תַּנְיָא אִידַּךְ: ״שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת וּבַיּוֹם הַשְּׁבִיעִי עֲצֶרֶת לַה׳״,
מָה שְׁבִיעִי עָצוּר — אַף שֵׁשֶׁת יָמִים עֲצוּרִין.
אִי: מָה שְׁבִיעִי עָצוּר בְּכׇל מְלָאכָה — אַף שֵׁשֶׁת יָמִים עֲצוּרִין בְּכׇל מְלָאכָה.
תַּלְמוּד לוֹמַר: ״וּבַיּוֹם הַשְּׁבִיעִי עֲצֶרֶת״, הַשְּׁבִיעִי עָצוּר בְּכׇל מְלָאכָה, וְאֵין שִׁשָּׁה יָמִים עֲצוּרִין בְּכׇל מְלָאכָה.
הָא לֹא מְסָרָן הַכָּתוּב אֶלָּא לַחֲכָמִים, לוֹמַר לָךְ אֵי זֶה יוֹם אָסוּר וְאֵי זֶה יוֹם מוּתָּר, אֵי זוֹ מְלָאכָה אֲסוּרָה וְאֵי זוֹ מְלָאכָה מוּתֶּרֶת.
It is taught elsewhere: The verse states: “Six days you shall eat unleavened bread, and on the seventh day there shall be an assembly for the Lord your God - on it, you shall do no work” (Deuteronomy 16:8).
Just as work is stopped on the seventh, work is stopped on the six days too.
If so, just as all work is stopped on the seventh day, so too all work is stopped on the six days?
The verse states: “And on the seventh day there shall be an assembly”. All work is stopped on the seventh day but not all work is stopped on the six days.
The text has entrusted the matter to the Sages, to tell you on which day work is prohibited and on which day it is permitted, and similarly which work is prohibited and which work is permitted.
הא הרי לא מסרן הכתוב אלא לחכמים
ועל חולו של מועד יגידו לך אי זו מלאכה אסורה דבר שאינו אבד ואיזו מלאכה מותרת דבר האבד:
The text has entrusted the matter to the Sages.
On hol hamoed they will tell you what work is forbidden - work that does not carry loss. And what work is permitted - work that does carry loss.
משקין בית השלחין במועד ובשביעית בין ממעיין שיצא כו': באה הקבלה כי חולו של מועד אסור בעשיית מלאכה והמשנה תקרא מועד הימים שאנו קורין] חולו של מועד [והם] הימים שבין כל מועד ומועד וקבלנו שיש מלאכות מיוחדות שמותר לעשותם במועד ומלאכות מיוחדות שאסור לעשותם במועד וזו היא כוונת המסכתא.
It comes in the received tradition that on the Intermediate Days of the Festival/Hol HaMoed it is prohibited to do work (see Tractate Hagigah 18a). And the Mishnah calls the Intermediate Days of the Festivals: "מועד"/the Holiday in every place. And similarly it will be explained in the received tradition the definition of labor that is permitted to perform during the intermediate weekdays and the definition of labors that are prohibited to perform.. And this is the subject matter of this Tractate.
מַשְׁקִין בֵּית הַשְּׁלָחִין בַּמּוֹעֵד וּבַשְּׁבִיעִית, בֵּין מִמַּעְיָן שֶׁיָּצָא בַתְּחִלָּה, בֵּין מִמַּעְיָן שֶׁלֹּא יָצָא בַתְּחִלָּה.
אֲבָל אֵין מַשְׁקִין לֹא מִמֵּי הַגְּשָׁמִים וְלֹא מִמֵּי הַקִּילוֹן. וְאֵין עוֹשִׂין עוּגִיּוֹת לַגְּפָנִים:
They water an irrigated field during the festival or in the sabbatical year, both from a new spring and from a spring that has not just emerged.
But they do not irrigate with water from stored rain, and not with a kilon. And they may not make ditches around the vines.
רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אֵין עוֹשִׂין אֶת הָאַמָּה בַתְּחִלָּה בַּמּוֹעֵד וּבַשְּׁבִיעִית,
וַחֲכָמִים אוֹמְרִים, עוֹשִׂין אֶת הָאַמָּה בַּתְּחִלָּה בַּשְּׁבִיעִית, וּמְתַקְּנִין אֶת הַמְּקֻלְקָלוֹת בַּמּוֹעֵד.
וּמְתַקְּנִין אֶת קִלְקוּלֵי הַמַּיִם שֶׁבִּרְשׁוּת הָרַבִּים וְחוֹטְטִין אוֹתָן.
וּמְתַקְּנִין אֶת הַדְּרָכִים וְאֶת הָרְחוֹבוֹת וְאֶת מִקְווֹת הַמַּיִם, וְעוֹשִׂין כָּל צָרְכֵי הָרַבִּים, וּמְצַיְּנִין אֶת הַקְּבָרוֹת, וְיוֹצְאִין אַף עַל הַכִּלְאָיִם:
Rabbi Elazar ben Azariah says: they may not make a new water channel during the festival or in the seventh year.
And the sages say: they may make a new water channel during the seventh year, and they repair broken ones during the festival.
And they may repair damage to water works in the public domain, and clean them out.
And they may repair the roads, the market-places and the mikvehs, and they may perform all public needs may be performed, and mark graves, and go out to inspect kilayim [mixed species].
All public needs – as for example the cutting of the thorns and the straightening of the deep places ad the building of the bridges and other similar things like them. And the reason that the inspectors go out to uproot the kilayim on the Intermediate Days of the Festival, because the wages of those of uproot is obligatory upon the Jewish court and they take that remuneration from the Temple funds, and people are idle during the Intermediate Days and the wages of workers can be had cheaply and there is in this profit/gain for the Temple fund.
And the halakha is according to the Sages.
רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, מוֹשְׁכִים אֶת הַמַּיִם מֵאִילָן לְאִילָן, וּבִלְבַד שֶׁלֹּא יַשְׁקֶה אֶת כָּל הַשָּׂדֶה.
זְרָעִים שֶׁלֹּא שָׁתוּ לִפְנֵי הַמּוֹעֵד, לֹא יַשְׁקֵם בַּמּוֹעֵד. וַחֲכָמִים מַתִּירִין בָּזֶה וּבָזֶה:
Rabbi Eliezer ben Yaakov says: they may draw water from tree to tree, as long as they don’t water the whole field.
Seeds that have not drunk before the festival - he may not water them during the festival. And the sages allow in both.
צָדִין אֶת הָאִישׁוּת וְאֶת הָעַכְבָּרִים מִשְּׂדֵה הָאִילָן וּמִשְּׂדֵה הַלָּבָן, שֶׁלֹּא כְדַרְכּוֹ, בַּמּוֹעֵד וּבַשְּׁבִיעִית.
וַחֲכָמִים אוֹמְרִים, מִשְּׂדֵה הָאִילָן כְּדַרְכּוֹ, וּמִשְּׂדֵה הַלָּבָן שֶׁלֹּא כְדַרְכּוֹ. וּמְקָרִין אֶת הַפִּרְצָה בַּמּוֹעֵד, וּבַשְּׁבִיעִית בּוֹנֶה כְדַרְכּוֹ:
They trap moles and mice in a tree-field or a grain-field in a non-standard way during the festival and in the seventh year.
And the sages say: in the tree-field in the usual way and in the grain-field in a non-standard way.
And they block up a breach [in a wall] during the festival, and in the seventh year they build it in the usual way.
רַבִּי מֵאִיר אוֹמֵר, רוֹאִין אֶת הַנְּגָעִים בַּתְּחִלָּה לְהָקֵל, אֲבָל לֹא לְהַחְמִיר.
וַחֲכָמִים אוֹמְרִים, לֹא לְהָקֵל וְלֹא לְהַחְמִיר.
וְעוֹד אָמַר רַבִּי מֵאִיר, מְלַקֵּט אָדָם עַצְמוֹ אָבִיו וְאִמּוֹ, מִפְּנֵי שֶׁשִּׂמְחָה הִיא לוֹ. רַבִּי יוֹסֵי אוֹמֵר, אֵבֶל הוּא לוֹ.
לֹא יְעוֹרֵר אָדָם עַל מֵתוֹ וְלֹא יַסְפִּידֶנּוּ קֹדֶם לָרֶגֶל שְׁלֹשִׁים יוֹם:
Rabbi Meir says, they look at plague spots at the beginning to be lenient, but not to be strict.
And the sages say: neither to be lenient nor to be strict.
Rabbi Meir also said: a man may gather his father’s and mother’s bones, since this is a joy for him. Rabbi Yose says: it is mourning for him.
A man should not stir up wailing for his dead, nor hold a lamentation for him thirty days before the festival.
אֵין חוֹפְרִין כּוּכִין וּקְבָרוֹת בַּמּוֹעֵד, אֲבָל מְחַנְּכִים אֶת הַכּוּכִין בַּמּוֹעֵד. וְעוֹשִׂין נִבְרֶכֶת בַּמּוֹעֵד, וְאָרוֹן עִם הַמֵּת בֶּחָצֵר.
רַבִּי יְהוּדָה אוֹסֵר, אֶלָּא אִם כֵּן יֵשׁ עִמּוֹ נְסָרִים:
They do not dig burial niches and tombs during the festival. But they may adapt burial niches during the festival. And they may make a temporary grave during the festival, and a coffin with the dead in the courtyard.
Rabbi Judah forbids, unless there are sawn boards at hand.
But they adapt – if it had long, they shorten it, and if it had been short, they lengthen and widen it.
Tombs -That he would build above the ground, and it is forbidden to make a tomb to bury a dead person in it after the festival.
אֵין נוֹשְׂאִין נָשִׁים בַּמּוֹעֵד, לֹא בְתוּלוֹת, וְלֹא אַלְמָנוֹת, וְלֹא מְיַבְּמִין, מִפְּנֵי שֶׁשִּׂמְחָה הִיא לוֹ.
אֲבָל מַחֲזִיר הוּא אֶת גְּרוּשָׁתוֹ. וְעוֹשָׂה אִשָּׁה תַּכְשִׁיטֶיהָ בַמּוֹעֵד.
רַבִּי יְהוּדָה אוֹמֵר, לֹא תָּסוּד מִפְּנֵי שֶׁנִּוּוּל הוּא לָהּ:
One may not marry a woman during the festival, whether a virgin or a widow, nor may one perform levirate marriage, because this is a joy for him.
But one may remarry his divorced wife. And a woman may make her adornments during the festival.
Rabbi Judah says: she may not put on lime, as that is a disfigurement to her.
הַהֶדְיוֹט תּוֹפֵר כְּדַרְכּוֹ, וְהָאֻמָּן מַכְלִיב. וּמְסָרְגִין אֶת הַמִּטּוֹת.
רַבִּי יוֹסֵי אוֹמֵר, אַף מְמַתְּחִין:
An ordinary person sews in the usual way, and a craftsman does dog-stitches. And they may weave the ropes of a bed.
Rabbi Yose says: they may even be tightened.
One may stand up an oven, stove or a millstone during the festival. Rabbi Judah says: they may not sharpen millstones for the first time.
עוֹשִׂין מַעֲקֶה לְגַג וּלְמִרְפֶּסֶת מַעֲשֵׂה הֶדְיוֹט, אֲבָל לֹא מַעֲשֵׂה אֻמָּן.
שָׁפִין אֶת הַסְּדָקִין וּמַעְגִּילִין אוֹתָן בַּמַּעְגִּילָה בַּיָּד וּבָרֶגֶל, אֲבָל לֹא בַמַּחֲלָצָיִם.
הַצִּיר וְהַצִּנּוֹר וְהַקּוֹרָה וְהַמַּנְעוּל וְהַמַּפְתֵּחַ שֶׁנִּשְׁבְּרוּ, מְתַקְּנָן בַּמּוֹעֵד, וּבִלְבַד שֶׁלֹּא יְכַוֵּן מְלַאכְתּוֹ בַּמּוֹעֵד,
וְכָל כְּבָשִׁין שֶׁהוּא יָכוֹל לֶאֱכֹל מֵהֶן בַּמּוֹעֵד, כּוֹבְשָׁן:
One may put up a guard-rail around a roof or a balcony, in an an ordinary way but not craftsman-like.
One may put plaster on crevices and flatten them down with a roller, by hand or foot, but not with a windlass.
A hinge, a socket, a beam, a lock, a key which broke they may repair them during the festival, as long as he doesn’t intend to do this work during the festival.
And all the pickled food that he may eat during the festival, he may pickle.
In an an ordinary way– like earlier (Mishnah 4), that he should place the stones one on top of the other, and not plaster them (see Tractate Moed Katan 11a).
as long as he doesn’t intend to do this work during the festival - that he should not intend and prepare prior to the festival that he would do these things during the festival.
מִי שֶׁהָפַךְ אֶת זֵיתָיו וְאֵרְעוֹ אֵבֶל אוֹ אֹנֶס, אוֹ שֶׁהִטְעוּהוּ [פוֹעֲלִים], טוֹעֵן קוֹרָה רִאשׁוֹנָה וּמַנִּיחָהּ לְאַחַר הַמּוֹעֵד. דִּבְרֵי רַבִּי יְהוּדָה.
רַבִּי יוֹסֵי אוֹמֵר, זוֹלֵף וְגוֹמֵר וְגָף כְּדַרְכּוֹ:
If someone had turned his olives, and mourning or some circumstance beyond his control befell him, or [workers] misled him, he may put on the first beam and leave it until after the festival, according to Rabbi Judah.
Rabbi Yose says: he pours it out and finishes it and corks it in the usual way.
וְכֵן מִי שֶׁהָיָה יֵינוֹ בְּתוֹךְ הַבּוֹר וְאֵרְעוֹ אֵבֶל אוֹ אֹנֶס, אוֹ שֶׁהִטְעוּהוּ [פוֹעֲלִים], זוֹלֵף וְגוֹמֵר וְגָף כְּדַרְכּוֹ, דִּבְרֵי רַבִּי יוֹסֵי.
רַבִּי יְהוּדָה אוֹמֵר, עוֹשֶׂה לוֹ לִמּוּדִים, בִּשְׁבִיל שֶׁלֹּא יַחְמִיץ:
Similarly, if someone had his wine in a cistern and mourning or some circumstance beyond his control befell him, or [workers] misled him, he pours it out and finishes it and corks it in the usual way, according to Rabbi Yose. Rabbi Judah says: he makes shingled boards for it to prevent it from turning into vinegar.
A person may bring his produce in for fear of thieves and pull his flax out from the steep to prevent it spoiling, as long as he doesn’t intend to do this work during the festival.
And all those who intend to do their work on the festival must leave it to spoil.
They may cover figs with straw. Rabbi Judah says: they may even be pile them up. Sellers of produce, clothing and vessels may sell discreetly for the requirements of the festival. Trappers, groats-makers and grist-millers may engage in their work discreetly for the requirements of the festival. Rabbi Yose says: they were strict upon themselves.
And these may shave during the festival: one coming back from abroad, or coming out from a place of captivity, or coming out of prison, or one excommunicated whom the sages have released. And similarly one who asked a sage and was released, and a nazirite or a leper on emerging from his state of impurity to his state of purification.
וְאֵלּוּ מְכַבְּסִין בַּמּוֹעֵד, הַבָּא מִמְּדִינַת הַיָּם, וּמִבֵּית הַשִּׁבְיָה, וְהַיּוֹצֵא מִבֵּית הָאֲסוּרִים, וְהַמְנֻדֶּה שֶׁהִתִּירוּ לוֹ חֲכָמִים, וְכֵן מִי שֶׁנִּשְׁאַל לְחָכָם וְהֻתַּר,
מִטְפְּחוֹת הַיָּדַיִם וּמִטְפְּחוֹת הַסְפָרִים וּמִטְפְּחוֹת הַסְּפָג, הַזָּבִין וְהַזָּבוֹת וְהַנִּדּוֹת וְהַיּוֹלְדוֹת, וְכָל הָעוֹלִין מִטֻּמְאָה לְטָהֳרָה, הֲרֵי אֵלּוּ מֻתָּרִין.
וּשְׁאָר כָּל אָדָם, אֲסוּרִין:
And these may launder during the festival: one coming back from abroad, or coming out from a place of captivity, or coming out of prison, or one excommunicated whom the sages have released. And similarly one who asked a sage and was released.
Hand-towels, book-towels and bath-towels. Zavim and zavot, menstruants, and women who have given birth, and anyone going from a state of impurity to purity, are permitted.
And the rest of the people are prohibited.
וְאֵלּוּ כּוֹתְבִין בַּמּוֹעֵד, קִדּוּשֵׁי נָשִׁים, גִּטִּין וְשׁוֹבָרִין, דְּיָתֵיקֵי, מַתָּנָה וּפְרוֹזְבּוּלִין, אִגְּרוֹת שׁוּם וְאִגְּרוֹת מָזוֹן, שִׁטְרֵי חֲלִיצָה וּמֵאוּנִים, וְשִׁטְרֵי בֵרוּרִין, וּגְזֵרוֹת בֵּית דִּין, וְאִגְּרוֹת שֶׁלרָשׁוּת:
And these may are written during the festival: betrothal of women, divorces and receipts, bequests of a dying person, gifts and prosbols; valuation letters and orders for support, documents of halitzah and of repudiation and arbitration records; decrees of the court and letters to the government.
אֵין כּוֹתְבִין שִׁטְרֵי חוֹב בַּמּוֹעֵד. וְאִם אֵינוֹ מַאֲמִינוֹ אוֹ שֶׁאֵין לוֹ מַה יֹּאכַל, הֲרֵי זֶה יִכְתֹּב.
אֵין כּוֹתְבִין סְפָרִים, תְּפִלִּין וּמְזוּזוֹת, בַּמּוֹעֵד, וְאֵין מַגִּיהִין אוֹת אַחַת, אֲפִלּוּ בְּסֵפֶר הָעֲזָרָה.
רַבִּי יְהוּדָה אוֹמֵר, כּוֹתֵב אָדָם תְּפִלִּין וּמְזוּזוֹת לְעַצְמוֹ, וְטוֹוֶה עַל יְרֵכוֹ תְּכֵלֶת לְצִיצִיתוֹ:
They do not write loan documents during the festival, but if he does not trust him or he does not have food to eat, he may write.
They do not write scrolls, tefillin and mezuzot during the festival, nor do they correct a single letter, even in the Temple scroll.
Rabbi Judah says: a person writes tefillin and mezuzot for himself and spins on his thigh the blue for his fringe.
They do not write loan documents . . . .
If he doesn’t have anything to eat, he writes and sells in order to support himself. And the halakha is according to Rabbi Judah.
Someone who buries his dead three days before a festival, the decrees of shiva are annulled from him; eight days before a festival, the decrees of the shloshim are annulled from him, because they said that Shabbat counts but does not interrupt, while festivals interrupt and do not count.
רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, עֲצֶרֶת כְּשַׁבָּת.
רַבָּן גַּמְלִיאֵל אוֹמֵר, רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים, כָּרְגָלִים.
וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא עֲצֶרֶת כָּרְגָלִים, רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים כְּשַׁבָּת:
Rabbi Eliezer says: From the time the Temple was destroyed, Atzeret (Shavuot) is like Shabbat.
Rabban Gamaliel says: Rosh Hashanah and Yom Kippur are like festivals.
The sages say: neither like one nor the other, but, rather Atzeret, is like the festivals and Rosh Hashanah and Yom Kippur are like Shabbat.
אֵין קוֹרְעִין, וְלֹא חוֹלְצִין, וְאֵין מַבְרִין, אֶלָּא קְרוֹבָיו שֶׁל מֵת, וְאֵין מַבְרִין אֶלָּא עַל מִטָּה זְקוּפָה.
אֵין מוֹלִיכִין לְבֵית הָאֵבֶל לֹא בְּטַבְלָא וְלֹא בְאִסְקוּטְלָא וְלֹא בְקָנוֹן, אֶלָּא בְסַלִּים.
וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים בַּמּוֹעֵד, אֲבָל עוֹמְדִין בְּשׁוּרָה וּמְנַחֲמִין וּפוֹטְרִין אֶת הָרַבִּים:
They do not tear, or nor bare [their shoulders], nor provide a meal except for the relatives of the dead. And they do not provide a meal except on an upright couch.
They do not bring to the house of mourning on an ornate tray, glass bowl, or a kanon, but in plain baskets.
They do not say the mourners’ blessing during the festival. But they stand in a row and comfort them and they dismiss the public.
אֵין מַנִּיחִין אֶת הַמִּטָּה בָּרְחוֹב, שֶׁלֹּא לְהַרְגִּיל אֶת הַהֶסְפֵּד, וְלֹא שֶׁל נָשִׁים לְעוֹלָם, מִפְּנֵי הַכָּבוֹד.
נָשִׁים בַּמּוֹעֵד מְעַנּוֹת, אֲבָל לֹא מְטַפְּחוֹת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, הַסְּמוּכוֹת לַמִּטָּה, מְטַפְּחוֹת:
They do not put the bier down on the street so as not to encourage eulogies. And those of women are never set down for the sake of their honor.
Women may wail during the festival, but not clap. Rabbi Ishmael says: those that are close to the bier clap.
Never. Even during the ordinary days, as it is written (Numbers 20:1): “Miriam died there and was buried there.” The burial is juxtaposed to the death.
וְלֹא שֶׁל נָשִׁים לְעוֹלָם מִפְּנֵי הַכָּבוֹד. אָמְרִי נְהַרְדָּעֵי: לֹא שָׁנוּ אֶלָּא חָיָה. אֲבָל שְׁאָר נָשִׁים — מַנִּיחִין.
§ The mishna teaches: And the biers of women are never set down, due to their honor. The Sages of Neharde’a say: They only taught this with regard to a woman who died in childbirth, and therefore continues to bleed. But the biers of other women may be set down in the street.
בְּרָאשֵׁי חֳדָשִׁים, בַּחֲנֻכָּה וּבְפוּרִים, מְעַנּוֹת, וּמְטַפְּחוֹת בָּזֶה וּבָזֶה, אֲבָל לֹא מְקוֹנְנוֹת.
נִקְבַּר הַמֵּת, לֹא מְעַנּוֹת וְלֹא מְטַפְּחוֹת.
אֵיזֶהוּ עִנּוּי, שֶׁכֻּלָּן עוֹנוֹת כְּאֶחָת.
קִינָה, שֶׁאַחַת מְדַבֶּרֶת וְכֻלָּן עוֹנוֹת אַחֲרֶיהָ, שֶׁנֶּאֱמַר, וְלַמֵּדְנָה בְנֹתֵיכֶם נֶהִי, וְאִשָּׁה רְעוּתָהּ קִינָה.
אֲבָל לֶעָתִיד לָבֹא הוּא אוֹמֵר, בִּלַּע הַמָּוֶת לָנֶצַח, וּמָחָה ה' אֱלֹהִים דִּמְעָה מֵעַל כָּל פָּנִים וְגוֹ':
On Rosh Hodesh, on Hannukah and on Purim they wail and clap but they do not lament.
After the dead has been buried they neither wail nor clap.
What is wailing? When all wail in unison. What is a lament? When one speaks and all respond after her, as it is said: “Teach your daughters wailing and let each woman teach her neighbour lamentation” (Jeremiah 9:19).
But as to the future, it says: “He will destroy death forever, and the Lord God will wipe away the tears from all faces” (Isaiah 25:8).
הֲדְרָן עֲלָךְ מַסֶּכֶת מּוֹעֵד קטן וְהֲדְרָךְ עֲלָן. דַּעְתָּן עֲלָךְ מַסֶּכֶת מּוֹעֵד קטן וְדַעְתָּךְ עֲלָן. לָא נִתְנְשֵׁי מִינָךְ מַסֶּכֶת מּוֹעֵד קטן וְלֹא תִתְנְשֵׁי מִינָן, לָא בְּעָלְמָא הָדֵין וְלֹא בְּעָלְמָא דְאַָתֵי:
We will return to you, Tractate Moed Katan, and you will return to us; our mind is on you, Tractate Moed Katan, and your mind is on us; we will not forget you, Tractate Moed Katan, and you will not forget us – not in this world and not in the next world.