הַמְנַשֵּׁר פַּרְסוֹתֶיהָ מִן הָאַרְכּוּבָה וּלְמַטָּה! תִּרְגְּמָא רַב פַּפָּא: בְּעֶגְלָה הַמּוֹשֶׁכֶת בְּקָרוֹן.

One who cuts the hooves of the animal, severing the legs from the knee and below, does not render the animal a tereifa . It is evident from the baraita , which discusses the cases in which an animal is rendered a tereifa and is therefore unfit to eat, that it is discussing kosher animals. The Gemara answers: Rav Pappa interpreted the baraita as referring to the calf that pulls the king’s coach, a kosher animal of which the king made use.

״יוֹם תִּגְלַחַת זְקָנוֹ״. אִיבַּעֲיָא לְהוּ: הֵיכִי קָתָנֵי? יוֹם תִּגְלַחַת זְקָנוֹ וְהַנָּחַת בְּלוֹרִיתוֹ, אוֹ דִּלְמָא יוֹם תִּגְלַחַת זְקָנוֹ וְהַעֲבָרַת בְּלוֹרִיתוֹ? תָּא שְׁמַע, דְּתַנְיָא תַּרְוַיְיהוּ: יוֹם תִּגְלַחַת זְקָנוֹ וְהַנָּחַת בְּלוֹרִיתוֹ, יוֹם תִּגְלַחַת זְקָנוֹ וְהַעֲבָרַת בְּלוֹרִיתוֹ.

§ The mishna teaches: The day of shaving his, i.e., the gentile’s, beard and his locks. A dilemma was raised before the Sages: What is the mishna teaching here? Is it referring to the day of shaving his beard and head, when he cuts the hair of his head and as a result his long locks at the back of his head are left as a form of idol worship? Or perhaps the mishna is speaking of the day of shaving his beard and removing his locks, which are removed some time after they were left on the head? The Gemara responds: Come and hear an answer, as both opinions are taught in baraitot : One baraita mentions the day of shaving his beard and head when his long locks at the back of his head are left, whereas a different baraita specifies the day of shaving his beard and removing his locks.

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: עוֹד אַחֶרֶת יֵשׁ [לָהֶם] בְּרוֹמִי, אַחַת לְשִׁבְעִים שָׁנָה מְבִיאִין אָדָם שָׁלֵם וּמַרְכִּיבִין אוֹתוֹ עַל אָדָם חִיגֵּר, וּמַלְבִּישִׁין אוֹתוֹ בִּגְדֵי אָדָם הָרִאשׁוֹן, וּמַנִּיחִין לוֹ בְּרֹאשׁוֹ קַרְקִיפְלוֹ שֶׁל רַבִּי יִשְׁמָעֵאל,

The Gemara continues to discuss Roman festivals. Rav Yehuda says that Shmuel says: They have another festival in Rome: Once every seventy years they bring a man who is whole and free from any defect and have him ride on a lame man, to symbolize the healthy Esau ruling over Jacob, who walked with a limp after his fight with the angel. And they dress him in the garments of Adam the first man and place on his head the scalp [ karkifelo ] of Rabbi Yishmael, which the Romans flayed when they executed him.

וְתָלוּ לֵיהּ [בְּצַוָּארֵיהּ] מִתְקַל [מָאתָן] זוּזָא דְּפִיזָּא, וּמְחַפִּין אֶת הַשְּׁוָוקִים בְּאִינָּךְ, וּמַכְרִיזִין לְפָנָיו: סָךְ קִירִי פְּלַסְתֵּר, אֲחוּהּ דְּמָרָנָא זַיְיפָנָא, דְּחָמֵי חָמֵי וּדְלָא חָמֵי לָא חָמֵי, מַאי אַהֲנֵי לְרַמָּאָה בְּרַמָּאוּתֵיהּ וּלְזַיְיפָנָא בְּזַיְיפָנוּתֵיהּ, וּמְסַיְּימִין בָּהּ הָכִי: וַוי לְדֵין כַּד יָקוּם דֵּין.

And they hang gold on his neck weighing two hundred dinars, and cover the markets with onyx, and announce before him: The calculation [ sakh ] of the master [ kiri ] Jacob with regard to the time of the redemption is fraudulent [ plaster ]; the brother of our master, i.e., Esau, a forger. They further announce: One who witnesses this festival witnesses it, and whoever does not witness it will not witness it ever, as it was celebrated only once every seventy years. What purpose does deceit serve for the deceiver, and forgery for the forger? And they conclude in this fashion: Woe unto this one, Esau, when that one, Jacob, will arise, as this will cause Esau’s downfall.

אָמַר רַב אַשִׁי: הִכְשִׁילָן פִּיהֶם לָרְשָׁעִים, אִי אָמְרוּ: ״זַיְיפָנָא אֲחוּהּ דְּמָרָנָא״ – כִּדְקָאָמְרִי, הָשְׁתָּא דְּאָמְרִי: ״דְּמָרָנָא זַיְיפָנָא״ – מָרָנָא גּוּפֵיהּ זַיְיפָנָא הוּא.

Rav Ashi says: The mouths of these wicked people have caused their downfall. Had they said: A forger is the brother of our master, their claim would be interpreted as they say and wish to be understood. Now that they say: The brother of our master, a forger; they can be understood as saying: It is our master himself who is the forger.

וְתַנָּא דִּידָן מַאי טַעְמָא לָא קָחָשֵׁיב לָהּ? לְהַאי דְּאִיתָא בְּכָל שַׁתָּא וְשַׁתָּא קָחָשֵׁיב, דְּלֵיתָא בְּכָל שַׁתָּא וְשַׁתָּא לָא קָחָשֵׁיב.

The Gemara asks: And what is the reason that the tanna of our mishna does not count this festival in his list of gentile festivals? The Gemara answers: The tanna of the mishna counts those festivals that occur each and every year, and he does not count those festivals that do not occur each and every year.

הָנֵי דְּרוֹמָאֵי, וּדְפַרְסָאֵי מַאי? מוּטְרְדֵי וּטוּרְיַסְקֵי, מוֹהַרְנְקֵי וּמוֹהַרִין. הָנֵי דְּפַרְסָאֵי וּדְרוֹמָאֵי, דְּבַבְלָאֵי מַאי? מוֹהַרְנְקֵי וְאַקְנִיתֵיה, בְּחַנוּנֵי וַעֲשַׂר בַּאֲדָר.

The Gemara comments: Those festivals enumerated in the mishna are the festivals of the Romans. The Gemara asks: And what are the idolatrous festivals of the Persians? The Gemara answers: Mutredei and Turyaskei , Moharnekei and Moharin . The Gemara asks: Those are the festivals of the Persians and the Romans, and what are the festivals of the Babylonians? The Gemara answers: Moharnekei and Akenitei , Beḥanunei and the tenth of Adar.

אָמַר רַב חָנָן בַּר רַב חִסְדָּא אָמַר רַב, וְאָמְרִי לָהּ אָמַר רַב חָנָן בַּר רָבָא אָמַר רַב: חֲמִשָּׁה בָּתֵּי עֲבוֹדָה זָרָה קְבוּעִין הֵן, אֵלּוּ הֵן: בֵּית בֵּל בְּבָבֶל, בֵּית נְבוֹ בְכוּרְסֵי, תִּרְעָתָא שֶׁבְּמָפָּג, צְרִיפָא שֶׁבְּאַשְׁקְלוֹן, נָשְׁרָא שֶׁבַּעֲרַבְּיָא. כִּי אֲתָא רַב דִּימִי, הוֹסִיפוּ עֲלֵיהֶן: יָרִיד שֶׁבְּעֵין בֶּכִי, נַדְבְּכָה שֶׁבְּעַכּוֹ. אִיכָּא דְּאָמְרִי: נַתְבְּרָא שֶׁבְּעַכּוֹ. רַב דִּימִי מִנְּהַרְדְּעָא מַתְנֵי אִיפְּכָא: יָרִיד שֶׁבְּעַכּוֹ, נַדְבְּכָה שֶׁבְּעֵין בֶּכִי.

§ Rav Ḥanan bar Rav Ḥisda says that Rav says, and some say that it was Rav Ḥanan bar Rava who says that Rav says: There are five established temples of idol worship, and they are: The temple of Bel in Babylonia; the temple of Nebo in the city of Khursei; the temple of Tirata , which is located in the city of Mapag; Tzerifa , which is located in Ashkelon; and Nashra , which is located in Arabia. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: The Sages added to these places the marketplace that is located in Ein Bekhi and Nadbekha , which is located in Akko. There are those who say that Rav Dimi was referring to Natbera that is located in Akko. Rav Dimi from Neharde’a teaches the opposite, that it is the marketplace that is located in Akko, and Nadbekha that is located in Ein Bekhi.

אֲמַר לֵיהּ רַב חָנָן בַּר רַב חִסְדָּא לְרַב חִסְדָּא: מַאי קְבוּעִין הֵן? אֲמַר לֵיהּ, הָכִי אֲמַר אֲבוּהָ דְּאִימָּךְ: קְבוּעִין הֵן לְעוֹלָם, תְּדִירָא כּוּלָּהּ שַׁתָּא פָּלְחִי לְהוּ.

Rav Ḥanan bar Rav Ḥisda said to Rav Ḥisda: What does it mean that these temples of idol worship are established? Rav Ḥisda said to him: This is what your mother’s father, Rav Ḥanan bar Rava, said: In contrast to festivals, which last for one or several days, they are always fixed as the site of idol worship, as constantly, all year round, worship takes place there.

אָמַר שְׁמוּאֵל: בַּגּוֹלָה אֵינוֹ אָסוּר אֶלָּא יוֹם אֵידָם בִּלְבַד. וְיוֹם אֵידָם נַמִי מִי אֲסִיר? וְהָא רַב יְהוּדָה שְׁרָא לֵיהּ לְרַב בְּרוּנָא לְזַבּוּנֵי חַמְרָא, וּלְרַב גִּידֵּל – לְזַבּוּנֵי חִיטִּין בְּחַגְתָּא דְּטַיָּיעֵי! שָׁאנֵי חַגְתָּא דְּטַיָּיעֵי, דְּלָא קְבִיעָא.

§ Shmuel says: The halakha is that in the Diaspora, engaging in business with gentiles is prohibited only on the day of their festival itself, not during the days preceding and following the festival. Since Jews live among the gentiles, they are unable to refrain from engaging in business with them for such an extended period. The Gemara asks: And is it prohibited even on their festival day itself? But didn’t Rav Yehuda permit Rav Beruna to sell wine to gentiles, and permitted Rav Giddel to sell wheat, on the festival of the Arab merchants? The festival of the Arab merchants is different, as it does not have a fixed time, and therefore the Sages did not include it in the prohibition.

מתני׳ עִיר שֶׁיֵּשׁ בָּהּ עֲבוֹדָה זָרָה – חוּצָה לָהּ מוּתָּר. הָיָה חוּצָה לָהּ עֲבוֹדָה זָרָה – תּוֹכָהּ לָהּ מוּתָּר. מַהוּ לֵילֵךְ לְשָׁם? בִּזְמַן שֶׁהַדֶּרֶךְ מְיוּחֶדֶת לְאוֹתוֹ מָקוֹם – אָסוּר, וְאִם הָיָה יָכוֹל לְהַלֵּךְ בָּהּ לְמָקוֹם אַחֵר – מוּתָּר.

In the case of a city in which there is active idol worship, it is permitted to engage in business transactions with gentiles who live outside of the city. If the idol worship is outside the city, it is permitted to engage in business within the city. What is the halakha with regard to traveling there, a place where a pagan festival is being celebrated? When the road is designated only for that place, it is prohibited to use the road, as onlookers will assume that the traveler intends to join the festival. But if one were able to travel on it to arrive at another place, it is permitted to use the road to reach the place that is observing the festival.

גמ׳ הֵיכִי דָּמֵי חוּצָה לָהּ? אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִשּׁוּם רַבִּי חֲנִינָא: כְּגוֹן עַטְלוּזָא שֶׁל עַזָּה. וְאִיכָּא דְּאָמְרִי, בְּעָא מִינֵּיהּ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מֵרַבִּי חֲנִינָא: עַטְלוּזָא שֶׁל עַזָּה, מַהוּ? אֲמַר לֵיהּ: לֹא הָלַכְתָּ לְצוֹר מִיָּמֶיךָ, וְרָאִיתָ יִשְׂרָאֵל וְגוֹי

The Gemara asks: What are the circumstances that determine whether a place is sufficiently far from a city to be considered outside of it? Rabbi Shimon ben Lakish says in the name of Rabbi Ḥanina: A place that is far enough away is, for example, the bazaar [ atluza ] of Gaza, which is located outside the city walls. And some say that Rabbi Shimon ben Lakish asked Rabbi Ḥanina about this issue: What is the halakha with regard to the bazaar of Gaza? May one conduct business there on the day of a festival celebrated in Gaza? Rabbi Ḥanina said to him: Did you never in your lifetime travel to Tyre and see a Jew and a gentile