹא נִמְצָא מְטַמֵּא טַהֲרוֹת לְמַפְרֵעַ. אָמַר לֵיהּ. מוטָּב שֶׁיִּתְקַלְקְלוּ בוֹ לְשָׁעָה וְאַל יִתְקַלְקְלוּ בוֹ לְעוֹלָם. 55This text in addition is in Ma`aser Šeni5:1, :Notes 17–25) and Soṭah 9:1 (Notes 29–31). Babli Mo`ed Qatan 6a. The biblical roots for the duty of the authorities to mark the places of graves with taxpayers’ money. From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it, Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran: impure, impure, he shall call out56Lev. 13:46.; the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman: The emissaries shall crisscross the land; if one sees a bone of a human he builds a sign near it57Ez. 39:15. A bone, from here that one makes signs for bones. A human, from here that one makes signs for spine and skull. He builds, from here that one makes signs on fixed stones. If you say on loose ones, it would move and make other places impure. Near it, on a place of purity. A sign, from here the marks. 58Tosephta Šeqalim 1:5. If one found a single marked stone, even though one should not keep it so, if somebody forms a tent over it he is impure; I say a marked corpse was under it. If there were two, he who forms a tent over any one of them is pure; between them he is impure. If between them was a ploughed strip they are single stones, between them the area is pure and around them impure. It was stated59Tosephta Šeqalim 1:5.: “One does not mark flesh, for perhaps it will decompose.” Rebbi Justus bar Shunem asked before Rebbi Mana: Will that not cause pure food to be retroactively made impure? He said to him, it is better that these should become unusable for a limited time than that {the place} become unusable forever.