Sanctify the Holy Day and What Counts as Work

"And on the first day a holy convocation" (Exodus 12:16) - sanctify it. By what do you sanctify it? Sanctify it with food, sanctify it with drink, and sanctify it with clean clothing. "On the first day a holy convocation and on the seventh day a holy convocation" - I know only of the first festival day and the last that are forbidden in work; from where the intermediate days of the festival? You say: if the first and last festival days, which have no sanctified days before and after them, are forbidden in work, the intermediate days, which have sanctified days before and after them, all the more should be forbidden in work. But let the six days of Creation prove otherwise, which have sanctified days before and after them yet are not forbidden in work. No: if you spoke of the six days of Creation, which have no additional offering with them - will you say so of the intermediate festival days, which have an additional offering with them? But let the new moons prove otherwise, which have an additional offering yet are not forbidden in work. No: if you spoke of the new moons, which are not called a holy convocation - will you say so of these, which are called a holy convocation? Since they are called a holy convocation, it is right that they be forbidden in work. "No manner of work shall be done on them" - one might think one may not trim vegetables, nor rinse dishes, nor make the beds. You must reason: "work" is stated here and "work" is stated regarding the Tabernacle. Just as the work stated regarding the Tabernacle is work accompanied by intention, so the work stated here is work accompanied by intention. Or: just as the work regarding the Tabernacle is complete work - so here I would know only of complete work, that one may not write the whole scroll, nor weave the whole garment, nor make the whole sieve. From where that one may not write two letters, nor weave two threads, nor make two loops, with baskets and wicker, with sieve and strainer? Scripture says "work, all manner of work." I know only of permitted work; from where forbidden in a precept? That one may not write two letters in scrolls, phylacteries, and mezuzot, nor weave two threads in tunic, breeches, and robe? Scripture says "work, all manner of work." I know only of work for which one is liable to a sin offering; from where work for which one is not liable to a sin offering? That one may not write one letter, nor weave one thread, nor make one loop? Scripture says "work, all manner of work." From where that one may not climb a tree, nor ride a beast, nor swim on the water, nor clap, nor strike the thigh, nor dance? Scripture says "work, all manner of work." From where that one may not consecrate, nor make valuations, nor devote, nor lift up heave offerings and tithes? Scripture says "a day of solemn rest" (Leviticus 23) - a ceasing. "Save that which every soul must eat" - if Scripture said "shall not be done on them that which every soul eats," I would say only food-preparation may not be done but other work may. Therefore Scripture says "save" [Hebrew akh], which interrupts the matter. These are the words of Rabbi Yose the Galilean. Similarly you say "there was nothing in the ark save [rak] the two tablets of stone" (1 Kings 8:9) - one might think there were not two tablets in it; therefore Scripture says "save," which interrupts the matter, the words of Rabbi Yose the Galilean. Similarly "that you speak to me nothing but [rak] the truth in the name of the LORD" (1 Kings 22:16); similarly "who did what was right in the eyes of the LORD... save [rak] in the matter of Uriah the Hittite" (1 Kings 15:5); similarly "there remained no Anakim in the land of Israel; only [rak] in Gaza, in Gath, and in Ashdod did they remain" (Joshua 11:22). Each "save" interrupts the matter, the words of Rabbi Yose the Galilean. Rabbi Akiva said to him: why do I need this? They already remained! Rather it teaches that a curse entered them and they kept dwindling away. "It alone" - what does "alone" teach? That one may not pick over, nor grind, nor sift. From where that one who makes a fire and warms himself by it, they heat water for him and he washes his hands and feet in it and bathes an infant in it? Scripture says "for you" - for all your needs. One might think one may prepare today for tomorrow; Scripture says "which every soul must eat" - that which is eaten on that day you may prepare, and that which is not eaten on it you may not prepare. Or "which every soul eats" - I might hear even the souls of beasts, which are called "soul," as it is said "and he who strikes the soul of a beast shall make it good" (Leviticus 24:18); one might think one may gather bran for the chickens and prepare feed for the dogs; Scripture says "for you" - for you and not for gentiles, for you and not for dogs. It happened with Shimon the Timnite that he did not come to the study house on the night of the festival. In the morning Rabbi Yehudah ben Bava found him and said: why did you not come last night to the study house? He said: a certain commandment came my way and I performed it. A raiding band entered the city, and we feared they would provoke the townspeople; we slaughtered a calf for them, fed and gave them drink and anointed them, so they would not provoke the townspeople. He said to him: I would be astonished if your reward did not come out balanced by your loss, for they said one does not prepare on a festival day either for the food of gentiles or for the food of dogs. "For you" - for you and not for the Most High. For Abba Shaul reasoned another argument: if at a time when the doors are not opened by human hands they are opened by Heaven, then at a time when they are opened by human hands it is right that they be opened by Heaven.