Jerusalem Talmud Moed Katan 2.1

משנה: מִי שֶׁהָפַךְ אֶת זֵיתָיו וְאֵירְעוֹ אֵבֶל אוֹ אוֹנֶס אוֹ שֶׁהִטְעוּהוּ טוֹעֵן קוֹרָה רִאשׁוֹנָה וּמַנִּיחָהּ לְאַחַר הַמּוֹעֵד דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵי אוֹמֵר זוֹלֵף וְגוֹמֵר כְּדַרְכּוֹ:

MISHNAH: If one turned his olives over and mourning or an emergency happened to him, or he was mislead, loads the crossbar a first time and leaves it until after the holiday, the words of Rebbi Jehudah. Rebbi Yose says, he removes the fluid, and finishes as usual.

הלכה: מִי שֶׁהָפַךְ אֶת זֵיתָיו כול׳. אֲנָן תַּנִּינָן. מִי שֶׁהָפַךְ אֶת זֵיתָיו. תַּנֵּי רִבִּי חִיָיה. מִי שֶׁהָיוּ זֵיתָיו הֲפוּכִין וּשְׁנוּיִין. מַתְנִיתָן צְרִיכָה לְרִבִּי חִיָיה וּדְרִבִּי חִיָיה צְרִיכָה לְמַתְנִיתָן.

HALAKHAH: “If one turned his olives over,” etc. We stated, “if one turned his olives over.” Rebbi Ḥiyya stated, he whose olives were turned over repeatedly. Our Mishnah needs the statement of Rebbi Ḥiyya, and the statement of Rebbi Ḥiyya needs our Mishnah.

אִילּוּ תַנִּינָן וְלָא תַנָּא רִבִּי חִיָיה הֲוִינָן אָמְרִין. לָא אֲמָרָן אֵלָּא מִי שְׁהָפְכָן (וּשְׁנָיָין. אֲבָל אִם הָפְכָן) פַּעַם אַחַת [אֲבָל אִם הָפְכָן וּשְׁנָיָין] דִּבְרֵי הַכֹּל (אָסוּר) [מוּתָּר]. הֲוֵיי צוֹרְכָה לְמַתְנִיתִֵיהּ דְּרִבִּי חִיָיה. אוֹ אִילּוּ תַנָּא רִבִּי חִיָיה וְלָא תַנִּינָן אֲנָן. הֲוִינָן אָמְרִין. לָא אֲמָרָן אֵלָּא מִי שְׁהָפְכָן (פַּעַם אַחַת) [וּשְׁנָיָין]. אֲבָל אִם הָפְכָן (וּשְׁנָיָין) [פַּעַם אַחַת] דִּבְרֵי הַכֹּל (מוּתָּר) [אָסוּר]. הֲוֵי צוֹרְכָא לְמַתְנִיתָן וְצוֹרְכָא לְמַתְנִיתָא דְרִבִּי חִיָיה.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

אָמַר רִבִּי פִינְחָס בֵּירִבִּי זַכַּיי. מַתְנִיתָן בָּעֲטִינִים. מַה דְתַנֵּי רִבִּי חִיָיה בְּגַרְגִּרִים. רַבָּנִן דְּקַיְסָרִין אָמְרִין. מַתְנִיתָן כְּרִבִּי יוּדָה. וּמַה דְתַנֵּי רִבִּי חִיָיה כְרִבִּי יוֹסֵה. רִבִּי יוּדָה אוֹמֵר. יְאַבֵּד דָּבָר מְמוּעָט וְאַל יְאַבֵּד דָּבָר מְרובֶּה. רִבִּי יוֹסֵה אוֹמֵר. אַל יְאַבֵּד דָּבָר כָּל עִיקָּר.

Rebbi Phineas ben Rebbi Zakkai said, our Mishnah is about macerated ones, what Rebbi Ḥiyya stated is about berries. The rabbis of Caesarea are saying, the Mishnah follows Rebbi Jehudah, what Rebbi Ḥiyya stated follows Rebbi Yose. Rebbi Jehudah said, small amounts may be lost so large amounts would not be lost; Rebbi Yose says, nothing at all shall be lost.

רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. כְּשֵׁם שֶׁהֵן חֲלוּקִין כָּאן כָּךְ הֵן חֲלוּקִין בְּהִילְכוֹת אֶבֶל. דְּתַנֵּי. אֵילּוּ דְבָרִים שֶׁעוֹשִׂין לָאָבֵל בִּימֵי אֶבְלוֹ. דּוֹרְכִין אֶת עֲבִטוֹ. וְזוֹלְפִין אֵת יֵינוֹ. וְגָפִין אֵת חָבִיוֹתָיו. וְזֵיתָיו הֲפוּכִין וּשְׁנוּיִין טוֹחְנָן כְּדַרְכָּן. וּמַשְׁקִין בֵּית הַשְּׁלָחִין שֶׁלּוֹ בְּשֶׁהִגִּיעַ זְמַנּוֹ לִשְׁתּוֹת. וְזוֹרְעִין אֶת נִירוֹ פִּשְׁתָּן בִּרְבִיעָה. דִּבְרֵי רִבִּי יוּדָה. אָמְרוּ לוֹ. אִם אֵינָהּ נִזְרַעַת פִּשְׁתָּן תִּזָּרַע מִין אַחֵר. אִם אֵינָהּ נִזְרַעַת בְּשַׁבָּת זוֹ תִּזָּרַע בְּשַׁבָּת אֲחֶרֶת. מָנוּ אָמְרוּ לוֹ. רִבִּי יוֹסֵה. מִחְלְפָה שִׁיטָּתִיהּ דְּרִבִּי יוּדָה. תַּמָּן הוּא אָמַר. יְאַבֵּד דָּבָר מְמוּעָט וְאַל יְאַבֵּד דָּבָר מְרובֶּה. וָכָא אָמַר הָכֵין. שַׁנְיָיא הִיא. תַּמָּן שֶׁדַּרְכּוֹ לְהַעֲרִים. וְכָל שֶׁכֵּן מִחְלְפָה שִׁיטָּתִיהּ דְּרִבִּי יוּדָה. מָה אִית תַּמָּן שֶׁדַּרְכּוֹ לְהַעֲרִים אַתְּ אָמַר מוּתָּר. כָּאן שֶׁאֵין דַּרְכּוֹ לְהַעֲרִים לֹא כָל שֶׁכֵּן. אָמַר רִבִּי חִינְנָא. מָנוּ אָמְרוּ לוֹ. חֲכָמִים. שֶׁהֵן בְּשִׁיטַּת רִבִּי יוּדָה בַּמּוֹעֵד.

Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Just as they differ here they differ in the rules of mourning. As it was stated: The following things one does for the mourner in his mourning period. One presses his vat, and stirs his wine, and plugs his amphoras, and his repeatedly turned olives one grinds as usual, and one waters his irrigated fields if it is time for them to be irrigated, and one sows his field flax at the start of the rainy season, the words of Rebbi Jehudah. They told him, if it is not sown with flax it can be sown with another kind; if it was not sown in this week it can be sown in another week. Who is “they told him”? Rebbi Yose. The argument of Rebbi Jehudah seems inverted. There he said, small amounts may be lost so large amounts not be lost, and here he says so? There is a difference since there he is wont to be tricky. So much more the argument of Rebbi Jehudah seems inverted, since there where he is wont to be tricky he says it is permitted, here where he is not wont to be tricky, not so much more? Rebbi Ḥinnena said, who is “they told him”? The Sages following Rebbi Jehudah’s argument for the holiday.