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Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

There, we have stated: “Dyers’ water disables a miqweh by three log but not by a change in color.” Abba, the son of Rav Naḥman, said, the words of Rebbi Meïr because it is visibly drawn. Rebbi Ḥuna in the name of Rebbi Abba: Rebbi Meïr’s parallels that of the House of Shammai. Just as the House of Shammai say because of souring it makes sour, so Rebbi Meïr says because it is visibly drawn.

There, we have stated: “Dyers’ water disables a miqweh by three log but not by a change in color.” Abba, the son of Rav Naḥman, said, the words of Rebbi Meïr because it is visibly drawn. Rebbi Ḥuna in the name of Rebbi Abba: Rebbi Meïr’s parallels that of the House of Shammai. Just as the House of Shammai say because of souring it makes sour, so Rebbi Meïr says because it is visibly drawn.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted, that we treat taste like the thing itself? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted”, and here he says, “even if he did not taste.”

Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He established that aftergrowth of vegetables and aftergrowth of grains are the same.

But is it not written (Lev. 7:23): “Any fat of cattle, sheep, or goats you shall not eat”? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written (Lev. 7:24): “But fat of a carcass and fat of a torn animal”. But is it not written (Deut. 12:16): “Only the blood”? There is a difference, for it is written: “You shall pour it on the ground like water.” Since water is permitted for use, so blood is permitted for use. But is it not written (Gen. 32:33): “Therefore, the Children of Israel do not eat the sinew of the schiatic muscle”? Rebbi Abbahu said, I explained it by the sinew of a carcass or a torn animal. But is it not written (Lev. 23:14): “Bread, parched or fresh grains you shall not eat”? Rebbi Abba Mari the brother of Rebbi Yose said there is a difference since the verse fixed a time for it. But is it not written (Lev. 11:42): “Do not eat them for they are abominations”? Rebbi Mana said, that excludes their prohibition of usufruct.

Rebbi Abba bar Mamal said, the use of ‘orlah in Tiberias [is judged] by a majority. A Mishnah disagrees with Rebbi Abba bar Mamal: “A dish cooked with ‘orlah shells must be burned.” He explains it by a clay vessel among pots. Rebbi Yose said, does Rebbi Abba bar Mamal say that it is permitted to do so from the start? No, to correct the past. How is that? If it is enough to dye, you consider the permitted [dye] as nonexistent. The prohibited is enough to prohibit. If it is not enough to dye, you consider the permitted [dye] as nonexistent. The prohibited is not enough to prohibit.

Rebbi Abba bar Mamal said, the use of ‘orlah in Tiberias [is judged] by a majority. A Mishnah disagrees with Rebbi Abba bar Mamal: “A dish cooked with ‘orlah shells must be burned.” He explains it by a clay vessel among pots. Rebbi Yose said, does Rebbi Abba bar Mamal say that it is permitted to do so from the start? No, to correct the past. How is that? If it is enough to dye, you consider the permitted [dye] as nonexistent. The prohibited is enough to prohibit. If it is not enough to dye, you consider the permitted [dye] as nonexistent. The prohibited is not enough to prohibit.

Rebbi Abba bar Mamal said, the use of ‘orlah in Tiberias [is judged] by a majority. A Mishnah disagrees with Rebbi Abba bar Mamal: “A dish cooked with ‘orlah shells must be burned.” He explains it by a clay vessel among pots. Rebbi Yose said, does Rebbi Abba bar Mamal say that it is permitted to do so from the start? No, to correct the past. How is that? If it is enough to dye, you consider the permitted [dye] as nonexistent. The prohibited is enough to prohibit. If it is not enough to dye, you consider the permitted [dye] as nonexistent. The prohibited is not enough to prohibit.

HALAKHAH: Abba bar Jeremiah, Cahana bar Jeremiah in the name of Samuel, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Dimmed ‘orlah growth is permitted. Is that not a baraita: “If it was new it must be broken down, old it should be cooled”? Rebbi Ḥanania said, there is nothing. Rebbi Mana said, there is something: When he brought green wood and dried it with ‘orlah shells.

HALAKHAH: Abba bar Jeremiah, Cahana bar Jeremiah in the name of Samuel, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Dimmed ‘orlah growth is permitted. Is that not a baraita: “If it was new it must be broken down, old it should be cooled”? Rebbi Ḥanania said, there is nothing. Rebbi Mana said, there is something: When he brought green wood and dried it with ‘orlah shells.

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman. Rebbi Jonah did not say so, but: Rebbi heard those of the family bar Astor, who were proselytes, children of proselytes, say “God of our forefathers.” But did we not state: “If his mother was Jewish he says ‘God of our forefathers’ ”? That means, not proselytes children of proselytes! Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba. Rebbi Ḥizqiah in the name of Rebbi Ḥiyya bar Abba: Benjamin bar Astor explained it before us: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman.

Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman. Rebbi Jonah did not say so, but: Rebbi heard those of the family bar Astor, who were proselytes, children of proselytes, say “God of our forefathers.” But did we not state: “If his mother was Jewish he says ‘God of our forefathers’ ”? That means, not proselytes children of proselytes! Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba. Rebbi Ḥizqiah in the name of Rebbi Ḥiyya bar Abba: Benjamin bar Astor explained it before us: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman.

Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman. Rebbi Jonah did not say so, but: Rebbi heard those of the family bar Astor, who were proselytes, children of proselytes, say “God of our forefathers.” But did we not state: “If his mother was Jewish he says ‘God of our forefathers’ ”? That means, not proselytes children of proselytes! Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba. Rebbi Ḥizqiah in the name of Rebbi Ḥiyya bar Abba: Benjamin bar Astor explained it before us: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman.

Rebbi Joḥanan in the name of Rebbi Hoshaia: Putting down prevents, making the declaration does not prevent. But did we not state: “He who eats First Fruits before the declaration was made for them”? Rav Hoshaiah, Rav Jehudah in the name of Samuel: That is Rebbi Aqiba’s. Rebbi Yose asked, which statement of Rebbi Aqiba? Rebbi Mana said, I heard my father state: Putting down prevents, making the declaration does not prevent; Rebbi Aqiba says, making the declaration does prevent. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: Why did they say that putting down prevents? Because it applies to everybody. Rebbi Tanḥuma, Rebbi Huna in the name of Rebbi Eleazar: Because it is repeated. Rebbi Abba Mari said both, one following Rebbi Jehudah, the other following the rabbis. For Rebbi Judah who said it had to be repeated, because it applies to everybody. For the rabbis who instruct that it did not need to be repeated, because it was repeated.

Rebbi Zeïra, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: The Mishnah speaks of hereditary tenant farmers. Rebbi Hila, Rebbi Assi, in the name of Rebbi Joḥanan: The Mishnah speaks of owners of sharecropping or tenant farming rights. They wanted to say, he who says the Mishnah speaks of owners of sharecropping or tenant farming rights, therefore not about simple sharecroppers or tenants. About a temporary sharecropper or tenant farmer; therefore a permanent sharecropper or tenant farmer might bring. Rebbi Abba, Rebbi Ḥiyya came in the name of Rebbi Joḥanan: Even a permanent sharecropper or tenant farmer cannot bring. Why? The Mishnah speaks of owners of sharecropping or tenant farming rights.

“At 52, the death of the prophet Saul.” Rebbi Abba the son of Rebbi Pappai in the name of Rebbi Levi; Rebbi Joshua from Sikhnin in the name of Rebbi Joshua ben Levi (Prov. 14:23): “From all toil there will be gain but from talk of lips only want.” Hannah, because she prayed too much, shortened Samuel’s life, since she said (1S. 1:22): “He shall dwell there forever.” But the “forever” of a Levite is only 50 years, as it is written (Num. 8:25): “At the age of 50 years he shall retire from the workforce.” But this one lived 52 years? Rebbi Yose ben Rebbi Abun said, two years until she weaned him.

Cahana asked Rebbi Zeïra: A layman who ate heave? He said to him, it is a deadly sin. After he had prayed, he said to him (Lev. 22:3): “I am the Eternal” closed the statement. Rebbi Ḥiyya in the name of Rebbi Joḥanan: A layman who ate heave committed a deadly sin. A baraita supports Rebbi Joḥanan: “Those who eat heave intentionally, whether pure [person] eating pure [heave], or impure eating impure, or pure eating impure, or impure eating pure, have commited a deadly sin. Cohanim eating heave, pure [person] eating pure [heave] fulfills its commandment; pure eating impure [has violated] a positive commandment; impure eating pure or impure eating impure [has violated] a prohibition. What did you see to say that a pure [person] eating impure [heave has violated] a positive commandment? Rebbi Abba bar Mamal said, (Lev. 22:7) “Afterwards he shall eat of the hallowed [food]”, of what is pure but not of what is impure. Any prohibition which is implied by a positive commandment has the status of a positive commandment.

“They are the Cohen’s property.” Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan (Num. 18: 8): “To you I gave it as mošḥâ.” As mošḥâ, for importance. As mošḥâ, for anointing. As mošḥâ, as fuel. I would say, both for impure and pure. Rebbi Abbahu in the name of Rebbi Joḥanan, (Deut. 26:14) “I did not burn any of it,” but one liquidates heave in impurity. Rebbi Zeïra in the name of Rebbi Eleazar: From where for Second Tithe proper which became impure that one may not use it as fuel? The verse says, “I did not burn any of it in impurity”. One may redeem it and you are saying this? One may only interpret it as referring to what was bought with Second Tithe money. Rebbi Jehudah said, but for First Fruits which became impure it is the opinion of everybody.

HALAKHAH: Rebbi Abba, Rav Huna in the name of Rav: If he was warned, he is whipped. But did we not state: “But one is not guilty because of the blood of crawling beings”? Rebbi Abba said, one is not subject to extirpation for it. But was it not stated: “The blood of two-legged beings which have no minor impurity, the blood of crawling things which have no major impurity”? Rebbi Ḥiyya bar Ada said, that is, if they warned him because of blood. But if they warned him because of abomination, he is whipped.

HALAKHAH: Rebbi Abba, Rav Huna in the name of Rav: If he was warned, he is whipped. But did we not state: “But one is not guilty because of the blood of crawling beings”? Rebbi Abba said, one is not subject to extirpation for it. But was it not stated: “The blood of two-legged beings which have no minor impurity, the blood of crawling things which have no major impurity”? Rebbi Ḥiyya bar Ada said, that is, if they warned him because of blood. But if they warned him because of abomination, he is whipped.

How often does a person have to rise before an Elder? Simeon bar Abba in the name of Rebbi Joḥanan: twice a day. Rebbi Eleazar said, once a day. Was it not stated thus: Rebbi Simeon ben Eleazar says, from where that an Elder should not importune? The verse says (Lev. 19:32): “Elder, but you should fear your God, I am the Eternal.” According to Rebbi Joḥanan, this is understandable. According to Rebbi Eleazar one should not get up at all! Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: That he should not see a group of old men and pass in front of them so they should rise before him. Just as they disagree here, so they disagree about greeting.

Rebbi Eleazar said, the Torah does not get up because of her son. Samuel said, one does not get up because of a fellow. Rebbi Hila and Rebbi Jacob bar Idi were sitting. Samuel bar Abba passed by them and they stood up. He said to them: Two things are [wrong] with you. The first, that I am not an Elder. The other, that the Torah does not get up because of her son.

Simeon bar Abba was in Damascus and smaller people than he were ordained but he was not ordained. Simeon bar Abba was an expert in everything concerning pearls but he did not have a loaf to eat. Rebbi Joḥanan quoted about him (Eccl. 9:11): “Also bread is not for Sages.” He said, anybody who does not know the good works of Abraham may know them through the good works of this man’s ancestors. Simeon bar Abba was in Damascus when Rebbi Abbahu sent him a letter and enclosed some of his grey hair: “For these gray hairs’ sake, get up and go to the Land of Israel. Who would remove the earth from your eyes, Rebbi Joḥanan: Abbahu the shoe-clad was ordained, Simeon the toga-clad was not ordained!”

Simeon bar Abba was in Damascus and smaller people than he were ordained but he was not ordained. Simeon bar Abba was an expert in everything concerning pearls but he did not have a loaf to eat. Rebbi Joḥanan quoted about him (Eccl. 9:11): “Also bread is not for Sages.” He said, anybody who does not know the good works of Abraham may know them through the good works of this man’s ancestors. Simeon bar Abba was in Damascus when Rebbi Abbahu sent him a letter and enclosed some of his grey hair: “For these gray hairs’ sake, get up and go to the Land of Israel. Who would remove the earth from your eyes, Rebbi Joḥanan: Abbahu the shoe-clad was ordained, Simeon the toga-clad was not ordained!”

Simeon bar Abba was in Damascus and smaller people than he were ordained but he was not ordained. Simeon bar Abba was an expert in everything concerning pearls but he did not have a loaf to eat. Rebbi Joḥanan quoted about him (Eccl. 9:11): “Also bread is not for Sages.” He said, anybody who does not know the good works of Abraham may know them through the good works of this man’s ancestors. Simeon bar Abba was in Damascus when Rebbi Abbahu sent him a letter and enclosed some of his grey hair: “For these gray hairs’ sake, get up and go to the Land of Israel. Who would remove the earth from your eyes, Rebbi Joḥanan: Abbahu the shoe-clad was ordained, Simeon the toga-clad was not ordained!”

HALAKHAH: Rebbi (Yannai) in the name of Rebbi Ḥiyya bar Abba: They asked Rabban Simeon ben Gamliel, may a person sell a Torah scroll in order to marry a wife? He said to them, yes. To study Torah? Yes. For his livelihood? He did not respond. Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba: They asked Rabban Simeon ben Gamliel, may a person sell a Torah scroll in order to marry a wife? He said to them, yes. To study Torah? Yes. For his livelihood they did not ask and he did not respond. According to Rebbi Jonah it is understandable: They did not ask, therefore he did not respond. According to Rebbi Yose, if they asked him, why did he not respond? When Rebbi Ḥanania came, Rebbi Phineas, Rebbi Joḥanan in the name of Rabban Simeon ben Gamliel: A person may sell to marry a wife and to study Torah, and a fortiori for his livelihood.

HALAKHAH: Rebbi (Yannai) in the name of Rebbi Ḥiyya bar Abba: They asked Rabban Simeon ben Gamliel, may a person sell a Torah scroll in order to marry a wife? He said to them, yes. To study Torah? Yes. For his livelihood? He did not respond. Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba: They asked Rabban Simeon ben Gamliel, may a person sell a Torah scroll in order to marry a wife? He said to them, yes. To study Torah? Yes. For his livelihood they did not ask and he did not respond. According to Rebbi Jonah it is understandable: They did not ask, therefore he did not respond. According to Rebbi Yose, if they asked him, why did he not respond? When Rebbi Ḥanania came, Rebbi Phineas, Rebbi Joḥanan in the name of Rabban Simeon ben Gamliel: A person may sell to marry a wife and to study Torah, and a fortiori for his livelihood.

HALAKHAH: “Export on the Sabbath,” etc. What means “two which are four”? Two which are four for liability and two which are four for no liability, or four for liability and four for no liability? Let us hear from the following: “There are two kinds of oaths which are four kinds.” Rebbi Abba said, there all are about liability, but here we come to state both liability and no liability. This implies four of liability and four of no liability. Rebbi Yose said, the Mishnah says so, “there are two kinds of oaths which are four kinds,” not because of liability? And similarly, “there are two kinds of export on the Sabbath which are four kinds,” because there is liability. But was it not stated, “the doors of the Temple hall were two which are four?” Can you say, liability and no liability? Should we state twelve cases of no liability? We only come to state cases of no liability which correspond to cases of liability. Rebbi Ḥiyya bar Abba said, what is this “no liability” which we stated here? Permitted! Rebbi Yose said, the poor man and the rich man are one but the Sages counted them as two. Bringing in or taking out are one but the Sages counted them as two. Taking out on the Sabbath does not include bringing in; if one exports from one domain to the other, does this not include the one who imports? Let us hear from the following, as Rebbi Yasa said in the name if Rebbi Joḥanan: Somebody who brings in half the size of a dried fig and takes out half the size of a dried fig is liable. And from where that taking out is called work? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan understood it from the following: Moses ordered, they made a public proclamation in the camp as follows, men or women should no longer do work to contribute to the sanctuary. The people refrained from taking objects out from their houses to give them to the collectors. Rebbi Ḥizqiah in the name of Rebbi Ila: You even understand bringing in from this. Just as the people refrained from taking objects out of their houses to give to the collectors so the collectors did not accept anything from them to bring into the office. Rebbi Ḥizqiah in the name of Rebbi Aḥa understood everything from the following: do not bring out any load from your houses on the Sabbath day, and perform no work.

HALAKHAH: “Export on the Sabbath,” etc. What means “two which are four”? Two which are four for liability and two which are four for no liability, or four for liability and four for no liability? Let us hear from the following: “There are two kinds of oaths which are four kinds.” Rebbi Abba said, there all are about liability, but here we come to state both liability and no liability. This implies four of liability and four of no liability. Rebbi Yose said, the Mishnah says so, “there are two kinds of oaths which are four kinds,” not because of liability? And similarly, “there are two kinds of export on the Sabbath which are four kinds,” because there is liability. But was it not stated, “the doors of the Temple hall were two which are four?” Can you say, liability and no liability? Should we state twelve cases of no liability? We only come to state cases of no liability which correspond to cases of liability. Rebbi Ḥiyya bar Abba said, what is this “no liability” which we stated here? Permitted! Rebbi Yose said, the poor man and the rich man are one but the Sages counted them as two. Bringing in or taking out are one but the Sages counted them as two. Taking out on the Sabbath does not include bringing in; if one exports from one domain to the other, does this not include the one who imports? Let us hear from the following, as Rebbi Yasa said in the name if Rebbi Joḥanan: Somebody who brings in half the size of a dried fig and takes out half the size of a dried fig is liable. And from where that taking out is called work? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan understood it from the following: Moses ordered, they made a public proclamation in the camp as follows, men or women should no longer do work to contribute to the sanctuary. The people refrained from taking objects out from their houses to give them to the collectors. Rebbi Ḥizqiah in the name of Rebbi Ila: You even understand bringing in from this. Just as the people refrained from taking objects out of their houses to give to the collectors so the collectors did not accept anything from them to bring into the office. Rebbi Ḥizqiah in the name of Rebbi Aḥa understood everything from the following: do not bring out any load from your houses on the Sabbath day, and perform no work.

Rebbi Yose in the name of Rebbi Joḥanan: The one who takes out is not liable until he put it down. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Unless he take up and put down. Rebbi Zeˋira required, unless he take it up with the intention to put it down. Not if he lifted it to eat and then changed his mind to put it down. What Rebbi Joḥanan said does not follow Rebbi Yose, as it was stated: “If he took out half the volume of a dried fig and put it down, and then took out another volume of half a dried fig. If he put it down within four cubits of the first piece he is liable, otherwise he is not liable. Rebbi Yose said, if he transported it over it, he is liable, otherwise he is not liable.” Rebbi Yose considers the person walking as if he was putting down. Just as Rebbi Yose considers the person walking as if he was putting down for liability so he considers the person walking as if he was putting down for non-liability. When he took it out he is considered having put it down; then he should be free from liability. Explain it if it was put down within four cubits [of the door], as it was stated, “otherwise he is not liable.” Rebbi Abba the son of Rebbi Pappaeus said, explain it if the door was five cubits wide and he brought one out on this side, the other on the other side. Then the second was not taken out within four cubits of the first.

Rebbi Joḥanan said, if one exports from a private domain to the public domain through karmelit, he is liable because of him who carries on his back, from the following: “One who intends to carry on his front but it turns out that he carried on his back is not liable. On his back and he carried on his front he is liable.” For it is impossible that between him and the wall should not karmelit be created. Rebbi Yose said, explain it that his face was turned to the wall and his load on his back and so his load exited first. Rebbi Ḥiyya bar Abba asked before Rebbi Mana: But this is not a usual way of carrying out! He told him, professional porters act in this way. But the following implies it, as Rebbi Aḥa, Rebbi Maisha said in the name of Rebbi Joḥanan: “If one carries out foodstuffs and puts them on the threshold.” Is the threshold not karmelit? Rebbi Yose was sorry that he had not said this himself.

If he was standing inside and his hand full of produce was stretched to the outside when the day became holy he is forbidden to take it back. Rebbi Aḥa in the name of Rebbi Abba: following him who said that it is forbidden to use the space below ten [hand-breadths]. There are Tannaim who state, it is permitted. They wanted to say, he who says it is permitted if there was four [cubits] of space; but he who says it is forbidden if there was not four [cubits] of space. Rebbi Yose ben Rebbi Abun said, in both cases (it is forbidden) it follows him who said that it is forbidden to use the space below ten [hand-breadths]. What about it? He who says it is forbidden below ten [hand-breadths]; he who says it is permitted, above ten [hand-breadths].

What is the start of bathing? Rebbi Zeriqan in the name of Rebbi Ḥanina said, when he opened his belt. Rav said, when he took off his shoe. As the following. Rebbi Joshua ben Levi was used to hear the lesson of his grandson every Friday. Once he forgot and went bathing in the public baths of Tiberias; he was leaning on Rebbi Ḥiyya bar Abba’s shoulder. He remembered that he had not heard his grandson’s lesson, turned around and left. When was this? Rebbi Derosai said, he was anointing himself. Rebbi Eleazar ben Rebbi Yose says, he had taken off his clothes. Rebbi Ḥiyya bar Abba said to him, did our teacher not teach us “if they started they should not interrupt”? He said to him, Ḥiyya my son, is that unimportant in your eyes? For anyone who hears the lesson from his grandson is as if he heard it from Sinai. What is the reason? You shall make it known to your sons and grandsons, the day when you stood before the Eternal, your God, at Horeb.

What is the start of bathing? Rebbi Zeriqan in the name of Rebbi Ḥanina said, when he opened his belt. Rav said, when he took off his shoe. As the following. Rebbi Joshua ben Levi was used to hear the lesson of his grandson every Friday. Once he forgot and went bathing in the public baths of Tiberias; he was leaning on Rebbi Ḥiyya bar Abba’s shoulder. He remembered that he had not heard his grandson’s lesson, turned around and left. When was this? Rebbi Derosai said, he was anointing himself. Rebbi Eleazar ben Rebbi Yose says, he had taken off his clothes. Rebbi Ḥiyya bar Abba said to him, did our teacher not teach us “if they started they should not interrupt”? He said to him, Ḥiyya my son, is that unimportant in your eyes? For anyone who hears the lesson from his grandson is as if he heard it from Sinai. What is the reason? You shall make it known to your sons and grandsons, the day when you stood before the Eternal, your God, at Horeb.

Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise, take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? Only in image a man wanders. It is written, many a man professes good will, but where will you find one you can trust? That is Rebbi Zeˋira, as Rebbi Zeˋira said, we do not take the traditions of Rav Sheshet into account since he is blind. Rebbi Zeˋira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

“Nor start eating.” What is the start of eating? Rebbi Aha, Rebbi Abba in the name of Rebbi: When he washed his hands. Rebbi Aha said, this was said for Qidduš. Rebbi Abba said, this was said for the benediction. Rav had washed his hands when his son Hiyya gave a sign to the waiter, who wanted to serve him. He told him, we already started the meal.

“Nor start eating.” What is the start of eating? Rebbi Aha, Rebbi Abba in the name of Rebbi: When he washed his hands. Rebbi Aha said, this was said for Qidduš. Rebbi Abba said, this was said for the benediction. Rav had washed his hands when his son Hiyya gave a sign to the waiter, who wanted to serve him. He told him, we already started the meal.

“One interrupts for the recitation of the Shemaˋ but not for prayer.” Rebbi Aḥa said, the recitation of Shemaˋ is a Biblical obligation; prayer is not a Biblical obligation. Rebbi Abba said, the time for the recitation of the Shemaˋ is fixed, the time for prayer is not fixed. Rebbi Yose said, the recitation of Shemaˋ does not need concentration, prayer needs concentration. Rebbi Mana said: I objected before Rebbi Yose: Even if you say that the recitation of the Shemaˋ does not need concentration, the first three verses need concentration. Since there are so few, one will concentrate.

Rebbi Joḥanan said in the name of Rebbi Simeon ben Yoḥai: “For example we, who are engaged in the study of Torah, do not interrupt even for the recitation of the Shemaˋ.” Rebbi Joḥanan used to say about himself: “For example we, who are not engaged in the study of Torah, do interrupt even for prayer.”This one follows his own opinion and that one follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said, if only a man prayed the entire day. Why? Because prayer is never in vain.Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said, if I had stood at Mount Sinai at the moment that the Torah was given to Israel, I would have implored the All-Merciful that He should create two mouths for a man; one for him to exert himself in Torah, and the other one for his needs. But he changed and said, with one mouth already the world almost cannot exist because of the denunciations; if there were two how much more would there be?Rebbi Yose said before Rebbi Jeremiah: The position of Rebbi Joḥanan is identical with that of Rebbi Ḥananiah ben Aqiba, as we have stated: “The scribes of Torah scrolls, Tefillin, and Mezuzot, do interrupt for the recitation of Shemaˋ but do not interrupt for prayer. Rebbi Ḥananiah ben Aqiba said, just as they interrupt for Shemaˋ, so they interrupt for prayer, Tefillin, and all other commandments of the Torah.”Would not Rebbi Simeon ben Yoḥai agree that one interrupts to make a Sukkah or a lulav? Does not Rebbi Simeon ben Yoḥai make the distinction between one who studies to do and one who studies in order not to do? Because he who studies in order not to do would have been better off had he not been born. And did not Rebbi Joḥanan say, he who studies in order not to do would have been better off if the placenta he was in was twisted around and he never would have entered the world? The reason of Rebbi Simeon ben Yoḥai is that this one is repeated study and that one is repeated study and one does not push aside one study for the other study. But did we not state: “He who reads after that did not lose, he is like a man reading in the Torah”? Hence, at the right time it is preferred to Torah. Rebbi Yudan said that Rebbi Simeon ben Yoḥai, since he was enjoying studying Torah, did not prefer Shemaˋ to the study of Torah. Rebbi Abba Mari said, did we not state: “He is only like a man studying Torah.” Hence, at the right time it is like Mishnah. Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said, he who studies the written Torah does himself good that is not so good. But the rabbis equate the study of the Bible with that of the oral law.

Mishnah “He should not check his garments for lice nor read by candlelight,” etc. Even on weekdays it is forbidden since it is not decent. It was stated: One who checks his garments takes and throws away; only he should not rub. Abba Shaul says, he may rub and throw away, only he should not kill. Ḥizqiah said, one who kills a louse is like one who kills a camel. Samuel broke off its hands and feet and gave if to the children. Rebbi Yose ben Rebbi Abun put it in a flask. Rebbi Simeon ben Ḥalafta said, did we not understand this from the purple snail? Does the purple snail have sinews and bones? But was it not stated: Any which has neither sinews nor bones does not live more than six months? For Rebbi Yose ben Rebbi Abun said in the name of Rav Zevid, the Holy One, praise to Him, turns around His world once in seven years. Qamqama turns into Ḥu-Rav-Padah. Ḥar-Efer turns into Šer. The head louse turns into a scorpion and the one of garments into a lizard. A horse worm turns into a wasp, that of cattle into a bee. A male hyena turns into a female, a field rat turns into a wild boar. The spine of a fish turns into a centipede, of a human into a snake. When? If he does not bow down with his entire spine.

Their cheese. Rebbi Jeremiah said, why is a Gentile’s milk forbidden? Because of admixture from forbidden animals. It was stated so: “There is nothing to worry if the Jew stands with the herd while the Gentile milks and brings to him.” Rebbi Abba in the name of Rav Jehudah, Rebbi Simon in the name of Rebbi Joshua ben Levi: Why is a Gentile’s milk forbidden? Because of uncovering. Let him make cheese! Rebbi Samuel ben Rav Isaac said, because of the poison left between the holes. It was stated so: There are three kinds of poison; one swims, one sinks down, and one is similar to a net on top. In the days of Rebbi Jeremiah the barrels of the Great Assembly were uncovered. The first ones drank and did not die. The later ones died. I say that it was sinking poison. Workers were in the field. The water pitcher was uncovered. The first ones drank and did not die. The later ones died. I say that it was sinking poison.

About the rules of a person with an emission. Rebbi Abba bar Aḥa in the name of Rebbi. He may study practical rules but not homiletics. It was stated in the name of Rebbi Yose: He may repeat known rules but he may not expound the Mishnah. Some want to say, he may not mention the Divine Name.

Samuel said, they taught this only about the eighteen. Therefore, other than the eighteen even a lesser [court] may abolish. They objected, is there not the Sabbatical year? This is not of the eighteen items, and Rebbi Joḥanan (said it) and asked about it. Rebbi Krispedai in the name of Rebbi Joḥanan: Rabban Gamliel and his court abolished the prohibitions of the first two terms. Rebbi (Jonathan) [Joḥanan] asked. Did we not state, “for no court may invalidate the words of another court unless it be greater in wisdom and numbers”? There came Rav Abun, Rav Jehudah in the name of Samuel: they taught this only about other [decrees] than the eighteen. Therefore, the eighteen even a greater one cannot abolish, because they fought for it with their lives. Rebbi Mana said, this makes it reasonable that it is not so; since this is a case of force it is invalid. They objected, is there not oil which is of the eighteen? And Rebbi (Jonathan) [Joḥanan] objected! Rav Cahana the son of Rebbi Ḥiyya bar Abba; Rebbi Aḥa bent it in the name of Rebbi Joḥanan: Oil, they abolished what was abolished.

Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: A willow basket full of pits is in a minimal amount. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: A willow basket full of pits, if they are collection, by their majority; if they are distributed, by the majority of each heap. Do they disagree? Here fat ones, there lean ones.

Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: A willow basket full of pits is in a minimal amount. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: A willow basket full of pits, if they are collection, by their majority; if they are distributed, by the majority of each heap. Do they disagree? Here fat ones, there lean ones.

HALAKHAH: “With what may one kindle and with what may one not kindle? One kindles neither with bast.” Rebbi Ḥiyya bar Abba said, λύγος. Rebbi Aḥa in the name of Rebbi Lia, δάδινον. They said, these two are identical.

Rebbi Abbahu in the name of Rebbi Joḥanan: Because the fire is [not] drawn after it and he forgets and removes the wick; and in addition because the fire was not kindled on most of the fuel. Rebbi Zeˋira asked, does this mean that the kindling of the wick has to reach most of the fuel? There came Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: the kindling of the wick has to reach most of the fuel. The colleagues objected, is there not wax where the fire does not have to reach most of the fuel? Rebbi Abba bar Mamal objected, is there not a lantern where the fire does not have to reach most of the fuel? Rebbi Shammai said, did not Rebbi Zeˋira, Rav Jehudah say in the name of Rav: Four pyres are in a minimal amount. A pyre of pressed-out olives, a pyre of manure, a pyre of fat, a pyre of pits are in a minimal amount. Also from the following, that Rebbi Taḥlifa asked Rav Ḥisda, did not the rabbi teach us, on a Sabbath which happened during Ḥanukkah, when it is forbidden to check a coin in the Ḥanukkah light; there he will not forget and remove the wick. Therefore the reason can only be that the kindling of the wick has to reach most of the fuel.

Rebbi Yose stated before Rebbi Joḥanan: From where that all those to be circumcised should only be circumcised during daytime? The verse says, And on the day. Rebbi Joḥanan told him, is that so? All who require immersion immerse themselves normally during daytime except for the woman after her period and one who gave birth who only immerses herself during the night. A woman after her period whose time has passed immerses herself either during the day or during the night. Rebbi Ḥiyya bar Abba preached this to the people of Tyre, a woman after her period whose time has passed immerses herself either during the day or during the night. There they say, even one whose time has passed, because of her mother-in-law and her daughter-in-law. They saw a woman of our rabbis immersing herself normally during daytime. We shall say that her time had passed.

Rebbi Phineas, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is written, before Eleazar the priest he shall stand and ask him about the judgment of the illuminati. It is not written “in the order of the illuminati” but “about the judgment of the illuminati”. This teaches that at the moment when Israel goes to war the Heavenly Court sits because of them, whether to be victorious or to be vanquished. Rebbi Ḥiyya bar Abba said, it is written, if you camp out against your enemies, guard yourself from every bad thing. Therefore if he does not go out he does not have to guard himself. But from here that Satan accuses only in times of danger.

Rebbi Phineas, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is written, before Eleazar the priest he shall stand and ask him about the judgment of the illuminati. It is not written “in the order of the illuminati” but “about the judgment of the illuminati”. This teaches that at the moment when Israel goes to war the Heavenly Court sits because of them, whether to be victorious or to be vanquished. Rebbi Ḥiyya bar Abba said, it is written, if you camp out against your enemies, guard yourself from every bad thing. Therefore if he does not go out he does not have to guard himself. But from here that Satan accuses only in times of danger.

Rebbi Abba bar Bina said, if a plank is extended from one roof to another even if it is rather wide it is forbidden to walk on it. Why? (From here) because Satan accuses only in times of danger.

Rebbi Levi said, at three places the Satan usually accuses: one who is on the road alone, one who sleeps in a dark house alone, and one who sets sail on the ocean. Rebbi Isaac bar Marion said, if it had not been written, so says the Eternal Who makes a path in the Sea, if a person would set out on it he would die. But the rabbis say, Who makes a path in the Sea, from Pentecost to Tabernacles, and in great waters a trail, from Tabernacles to Ḥanukkah. Rebbi Yose ben Rebbi Tanḥum from Kefar Agin (a case) was in Essia. He wanted to set sail between Tabernacles and Ḥanukkah. A matron saw him and said to him, now one sets sail? His father appeared to him, but he had no burial; he listened to neither and travelled by sea. Rebbi Cohen the brother of Rebbi Ḥiyya bar Abba was a sailor. He came to sail between Tabernacles and Ḥanukkah. He said to his brother, pray for me. He answered him yes, I prayed for you, but if you see the public praying for rain do not trust my prayer. Since you bound your lulav, bind your feet.

HALAKHAH: Mishnah: “Three things a person has to say in his house,” etc. It was stated: Rabban Simeon ben Gamliel says, the practices of sancta, and purifying waters, and preparations for impurity, are of the most important practices and all three have been handed over to the vulgar. The practices of sancta, as we have stated: “If he said, I separated into it a quartarius of sanctum, he must be believed.” Purifying waters, as we have stated: “Everybody is trustworthy about purifying water.” Preparations for impurity, as we have stated: “About all these the vulgar is trustworthy to say that they are pure.”It should have been necessary: Kindle the light, did you give tithe, did you make an eruv, kindle? Rebbi Ḥiyya bar Abba said, since you are strict with him for the easier rules he will be strict with himself with the weighty one. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac commanded his house, did you make an eruv, did you kindle the light? Why did he not say, did you give tithe? Because all he ate, he ate from the market.

If he covered it with ashes and it started burning, what? The Elder Rebbi Ḥiyya went to his house and instructed: it is permitted. They asked before Rebbi Zeˋira, and Rebbi Hoshaia, and Rebbi Ḥanania the colleagues of the rabbis, “it started burning”, in the past. Rebbi Immi passed by; the colleagues were scattered; then they wanted to return to it. Rebbi Ḥanania the colleague of the rabbis said to them, as the case happened so it happened. Rebbi Samuel bar Sisartai said, it is questionable for the future. Rebbi Mana said, I objected before Rebbi Abba the son of Rebbi Pappaios: If you say for the past, even if he did not cook on it earlier.

Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it presses.”

Rebbi Aḥa bar Isaac went bathing with Abba bar Mamal at the Three Graces. He saw a man sprinkling on himself. He told him, in this way it is forbidden on the Sabbath since he increases vapor and sweeps the floor. Rebbi Abbahu said, others were sprinkling and it fell on him. He answered, but Rebbi Levontin went bathing with Rebbi Jonah. He saw a man sprinkling on himself. He told him, we do not have to be concerned about an isolated opinion.

“From an Antiochean vessel one does not drink even if it is cleaned out.” Rebbi Ḥananiah, Rebbi Yasa, Rebbi Aḥa Abba in the name of Rebbi Joḥanan, because it is heated from its walls. The rabbis of Caesarea, Rav Huna in the name of Rav: If it was cleaned out and open it is permitted.

HALAKHAH: Mishnah: “One may not put cold water into a hot water container which was removed,” etc. Rebbi Abba the (son of the) son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]. If to heat it, it is forbidden, if to make it lukewarm it is permitted.

HALAKHAH: Mishnah: “One may not put cold water into a hot water container which was removed,” etc. Rebbi Abba the (son of the) son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]. If to heat it, it is forbidden, if to make it lukewarm it is permitted.

HALAKHAH: Mishnah: “One may not put cold water into a hot water container which was removed,” etc. Rebbi Abba the (son of the) son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]. If to heat it, it is forbidden, if to make it lukewarm it is permitted.

HALAKHAH: Mishnah: “One may not put cold water into a hot water container which was removed,” etc. Rebbi Abba the (son of the) son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]. If to heat it, it is forbidden, if to make it lukewarm it is permitted.

HALAKHAH: Mishnah: “One may not put cold water into a hot water container which was removed,” etc. Rebbi Abba the (son of the) son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]. If to heat it, it is forbidden, if to make it lukewarm it is permitted.

HALAKHAH: “One does not put a vessel under the light to catch the oil but when he put it there when it still was daylight it is permitted. One may not use it because it is not prepared,” etc. Rebbi Ḥaggai asked, if it burned out when it still was day but he realized it only after it was dark? The colleagues asked: If it burned out on this Sabbath but he realized it only afterwards on the Sabbath? Rebbi Joḥanan said, nothing in its natural form is not prepared except one item. Rebbi Eleazar objected: Is not oil in the lamp in its natural state, nevertheless it is not prepared! It was put there from the start to be used up in the lamp. Rebbi Simeon ben Laqish objected: Is not seed grain in its natural form, nevertheless it is not prepared! It was put there from the start to be used up in the ground. They objected: Are there not eggs used for chicks which are in their natural form, nevertheless they are not prepared! They were put there from the start to become chicks. Rebbi Jeremiah objected: Are there not Sukkah decorations which are in their natural form, nevertheless they are not prepared! There is a difference, as Rebbi Abba Mari, Rebbi Yose’s brother, said: For the seven days they become insignificant in the Sukkah. Afterwards they are prepared. Rebbi Ḥinena objected: Is not lint which was scattered in its natural state, nevertheless it is not prepared! Here about vessels; what we said there about food. Rebbi Nasa objected, are there not figs put out to ferment, which dried but he did not touch, in their natural form, nevertheless they are not prepared! Here about vessels; what we said there about food.

Rebbi Jeremiah and Rebbi Abba, both in the name of Rebbi Joḥanan. One said, the words of Rebbi Meïr, anything which is specifically for something prohibited is prohibited. But the other one said, anything which one specified for something prohibited is prohibited. We did not know who said what. Since Rebbi (Ḥanina) [Ḥanania] said, Rebbi Jeremiah asked, is this (brick) [lamp] not specifically for something forbidden? This implies that he was the one who said, anything which is specifically for something prohibited is prohibited. The one who said specific, so much more if he specified. But he who said if he specified, not if it is specific.

A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated: “If there is a stone on top of an amphora he tilts it on its side and it falls down.” Rebbi Abba in the name of (Rebbi) [Rav] Ḥiyya bar Ashi: Rav explained this about one who forgot. Also from the sequel, “if it was between amphoras he lifts it, tilts it on its side and it falls down.” This also Rav explained about one who forgot.

It was stated: If a light was lying on a table he takes away the table and the light falls down. Rebbi Joḥanan said, this one is close to be liable for a purification sacrifice; forwards for setting a fire, backwards for extinguishing. Samuel bar Abba before Rebbi Yasa: when it was extinguished. He told him, may your mind be at rest. Where do we hold? If following Rebbi Meïr, even the table should be forbidden. If following Rebbi Simeon, even the light should be permitted. But here following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting.

Rebbi Abba bat Ḥiyya in the name of Rebbi Joḥanan, it is forbidden to move a tarkos. Rebbi Immi instructed: it is permitted. Rebbi Jeremiah saw them moving it at the great assembly and did not object to them. In the House of Rebbi Yannai they said, up to three it is a chair, more than this a ladder. Rebbi Yose ben Rebbi Abun said, he who permits follows Rebbi Simeon, as it was stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, it is Rebbi Simeon’s. Rebbi Yose ben Rebbi Abun said, a Mishnah says so, “one may not drag any vessel except a carriage because it presses.”

Rebbi Abba bat Ḥiyya in the name of Rebbi Joḥanan, it is forbidden to move a tarkos. Rebbi Immi instructed: it is permitted. Rebbi Jeremiah saw them moving it at the great assembly and did not object to them. In the House of Rebbi Yannai they said, up to three it is a chair, more than this a ladder. Rebbi Yose ben Rebbi Abun said, he who permits follows Rebbi Simeon, as it was stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, it is Rebbi Simeon’s. Rebbi Yose ben Rebbi Abun said, a Mishnah says so, “one may not drag any vessel except a carriage because it presses.”

HALAKHAH: “In what does one store away and in what may one not store away,” etc. Because these things are hot and produce heat; if he takes away and they cool in his hand he returns them and they add heat; therefore they forbade to store away in them following Rebbi Eleazar ben Azariah, for Rebbi Eleazar ben Azariah said, “a box he tilts on its side and takes out.” But according to the rabbis there? For they say, if it was a vat it is permitted. And there we have stated “if there be doubt whether it is dark or not dark.” Because it was not dark; therefore if it is dark it is forbidden to store away in them. There, they are saying, because of the neglect of the house of study; Rebbi Abba said, because of the suspicion. For if you tell him that he is permitted he will not finish it completely when it still is daylight. Because you tell him that he is forbidden he will finish it completely when it still is daylight. What is the difference between them? To hide away snow and cold water. In Rabbi Abba’s opinion it is permitted, in the opinion of the rabbis there it is prohibited. They forbade hiding away because of the cooking stove; they forbade the cooking stove because of hiding away. They forbade a cooking stove which creates little heat because of a cooking stove which creates much heat. They forbade a completely cooked dish because of an incompletely cooked dish. They forbade hot water because of a completely cooked dish. They turned around and permitted hot water.

HALAKHAH: “In what does one store away and in what may one not store away,” etc. Because these things are hot and produce heat; if he takes away and they cool in his hand he returns them and they add heat; therefore they forbade to store away in them following Rebbi Eleazar ben Azariah, for Rebbi Eleazar ben Azariah said, “a box he tilts on its side and takes out.” But according to the rabbis there? For they say, if it was a vat it is permitted. And there we have stated “if there be doubt whether it is dark or not dark.” Because it was not dark; therefore if it is dark it is forbidden to store away in them. There, they are saying, because of the neglect of the house of study; Rebbi Abba said, because of the suspicion. For if you tell him that he is permitted he will not finish it completely when it still is daylight. Because you tell him that he is forbidden he will finish it completely when it still is daylight. What is the difference between them? To hide away snow and cold water. In Rabbi Abba’s opinion it is permitted, in the opinion of the rabbis there it is prohibited. They forbade hiding away because of the cooking stove; they forbade the cooking stove because of hiding away. They forbade a cooking stove which creates little heat because of a cooking stove which creates much heat. They forbade a completely cooked dish because of an incompletely cooked dish. They forbade hot water because of a completely cooked dish. They turned around and permitted hot water.

Rebbi Ḥalaphta ben Shaul stated: Fibers about which he thought the day before he is permitted to move. Rebbi Yose ben Shaul stated: A group of beams about which he thought the day before he is permitted to move. Rebbi Yose, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose. Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose. My father was a worker in raw hides. He told us, make a knot of the heads of shearings and you will be permitted to move them tomorrow. Ḥizqiah said, even if one made a tie. Rav said, palm branches which one cut to lie on them do not need to be tied, for tents they have to be tied. Rav Abba bar Ḥana said, both for lying down and for tents it needs tying. Rebbi Ḥizqiah said, the tying of Rav for tents is not the same as the tying of Rav Abba bar Ḥana for vessels. The tying of Rav for tents, only if he ties down all thorns. The tying of Rav Abba bar Ḥana for vessels, if only the appellation of “vessel” applies. If you would say, only if he ties down all thorns, there would be no greater production than this.

Rebbi Ḥalaphta ben Shaul stated: Fibers about which he thought the day before he is permitted to move. Rebbi Yose ben Shaul stated: A group of beams about which he thought the day before he is permitted to move. Rebbi Yose, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose. Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose. My father was a worker in raw hides. He told us, make a knot of the heads of shearings and you will be permitted to move them tomorrow. Ḥizqiah said, even if one made a tie. Rav said, palm branches which one cut to lie on them do not need to be tied, for tents they have to be tied. Rav Abba bar Ḥana said, both for lying down and for tents it needs tying. Rebbi Ḥizqiah said, the tying of Rav for tents is not the same as the tying of Rav Abba bar Ḥana for vessels. The tying of Rav for tents, only if he ties down all thorns. The tying of Rav Abba bar Ḥana for vessels, if only the appellation of “vessel” applies. If you would say, only if he ties down all thorns, there would be no greater production than this.

Rebbi Ḥalaphta ben Shaul stated: Fibers about which he thought the day before he is permitted to move. Rebbi Yose ben Shaul stated: A group of beams about which he thought the day before he is permitted to move. Rebbi Yose, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose. Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose. My father was a worker in raw hides. He told us, make a knot of the heads of shearings and you will be permitted to move them tomorrow. Ḥizqiah said, even if one made a tie. Rav said, palm branches which one cut to lie on them do not need to be tied, for tents they have to be tied. Rav Abba bar Ḥana said, both for lying down and for tents it needs tying. Rebbi Ḥizqiah said, the tying of Rav for tents is not the same as the tying of Rav Abba bar Ḥana for vessels. The tying of Rav for tents, only if he ties down all thorns. The tying of Rav Abba bar Ḥana for vessels, if only the appellation of “vessel” applies. If you would say, only if he ties down all thorns, there would be no greater production than this.

The statement of Rebbi Abba bar Ḥana follows Rebbi Ḥanina, as Rebbi Ḥanina said, we were ascending with Rebbi to the Hot Springs of Gadara when he said to us, choose yourselves smooth stones; then you are permitted to move them tomorrow. Rebbi Zeˋira said, only if he chiseled. The colleagues say, only if he polished. The Sepphoreans say, only if he intends. Rebbi Joḥanan said, only if it falls under the designation of implement. You might say that Rav Ḥana bar Abba, and Rebbi Joḥanan, and Rebbi Jonathan are one [opinion]. Rav, and Rebbi Zeˋira, and Rebbi Ismael ben Rebbi Yose are one [opinion]. The Sepphoreans, and Rebbi Yose ben Shaul, and Rebbi Ḥalaphta ben Shaul are one [opinion]. The collegues have no pairing.

The statement of Rebbi Abba bar Ḥana follows Rebbi Ḥanina, as Rebbi Ḥanina said, we were ascending with Rebbi to the Hot Springs of Gadara when he said to us, choose yourselves smooth stones; then you are permitted to move them tomorrow. Rebbi Zeˋira said, only if he chiseled. The colleagues say, only if he polished. The Sepphoreans say, only if he intends. Rebbi Joḥanan said, only if it falls under the designation of implement. You might say that Rav Ḥana bar Abba, and Rebbi Joḥanan, and Rebbi Jonathan are one [opinion]. Rav, and Rebbi Zeˋira, and Rebbi Ismael ben Rebbi Yose are one [opinion]. The Sepphoreans, and Rebbi Yose ben Shaul, and Rebbi Ḥalaphta ben Shaul are one [opinion]. The collegues have no pairing.

HALAKHAH: If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return it after dark. If he took it when it still was daylight and the day became holy for him? Rebbi Abba in the name of Rav Jehudah: If the groove was unusable it is forbidden, but from stove to stove it is permitted, from what Rebbi Eliezer said in the name of Rebbi Joshua: I was serving the Great Rebbi Ḥiyya and I brought him hot water from the lower to the upper apartment and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat.

Just as one may not store away hot water after nightfall, so one may not store away snow or cold water, but Rebbi permits. Samuel bar Abba objected to this first one; did we not state: “A person may fill a water pitcher and put it under the pillow or under the quilt.” But following Rebbi since Rebbi permits. Here for the moment, there to leave it.

HALAKHAH: Mishnah. “A donkey may go out with its saddle cloth,” etc. Samuel said, if it was tied to it from before the Sabbath. Ḥanin from Gophtia said before Samuel, Rav Ḥiyya bar Ashi does not act like this. He told him, Rav uses kleisterin, as it was stated: rams go out with kleisterin. Rebbi Aḥa bar Papa objected before Rebbi Zeˋira: But was it not stated: a rope tied to a cow may be tied to the feeding trough, the feeding trough may be tied to a cow. One understands a cow’s may be tied to the feeding trough. May from the feeding trough be tied to a cow? Would he not use the animal’s sides on the Sabbath? Rebbi Abba said, explain it for knots which are not permanent. Rebbi Yose said, is there a difference for sides of an animal whether the knot is permanent or not permanent? Rebbi Shammai said, explain it following Rebbi Simeon ben Eleazar, as it was stated, Rebbi Simeon ben Eleazar said, it is permitted to use the sides of an animal on the Sabbath. There is no difference between sides of an animal and sides of a tree. Rebbi Mana said, I confirmed it if he connects rope to rope.

“Rebbi Jehudah says goats may go out tied to dry but not for milk.” It was stated: Rebbi Jehudah ben Bathyra says, whether to dry or for milk is forbidden. Rebbi Jehudah ben Bathyra says it correctly; but what is the rabbi’s reasoning? Rebbi Yose ben Rebbi Abba in the name of Rav Jehudah; Rebbi Joḥanan bends it in the name of Rav: Practice follows him who said, whether to dry or for milk is forbidden, for who dissolves?

“One may not tie camels one to the other and draw.” Rebbi Abba said, because of the suspicion, that they should not say this man goes out to do his job on the Sabbath. Assi said, it was necessary for kilaim. Rav Jehudah in the name of Samuel (said, from his hand it is forbidden but from the neck of the animal it is permitted, for if it is not for the animal) wound around the animal’s neck it is forbidden, hanging from the animal’s neck it is permitted. Rav Huna and Rav Jehudah, both in the name of Samuel. One said, from his hand is forbidden but from the animal’s neck it is permitted. The other one inverts. He who says from his hand is forbidden, because of a load on the Sabbath. But from the animal’s neck it is permitted, because for the animal it is not a load on the Sabbath. And he who says from his hand is permitted, because it is impossible, but from the animal’s neck it is forbidden, because he is responsible for the rest of his animal as for his own, as it is said, that your ox and your donkey rest” “like you”.

“Nor a calf with gimun.” Rav Huna said, a small yoke. Rav Ḥisda said, a wooden tablet. Abba bar Rav Huna said, a spit. Some Tannaim state gimun. Some Tannaim state gimul. He who said gimun, to bend his head like a reed. He who said gimul, she brought him up with her after she had weaned him. He who said gimun supports Rav Ḥisda. He who said gimul supports Abba bar Rav Huna and Rav Huna.

“Nor a calf with gimun.” Rav Huna said, a small yoke. Rav Ḥisda said, a wooden tablet. Abba bar Rav Huna said, a spit. Some Tannaim state gimun. Some Tannaim state gimul. He who said gimun, to bend his head like a reed. He who said gimul, she brought him up with her after she had weaned him. He who said gimun supports Rav Ḥisda. He who said gimul supports Abba bar Rav Huna and Rav Huna.

“Rebbi Eleazar ben Azariah’s cow went out with a strip between her horns against the will of the Sages.” Rebbi Abba: Both (and Rebbi) [Rav and] Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Zeˋira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Illa, Rav Jehudah in the name of [Rebbi] Simeon ben [Rebbi] Ḥiyya: A dog goes out with his muzzle. If to (expect) [punish] him it is forbidden, if so he should not eat his bridle it is permitted.

“Rebbi Eleazar ben Azariah’s cow went out with a strip between her horns against the will of the Sages.” Rebbi Abba: Both (and Rebbi) [Rav and] Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Zeˋira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Illa, Rav Jehudah in the name of [Rebbi] Simeon ben [Rebbi] Ḥiyya: A dog goes out with his muzzle. If to (expect) [punish] him it is forbidden, if so he should not eat his bridle it is permitted.

“Rebbi Eleazar ben Azariah’s cow went out with a strip between her horns against the will of the Sages.” Rebbi Abba: Both (and Rebbi) [Rav and] Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Zeˋira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Illa, Rav Jehudah in the name of [Rebbi] Simeon ben [Rebbi] Ḥiyya: A dog goes out with his muzzle. If to (expect) [punish] him it is forbidden, if so he should not eat his bridle it is permitted.

HALAKHAH: “With what may a woman go out,” etc. Rav Naḥman bar Jacob said, because she loosens them because they separate for her period and she forgets and walks with them for four cubits. Rebbi Mana said, earlier we were saying because she opens what is sewn but we were not saying anything, as Rebbi Hoshaia stated, a basket of palm leaves for dates one may tear and open but only one may not tie. There, we have stated: “The following separate on a human: threads of wool or of linen and the ribbons on the head of girls.” Samuel said, there is no hair here; in the opinion of Rebbi Jehudah, but only wool. Therefore hair does not separate in the opinion of everybody. Rebbi Abba in the name of Rav Jehudah; Rebbi Zeˋira in the name of the rabbis: One hair separates, two are in doubt, three do not separate.

Cahana asked Rav, may one go out with twisted chains? He told them, does one say, it is forbidden for a man to go out with his belt? Rav Huna instructed the wife of the Head of the Diaspora to put golden felt on the wig. Rebbi Joḥanan instructed these of the House of Con to put a patch with pearls on the jacket. Rebbi Ila said, anything connected to a garment is like the garment. And we have stated, one may go out with bells on his garment but one may not go out with bells around his neck. There are Tannaim who state that in both cases they are subject to impurity, and there are Tannaim who state that in both cases they are not subject to impurity. He who said, in both cases they are subject to impurity, if he made clappers for them, but he who said, in both cases they are not subject to impurity, if he did not make clappers for them. Even if he did make clappers for them they should be pure! Did not Rebbi Abbahu, Simeon bar Abba say in the name of Rebbi Joḥanan: Bells on a crib. Two Amoraim. One said he can move it to and fro, only he should make no sound. But the other said, if he made a sound it is forbidden, otherwise it is permitted. There, although they are not made for sound on the Sabbath they are made for sound on weekdays; but here if they are not made for sound either on the Sabbath or weekdays, why did he make clappers for them?

Why is jewelry forbidden? Rebbi Abba said, because women are vain: she takes them off to show to her friend, forgets, and walks with them four cubits.

One may not look into a mirror on the Sabbath. If it was fixed on a wall, Rebbi permits and the Sages prohibit. Rebbi Aḥa in the name of Rebbi Abba: The reason of him who forbids that occasionally she will see a white hair and tear it out which brings her to the obligation of a purification sacrifice. But for a man it is forbidden also on weekdays because it is not honorable. Three things they permitted the House of Rebbi, that they might look into a mirror, that they got a haircut with a lock, and that they taught their children Greek, because they were in need of Roman government connections. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter because it is an ornament for her. Simeon bar Abba heard that and said, because he wants to teach his daughters he attaches it to Rebbi Joḥanan. Rebbi Abbahu heard this and said, it should come over me if I did not hear this from Rebbi Joḥanan.

One may not look into a mirror on the Sabbath. If it was fixed on a wall, Rebbi permits and the Sages prohibit. Rebbi Aḥa in the name of Rebbi Abba: The reason of him who forbids that occasionally she will see a white hair and tear it out which brings her to the obligation of a purification sacrifice. But for a man it is forbidden also on weekdays because it is not honorable. Three things they permitted the House of Rebbi, that they might look into a mirror, that they got a haircut with a lock, and that they taught their children Greek, because they were in need of Roman government connections. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter because it is an ornament for her. Simeon bar Abba heard that and said, because he wants to teach his daughters he attaches it to Rebbi Joḥanan. Rebbi Abbahu heard this and said, it should come over me if I did not hear this from Rebbi Joḥanan.

Rebbi Iniani bar Sosai said in the name of Rebbi Eliezer: Everywhere they said she may not go out and when she did go out she is obligated for a purification sacrifice she is prohibited to go out with it to the courtyard. Everywhere they said she may not go out and when she went out she is not obligated for a purification sacrifice she is permitted to go out with it to the courtyard. Rebbi Abba bar Cohen in the name of Rav Sheshet, a Mishnah said so: “with an under-cap and another’s braid into the courtyard.” Rebbi Lia in the name of Rebbi Simeon bar Ḥiyya: Even when they said she may not go out but if she went out she is not obligated for a purification sacrifice, she is prohibited to go out with it to the courtyard. Is a man permitted because he is not vain? Let us hear from the following: Rabban Gamliel ben Rebbi went walking in his courtyard on the Sabbath with a golden key in his hand. His colleagues scolded him because of jewelry. This implies that if something is made as jewelry it is forbidden. This implies also if it has a dual purpose. This implies both man and woman. This implies that even when they said she may not go out but if she went out she is not obligated for a purification sacrifice, she is prohibited to go out with it to the courtyard.

How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails, since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi and were oiling and rinsing, but not scraping. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

“A sandal whose holes, edges, or loops are torn or one of whose soles fell off is pure. If one of its holes, edges, or loops is torn or most of its soles fell of it is impure. Rebbi Jehudah says, on the inside it is impure, on the outside it is pure.” Rebbi Jacob bar Aḥa, Rebbi Tevele, Ḥanin bar Abba in the name of Rav: Practice follows Rebbi Jehuda as far as the Sabbath is concerned.

A case came before Rebbi Samuel bar Rav Isaac. He sent Rebbi Jacob bar Aḥa to ask Rebbi Ḥiyya bar Abba. He said to him, just as they disagree about the Sabbath so they disagree about impurity, and instructed him following the rabbis. Rebbi Samuel bar Rav Isaac asked himself: One heard saying, practice follows Rebbi Jehuda, and he instructed him following the rabbis?

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Zeˋira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Zeˋira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food [store]. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Zeˋira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is a kind of clothing: “Or with a left [foot sandal] on the right [foot], the ḥaliṣah is valid.” That means, in (length). But in (width) it must cover most of the foot.

“Nor with a single one.” Rebbi Abba said, because of the suspicion. That they should not say Mr. X’s sandal was torn and and he put it under his arm pit.