Commentary for Moed Kattan 23:3
תני בלנרי נשים מותר לכבסן במועד היא בלנרי נשים היא בלנרי אנשים. מהו בלנרי נשים רבנן דקיסרין אמרי אנטינייא. ר' אבהו בשם ר' יוחנן מי שאין לו אלא חלוק א' מותר לכבסו במועד א"ר יוסה בי ר' בון ובלחוד תריי דיהא שלח חד ולבש חד. בעון קומי רבי יוסה בגדי קטנים מה הן אמר לון כמי שאין לו אלא חלוק א'. בעון קומוי תנינן אין קורעין ולא חולצין ולא מברין אלא קרוביו של מת. הוות מטלתיה זעירא וקריבויי בען מיעול לגביה. מהו דיתבון פלגון מן לגיו ופלגון מן לבר אמר לון ייעלון פלגון יומא דין ופלגון למחר. אמר רבי מנא הן דהוינן סברין דו מקללה חמר. תני מטפחות ספרים אין מכבסין אותן במי רגלים אבל מכבסין אותן בנתר ובורית מפני הכבוד:
R. Chiya taught: "And you should take for you" (Leviticus 23:40), of your's and not stolen. R. Levi said, one who takes a stolen <i>lulav</i>, to what is he similar? To one who gave the king food from his own [the king's] storehouses. They said, woe is he who's defender becomes his prosecutor. A <i>shofar</i> [which belongs to] a non-Jew, or of an idolatrous city, R. [E]lazar says [it is] Kosher. R. Chiya taught that it is Kosher, R. Hoshaya taught it was not Kosher. Everyone agrees that a [stolen] <i>lulav</i> is not Kosher. What is the difference between a <i>shofar</i> and a <i>lulav</i>? R. Yosse says, regarding a <i>lulav</i> it is written "And you should take for you", from your's, and not from that which is forbidden to benefit from. However, here [regarding a <i>shofar</i>] it is written "A day of trumpeting should be for you," (Numbers 29:1) from any place. R. [E]lazar said, there [regarding a <i>lulav</i>]. he does the <i>mitzva</i> with its body, however here [regarding a <i>shofar</i>], he does the <i>mitzva</i> with its sound. And is there any sound which is forbidden to benefit from? What is the dispute? When he stole an unprepared <i>shofar</i>. If he stole it and prepared it, he only owes him money. He stole a prepared <i>lulav</i> from here, a myrtle from there, and a willow from there and bound them together. We can learn it from the stolen <i>sukkah</i>. There are those who teach that it is Kosher and there are those who teach that it is not Kosher. R. Simon in the name of R. Yehoshua b. Levi [say], those who said that it is Kosher, it is when he stole the land. The one who said it is not Kosher is when he stole the foliage. And is it possible for him not to tie the foliage [and in doing so acquire it]? Yes, he puts it down on top. The Rabbis of Caesarea said in the name of R. Yochanan, either way, it is not Kosher. Which thing that is stolen is invalid?
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