Mishnah for Moed Kattan 3:1
אילין אנטרגטייא מה את עביד לון כמי קילון או אינון כמי קילון. בריכה שנתמלאת מן המעיין והפסיק המעיין מתוכה מהו להשקות ממנה. נישמעינה מן הדא אבל אין משקין לא ממי הגשמים ולא ממי הקילון. מה אנן קיימין אם בשעה שהגשמים יורדין והלא כמשקין לים הגדול הן. אלא כי נן קיימין בשעה שפסקו גשמים אם בשעה שפסקו גשמים לא כבריכה שנתמלאת מן המעיין והפסיק המעיין מתוכה היא ואת אמר אין משקין ממנה הדא אמרה בריכה שנתמלאת מן המעיין והפסיק המעיין מתוכה אין משקין ממנה. בריכה שנתמלאת מן הקילון והמשיך המעיין לתוכה מהו להשקות ממנה נישמעינה מן הדא שדה בית השלחין שניטופה לתוך שדה בית השלחין אחרת משקין ממנה. א"ר ירמיה ועודה מנטפת. וכי מחמת הניטוף היא יכולה להשקות. לא מחמת עצמה שהיא מליאה ואת אמר משקין ממנה הדא אמר בריכה שנתמלאת מן הקילון והמשיך המעין לתוכה משקין ממנה. ותני שמואל כן הפוסקין והבריכה שמילאן קודם לרגל לא ישקה מהן ברגל אם היתה אמת המים עוברת ביניהן משקה מהן ואינו נמנע: ואין עושין עוגיות לגפנים. אלו הן עוגיות אלו הן הבדידין שבעיקרי אילנות כיי דתנינן תמן יד הבדיד ארבעה:
a creative task, he should bring a sin offering. Two--he should bring a conditional sin offering. Three--he is exempt [from bringing a sacrifice of any sort.]” Rabbi Yose bar Bon raised the question [thus]: “If you were to say that two [stars indicate] doubt [as to whether it is day or night, then] if one saw two stars on the eve of the Sabbath and [others] warned him [that it was the Sabbath, thus making him liable for its violation], yet he [nonetheless] performed a creative task; [and if he subsequently] saw two stars on the departure of the Sabbath and [others] warned him [that it was still the Sabbath], yet he performed a creative task; then either way you like [he is liable for a violation of the Sabbath]. If the first [set of stars] were [an indication that it was still] daytime [and not yet the Sabbath], then the last stars were also [an indication that it was still] daytime [and still the Sabbath], then he is liable [for a violation of the Sabbath] on account of the last set [of stars]. If the last [set of stars] were [an indication that it was now] night time [and the Sabbath had begun], then the first stars were also [an indication that it was now] night time [and no longer the Sabbath], then he is liable [for a violation of the Sabbath] on account of the first set [of stars]. [Another example:] If he saw two stars on the eve of the Sabbath and partially harvested a fig, [and] if he [subsequently returned] in the morning and harvested another part, and if he saw two stars on the departure of the Sabbath and harvested the [last] part of the fig, then either way you like [he is liable for a sin offering]. If the first [set of stars] were [an indication that it was still] daytime [and not yet the Sabbath], then the last stars were also [an indication that it was still] daytime [and still the Sabbath] and the morning harvest joins with that of the departure of the sabbath, and he is liable [for a sin offering] on account of the last set [of stars]. If the last [set of stars] were [an indication that it was] night time [and now the Sabbath], then the last stars were also [an indication that it was] daytime [and no longer the Sabbath] and the morning harvest joins with that of the night of the Sabbath, and he is liable [for a sin offering] on account of the first set [of stars].” These [stars] that you are speaking of are [only] those whose way is not to appear in the daytime. However, we do not count those whose way is to appear in the daytime. Rabbi Yose bar Bon said: “Just so long as three stars may be seen aside from that [one we call] Kokhvata (prob. Venus).” (This may be a scribal error and the original version may have been: “Just so long as three stars may be seen [in one place, just] as one star [can be so seen.]”) Rabbi Yaakov of Romana in the name of Rabbi Yehuda ben Pazi: “One star, surely day. Two, night.” But does he [truly] have no [time period of] doubt!? He has doubt about [discerning] one star from another. A baraita teaches: “So long as the eastern horizon is reddened, it is daytime.