Jerusalem Talmud Shabbat 13.3

משנה: הַקּוֹרֵעַ בַּחֲמָתוֹ וְעַל מֵתוֹ כָּל הַמְקַלְקְלִין פְּטוּרִין. וְהַמְקַלְקֵל עַל מְנָת לְתַקֵּן שִׁיעוּרוֹ כִּמְתַקֵּן:

MISHNAH: He who tears in his rage or about a deceased person, any who spoil are not liable. The measure for one who spoils in order to repair is as for repairing.

הלכה: ג׳. בְּעוֹן קוֹמֵי רִבִּי בָּא. הֵיךְ מַה דְאַתְּ אֲמַר תַּמָּן. הַשּׁוֹחֵט חַטָּאתוֹ בַּשַּׁבָּת כִּיפֵּר וּמֵבִיא אֲחֶרֶת. וַאֲמַר אוּף הָכָא. לֹא יָצָא יְדֵי קִירְעוֹ. אֶלָּא כְּרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. עַד שֶׁיְּהֵא לוֹ צוֹרֶךְ בְּגוּפוֹ שֶׁלְדָּבָר. אֲמַר לוֹן. תַּמָּן הוּא גָרַם לְעַצְמוֹ. בְּרַם הָכָא אַתְּ גָּרַמְתָּ לוֹ. אָמַר רִבִּי יוֹסֵי. וַאֲפִילוּ תַמָּן אַתְּ גָּרַמְתָּ לוֹ. שֶׁאִילוּלֵא שֶׁאָמַרְתָּ לוֹ שֶׁיָּבֹא הֵיאַךְ הָיָה מִתְכַּפֵּר לוֹ. הֲוֵי צוֹרֶךְ מֵימַר דְּרִבִּי שִׁמְעוֹן הִיא.

HALAKHAH: 3. They asked before Rebbi Abba: Just as you are saying there, “one who slaughtered his purification sacrifice on the Sabbath did atone but has to bring another one,” so one should say also here, he did not accomplish his tearing. But it must follow Rebbi Simeon, since Rebbi Simeon said, only if he needed the thing itself. He told them, there he caused it himself, but here you caused it to him. Rebbi Yose said, and even there you caused it to him for had you not told him to come how could it be atoning? Is there need to say that it follows Rebbi Simeon?

חֲבֵרַיָיא בְעוֹן קוֹמֵי רִבִּי יוֹסֵה. לֹא כֵן אָמַר רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. מַצָּה גְזוּלָה אֵינוֹ יוֹצֵא בָהּ יְדֵי חוֹבָתוֹ בַפֶּסַח. אֲמַר לוֹן. תַּמָּן גּוּפָהּ עֲבֵירָה. בְּרַם הָכָא הוּא עָבַר עֲבֵירָה. כָּךְ אָנוּ אוֹמְרִים. הוֹצִיא מַצָּה מֵרְשׁוּת הַיָּחִִיד לִרְשׁוּת הָרַבִּים אֵינוֹ יוֹצֵא בָהּ יְדֵי חוֹבָתוֹ בַפֶּסַח.

The colleagues asked before Rebbi Yose, did not Rebbi Joḥanan say in the name of Rebbi Simeon ben Joṣadaq, on Passover one cannot fulfill one’s obligation with a robbed mazzah? He told them, there in itself it is sinful, but here he committed a sin. Would we say, if one brought a mazzah from a private to the public domain that he could not fulfill his obligation on Passover?

תַּנֵּי. מַצָּה גְזוּלָה אָסוּר לְבָרֵךְ עָלֶיהָ. אָמַר רִבִּי הוֹשַׁעְיָה. עַל שֵׁם וּבוֹצֵעַ בֵּרֵךְ נִאֵץ יְי. אָמַר רִבִּי יוֹנָה. הָדָא דְאַתְּ אָמַר. בַּתְּחִילָּה. אֲבָל בַּסּוֹף לֹא דָמִים הוּא חַיָיב לוֹ. רִבִּי יוֹנָה אָמַר. אֵין עֲבֵירָה מִצְוָה. רִבִּי יוֹסֵה אָמַר. אֵין מִצְוָה עֲבֵירָה. אָמַר רִבִּי אִילָא. אֵלֶּה הַמִּצְוֹת. אִם עֲשִׂיתָן כְּמִצְווֹתָן הֵן מִצְוֹת. וְאִם לָאו אֵינָן מִצְוֹת.

It was stated: It is forbidden to recite a benediction over a robbed mazzah. Rebbi Hoshaia said, because of he who recites the blessing over a piece of bread blasphemes. Rebbi Jonah said, that is, originally. But in the end, does he not incur a monetary obligation? Rebbi Jonah said, no sin can be a good deed. Rebbi Yose said, no good deed can be a sin. Rebbi Ila said, these are the commandments. If you did them the way they were commanded they are a good deeds; otherwise they are not good deeds.