יוֹם טוֹב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת אֵין אוֹפִין וּמְבַשְּׁלִין בְּיוֹם טוֹב מַה שֶּׁהוּא אוֹכֵל לְמָחָר בְּשַׁבָּת. וְאִסּוּר זֶה מִדִּבְרֵי סוֹפְרִים כְּדֵי שֶׁלֹּא יָבֹא לְבַשֵּׁל מִיּוֹם טוֹב לְחל. שֶׁקַּל וָחֹמֶר הוּא לְשַׁבָּת אֵינוֹ מְבַשֵּׁל כָּל שֶׁכֵּן לְחל. לְפִיכָךְ אִם עָשָׂה תַּבְשִׁיל מֵעֶרֶב יוֹם טוֹב שֶׁיִּהְיֶה סוֹמֵךְ עָלָיו וּמְבַשֵּׁל וְאוֹפֶה בְּיוֹם טוֹב לְשַׁבָּת הֲרֵי זֶה מֻתָּר. וְתַבְשִׁיל שֶׁסּוֹמֵךְ עָלָיו הוּא הַנִּקְרָא עֵרוּבֵי תַּבְשִׁילִין:

On a holyday occurring on a Friday, one must not bake or cook food for the next day, the Sabbath. This prohibition is on rabbinic grounds, to prevent one from cooking on a holyday for a plain weekday. It stands to reason: if one must not cook food for the Sabbath, he certainly must not cook for a plain weekday. Accordingly, it is permissible to cook and bake on a holyday for the Sabbath if on the day preceding the festival one prepared a dish upon which to depend. The dish upon which he depends is called eruv tavshilin [a mingling of dishes designed for the Sabbath as well as for the immediately preceding holyday].

וְלָמָּה נִקְרָא שְׁמוֹ עֵרוּב. שֶׁכְּשֵׁם שֶׁהָעֵרוּב שֶׁעוֹשִׂין בַּחֲצֵרוֹת וּמְבוֹאוֹת מֵעֶרֶב שַׁבָּת מִשּׁוּם הֶכֵּר כְּדֵי שֶׁלֹּא יַעֲלֶה עַל דַּעְתָּם שֶׁמֻּתָּר לְהוֹצִיא מֵרְשׁוּת לִרְשׁוּת בְּשַׁבָּת. כָּךְ זֶה הַתַּבְשִׁיל מִשּׁוּם הֶכֵּר וְזִכָּרוֹן כְּדֵי שֶׁלֹּא יְדַמּוּ וְיַחְשְׁבוּ שֶׁמֻּתָּר לֶאֱפוֹת בְּיוֹם טוֹב מַה שֶּׁאֵינוֹ נֶאֱכָל בּוֹ בַּיּוֹם. וּלְפִיכָךְ נִקְרָא תַּבְשִׁיל זֶה עֵרוּבֵי תַּבְשִׁילִין:

Why is it called eruv? The same as an eruv, prepared for courtyards and alleys on Friday, is a distinguishing mark preventing the residents from supposing that it is permissible to transfer objects from one domain to another, the eruv dish is a symbol and a reminder, lest some come to think vaguely that it is permissible to bake on a holyday what is not to be eaten on the same day. Hence, it is called the eruv of dishes.

עֵרוּבֵי תַּבְשִׁילִין שִׁעוּרוֹ אֵין פָּחוֹת מִכְּזַיִת בֵּין לְאֶחָד בֵּין לַאֲלָפִים. וְאֵין עוֹשִׂין עֵרוּב זֶה לֹא בְּפַת וְלֹא בְּרִיפוֱֹת וְכַיּוֹצֵא בָּהֶן אֶלָּא בְּתַבְשִׁיל שֶׁהוּא פַּרְפֶּרֶת כְּגוֹן בָּשָׂר וְדָגִים וּבֵיצִים וְכַיּוֹצֵא בָּהֶן. וַאֲפִלּוּ עֲדָשִׁים שֶׁבְּשׁוּלֵי קְדֵרָה וַאֲפִלּוּ שַׁמְנוּנִית שֶׁעַל גַּבֵּי הַסַּכִּין שֶׁחוֹתְכִין בָּהּ הַצָּלִי גּוֹרְדוֹ אִם יֵשׁ בּוֹ כְּזַיִת סוֹמֵךְ עָלָיו מִשּׁוּם עֵרוּבֵי תַּבְשִׁילִין:

The measure of an eruv tavshilin is not less than a kazayit (the mass of a large olive)—whether it is for one or for thousands. And we do not make this eruv with bread nor with groats, but rather with a dish which is an accompaniment (to the bread)—such as meat, fish, eggs and that which is similar to them. For an eruv tavshilin, one can even rely upon lentils at the bottom of the pot, and even upon the fat on the knife when he cuts the roast—he may rub it off [for this purpose], if there is a kazayit of it.

תַּבְשִׁיל שֶׁאָמְרוּ לְעִנְיַן עֵרוּב זֶה אֲפִלּוּ צָלִי אֲפִלּוּ שָׁלוּק אֲפִלּוּ כָּבוּשׁ אוֹ מְעֵשָּׁן אֲפִלּוּ דָּגִים קְטַנִּים שֶׁהֵדִיחָן בְּמַיִם חַמִּין וַהֲדָחָתָן הִיא בִּשּׁוּלָן לַאֲכִילָה הֲרֵי זֶה סוֹמֵךְ עֲלֵיהֶן:

The dish that they spoke about regarding this eruv can even be roasted, even boiled, even pickled or smoked. One may surely even rely upon small fish that were rinsed with hot water, and their rinsing is their cooking.

וְצָרִיךְ שֶׁיִּהְיֶה עֵרוּב זֶה מָצוּי עַד שֶׁיֹּאפֶה כָּל מַה שֶּׁהוּא צָרִיךְ לֶאֱפוֹת וּלְבַשֵּׁל כָּל שֶׁהוּא צָרִיךְ לְבַשֵּׁל. וְיָחֵם חַמִּין כָּל שֶׁהוּא צָרִיךְ. וְאִם נֶאֱכַל הָעֵרוּב אוֹ אָבַד אוֹ נִשְׂרַף קֹדֶם שֶׁיְּבַשֵּׁל אוֹ יֹאפֶה הֲרֵי זֶה אָסוּר לֶאֱפוֹת וּלְבַשֵּׁל אוֹ לְהָחֵם אֶלָּא מַה שֶּׁהוּא אוֹכֵל בְּיוֹם טוֹב בִּלְבַד. הִתְחִיל בְּעִסָּתוֹ אוֹ בְּתַבְשִׁילוֹ וְנֶאֱכַל הָעֵרוּב אוֹ אָבַד הֲרֵי זֶה גּוֹמֵר:

And this eruv needs to be in existence until one bakes all that he needs to bake and to cook all that he needs to cook and heat all that he needs. But if the eruv was eaten or lost or burnt before he cooked or baked—such a one is surely forbidden to bake and to cook or to heat, except for that which he is eating on the holiday alone. [However,] if he started on his dough or his dish and the eruv got eaten or lost—such a one can surely finish [the task].

הַמֵּנִיחַ עֵרוּבֵי תַּבְשִׁילִין כְּדֵי שֶׁיִּסְמֹךְ עֲלֵיהֶם הוּא וַאֲחֵרִים צָרִיךְ לְזַכּוֹת לָהֶן כְּדֶרֶךְ שֶׁמְּזַכֶּה בְּעֵרוּבֵי שַׁבָּת. וְכָל שֶׁזּוֹכֶה בְּעֵרוּבֵי שַׁבָּת זוֹכֶה בְּעֵרוּבֵי תַּבְשִׁילִין. וְכָל שֶׁאֵינוֹ זוֹכֶה בְּאוֹתוֹ עֵרוּב אֵינוֹ זוֹכֶה בָּזֶה:

One who puts down an eruv tavshilin in order for him and others to rely upon it must have it acquired for them in the way that one has a Shabbat eruv acquired. And anyone who may acquire regrading a Shabbat eruv may acquire regarding an eruv tavshilin. And anyone who may not acquire regrading that eruv may not acquire regarding this.

וְאֵינוֹ צָרִיךְ לְהוֹדִיעַ לְאֵלּוּ שֶׁזִּכָּה לָהֶן מֵעֶרֶב יוֹם טוֹב. אֲבָל הֵן צְרִיכִין לֵידַע שֶׁכְּבָר זִכָּה לָהֶן אַחֵר וְעֵרֵב לָהֶן וְאַחַר כָּךְ יִסְמְכוּ עָלָיו וִיבַשְּׁלוּ וְיֹאפוּ. אַף עַל פִּי שֶׁלֹּא יָדְעוּ אֶלָּא בְּיוֹם טוֹב הֲרֵי אֵלּוּ מֻתָּרִין. וְיֵשׁ לוֹ לְאָדָם לְעָרֵב עַל כָּל הָעִיר וְעַל כָּל הַקָּרוֹב אֵלֶיהָ בְּתוֹךְ הַתְּחוּם וּלְמָחָר מַכְרִיז וְאוֹמֵר כָּל מִי שֶׁלֹּא הִנִּיחַ עֵרוּבֵי תַּבְשִׁילִין יִסְמֹךְ עַל עֵרוּבִי:

And he does not need to inform those for whom he acquired [it] from the eve of the holiday. But they must know that another person acquired [it] for them and made an eruv for them; and afterwards they may rely upon it and cook and bake—even though these [people] did not know until the holiday, they are surely permitted. And a person should make an eruv for the whole city and for all that are close to it within the perimeter; and on the morrow, he should announce [it] and say, "Anyone who did not put down an eruv tavshilin may rely upon my eruv.

הַמַּנִּיחַ עֵרוּבֵי תַּבְשִׁילִין חַיָּב לְבָרֵךְ. בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת עֵרוּב. וְאוֹמֵר בְּעֵרוּב זֶה יֻתַּר לִי לֶאֱפוֹת וּלְבַשֵּׁל מִיּוֹם טוֹב שֶׁלְּמָחָר לְשַׁבָּת. וְאִם זָכָה בּוֹ לַאֲחֵרִים יֹאמַר לִי וְלִפְלוֹנִי וְלִפְלוֹנִי אוֹ לְאַנְשֵׁי הָעִיר כֻּלָּם לֶאֱפוֹת וּלְבַשֵּׁל מִיּוֹם טוֹב לְשַׁבָּת:

One who puts down an eruv tavshilin is obligated to recite [this] blessing: "Blessed are You, Lord our God, King of the Universe, who sanctified us with His commandments, and commanded us regarding the commandment of eruv." And [then] he says, "With this eruv is it permitted for me to bake and to cook from the holiday tomorrow for Shabbat." And if he acquired it for others, he should say, "for me and for x and for y" or "for all the people of the city together, to bake and to cook from the holiday for Shabbat."

מִי שֶׁלֹּא הִנִּיחַ עֵרוּבֵי תַּבְשִׁילִין וְלֹא הִנִּיחוּ לוֹ אֲחֵרִים. כְּשֵׁם שֶׁאָסוּר לוֹ לְבַשֵּׁל וְלֶאֱפוֹת כָּךְ קִמְחוֹ וּמַאֲכָלוֹ אָסוּר. וְאָסוּר לְאַחֵר שֶׁהִנִּיחַ לְעַצְמוֹ לְבַשֵּׁל וְלֶאֱפוֹת לָזֶה שֶׁלֹּא הִנִּיחַ עַד שֶׁיַּקְנֶה לוֹ שֶׁנִּמְצָא זֶה מְבַשֵּׁל וְאוֹפֶה שֶׁלּוֹ שֶׁהֲרֵי קָנָהוּ. וְאִם רָצָה יִתֵּן אַחַר כָּךְ לָזֶה שֶׁלֹּא הִנִּיחַ בְּמַתָּנָה:

[In a case of] one who did not put down an eruv tavshilin and others did not put [one] down for him: In the same way as it is forbidden for him to cook and to bake, so too is his flour and his food forbidden (to use for Shabbat preparations). So it is forbidden for another who put down [an eruv tavshilin] for himself, to cook and bake [with it] for this one who did not put [one] down, until [the latter] has him acquire it—such that it comes out that this one will be cooking and baking his own, since he surely acquired it. And if he wants, he may give it afterwards to that one who did not put [one] down, as a gift.

מִי שֶׁלֹּא הִנִּיחַ עֵרוּבֵי תַּבְשִׁילִין וּבִשֵּׁל וְאָפָה לֶאֱכל בַּיּוֹם וְהוֹתִיר אוֹ שֶׁזִּמֵּן אוֹרְחִים וְלֹא בָּאוּ הֲרֵי זֶה אוֹכֵל הַמּוֹתָר לְמָחָר. וְאִם הֶעֱרִים הֲרֵי זֶה אָסוּר לְאָכְלוֹ. עָבַר וְאָפָה וּבִשֵּׁל לְשַׁבָּת אֵין אוֹסְרִין עָלָיו. וְלָמָּה הֶחְמִירוּ וְאָסְרוּ עַל הַמַּעֲרִים וְלֹא אָסְרוּ עַל הַמֵּזִיד שֶׁאִם תַּתִּיר לַמַּעֲרִים נִמְצְאוּ הַכּל מַעֲרִימִין וְיִשְׁתַּקֵּעַ שֵׁם עֵרוּבֵי תַּבְשִׁילִין. אֲבָל הַמֵּזִיד אֵינוֹ מָצוּי וְאִם עָבַר הַיּוֹם לֹא יַעֲבֹר פַּעַם אַחֶרֶת:

[In the case of] one who did not put down an eruv tavshilin, and he cooked and baked to eat on the [holiday] and left [some] over; or he invited guests and they did not come: This one may surely eat the leftovers on the morrow. But if he acted craftily, it is surely forbidden to eat it. [However if] he transgressed and baked and cooked for Shabbat, we do not forbid [the food] to him. And why were [the Sages] strict, such that they forbade [it] for the one that acted craftily, [when] they did not forbid [it] for the volitional [sinner]? Since if you will permit acting craftily [in this case], it will come out that everyone will act craftily and the law of eruv tavshilin will fade away. But volitional [sin] is not common; so if one transgressed today, he will not transgress another time.

שְׁנֵי יָמִים טוֹבִים שֶׁחָלוּ לִהְיוֹת בַּחֲמִישִׁי וְעֶרֶב שַׁבָּת עוֹשֶׂה עֵרוּבֵי תַּבְשִׁילִין מִיּוֹם רְבִיעִי שֶׁהוּא עֶרֶב יוֹם טוֹב. שָׁכַח וְלֹא הִנִּיחַ מַנִּיחוֹ בָּרִאשׁוֹן וּמַתְנֶה. כֵּיצַד. מַנִּיחַ עֵרוּבֵי תַּבְשִׁילִין בְּיוֹם חֲמִישִׁי וְאוֹמֵר אִם הַיּוֹם יוֹם טוֹב וּלְמָחָר חֹל לְמָחָר אֲבַשֵּׁל וְאוֹפֶה לְשַׁבָּת וְאֵינִי צָרִיךְ כְּלוּם וְאִם הַיּוֹם חֹל וּלְמָחָר יוֹם טוֹב בָּעֵרוּב זֶה יֵתַּר לִי לֶאֱפוֹת וּלְבַשֵּׁל לְמָחָר מִיּוֹם טוֹב לְשַׁבָּת:

If the two days of a festival occur on Thursday and Friday, the eruv tavshilin should be prepared on Wednesday, the day immediately preceding the holyday. If one forgot and did not put it down on the first, he makes a stipulation. How is this? He puts down his eruv tavshilin from Thursday and says, "If today is the holiday and tomorrow is [a weekday], then I will cook and bake tomorrow for Shabbat and I have no need for [an eruv tavshilin]; but if today is [a weekday] and tomorrow is the holiday—with this eruv is it permitted for me to bake and to cook on the morrow from the holiday for Shabbat."

כַּיּוֹצֵא בּוֹ הָיוּ לְפָנָיו שְׁתֵּי כַּלְכָּלוֹת שֶׁל טֶבֶל בְּיוֹם טוֹב רִאשׁוֹן אוֹמֵר אִם הַיּוֹם חֹל תִּהְיֶה זוֹ תְּרוּמָה עַל זוֹ וְאִם הַיּוֹם קֹדֶשׁ אֵין בִּדְבָרַי כְּלוּם. וְקוֹרֵא עָלֶיהָ שֵׁם וּמַנִּיחָהּ. וּלְמָחָר בַּשֵּׁנִי חוֹזֵר וְאוֹמֵר אִם הַיּוֹם קֹדֶשׁ אֵין בִּדְבָרַי כְּלוּם וְאִם הַיּוֹם חֹל תִּהְיֶה זוֹ תְּרוּמָה עַל זוֹ וְקוֹרֵא עָלֶיהָ שֵׁם וּמַנִּיחָהּ כְּדֶרֶךְ שֶׁקָּרָא עָלֶיהָ בָּרִאשׁוֹן. וּמַנִּיחַ אֶת זוֹ שֶׁקָּרָא עָלֶיהָ שֵׁם תְּרוּמָה וְאוֹכֵל אֶת הַשְּׁנִיָּה:

Similar to this, [if[ there were two baskets of untithed fruit in front of him on the first day of the holiday, he may say, "If today is a [weekday], let this be priestly tithe for that; but if today is the holiday, my words lack substance," and he reads a name over (designates) it and leaves it. And on the second day, he goes back and says, "If today is a holiday, my words today lack substance; but if today is a [weekday], let this be priestly tithe for that," and he reads a name over it and leaves it—in the way he did on the first [day]. And he places his hand over that upon which he read the name of the priestly tithe and eats the [remainder].

בַּמֶּה דְּבָרִים אֲמוּרִים בִּשְׁנֵי יָמִים טוֹבִים שֶׁל גָּלֻיּוֹת אֲבָל בִּשְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה אִם שָׁכַח וְלֹא הִנִּיחַ בְּיוֹם רְבִיעִי שׁוּב אֵינוֹ מַנִּיחַ אֶלָּא סוֹמֵךְ עַל אֲחֵרִים אִם עֵרְבוּ עָלָיו אוֹ מַקְנֶה קִמְחוֹ לְמִי שֶׁעֵרֵב אוֹ יִהְיֶה אָסוּר לֶאֱפוֹת וּלְבַשֵּׁל לְשַׁבָּת. וְכֵן אִם שָׁכַח וְלֹא הִפְרִישׁ תְּרוּמָה מִיּוֹם רְבִיעִי שׁוּב אֵינוֹ מַפְרִישׁ עַד מוֹצָאֵי שַׁבָּת:

To what are these words applicable? On the two days of a holiday in the Diaspora. But on the two-day holiday of the New Year: If he forgot and did not place [an eruv tavshilin] down on Wednesday, he may no longer place [it] down. Rather he must rely upon [that of] others—if they made an eruv for him—or have someone who has made an eruv acquire his flour; or it will be forbidden for him to bake and to cook for Shabbat. And likewise if he did not separate the priestly tithe from Thursday, he may no longer separate priestly tithe until the conclusion of Shabbat.

כָּל הַדְּבָרִים הָאֵלּוּ שֶׁאָמַרְנוּ הָיוּ בִּזְמַן שֶׁהָיוּ בֵּית דִּין שֶׁל אֶרֶץ יִשְׂרָאֵל מְקַדְּשִׁין עַל פִּי הָרְאִיָּה וְהָיוּ בְּנֵי הַגָּלֻיּוֹת עוֹשִׂין שְׁנֵי יָמִים כְּדֵי לְהִסְתַּלֵּק מִן הַסָּפֵק לְפִי שֶׁלֹּא הָיוּ יוֹדְעִין יוֹם שֶׁקִּדְּשׁוּ בְּנֵי אֶרֶץ יִשְׂרָאֵל. אֲבָל הַיּוֹם שֶׁבְּנֵי אֶרֶץ יִשְׂרָאֵל סוֹמְכִין עַל הַחֶשְׁבּוֹן וּמְקַדְּשִׁין עָלָיו אֵין יוֹם טוֹב שֵׁנִי לְהִסְתַּלֵּק מִן הַסָּפֵק אֶלָּא מִנְהָג בִּלְבַד:

All of these things that we have said were [applicable] in the time that the court in Israel would sanctify [the New Month] according to sighting. So the residents of the exiles were doing two days in order to avoid doubt. For they would not know the day that the residents of the Land of Israel had sanctified [the month]. But today, when the residents of the Land of Israel rely upon the calculation and sanctify [the month, based] upon it—the second day holiday is not to avoid doubt, but rather only a custom.

וּלְפִיכָךְ אֲנִי אוֹמֵר שֶׁאֵין מְעָרֵב אָדָם וּמַתְנֶה בַּזְּמַן הַזֶּה לֹא עֵרוּבֵי תַּבְשִׁילִין וְלֹא עֵרוּבֵי חֲצֵרוֹת וְלֹא שִׁתּוּפֵי מְבוֹאוֹת וְאֵינוֹ מְעַשֵּׂר הַטֶּבֶל עַל תְּנַאי אֶלָּא הַכּל מֵעֶרֶב יוֹם טוֹב בִּלְבַד:

And therefore I say that one may not make an eruv and stipulate [about it] at this time—neither an eruv tavshilin, nor a courtyard eruv nor an alley eruv (shituf). And he may not conditionally tithe the untithed produce. Rather all must be [done] exclusively from the eve of the holiday.

כְּשֵׁם שֶׁמִּצְוָה לְכַבֵּד שַׁבָּת וּלְעַנְּגָהּ כָּךְ כָּל יָמִים טוֹבִים שֶׁנֶּאֱמַר (ישעיה נח יג) "לִקְדוֹשׁ ה' מְכֻבָּד" וְכָל יָמִים טוֹבִים נֶאֱמַר בָּהֶן (ויקרא כג ז) "מִקְרָא קֹדֶשׁ". וּכְבָר בֵּאַרְנוּ הַכִּבּוּד וְהָעִנּוּג בְּהִלְכוֹת שַׁבָּת. וְכֵן רָאוּי לְאָדָם שֶׁלֹּא יִסְעֹד בְּעַרְבֵי יָמִים טוֹבִים מִן הַמִּנְחָה וּלְמַעְלָה כְּעֶרֶב שַׁבָּת שֶׁדָּבָר זֶה בִּכְלַל הַכָּבוֹד. וְכָל הַמְבַזֶּה אֶת הַמּוֹעֲדוֹת כְּאִלּוּ נִטְפָּל לַעֲבוֹדַת כּוֹכָבִים:

In the same way that there is an obligation to honor the Sabbath and to delight in it, so too [is it with] the holidays. As it is stated (Isaiah 58:13) "to sanctify the honored Lord"; and it is stated about all of the holidays (Leviticus 23:7), "a time of holiness." And we have already explained [this] honoring and delighting in the laws of the Shabbat. It is therefore fit for a person to refrain from having a meal on the eve of holidays from the time of the afternoon prayer, like on the eve of Shabbat. As this thing is part of [its] honor. And anyone who disgraces the festivals is as if he was associated with idolatry.

אַף עַל פִּי שֶׁאֲכִילָה וּשְׁתִיָּה בַּמּוֹעֲדוֹת בִּכְלַל מִצְוַת עֲשֵׂה. לֹא יִהְיֶה אוֹכֵל וְשׁוֹתֶה כָּל הַיּוֹם כֻּלּוֹ. אֶלָּא כָּךְ הִיא הַדָּת. בַּבֹּקֶר מַשְׁכִּימִין כָּל הָעָם לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וּמִתְפַּלְּלִין וְקוֹרִין בַּתּוֹרָה בְּעִנְיַן הַיּוֹם וְחוֹזְרִין לְבָתֵּיהֶם וְאוֹכְלִין. וְהוֹלְכִין לְבָתֵּי מִדְרָשׁוֹת קוֹרִין וְשׁוֹנִין עַד חֲצִי הַיּוֹם. וְאַחַר חֲצוֹת הַיּוֹם מִתְפַּלְּלִין תְּפִלַּת הַמִּנְחָה וְחוֹזְרִין לְבָתֵּיהֶן לֶאֱכל וְלִשְׁתּוֹת שְׁאָר הַיּוֹם עַד הַלַּיְלָה:

Even though eating and drinking are included in the positive commandment (of joy on the holiday), one should not eat and drink the whole entire day. Rather this is the appropriate measure: All of the people get up early in the morning [to go] to the synagogues and study halls to pray, and to read in the Torah about the topic of the day. [Then] they go back home, eat, and go to the study hall, [where they] read and study until midday. And after midday, they pray the afternoon prayers and return to their homes to eat and drink for the rest of the day, until the night.

כְּשֶׁאָדָם אוֹכֵל וְשׁוֹתֶה וְשָׂמֵחַ בָּרֶגֶל לֹא יִמָּשֵׁךְ בְּיַיִן וּבִשְׂחוֹק וְקַלּוּת רֹאשׁ וְיֹאמַר שֶׁכָּל מִי שֶׁיּוֹסִיף בָּזֶה יַרְבֶּה בְּמִצְוַת שִׂמְחָה. שֶׁהַשִּׁכְרוּת וְהַשְּׂחוֹק הָרַבָּה וְקַלּוּת הָרֹאשׁ אֵינָהּ שִׂמְחָה אֶלָּא הוֹלְלוּת וְסִכְלוּת וְלֹא נִצְטַוֵּינוּ עַל הַהוֹלְלוּת וְהַסִּכְלוּת אֶלָּא עַל הַשִּׂמְחָה שֶׁיֵּשׁ בָּהּ עֲבוֹדַת יוֹצֵר הַכּל שֶׁנֶּאֱמַר (דברים כח מז) "תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת ה' אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כּל". הָא לָמַדְתָּ שֶׁהָעֲבוֹדָה בְּשִׂמְחָה. וְאִי אֶפְשָׁר לַעֲבֹד אֶת הַשֵּׁם לֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ שִׁכְרוּת:

When one eats and drinks on a festival, he should not be drawn after wine or joking or light-headedness, and say that the more one can increase this, the more enhances the commandment of joy. For drunkenness, much joking and ligh-headedness are not joy, but rather wildness and foolishness. And we were not commanded about wildness and foolishness, but rather about joy that has service to the Maker of everything. As it is stated (Deuteronomy 28:47), "because you did not serve the Lord your God with joy and with a good heart, from abundance of all." Thus you have learned that the service is to be with joy. But it is impossible to serve God, neither from joking, nor from lightheadedness nor from drunkenness.

חַיָּבִין בֵּית דִּין לְהַעֲמִיד שׁוֹטְרִים בָּרְגָלִים שֶׁיִּהְיוּ מְסַבְּבִין וּמְחַפְּשִׂין בַּגַּנּוֹת וּבַפַּרְדֵּסִים וְעַל הַנְּהָרוֹת כְּדֵי שֶׁלֹּא יִתְקַבְּצוּ לֶאֱכל וְלִשְׁתּוֹת שָׁם אֲנָשִׁים וְנָשִׁים וְיָבוֹאוּ לִידֵי עֲבֵרָה. וְכֵן יַזְהִירוּ בְּדָבָר זֶה לְכָל הָעָם כְּדֵי שֶׁלֹּא יִתְעָרְבוּ אֲנָשִׁים וְנָשִׁים בְּבָתֵּיהֶם לְשִׂמְחָה. וְלֹא יִמָּשְׁכוּ בַּיַּיִן שֶׁמָּא יָבוֹאוּ לִידֵי עֲבֵרָה:

The court is obligated to set up guards on the festivals to go around and inspect gardens, orchards and riverbanks, so that men and women not gather there [together] to eat and drink and [possibly] come to sin. And likewise should they warn all of the people about this thing—so that men and women not mix in their houses for joy—nor be drawn after wine—lest they come to sin.

יָמִים שֶׁבֵּין רִאשׁוֹן וּשְׁבִיעִי שֶׁל פֶּסַח וְרִאשׁוֹן וּשְׁמִינִי שֶׁל חַג הַסֻּכּוֹת וְהֵן בַּגּוֹלָה אַרְבָּעָה בְּתוֹךְ הַפֶּסַח וַחֲמִשָּׁה בְּתוֹךְ הֶחָג הֵם הַנִּקְרָאִין חֻלּוֹ שֶׁל מוֹעֵד וְנִקְרָאִין מוֹעֵד. וְאַף עַל פִּי שֶׁהֵם חַיָּבִין בְּשִׂמְחָה וַאֲסוּרִין בְּהֶסְפֵּד וְתַעֲנִית מֻתָּר לִסְפֹּד בָּהֶן תַּלְמִיד חָכָם בְּפָנָיו. אֲבָל לְאַחַר שֶׁיִּקָּבֵר אָסוּר לְסָפְדוֹ בָּהֶן. וְאֵין צָרִיךְ לוֹמַר בְּרָאשֵׁי חֳדָשִׁים בַּחֲנֻכָּה וּבְפוּרִים שֶׁסּוֹפְדִין בָּהֶן תַּלְמִידֵי חֲכָמִים בְּפָנָיו אַף עַל פִּי שֶׁיָּמִים אֵלּוּ אֲסוּרִין בְּהֶסְפֵּד וְתַעֲנִית. אֲבָל לְאַחַר הַקְּבוּרָה אָסוּר לִסְפֹּד בָּהֶן:

The days between the first and seventh [days] of Passover; and the first and eighth [days] of the Festival (Sukkot)—and in the Diaspora, they are four [days] in the middle of Passover and five [days] in the middle of [Sukkot]—are called the [weekdays] of the festival, but they are [also] called festivals. And even though they [have an] obligation for joy, and a eulogy is forbidden, it is permitted to eulogize a Torah scholar on them in his presence. And it is not necessary to say that we eulogize Torah scholars on the New Moon (Rosh Chodesh), Channukah and Purim in his presence, even though these days are forbidden for eulogizing and fasting. But it is forbidden to eulogize them (on those days) after the burial.

אֵין מַנִּיחִין מִטַּת הַמֵּת בָּרְחוֹב בַּמּוֹעֵד שֶׁלֹּא לְהַרְגִּיל אֶת הַהֶסְפֵּד אֶלָּא מִבֵּיתוֹ לְקִבְרוֹ. וְאֵין מִתְאַבְּלִין בַּמּוֹעֵד. וְכֵן אֵין קוֹרְעִין וְלֹא מַבְרִין וְלֹא חוֹלְצִין הַכָּתֵף בַּמּוֹעֵד עַל הַמֵּת אֶלָּא קְרוֹבָיו שֶׁהֵן חַיָּבִין לְהִתְאַבֵּל עָלָיו. וְאִם הָיָה חָכָם אוֹ אָדָם כָּשֵׁר אוֹ שֶׁהָיָה עוֹמֵד עָלָיו בִּשְׁעַת נְטִילַת נְשָׁמָה הֲרֵי זֶה קוֹרֵעַ עָלָיו בַּמּוֹעֵד אַף עַל פִּי שֶׁאֵינוֹ קְרוֹבוֹ. וְאֵין קוֹרְעִין בְּיוֹם טוֹב שֵׁנִי כְּלָל וַאֲפִלּוּ קְרוֹבָיו שֶׁל מֵת:

We do not place the bier of the dead in the [town] square on the [intermediary days of the] festival, so as not to encourage eulogies. Rather [it goes directly] from his house to his grave. And we do not mourn on the festival. And likewise do we not tear [our garments], nor provide a meal (for mourners after the funeral), nor expose the shoulder for a death on the festival—except for his relatives that are obligated to mourn for him. But if [the deceased] was a sage or a proper person or one was standing in front of him at the time of the taking of the soul (the time of his death)—such a one should surely tear for him on the festival, even though he is not his relative. And we do not tear on the second day holiday at all—not even the relatives of the dead person.

נָשִׁים בַּמּוֹעֵד בִּפְנֵי הַמֵּת מְעַנּוֹת אֲבָל לֹא מְטַפְּחוֹת וְלֹא מְקוֹנְנוֹת. נִקְבַּר הַמֵּת אֵינָן מְעַנּוֹת. בְּרָאשֵׁי חֳדָשִׁים וַחֲנֻכָּה וּפוּרִים בִּפְנֵי הַמֵּת מְעַנּוֹת וּמְטַפְּחוֹת אֲבָל לֹא מְקוֹנְנוֹת. אֵי זֶהוּ עִנּוּי שֶׁכֻּלָּן עוֹנוֹת כְּאַחַת. קִינָה אַחַת אוֹמֶרֶת וְכֻלָּן עוֹנוֹת. וְאָסוּר לְאָדָם שֶׁיְּעוֹרֵר עַל מֵתוֹ קֹדֶם לָרֶגֶל שְׁלֹשִׁים יוֹם כְּדֵי שֶׁלֹּא יָבֹא הָרֶגֶל וְהוּא נֶעֱצָב וְלִבּוֹ דּוֹאֵג וְכוֹאֵב מִזִּכְרוֹן הַצַּעַר אֶלָּא יָסִיר הַדְּאָגָה מִלִּבּוֹ וִיכַוֵּן דַּעְתּוֹ לְשִׂמְחָה:

On [the intermediate days of a] festival, women may wail in the presence of the dead; but they may not clap (in mourning) nor lament. On New Moons, Hanukkah and Purim, they may both wail and clap in the presence of the dead; but they may not lament. Which is wailing? When they all wail together (simultaneously). [And] lament is when one speaks and they all answer. It is forbidden for a person to arouse [lamentation] for his deceased relative thirty days before a festival. [This is] so that he not come to the festival when he is saddened, his heart is worried and he is hurting from the memory of the pain. Rather he should remove the worry from his heart and direct his heart to joy.