Jerusalem Talmud Avodah Zarah 1:3

משנה: יוֹם תִּגְלַחַת זְקָנוֹ וּבְלוֹרִיתוֹ יוֹם שֶׁעָלָה בוֹ מִן הַיָּם וְיוֹם שֶׁיָּצָא בוֹ מִבֵּית הָאֲסוּרִים וְגוֹי שֶׁעָשָׂה מִשְׁתֶּה לִבְנוֹ אֵינוֹ אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם וְאוֹתוֹ הָאִישׁ. MISHNAH: The day of the first shaving of his beard and his locks^105aThe religious shaving of the first beard is known from Roman sources (Petronius, Satyricon §29-8, where a golden box with the shavings of the master’s first beard stands in a niche with the lares and a statue of Venus.) According to Ravad [Commentary to Sifra Ahare Pereq 13(9)] this is the sacrifice of locks that one grows for a year or two and then cuts as a religious rite., the day he arrived from a trip at sea¹⁰⁶Which always involved mortal danger., the day he was freed from jail, or a Gentile wedding feast for his son, are forbidden only on the day itself and for this man.

הלכה: יוֹם תִּגְלַחַת זְקָנוֹ כול׳. מַה. אוֹתוֹ הַיּוֹם בִּלְבַד. אוֹ אוֹתוֹ הַיּוֹם בְּכָל־שָׁנָה. וְהָתַנֵּי. תִּגְלַחְתּוֹ וְתִגְלַחַת בְּנוֹ אֲסוּרָה. תִּיפְתָּר שֶׁגִּילְּחוּ שְׁנֵיהֶן כְּאַחַת. וְהָתַנֵּי. מִשְׁתֵּהוּ וּמִשְׁתֶּה בְנוֹ אֲסוּרָה. תִּיפְתָּר שֶׁגִּילְּחוּ שְׁנֵיהֶן כְּאַחַת שֶׁנָּֽשְׂאוּ נָשִׁים. וְהָתַנֵּי. לֵידָתוֹ וְלֵידַת בְּנוֹ אֲסוּרָה. אִית לָךְ מֵימַר. שֶׁנּוֹלְדוּ שְׁנֵיהֶן כְּאַחַת. תִּיפְתָּר בְּהַהוּא דְּלָא אַסְפִּיק מֵיעֲבַד בְּיוֹמֵיהּ עַד דְּאִיתְיְלִיד לֵיהּ בַּר וַעֲבַד כְּחָדָא. HALAKHAH: “The day of the first shaving of his beard,” etc. What means “only on the day itself”; maybe the same day every year? Did we not state, his haircut and his son’s haircut is¹⁰⁷The singular “it is forbidden” implies that this is a double festivity on the same day. Since it is quite impossible that a man and his son should shave their beards for the first time on the same day, it seems that the baraita implies that he celebrates the anniversary of his first shave every year and then shaves his son on that same date. The answer is that nothing in the baraita implies that one speaks of the first shaving of the beard; it could well be that the father lets his hair grow three years from the date of birth of his son and then cuts his and his son's hair on the same day in one pagan rite. forbidden? Explain it that they had a haircut together. Did we not state, his wedding feast and his son’s wedding feast are forbidden¹⁰⁸A son and his widowed father may well marry on the same day.? Explain it that they together had a haircut and married women. Did we not state, his birth and his son’s birth is forbidden? Could you say that they were born together? Explain it that he did not do it on his day, but after the son was born he did it with him¹⁰⁹Here it seems more reasonable to assume that a father celebrates his birthday every year and his son has the same birthday. But as with the other statements, it is not necessarily so. It either may be that the baraita does not refer to the birthdays of the persons but to birth of children to both of them; nor does it imply that the birthdates are identical; only the celebrations are. The problem is undecided; for practical purposes only the day itself is forbidden, not its date every following year..

תַּנֵּי. לֹא יִשְׁלַח לוֹ חָבִיּוֹת מְכוּרוֹת לַחֶנְווָנִי מִפְּנֵי שֶׁהוּא כְּטוֹעֲנוֹ טַעֲנַת חִנָּם. לֹא יְסָרֵב אָדָם בַּחֲבֵירוֹ לְאָרְחוֹ בְּשָׁעָה שֶׁאֵינוֹ רוֹצֶה. לֹא יַרְבֶּה לוֹ בְתִקְרוֹבֶת בְּשָׁעָה שֶׁהוּא יוֹדֵעַ שֶׁאֵינוֹ מְבַקֵּשׁ. מָהוּ בְּתִקְרוֹבֶת. רְחִיץ בְּזָווִי אוֹחֲרֵי. וּבִירוּשָׁלִַם הָיָה הוֹפֵךְ עִיכְלֵיהּ דִּימִינָא לִשְׂמָאלָא. ¹¹⁰A thoroughly corrupt paragraph; partially but defectively copied from Demay4:6, Notes 73–74. The basic reference is Tosephta Baba qamma7:8 which declares creating a false impression to obtain goodwill as “stealing minds” and forbidden. The example in the Tosephta reads: “he should not open for him amphoras sold to a grocer,” i. e., one should not give the guest the impression that one goes to great expense for him when in fact the amphora had to be opened anyhow to fulfill an existing sales contract. The text here does not make much sense. The next sentence is also in Chullin.94a">Demay(Babli Ḥulin94a) and makes perfect sense. He should not send him amphoras sold to the grocer because that is like claiming an unnecessary claim. One should not invite another knowing that he will not accept. He should not offer many gifts of closeness knowing that he does not want [them]. What is “of closeness”? He trusts another corner¹¹¹In Demay: “He knows that the other person expects that he would exert himself for him.”. And in Jerusalem he was switching his ‘ikhla from right to left¹¹²The word עִיכְלָא is otherwise unknown; cf. Demay loc. cit. Note 74. Compare Arabic عٍكال “cord (of a curtain)”..

תַּנֵּי. עִיר שֶׁיֵּשׁ בָּהּ גּוֹיִם וְיִשְׂרָאֵל. אִם נוֹתְנִין הַגּוֹיִם לַגַּבָּאִין גּוֹבִין מֵהֶן וּמִיִּשְׂרָאֵל. וּמְפַרְנְסִין עֲנִיֵּי גוֹיִם וַעֲנִיֵּי יִשְׂרָאֵל. וּמְבַקְּרִין חוֹלֵי גוֹיִם וְחוֹלֵי יִשְׂרָאֵל. נוֹחֲמִים אֲבֵילֵי גוֹיִם וַאֲבֵילֵי יִשְׂרָאֵל. וְקוֹבְרִין מֵיתֵי גוֹיִם וּמֵיתֵי יִשְׂרָאֵל. וּמַכְנִיסִין כֵּלֵי גוֹיִם וְכֵלֵי יִשְׂרָאֵל. מִפְּנֵי דַרְכֵי שָׁלוֹם. גִּירְדָּאֵי שְׁאָלוֹן לְרִבִּי אִמִּי. יוֹם מִשְׁתֶּה שֶׁלְּגוֹיִם מָהוּ. וּסְבַר מִישְׁרֵי לוֹן מִן הָדָא. מִפְּנֵי דַרְכֵי שָׁלוֹם. אֲמַר לֵיהּ רִבִּי בָּא. וְהָתַנֵּי רִבִּי חִייָה. יוֹם מִשְׁתֶּה שֶׁלְּגוֹיִם אָסוּר. אָמַר רִבִּי אִמִּי. אִילוּלֵא רִבִּי בָּא הָיָה לָנוּ לְהַתִּיר עֲבוֹדָה זָרָה שֶׁלָּהֶן. וּבָרוּךְ הַמָּקוֹם שֶׁרִיחֲקָנוּ מֵהֶם. ¹¹³Demay4:7, Notes 76–80; Tosephta Giṭtin3:13–14; Gittin.61a">Babli Giṭtin61a. It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.