פסחים דף נה

תנא קולי קולי קתני.

The tanna is teaching a series of leniencies. He taught only those aspects in which the Ninth of Av is more lenient than a communal fast. He did not teach those aspects in which it is more stringent. There was no attempt made to enumerate all the differences.

ובכל מקום תלמידי חכמים וכו׳. למימרא דרבן שמעון בן גמליאל סבר: לא חיישינן ליוהרא, ורבנן סברי: חיישינן ליוהרא? והא איפכא שמעינן להו, דתנן: חתן,

It was stated in the mishna: And in all places Torah scholars are idle and do not perform labor on the Ninth of Av, and according to Rabban Shimon ben Gamliel one should always conduct himself like a Torah scholar in this regard and refrain from performing labor. The Gemara asks: Is that to say that Rabban Shimon ben Gamliel holds that we are not concerned about presumptuousness when a person conducts himself like a Torah scholar? And conversely, do the Rabbis hold that we are concerned about presumptuousness? Didn’t we hear them say the opposite? As we learned in a mishna: With regard to the recitation of Shema on one’s wedding night, the Rabbis said that if a groom wishes to recite Shema on the first night despite his exemption, he may do so. Rabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputation of a God-fearing person may assume it, and consequently not everyone who wishes to recite Shema on his wedding night may do so. Their opinions in that mishna appear contrary to their opinions in the current mishna.

אם ירצה לקרות קרית שמע לילה הראשון — קורא. רבן שמעון בן גמליאל אמר: לא כל הרוצה ליטול את השם יטול.

אמר רבי יוחנן: מוחלפת השיטה. רב שישא בריה דרב אידי אמר לא תיפוך: דרבנן אדרבנן לא קשיא; הכא, כיון דכולי עלמא עבדי מלאכה ואיהו לא

Rabbi Yoḥanan said: The attribution of the opinions is reversed in one of the sources. Rav Sheisha, son of Rav Idi, said: Do not reverse either text, as it is possible to resolve the difficulty in another manner. The contradiction between the statement of the Rabbis here and the statement of the Rabbis there is not difficult. Here, on the Ninth of Av, since everyone is performing labor and he is not performing labor, his idleness is conspicuous and appears like presumptuousness. However, there, in the case of reciting Shema on one’s wedding night, it does not appear like presumptuousness, as everyone is reciting Shema and he is also reciting it with them.

עביד — מיחזי כיוהרא, אבל התם, כיון דכולי עלמא קרי ואיהו נמי קרי — לא מיחזי כיוהרא.

דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל לא קשיא; התם הוא דבעינן כוונה, ואנן סהדי דלא מצי כווני דעתיה — מיחזי כיוהרא:

Similarly, the contradiction between the statement of Rabban Shimon ben Gamliel here and the statement of Rabban Shimon ben Gamliel there is not difficult. There, in the case of reciting Shema on one’s wedding night, it is that we require concentration, and it is clear to all that he is unable to concentrate because of his preoccupation with the mitzva that he must perform. Therefore, if he recites Shema it appears like presumptuousness. It is as though he is announcing: I am able to concentrate although others in my situation are not. However, here, by not performing labor on the Ninth of Av it does not appear like presumptuousness, as people say: It is because he has no labor to perform. Go out and see how many idle people there are in the marketplace, even on days when it is permitted to perform labor.

אבל הכא לא מיחזי כיוהרא, אמרי: מלאכה היא דלית ליה, פוק חזי כמה בטלני איכא בשוקא.

מתני׳ וחכמים אומרים: ביהודה היו עושין מלאכה בערבי פסחים עד חצות, ובגליל לא היו עושין כל עיקר. הלילה, בית שמאי אוסרים, ובית הלל מתירין עד הנץ החמה.

MISHNA: Apropos the discussion of performing labor on Passover eve, differences in other customs were cited. And the Rabbis say: In Judea, people would perform labor on Passover eves until midday, and in the Galilee people would not perform labor on Passover eve at all. With regard to performing labor on the night before Passover eve, the night between the thirteenth and fourteenth of Nisan, Beit Shammai prohibit performing labor, and Beit Hillel permit doing so until sunrise.

גמ׳ מעיקרא תנא מנהגא, ולבסוף תנא איסורא!

GEMARA: The Gemara asks with regard to the mishna: Initially, at the beginning of the chapter, the tanna taught that in certain places there is merely a custom not to perform labor, and yet ultimately, in this latest mishna, he taught that according to the opinion of Beit Shammai, it is prohibited to perform labor. Apparently, performance of labor is not dependent on custom but is actually prohibited.

אמר רבי יוחנן, לא קשיא: הא — רבי מאיר, הא — רבי יהודה. דתניא, אמר רבי יהודה: ביהודה היו עושין מלאכה בערבי פסחים עד חצות,

Rabbi Yoḥanan said: This is not difficult, since that first mishna is in accordance with the opinion of Rabbi Meir, and this current mishna is in accordance with the opinion of Rabbi Yehuda. As it was taught in a baraita that Rabbi Yehuda said: In Judea they would perform labor on Passover eves until midday, and in the Galilee they would not perform labor at all. Rabbi Meir said to him: What proof do you cite from Judea and the Galilee to the discussion here? Rather, in a place where people were accustomed to perform labor, one performs labor, and in a place where people were accustomed not to perform labor, one does not perform labor. The Gemara analyzes this baraita: From the fact that Rabbi Meir is speaking about custom, by inference, Rabbi Yehuda is speaking about a prohibition against performing labor in the Galilee.

ובגליל אינן עושין כל עיקר. אמר לו רבי מאיר: מה ראייה יהודה וגליל לכאן? אלא, מקום שנהגו לעשות מלאכה — עושין, מקום שנהגו שלא לעשות — אין עושין.

מדקאמר רבי מאיר מנהגא — מכלל דרבי יהודה איסורא קאמר.

וסבר רבי יהודה ארבעה עשר מותר בעשיית מלאכה? והתניא, רבי יהודה אומר: המנכש בשלשה עשר ונעקרה בידו — שותלה במקום הטיט, ואין שותלה במקום הגריד.

The Gemara asks: And does Rabbi Yehuda hold that performance of labor on the fourteenth is permitted everywhere other than the Galilee? Wasn’t it taught in a baraita that Rabbi Yehuda says: With regard to one who is weeding a field on the thirteenth of Nisan and a stalk of grain was uprooted in his hand, he plants it in a muddy place so that it will take root before the omer offering is brought on the sixteenth of Nisan? It will then be permitted to eat the grain after the omer offering is brought. However, one should not plant it in a dry place, as it will not take root there immediately. If it begins to sprout only after the omer offering is brought, that grain will remain prohibited until after the following year’s omer offering is brought.

בשלשה עשר — אין, בארבעה עשר — לא. מכדי שמעינן ליה לרבי יהודה דאמר: כל הרכבה שאינה קולטת לשלשה ימים — שוב אינה קולטת.

From Rabbi Yehuda’s statement it can be inferred that if a person was weeding on the thirteenth of Nisan, yes, this is the halakha; however, on the fourteenth of Nisan, no, one may not replant the stalk of grain. Now, we learned that Rabbi Yehuda said: Any graft that does not take hold within three days will no longer take hold. If it could enter your mind that performing labor on the fourteenth is permitted, why do I need this halakha to be taught specifically with regard to the thirteenth? It would have been a greater novelty had he taught the halakha with regard to a case that occurs on the fourteenth. Aren’t there three days remaining for grain planted on the fourteenth to take root before the omer offering, i.e., the fourteenth of Nisan, the fifteenth of Nisan, and part of the sixteenth of Nisan? Rava said: They taught this halakha of replanting a stalk of wheat with regard to the Galilee; as mentioned in the baraita, Rabbi Yehuda says that in the Galilee they do not perform labor at all.

ואי סלקא דעתך ארבעה עשר מותר בעשיית מלאכה, למה לי שלשה עשר? והאיכא ארביסר וחמיסר ומקצת שיתסר! אמר רבא: בגליל שנו.

והאיכא ליליא! אמר רב ששת: כבית שמאי. רב אשי אמר: לעולם כבית הלל — לפי שאין דרכן של בני אדם לנכש בלילה.

The Gemara further asks: Isn’t there the night between the thirteenth and the fourteenth of Nisan, during which according to the opinion of Beit Hillel, labor is permitted even in the Galilee, which is the halakha? Rabbi Yehuda could have taught the halakha with regard to weeding on the night before the fourteenth. Rav Sheshet said: Rabbi Yehuda said this in accordance with the opinion of Beit Shammai, who prohibit performing labor that night. Rav Ashi said: There is no reason to suggest implausibly that Rabbi Yehuda holds in accordance with the opinion of Beit Shammai, contrary to the accepted halakha. Actually, Rabbi Yehuda holds in accordance with the opinion of Beit Hillel. However, he did not teach the case about the night before the fourteenth of Nisan because it is not the typical manner of people to weed at night. It is virtually impossible to identify weeds in the dark.

רבינא אמר: לעולם ביהודה, ובהשרשה חד ״מקצת היום ככולו״ — אמרינן, תרי ״מקצת היום ככולו״ — לא אמרינן.

Ravina said: Actually, it can be explained that Rabbi Yehuda is referring to Judea. With regard to a plant taking root, we state only once the principle: The legal status of part of the day is like that of the entire day, but we do not state twice the principle: The legal status of part of the day is like that of the entire day. When discussing a plant that was replanted on the fourteenth, in the tally of three days, the legal status of part of both the fourteenth and the sixteenth cannot be like that of entire days. A plant takes root after a fixed amount of time, and this is not affected by formalistic halakhic principles like: The legal status of part of the day is like that of the entire day.

מתני׳ רבי מאיר אומר: כל מלאכה שהתחיל בה קודם לארבעה עשר, גומרה בארבעה עשר. אבל לא יתחיל בה בתחלה בארבעה עשר, אף על פי שיכול לגומרה. וחכמים אומרים:

MISHNA: Rabbi Meir says: With regard to any labor that one began before the fourteenth of Nisan, he may complete it on the fourteenth before midday. However, one may not begin to perform that labor from the outset on the fourteenth, even if he is able to complete it before midday. And the Rabbis say: The practitioners of only three crafts are permitted to perform labor until midday on Passover eve, and they are: Tailors, barbers, and launderers, whose work is needed for the Festival. Rabbi Yosei bar Yehuda says: Even shoemakers are permitted to work on the fourteenth.

שלש אומניות עושין מלאכה בערבי פסחים עד חצות, ואלו הן: החייטין, והספרים, והכובסין. רבי יוסי בר יהודה אומר: אף רצענין.

גמ׳ איבעיא להו: לצורך המועד תנן, אבל שלא לצורך המועד — אפילו מיגמר נמי לא, או דילמא: שלא לצורך המועד תנן, אבל לצורך — אתחולי מתחלינן, או דילמא:

GEMARA: A dilemma was raised before the Sages: Was it with regard to labor for the purpose of the Festival that we learned in the mishna that Rabbi Meir permits completing labor on the fourteenth, but labor that is not for the purpose of the Festival may not even be completed? Or perhaps it was with regard to labor that is not for the purpose of the Festival that we learned that Rabbi Meir permits completing labor on the fourteenth, but with regard to labor that is for the purpose of the Festival, we may even initiate it. Or perhaps, with regard to both labor that is for the purpose of the Festival and labor that is not for the purpose of the Festival, completing, yes, it is permitted, but initiating, no, it is prohibited.

בין לצורך המועד בין שלא לצורך, מיגמר — אין, אתחולי — לא.

תא שמע: אבל לא יתחיל בתחילה בארבעה עשר אפילו צלצול קטן אפילו שבכה קטנה. מאי ״אפילו״? לאו אפילו הני, דלצורך המועד, מיגמר — אין, אתחולי — לא?!

Come and hear a resolution to the dilemma from that which we learned: However, one may not begin work from the outset on the fourteenth, even if it is a small belt, or even a small hairnet. What is the meaning of the term even in this context? Isn’t it that even with regard to those items that are for the purpose of the Festival, completing, yes, it is permitted, but initiating, no, it is prohibited? And by inference, with regard to labor that is not for the purpose of the Festival, we may not even complete labor that was begun previously. This supports the first possibility cited above.

מכלל דשלא לצורך — מיגמר נמי לא גמרינן!

לא, לעולם דשלא לצורך מיגמר נמי גמרינן, ומאי ״אפילו״? אפילו הני נמי, דזוטרי נינהו, דסלקא דעתך אמינא התחלתן זו היא גמר

The Gemara rejects this answer: No; actually this means that even labor that is not for the purpose of the Festival we may also complete, in accordance with the third possibility above. And what is the meaning of the term even? It is that this halakha applies even to these items, a belt and a hairnet, which are small; as it could enter your mind to say: Since they are small and their initiation is their completion, let us even initiate their manufacture on the fourteenth ab initio. Therefore, it teaches us that even with regard to this type of labor, initiating is prohibited. This baraita does not provide an unequivocal resolution to the dilemma.

מלאכתן — נתחיל בהו נמי לכתחילה, קמשמע לן.

תא שמע. רבי מאיר אומר: כל מלאכה שהיא לצורך המועד —

Come and hear the resolution to the dilemma from another source from another source. Rabbi Meir says: With regard to any labor that is for the purpose of the Festival,

גומרה בארבעה עשר, אימתי? בזמן שהתחיל בה קודם ארבעה עשר, אבל לא התחיל בה קודם ארבעה עשר — לא יתחיל בה בארבעה עשר, אפילו צילצול קטן,

one completes it on the fourteenth. When is that the case? It is when he initiated the labor prior to the fourteenth. However, if he did not initiate the labor prior to the fourteenth, he should not initiate it on the fourteenth, even if it is only manufacturing a small belt or even a small hairnet. The Gemara analyzes this: When it is for the purpose of the Festival, yes, one may complete this labor. However, when it is not for the purpose of the Festival, no, one may not complete it, in accordance with the third possibility above. The Gemara rejects this analysis: Actually, the same is true; we may also complete the task even when it is not for the purpose of the Festival. And this comes to teach us that even when it is for the purpose of the Festival, completing a labor, yes, one may do so, but initiating a labor, no, one may not, in accordance with the third aforementioned possibility.

אפילו שבכה קטנה. לצורך המועד — אין, שלא לצורך המועד — לא. הוא הדין דאפילו שלא לצורך נמי גמרינן, והא קא משמע לן דאפילו לצורך המועד,

מיגמר — אין, אתחולי — לא.

תא שמע, רבי מאיר אומר: כל מלאכה שהיא לצורך המועד — גומרה בארבעה עשר, ושאינה לצורך המועד — אסור, ועושין מלאכה בערבי פסחים עד חצות במקום שנהגו.

Come and hear yet another resolution to the dilemma. Rabbi Meir says: With regard to any labor that is for the purpose of the Festival, one may complete it on the fourteenth, and if it is not for the purpose of the Festival, it is prohibited to complete it. And one may perform labor on Passover eves until midday in a place where people were accustomed to do so. The Gemara infers: In a place where people were accustomed to perform labor, yes, one may do so. However, in a place where people were not accustomed to perform labor, no, one may not do so. And learn from it that for the purpose of the Festival, yes, one may perform labor. However, if it is not for the purpose of the Festival, no, one may not do so, in accordance with the first aforementioned possibility. The Gemara concludes: Indeed, learn from it that this is so.

מקום שנהגו — אין, לא נהגו — לא, ושמע מינה: לצורך המועד — אין, שלא לצורך המועד — לא. שמע מינה.

וחכמים אומרים שלש אומניות. תנא: החייטין, שכן הדיוט תופר כדרכו בחולו של מועד. הספרין והכובסין, שכן הבא ממדינת הים והיוצא מבית האסורין מספרין ומכבסין בחולו של מועד.

It was stated in the mishna that the Rabbis say: The practitioners of only three crafts are permitted to perform labor until midday on Passover eve. It was taught in explanation of their opinion: The tailors may perform labor on Passover eve, as a layperson is permitted to sew in his usual manner during the intermediate days of the Festival. Since this type of labor is permitted during the intermediate days, when the prohibition against labor is more stringent than on Passover eve, one may be lenient on Passover eve as well. Barbers and launderers, may perform labor on Passover eve, as one who arrives from a country overseas or one who leaves prison who did not have time to cut their hair or launder their clothing before the Festival may cut their hair and wash their clothing on the intermediate days of the Festival. Rabbi Yosei, son of Rabbi Yehuda, says: Shoemakers may also perform their labor, because Festival pilgrims may repair their shoes during the intermediate days of the Festival.

רבי יוסי ברבי יהודה אומר: אף הרצענין, שכן עולי רגלים מתקנין מנעליהן בחולו של מועד.

במאי קמיפלגי? מר סבר: למידין תחילת מלאכה מסוף מלאכה, ומר סבר: אין למידין תחילת מלאכה מסוף מלאכה.

The Gemara asks: With regard to what principle do the Rabbis and Rabbi Yosei disagree? The Gemara answers: One Sage, Rabbi Yosei, son of Rabbi Yehuda, holds: We learn the halakha with regard to the initiation of labor from the halakha with regard to the conclusion of labor; if it is permitted to repair shoes, it is also permitted to initiate their production. And one Sage, the Rabbis, holds: We cannot learn the halakha with regard to the initiation of labor from the halakha with regard to the conclusion of labor; therefore, although it is permitted to repair shoes, it is prohibited to produce new ones.

מתני׳ מושיבין שובכין לתרנגולים בארבעה עשר. ותרנגולת שברחה — מחזירין אותה למקומה, ואם מתה — מושיבין אחרת תחתיה. גורפין מתחת רגלי בהמה בארבעה עשר, ובמועד מסלקין לצדדין.

MISHNA: This mishna continues the discussion of the halakhot of Passover eve. One may place eggs under hens on the fourteenth of Nisan so that the birds will brood until the eggs hatch. And if a hen fled from brooding, one may restore it to its place. And if a brooding hen died, one may place another in its stead. Similarly, one may sweep dung from beneath the legs of an animal on the fourteenth of Nisan. And during the intermediate days of the Festival one may clear it to the sides. Similarly, one may take vessels to the craftsman’s house for repair and bring others from there even though they are not for the purpose of the Festival.

מוליכין כלים ומביאין מבית האומן — אף על פי שאינם לצורך המועד.

גמ׳ השתא אותובי מותבינן, אהדורי מיבעיא?! אמר אביי: סיפא אתאן לחולו של מועד.

GEMARA: Now, the mishna stated that placing a brooding hen to sit on eggs is permitted; is it necessary to mention that restoring a hen to its brooding place is permitted? Abaye said: In the last clause of the mishna we have arrived at the halakhot of the intermediate days of the Festival, when placing a hen to sit on eggs is prohibited, yet one may nevertheless restore a hen that fled, as failure to do so will cause him to incur a loss. On the fourteenth of Nisan, one may even place a hen to brood ab initio.

אמר רב הונא: לא שנו אלא תוך שלשה למרדה — דאכתי לא פרח צימרא מינה, ואחר שלשה לישיבתה — דפסדא לה ביעי לגמרי. אבל לאחר שלשה למרדה,

Rav Huna said: They taught this halakha that one may restore the hen to the eggs only when it is within three days of its rebellion, when the hen fled from its place, as the heat has not yet completely dissipated from the hen, so that restoring the hen to its place to resume its brooding will be effective; furthermore, this halakha applies only if it is also at least three days after the hen began sitting, when failure to restore the hen to sit on the eggs will cause the eggs to be totally ruined, as on the one hand they are no longer edible, and on the other hand the chick in the egg is only partially formed. However, if it is more than three days after its rebellion, when its heat has completely dissipated, or within three days from when it began sitting, when failure to restore the hen to sit on the eggs will not yet cause the eggs to be totally ruined, one may not restore the hen to sit on the eggs. Rabbi Ami said: Even within three days from when it began sitting, one may restore the hen to sit on the eggs.

דפרח לה צימרא מינה, ותוך שלשה לישיבתה, דאכתי לא פסידי ביעי לגמרי — לא מהדרינן. רבי אמי אמר: אפילו תוך שלשה לישיבתה מהדרינן.

במאי קמיפלגי? מר סבר: להפסד מרובה חששו, להפסד מועט — לא חששו, ומר סבר: להפסד מועט נמי חששו.

The Gemara asks: With regard to what principle do Rav Huna and Rabbi Ami disagree? The Gemara explains: One Sage, Rav Huna, holds that with regard to a major loss, the Sages were concerned about the eggs being completely ruined, and therefore one may restore the hen to its place only if it had already sat on the eggs for three or more days. With regard to a minor loss of being forced to sell at a discount the unhatched eggs that were incubated for less than three days, they were not concerned. And one Sage, Rabbi Ami, holds that with regard to a minor loss, they were also concerned, and therefore the Sages permitted one to restore the hen to its place during the intermediate days of the Festival.

גורפין מתחת. תנו רבנן: הזבל שבחצר מסלקין אותו לצדדין, שברפת ושבחצר מוציאין אותו לאשפה.

It was stated in the mishna: One may sweep the dung from beneath the legs of an animal on the fourteenth of Nisan. The Sages taught in greater detail in the Tosefta: With regard to the dung in a courtyard, one may clear it to the sides, and with regard to the dung that is in the barn and in a courtyard, one may take it out to the garbage dump.

הא גופא קשיא, אמרת: זבל שבחצר מסלקין אותו לצדדין, והדר תני: שברפת ושבחצר מוציאין אותו לאשפה! אמר אביי: לא קשיא, כאן בארבעה עשר,

The Gemara asks: This matter itself is difficult. On the one hand, you said: With regard to the dung in a courtyard, one may clear it to the sides, from which it may be inferred that one may not take it out to the garbage dump. And then it was taught in the Tosefta: With regard to the dung that is in the barn and in a courtyard, one may take it out to the garbage dump. Abaye said: This is not difficult. Here, where the Sages permitted taking out the dung to the garbage dump, it refers to the fourteenth of Nisan. There, where they permitted only moving it to the sides, it refers to the intermediate days of the Festival. Rava said: Both this case and that case refer to the intermediate days, and this is what it is saying: In an ordinary courtyard one may only move the dung to the sides; however, if the courtyard becomes as filthy as a barn, one may take out the dung to the garbage dump.

כאן בחולו של מועד. רבא אמר: הא והא בחולו של מועד, והכי קאמר: אם נעשה חצר כרפת — מוציאין אותו לאשפה.

מוליכין כלים ומביאין מבית האומן. אמר רב פפא: בדיק לן רבא. תנן: מוליכין ומביאין כלים מבית האומן, אף על פי שאינן לצורך המועד. ורמינהו:

It was stated in the mishna: One may take vessels to the craftsman’s house for repair and bring others from there. Rav Pappa said: Rava tested us. We learned in the mishna: One may take vessels to the craftsman’s house for repair and bring others from there even if they are not for the purpose of the Festival. He raised a contradiction from that which we learned: One may not bring vessels from a craftsman’s house, and if he is concerned lest they be stolen, he may move them to another courtyard belonging to the craftsman, but not to his own house.

אין מביאין כלים מבית האומן, ואם חושש להן שמא יגנבו — מפנן לחצר אחרת!

ומשנינן, לא קשיא: כאן — בארבעה עשר, כאן — בחולו של מועד. ואיבעית אימא, הא והא בחולו של מועד, ולא קשיא: כאן — במאמינו, כאן — בשאינו מאמינו.

And we answered: This is not difficult. Here, where one may bring vessels from the craftsman’s house, it is referring to the fourteenth of Nisan. There, where one may not bring them, it is referring to the intermediate days of the Festival. And if you wish, say instead that this and that are referring to the intermediate days, and nevertheless, this is not difficult. Here, where one may not bring them home, it is referring to a case where he trusts that the craftsman will return the items; there, where it is permitted to take the vessels home, it is referring to a case where he does not trust him.

והתניא: מביאין כלים מבית האומן, כגון הכד מבית הכדר, והכוס מבית הזגג. אבל לא צמר מבית הצבע, ולא כלים מבית האומן, ואם אין לו מה יאכל — נותן

As it was taught in the following baraita: One may bring vessels from the house of a craftsman, such as a jug from the house of a potter, or a cup from the house of a glassmaker, but one may bring neither wool from the house of a dyer nor other vessels from the house of a craftsman that are not for the purpose of the Festival. And if the craftsman has nothing to eat, one gives the craftsman his payment on the intermediate days of the Festival and leaves the item with him. And if he does not trust that the craftsman will deliver the items, he leaves them in the adjacent house. And if he is concerned lest the item be stolen, he may bring them to his house surreptitiously.

לו שכרו ומניחו אצלו. ואם אינו מאמינו — מניחן בבית הסמוך לו. ואם חושש שמא יגנבו — מביאן בצינעה בתוך ביתו.

תרצת מביאין. מוליכין קשיא, דקתני: אין מביאין וכל שכן דאין מוליכין! אלא מחוורתא כדשנינן מעיקרא.

The Gemara asks: You have resolved the issue of bringing items from a craftsman’s house, but taking items to his house is difficult, as it was taught: One may not bring, and all the more so one may not take items to be repaired. Therefore, the Gemara rejects the second answer and concludes: Rather, it is clear as we answered initially, i.e., the baraita refers to the intermediate days and the mishna refers to Passover eve.

מתני׳ ששה דברים עשו אנשי יריחו, על שלשה מיחו בידם ועל שלשה לא מיחו בידם. ואלו הן שלא מיחו בידם: מרכיבין דקלים כל היום, וכורכין את שמע,

MISHNA: The mishna continues the discussion of the halakhot of Passover eve, along with other local customs. Six actions were performed by the Jewish residents of Jericho, contrary to common practice. With regard to three, the Sages reprimanded them, and with regard to three, the Sages did not reprimand them. And these are the ones with regard to which they did not reprimand them: The residents of Jericho would graft palm trees the entire day on the fourteenth of Nisan; and they would bundle Shema, as explained in the Gemara; and they would harvest and pile grain before the omer offering was brought. And these are the ones with regard to which the Sages reprimanded them: They would permit the use of consecrated branches of carob or sycamore trees. This refers to trees whose branches were cut and consecrated for Temple upkeep, which subsequently sprouted new branches;

וקוצרין וגודשין לפני העומר. ואלו שמיחו בידם: מתירין גמזיות של הקדש,