ביצה ב׳Beitzah 2

Mishnah 1א׳

יוֹם טוֹב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת, לֹא יְבַשֵּׁל אָדָם בַּתְּחִלָּה מִיּוֹם טוֹב לַשַּׁבָּת, אֲבָל מְבַשֵּׁל הוּא לְיוֹם טוֹב, וְאִם הוֹתִיר, הוֹתִיר לַשַּׁבָּת, וְעוֹשֶׂה תַבְשִׁיל מֵעֶרֶב יוֹם טוֹב וְסוֹמֵךְ עָלָיו לַשַּׁבָּת. בֵּית שַׁמַּאי אוֹמְרִים, שְׁנֵי תַבְשִׁילִין. וּבֵית הִלֵּל אוֹמְרִים, תַּבְשִׁיל אֶחָד. וְשָׁוִין בְּדָג וּבֵיצָה שֶׁעָלָיו שֶׁהֵן שְׁנֵי תַבְשִׁילִין. אֲכָלוֹ אוֹ שֶׁאָבַד, לֹא יְבַשֵּׁל עָלָיו בַּתְּחִלָּה. וְאִם שִׁיֵּר מִמֶּנּוּ כָל שֶׁהוּא, סוֹמֵךְ עָלָיו לַשַּׁבָּת:

When a festival falls on the eve of Shabbat, one should not, at the outset, cook for Shabbat on the festival, but one may cook for the festival, and if he has [food] left over, it is left over for [and its use is permissible on] Shabbat. And one may prepare a cooked dish on the eve of a festival [which falls on the eve of Shabbat] and rely on it [to permit cooking on the holiday] for Shabbat. Beit Shammai say: two cooked dishes [are required in order to rely on this leniency]. Beit Hillel say: one cooked dish [is sufficient]. And they are in agreement regarding a fish with an egg on top of it, that those [together] are considered two cooked dishes. If it [the food set aside] was eaten or lost, one may not, at the outset, cook [on the holiday for Shabbat by relying] upon it. But if any amount of it remains, one may rely upon it [to cook on the holiday] for Shabbat.

Mishnah 2ב׳

חָל לִהְיוֹת אַחַר הַשַּׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים, מַטְבִּילִין אֶת הַכֹּל מִלִּפְנֵי הַשַּׁבָּת, וּבֵית הִלֵּל אוֹמְרִים, כֵּלִים מִלִּפְנֵי הַשַּׁבָּת, וְאָדָם בַּשַּׁבָּת:

If it [a festival] falls [on the day] after Shabbat, Beit Shammai say: everything [requiring ritual immersion] should be immersed before Shabbat. And Beit Hillel say: vessels [must be immersed] before Shabbat, but people [may immerse even] on Shabbat.

Mishnah 3ג׳

וְשָׁוִין שֶׁמַּשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן לְטַהֲרָן, אֲבָל לֹא מַטְבִּילִין. וּמַטְבִּילִין מִגַּב לְגַב וּמֵחֲבוּרָה לַחֲבוּרָה:

And they [Beit Shammai and Beit Hillel] are in agreement that [on festivals] one may touch [impure] waters [to the mikvah waters] using a stone vessel [containing the impure waters, which cannot itself be rendered impure] in order to purify them [the impure waters], but one may not immerse [an impure vessel containing impure waters, as that would purify the vessel as well, which may not be done on a holiday]. And [they are also in agreement] that one may immerse [vessels on a festival] from one level to another [i.e. to raise the purity level of something that is already pure, such as immersing something that was already pure for terumah so that is will be pure for sanctified foods as well], and [that, on a festival, one may immerse vessels] from one group to another group [i.e. for the Pascal offering, which must be brought and eaten with a designated group, if one immersed vessels to be used for the offering of one group, and then he switched to another group, he may immerse them again, on the festival, for use for the offering of the second group, such as if the second group requires a higher level of purity].

Mishnah 4ד׳

בֵּית שַׁמַּאי אוֹמְרִים, מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶן, אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים, מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶם:

Beit Shammai say: Shelamim [offerings whose various parts are consumed by their owners, by the priests, and by the fire on the altar] may be brought [on a festival], and one does not lean upon them [as one normally does when bringing a sacrifice], but not olot [offerings that are entirely burnt on the alter]. And Beit Hillel say: shelamim and olot may be brought [on a holiday], and one does lean upon them.

Mishnah 5ה׳

בֵּית שַׁמַּאי אוֹמְרִים, לֹא יָחֵם אָדָם חַמִּין לְרַגְלָיו, אֶלָּא אִם כֵּן רְאוּיִין לִשְׁתִיָּה. וּבֵית הִלֵּל מַתִּירִין. עוֹשֶׂה אָדָם מְדוּרָה וּמִתְחַמֵּם כְּנֶגְדָּהּ:

Beit Shammai say: One may not heat hot water for [washing] his feet, unless they are [waters] fit for drinking. And Beit Hillel permit [even if they are not fit for drinking]. One may make a fire and warm oneself before it.

Mishnah 6ו׳

שְׁלשָׁה דְבָרִים רַבָּן גַּמְלִיאֵל מַחֲמִיר כְּדִבְרֵי בֵית שַׁמַּאי, אֵין טוֹמְנִין אֶת הַחַמִּין מִיּוֹם טוֹב לַשַּׁבָּת, וְאֵין זוֹקְפִין אֶת הַמְּנוֹרָה בְיוֹם טוֹב, וְאֵין אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. אָמַר רַבָּן גַּמְלִיאֵל, מִימֵיהֶן שֶׁל בֵּית אַבָּא לֹא הָיוּ אוֹפִין פִּתִּין גְּרִיצִין, אֶלָּא רְקִיקִין. אָמְרוּ לוֹ, מַה נַּעֲשֶׂה לְבֵית אָבִיךָ, שֶׁהָיוּ מַחֲמִירִין עַל עַצְמָן וּמְקִלִּין לְכָל יִשְׂרָאֵל, לִהְיוֹת אוֹפִין פִּתִּין גְּרִיצִין וְחֹרִי:

Rabban Gamliel was stringent in accordance with Beit Shammai regarding three things: hot foods may not be covered [for insulation] on a festival [in order to be used] for Shabbat; one may not set right a [broken] lamp on a festival; and one may not bake coarse bread, but only [bread that is] thin. Rabban Gamliel said, "In all the days of my father's household they did not bake coarse bread, only thin." They said to him, "What can be done for your father's house, that they were stringent upon themselves, but lenient for all of Israel, [to allow them] to bake coarse bread and thick cakes [baked upon coals]."

Mishnah 7ז׳

אַף הוּא אָמַר שְׁלֹשָׁה דְבָרִים לְהָקֵל, מְכַבְּדִין בֵּין הַמִּטּוֹת, וּמַנִּיחִין אֶת הַמֻּגְמָר בְּיוֹם טוֹב, וְעוֹשִׂין גְּדִי מְקֻלָּס בְּלֵילֵי פְסָחִים. וַחֲכָמִים אוֹסְרִין:

But he also ruled leniently regarding three things [relating to holidays]: one may sweep [around] the beds; and one may set down burning incense; and one may prepare a fully roasted goat on Pesach night. And the Sages prohibit [all three].

Mishnah 8ח׳

שְׁלשָׁה דְבָרִים רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר, וַחֲכָמִים אוֹסְרִין. פָּרָתוֹ יוֹצְאָה בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ, וּמְקָרְדִין אֶת הַבְּהֵמָה בְיוֹם טוֹב, וְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶם. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְקָרְדִין אֶת הַבְּהֵמָה בְיוֹם טוֹב, מִפְּנֵי שֶׁעוֹשֶׂה חַבּוּרָה, אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים, אֵין מְקָרְדִין, אַף לֹא מְקַרְצְפִין:

There are three things which Rabbi Elazar ben Azaria permits, which the Sages prohibit: his cow would go out [into the public domain] with a ribbon [tied] between its horns [on Shabbat]; and one may comb an animal [with a metal comb] on a festival; and one may grind peppers in their own [special] mill. Rabbi Yehudah says: one may not comb an animal on a festival, because one [potentially] creates a wound, but one may scratch them [with a blunt wooden implement]. And the Sages say: one may not comb, nor may one scratch.

Mishnah 9ט׳

הָרֵחַיִם שֶׁל פִּלְפְּלִין טְמֵאָה, מִשּׁוּם שְׁלשָׁה כֵלִים, מִשּׁוּם כְּלִי קִבּוּל, וּמִשּׁוּם כְּלִי מַתָּכוֹת, וּמִשּׁוּם כְּלִי כְבָרָה:

A pepper mill is [such that it may be rendered] impure due to [its status as] three [different types of] vessels: due to its being a containing vessel, and due to its being a metal vessel, and due to its being a sifting vessel.

Mishnah 10י׳

עֲגָלָה שֶׁל קָטָן טְמֵאָה מִדְרָס וְנִטֶּלֶת בְּשַׁבָּת, וְאֵינָהּ נִגְרֶרֶת אֶלָּא עַל גַּבֵּי כֵלִים. רַבִּי יְהוּדָה אוֹמֵר, כָּל הַכֵּלִים אֵין נִגְרָרִין חוּץ מִן הָעֲגָלָה, מִפְּנֵי שֶׁהִיא כוֹבֶשֶׁת:

A child's wagon is [susceptible to being rendered] impure with midras impurity [a type of impurity due to being sat on by certain types of impure individuals, rendering it an Origin of impurity], and it may be handled on Shabbat, but it may only be dragged along on top of garments [and not directly on the earth, lest it make a furrow]. Rabbi Yehudah says: no objects may be dragged along [on Shabbat], except for a wagon, since it presses [down the earth below it, and does not make a furrow].