mitigating one as Rashi presents it, but rather a stricter one, that tells that perhaps the act might be permitted with a change, in this case it is prohibited because of its " secular" nature.

B. In addition, we interpreted the subject discussed on Bezah 28, a, in this fashion stressing the importance of the use of the term" Ovadin De'chol", since the use of the term is not made anonymously as in the previous discussion. In this case, it is used by Abbaye( we indicated this in a separate Appendix). It follows that the term was originated by Abbaye who it seems developed it during his days at the Pumbeditha Yeshiva. Additionally, we pointed out the relationship between the terms""" in regard to the Sabbath and" Ovadin De'chol" in regard to Yom- tov which were both coined by Abbaye).

3. We now proceed to the post Talmudic commentators.

A. Rashi's commentary on the Talmud is responsible for the creation of the category" Ovadin De'chol". He was the first to distinguish between the phrase " 1" ул" as used by the Tannaim and the Amoraim( in all its syntactical forms), and the term used in the Babylonian Talmud in regard to Yom- tov" Ovadin De'chol". From this was born the familiar connection in the halachic literature between" Ovadin De'chol" and" Shinnuy"( change). From this point on, the performance of an act in its usual manner on a weekday will only be termed" Ovadin De'chol"- and when done with a" Shinnuy", will be permitted. This leads to the development of the idea in the commentary literature which is influenced by Rashi- prohibited acts that are permitted by the use of" Shinnuy" belong to the category of" Ovadin De'chol”.

B. The spread of Rashi's commentary caused the later commentators to regard it as an integral part of the Talmud. This caused many commentators to interpret the

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