פסחים ד׳Pesachim 4

Mishnah 1א׳

מָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת מְלָאכָה בְּעַרְבֵי פְסָחִים עַד חֲצוֹת, עוֹשִׂין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׂוֹת, אֵין עוֹשִׂין. הַהוֹלֵךְ מִמָּקוֹם שֶׁעוֹשִׂין לְמָקוֹם שֶׁאֵין עוֹשִׂין, אוֹ מִמָּקוֹם שֶׁאֵין עוֹשִׂין לְמָקוֹם שֶׁעוֹשִׂין, נוֹתְנִין עָלָיו חֻמְרֵי מָקוֹם שֶׁיָּצָא מִשָּׁם וְחֻמְרֵי מָקוֹם שֶׁהָלַךְ לְשָׁם. וְאַל יְשַׁנֶּה אָדָם, מִפְּנֵי הַמַּחֲלֹקֶת:

In a place where it was the custom to work on Pesach eve until mid-day, they (are permitted to) work. In a place where it was the custom not to work, [so that they not be preoccupied with work and forget to burn the chametz, to slaughter the Pesach offering, and to prepare the matzah of mitzvah], they do not work. If one goes from a place where they work to one where they do not work, or from a place where they do not work to one where they do work, there are imposed upon him the stringencies of the place whence he came and the place to which he went. And one should not deviate because of contention. [This is what is meant: If one goes from a place where they do not work to a place where they work, there are imposed upon him the stringencies of the place whence he came, and he should not work. For we rule "Let one not deviate from the custom of the city" only because of contention. But here there is no contention! For what will those who see him not working say? "He holds that work is forbidden and disagrees with all of us"? They will not say this, but rather: "He is out of work." For "there are plenty of idlers in the marketplace" every day of the year. And "there are imposed the stringencies of the place whence he came" applies only when he intends to return there; but if not, he deports himself as the people of the place to which he went, whether for lenity or stringency.]

Mishnah 2ב׳

כַּיּוֹצֵא בוֹ, הַמּוֹלִיךְ פֵּרוֹת שְׁבִיעִית מִמָּקוֹם שֶׁכָּלוּ לְמָקוֹם שֶׁלֹּא כָלוּ, אוֹ מִמָּקוֹם שֶׁלֹּא כָלוּ לְמָקוֹם שֶׁכָּלוּ, חַיָּב לְבַעֵר. רַבִּי יְהוּדָה אוֹמֵר, אוֹמְרִים לוֹ, צֵא וְהָבֵא לְךָ אַף אָתָּה:

Similarly, if one brought shevi'ith fruits from a place where they "ended" [to the beast in the field and the men of his place are obliged to remove it from their houses] to a place where they did not end, [the men of that place still eating of those (shevi'ith) fruits, which they had gathered into the house]; or from a place where they did not end to a place where they did end, he is obliged to remove them [because of the stringencies of the place whence he came.] R. Yehudah says: We say to him: "You, too, go and bring." [The argument of R. Yehudah and the first tanna centers around one who preserved three types of greens in vinegar or in brine. Two of them "ended to the beast" in the field; the third did not. The first tanna holds that he may eat from those which ended on the strength of those which did not end, since they are in one container. And this is the implication of: "…from a place where they did not end to a place where they did end" — entirely — "he is obliged to remove them." But if not all of them ended, but only some of them, he eats also from the variety that ended so long as not all of them have ended, relying on the latter. And R. Yehudah says: "You, too, go and bring" from the variety that ended, as this man did — you will not find any. Therefore, he is permitted to eat only of the variety that did not end. For it is not permitted to eat varieties that ended on the strength of one that did not; and he must, therefore, remove all of them. The halachah is in accordance with R. Yehudah re the dictum of R. Gamliel, the halachah being in accordance with him in tractate Shevi'ith (9:5)].