anan

If the witnesses do not know how to sign. Rebbi Simeon ben Laqish said, one sketches for them in ink and they sign with vermilion, or with vermilion and they sign in ink. Rebbi Joḥanan told him, because we are occupied with the rules of the Sabbath, should we permit a married woman? But he brings a blank sheet of paper and cuts it before them. Would it not be the first person’s handwriting? One has to widen the cuts. Rebbi Mana asked, why do we not say that one sketches for them with water? If he would come and protest, his protest would be (invalid). “If somebody tears into skin in the form of writing he is liable, if somebody sketches on skin in the form of writing it he is not liable.” “Rebbi Eliezer told them, did not Ben Saṭda only in this way bring magic formulas from Egypt? They said to him, because of one insane person should we condemn several sane ones?”

He shall write, not engrave. And he shall write, not dropping points. He shall write, not pouring. He shall write, not engrave; some Tannaïm state, he even may engrave. Rab Ḥisda said, he who says not to engrave, if the writing stands out as on a denar. He who says even to engrave, as on a writing tablet. And he shall write, not dropping points; Rebbi Yudan ben Rebbi Shalom and Rebbi Mattaniah: One said, if he did not connect the points; the other said, even if he connected the points. And he shall write, not pouring. Rebbi Ḥiyya bar Abba said, those Orientals are very sophisticated. If one of them wants to write a secret letter to another, he writes with juice of gall-nuts. The recipient pours ink without gall over it, which is absorbed at the place of writing. If one did that on the Sabbath, what? Rebbi Joḥanan and Rebbi Simeon ben Laqish both said, only if he wrote ink on ink and vermilion on vermilion. But if he wrote ink on vermilion or vermilion on ink, he is liable. Rebbi Isaac bar Mesharshia in the name of the rabbis there: He is liable twice, for erasing and for writing.

HALAKHAH: 6. It is difficult for Rabban Gamliel. If one harvested the volume of a dried fig in the morning and the volume of a dried fig in the evening in one oblivion, would he not be liable? Since oblivions do not divide, so they should not combine! Rebbi Mana said it without attribution, Rebbi Abun in the name of Rebbi Joḥanan: The reason of Rabban Gamliel there is that there is no awareness for half a work, and similarly, there is no intent for half a work. If one ate half the volume of an olive intentionally and half the volume of an olive in error, would this combine?

The colleagues asked before Rebbi Yose, did not Rebbi Joḥanan say in the name of Rebbi Simeon ben Joṣadaq, on Passover one cannot fulfill one’s obligation with a robbed mazzah? He told them, there in itself it is sinful, but here he committed a sin. Would we say, if one brought a mazzah from a private to the public domain that he could not fulfill his obligation on Passover?

HALAKHAH: “The eight kinds of vermin,” etc. Rebbi Zeriqan in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, this is everybody’s opinion; the other said, it is in dispute. We do not know who said what. Rebbi Zeˋira said, let us explain the rabbis’ words from their own words, since we have stated there: “these are the ones whose skins are like their flesh, human skin and domesticated pigskin. Rebbi Yose says, also wild pigskin.” Rebbi Joḥanan said, they taught this only regarding prohibition and impurity. But with regard to flogging it is hide and one may not flog for it because of carcass meat. Rebbi Simeon ben Laqish said, Rebbi taught a complete Mishnah, whether for prohibition, or for flogging, or for impurity. A baraita supports one, and a baraita supports the other. A baraita supports Rebbi Joḥanan: “The eight kinds of vermin have hides. Rebbi Joḥanan ben Nuri said, therefore I am saying that the eight kinds of vermin have hides.” A baraita supports Rebbi Simeon ben Laqish. He who injures vermin, for those who have hides he is liable, for those who have no hides he is not liable. Rebbi Joḥanan ben Nuri said, therefore I am saying that all kinds of vermin have hides. Rebbi Yose ben Rebbi Abun in the name of Rav: It is hide and one may not flog for it because of carcass meat. This follows what Rebbi Joḥanan said, “he who caught crickets, flies, ḥagazin, mosquitoes is liable, but Rebbi Jehudah declares not liable, for so did Rebbi Jehudah say, one is liable only for something which usually is hunted. One who catches locusts in dew is not liable, in dry time is liable. Eleazar ben Aḥbai says, even in heat one is not liable if it forms clusters. One who catches a lame, blind, sick, young deer is not liable, for a sleeping one he is liable,” for it closes one and opens one.

HALAKHAH: “The eight kinds of vermin,” etc. Rebbi Zeriqan in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, this is everybody’s opinion; the other said, it is in dispute. We do not know who said what. Rebbi Zeˋira said, let us explain the rabbis’ words from their own words, since we have stated there: “these are the ones whose skins are like their flesh, human skin and domesticated pigskin. Rebbi Yose says, also wild pigskin.” Rebbi Joḥanan said, they taught this only regarding prohibition and impurity. But with regard to flogging it is hide and one may not flog for it because of carcass meat. Rebbi Simeon ben Laqish said, Rebbi taught a complete Mishnah, whether for prohibition, or for flogging, or for impurity. A baraita supports one, and a baraita supports the other. A baraita supports Rebbi Joḥanan: “The eight kinds of vermin have hides. Rebbi Joḥanan ben Nuri said, therefore I am saying that the eight kinds of vermin have hides.” A baraita supports Rebbi Simeon ben Laqish. He who injures vermin, for those who have hides he is liable, for those who have no hides he is not liable. Rebbi Joḥanan ben Nuri said, therefore I am saying that all kinds of vermin have hides. Rebbi Yose ben Rebbi Abun in the name of Rav: It is hide and one may not flog for it because of carcass meat. This follows what Rebbi Joḥanan said, “he who caught crickets, flies, ḥagazin, mosquitoes is liable, but Rebbi Jehudah declares not liable, for so did Rebbi Jehudah say, one is liable only for something which usually is hunted. One who catches locusts in dew is not liable, in dry time is liable. Eleazar ben Aḥbai says, even in heat one is not liable if it forms clusters. One who catches a lame, blind, sick, young deer is not liable, for a sleeping one he is liable,” for it closes one and opens one.

HALAKHAH: “The eight kinds of vermin,” etc. Rebbi Zeriqan in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, this is everybody’s opinion; the other said, it is in dispute. We do not know who said what. Rebbi Zeˋira said, let us explain the rabbis’ words from their own words, since we have stated there: “these are the ones whose skins are like their flesh, human skin and domesticated pigskin. Rebbi Yose says, also wild pigskin.” Rebbi Joḥanan said, they taught this only regarding prohibition and impurity. But with regard to flogging it is hide and one may not flog for it because of carcass meat. Rebbi Simeon ben Laqish said, Rebbi taught a complete Mishnah, whether for prohibition, or for flogging, or for impurity. A baraita supports one, and a baraita supports the other. A baraita supports Rebbi Joḥanan: “The eight kinds of vermin have hides. Rebbi Joḥanan ben Nuri said, therefore I am saying that the eight kinds of vermin have hides.” A baraita supports Rebbi Simeon ben Laqish. He who injures vermin, for those who have hides he is liable, for those who have no hides he is not liable. Rebbi Joḥanan ben Nuri said, therefore I am saying that all kinds of vermin have hides. Rebbi Yose ben Rebbi Abun in the name of Rav: It is hide and one may not flog for it because of carcass meat. This follows what Rebbi Joḥanan said, “he who caught crickets, flies, ḥagazin, mosquitoes is liable, but Rebbi Jehudah declares not liable, for so did Rebbi Jehudah say, one is liable only for something which usually is hunted. One who catches locusts in dew is not liable, in dry time is liable. Eleazar ben Aḥbai says, even in heat one is not liable if it forms clusters. One who catches a lame, blind, sick, young deer is not liable, for a sleeping one he is liable,” for it closes one and opens one.

HALAKHAH: “The eight kinds of vermin,” etc. Rebbi Zeriqan in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, this is everybody’s opinion; the other said, it is in dispute. We do not know who said what. Rebbi Zeˋira said, let us explain the rabbis’ words from their own words, since we have stated there: “these are the ones whose skins are like their flesh, human skin and domesticated pigskin. Rebbi Yose says, also wild pigskin.” Rebbi Joḥanan said, they taught this only regarding prohibition and impurity. But with regard to flogging it is hide and one may not flog for it because of carcass meat. Rebbi Simeon ben Laqish said, Rebbi taught a complete Mishnah, whether for prohibition, or for flogging, or for impurity. A baraita supports one, and a baraita supports the other. A baraita supports Rebbi Joḥanan: “The eight kinds of vermin have hides. Rebbi Joḥanan ben Nuri said, therefore I am saying that the eight kinds of vermin have hides.” A baraita supports Rebbi Simeon ben Laqish. He who injures vermin, for those who have hides he is liable, for those who have no hides he is not liable. Rebbi Joḥanan ben Nuri said, therefore I am saying that all kinds of vermin have hides. Rebbi Yose ben Rebbi Abun in the name of Rav: It is hide and one may not flog for it because of carcass meat. This follows what Rebbi Joḥanan said, “he who caught crickets, flies, ḥagazin, mosquitoes is liable, but Rebbi Jehudah declares not liable, for so did Rebbi Jehudah say, one is liable only for something which usually is hunted. One who catches locusts in dew is not liable, in dry time is liable. Eleazar ben Aḥbai says, even in heat one is not liable if it forms clusters. One who catches a lame, blind, sick, young deer is not liable, for a sleeping one he is liable,” for it closes one and opens one.

HALAKHAH: “The eight kinds of vermin,” etc. Rebbi Zeriqan in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, this is everybody’s opinion; the other said, it is in dispute. We do not know who said what. Rebbi Zeˋira said, let us explain the rabbis’ words from their own words, since we have stated there: “these are the ones whose skins are like their flesh, human skin and domesticated pigskin. Rebbi Yose says, also wild pigskin.” Rebbi Joḥanan said, they taught this only regarding prohibition and impurity. But with regard to flogging it is hide and one may not flog for it because of carcass meat. Rebbi Simeon ben Laqish said, Rebbi taught a complete Mishnah, whether for prohibition, or for flogging, or for impurity. A baraita supports one, and a baraita supports the other. A baraita supports Rebbi Joḥanan: “The eight kinds of vermin have hides. Rebbi Joḥanan ben Nuri said, therefore I am saying that the eight kinds of vermin have hides.” A baraita supports Rebbi Simeon ben Laqish. He who injures vermin, for those who have hides he is liable, for those who have no hides he is not liable. Rebbi Joḥanan ben Nuri said, therefore I am saying that all kinds of vermin have hides. Rebbi Yose ben Rebbi Abun in the name of Rav: It is hide and one may not flog for it because of carcass meat. This follows what Rebbi Joḥanan said, “he who caught crickets, flies, ḥagazin, mosquitoes is liable, but Rebbi Jehudah declares not liable, for so did Rebbi Jehudah say, one is liable only for something which usually is hunted. One who catches locusts in dew is not liable, in dry time is liable. Eleazar ben Aḥbai says, even in heat one is not liable if it forms clusters. One who catches a lame, blind, sick, young deer is not liable, for a sleeping one he is liable,” for it closes one and opens one.

HALAKHAH: “The eight kinds of vermin,” etc. Rebbi Zeriqan in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, this is everybody’s opinion; the other said, it is in dispute. We do not know who said what. Rebbi Zeˋira said, let us explain the rabbis’ words from their own words, since we have stated there: “these are the ones whose skins are like their flesh, human skin and domesticated pigskin. Rebbi Yose says, also wild pigskin.” Rebbi Joḥanan said, they taught this only regarding prohibition and impurity. But with regard to flogging it is hide and one may not flog for it because of carcass meat. Rebbi Simeon ben Laqish said, Rebbi taught a complete Mishnah, whether for prohibition, or for flogging, or for impurity. A baraita supports one, and a baraita supports the other. A baraita supports Rebbi Joḥanan: “The eight kinds of vermin have hides. Rebbi Joḥanan ben Nuri said, therefore I am saying that the eight kinds of vermin have hides.” A baraita supports Rebbi Simeon ben Laqish. He who injures vermin, for those who have hides he is liable, for those who have no hides he is not liable. Rebbi Joḥanan ben Nuri said, therefore I am saying that all kinds of vermin have hides. Rebbi Yose ben Rebbi Abun in the name of Rav: It is hide and one may not flog for it because of carcass meat. This follows what Rebbi Joḥanan said, “he who caught crickets, flies, ḥagazin, mosquitoes is liable, but Rebbi Jehudah declares not liable, for so did Rebbi Jehudah say, one is liable only for something which usually is hunted. One who catches locusts in dew is not liable, in dry time is liable. Eleazar ben Aḥbai says, even in heat one is not liable if it forms clusters. One who catches a lame, blind, sick, young deer is not liable, for a sleeping one he is liable,” for it closes one and opens one.

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

Simeon bar Abba in the name of Rebbi Ḥanina: One who whispers puts oil on his head and whispers, on condition that he use neither hand nor vessel. Rebbi Jacob bar Idi, Rebbi Joḥanan in the name of Rebbi Yannai, he may use both hand or vessel. What is the difference between them? Disgust. For him who says, he may use either hand or vessel, it is disgusting. For him who says, he puts oil on his head, it is not disgusting. Rebbi Jonah said, Second Tithe is the difference between them. For him who says, he may use either hand or vessel, Second Tithe is forbidden. For him who says, he puts oil on his head and whispers, Second Tithe is permitted. Rebbi Yose said, is everything permitted on the Sabbath permitted with Second Tithe and everything forbidden on the Sabbath forbidden with Second Tithe? But was it not stated: “A woman may douse herself and her son with wine because of sweat;” “ this is forbidden for heave.” There is no difference between heave and Second Tithe. What about it? On condition that he not proceed on the Sabbath the way he proceeds on a weekday.

Rebbi Abbahu in the name of Rebbi Joḥanan: He who chews wheat grain of kilaim in a vineyard is whipped; he who chews wheat grain of heave is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who sips vinegar of heave is whipped; he who sips vinegar of heave pays the principal but he does not pay the fifth; he who chews wheat grain of heave pays the principal but he does not pay the fifth. Rebbi says, I am saying that he pays principal and fifth. Rebbi Jeremiah in the name of Rebbi Immi: The rabbis agree with Rebbi about one who sips heave vinegar from his dipping that he pays principal and fifth since vinegar refreshes.

Rebbi Abbahu in the name of Rebbi Joḥanan: He who chews wheat grain of kilaim in a vineyard is whipped; he who chews wheat grain of heave is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who sips vinegar of heave is whipped; he who sips vinegar of heave pays the principal but he does not pay the fifth; he who chews wheat grain of heave pays the principal but he does not pay the fifth. Rebbi says, I am saying that he pays principal and fifth. Rebbi Jeremiah in the name of Rebbi Immi: The rabbis agree with Rebbi about one who sips heave vinegar from his dipping that he pays principal and fifth since vinegar refreshes.

The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath. Rebbi Ze‘ira objected, did we not state: “One whose teeth are aching may not sip vinegar,”? Is this not inside from the lips? [Rebbi Ze‘ira] did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger. Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spittle is forbidden for the eye on the Sabbath From this you infer for lichen. The rabbis of Caesarea said, ranula is dangerous. Rebbi Ḥizqiah from Acco in the name of the rabbis of Caesarea: spider sickness is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover. A boil is permitted. Rebbi Yose said, the Mishnah says this: “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye, they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted. He told them, also I am permitting it.

The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath. Rebbi Ze‘ira objected, did we not state: “One whose teeth are aching may not sip vinegar,”? Is this not inside from the lips? [Rebbi Ze‘ira] did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger. Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spittle is forbidden for the eye on the Sabbath From this you infer for lichen. The rabbis of Caesarea said, ranula is dangerous. Rebbi Ḥizqiah from Acco in the name of the rabbis of Caesarea: spider sickness is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover. A boil is permitted. Rebbi Yose said, the Mishnah says this: “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye, they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted. He told them, also I am permitting it.

The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath. Rebbi Ze‘ira objected, did we not state: “One whose teeth are aching may not sip vinegar,”? Is this not inside from the lips? [Rebbi Ze‘ira] did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger. Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spittle is forbidden for the eye on the Sabbath From this you infer for lichen. The rabbis of Caesarea said, ranula is dangerous. Rebbi Ḥizqiah from Acco in the name of the rabbis of Caesarea: spider sickness is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover. A boil is permitted. Rebbi Yose said, the Mishnah says this: “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye, they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted. He told them, also I am permitting it.

Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus of Tiberias. Friday evening he went up to her and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits split and heated, some say of Nicolaus dates, skin of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in public. She heard it and strangled herself; but some say that she converted. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals. You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted.

Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus of Tiberias. Friday evening he went up to her and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits split and heated, some say of Nicolaus dates, skin of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in public. She heard it and strangled herself; but some say that she converted. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals. You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted.

Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus of Tiberias. Friday evening he went up to her and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits split and heated, some say of Nicolaus dates, skin of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in public. She heard it and strangled herself; but some say that she converted. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals. You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted.

Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: One heals with anything except pagan worship, uncovering nakednesses, and spilling blood. Rebbi Phineas asked: So far if he said, bring me leaves from pagan worship, and he brought him. If he said to him bring me leaves unspecified and he brought him from pagan worship? Let us hear from the following: Rebbi Jonah had a fever attack. They brought him from the penis of Dori and he drank. They brought to Rebbi Aḥa and he did not drink. Rebbi Mana said, if my father Rebbi Jonah had known from where it was, he would not have drunk.

Rebbi Zeˋira said to Rebbi Yose, 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.

MISHNAH: One may put a pot over a light lest it set fire to a beam, and over a child’s excrement, and over a scorpion to prevent it from stinging. Rebbi Jehudah said, this happened before Rabban Joḥanan ben Zakkai in Arab and he said, I fear that he incurred liability for a purification sacrifice.

“And over a scorpion to prevent it from stinging.” “This happened before Rabban Joḥanan ben Zakkai in Arab and he said, I fear that he incurred liability for a purification sacrifice.” Rebbi Ulla said, eighteen years did he spend in Arab and only these two cases came before him. He said, “Galilee, Galilee, you are hating Torah; in the end you will work for discharged veterans.”

Anything which may be moved by two people may be moved by two; by four or five it is forbidden. Rebbi Zeˋira said, since you are saying that by two it is permitted, even by four or five it is permitted. That is what Rebbi Mana said, in the days of Rebbi Yose children were carrying Rebbi Jehudah ben Pazi’s bench and old men were helping them. Rebbi Eleazar in the name of Rebbi Ḥanina: It happened that they moved the carriage of Rebbi’s house on the Sabbath. Is that not an implement? Lest you say that because one used only its place one could not move it on the Sabbath. Rav Jehudah in the name of Samuel: Big boxes and big pails may be moved on the Sabbath, lest you say because they are used only at their place one could not move them on the Sabbath. Rebbi Abba in the name of Samuel: A bed press one may move on the Sabbath. Rebbi Abba in the name of Rav: One may move the upper and lower cross-beams but not the vertical [beams]. Rebbi Abba said, this refers to installed vertical [beams]; but the vertical [beams] at rest are permitted. Rods and ropes of the loom one may move on the Sabbath; this is what Rebbi Yose said: Rebbi Joḥanan asked Rebbi Jehudah ben Levi, may one move appurtenances of a loom on the Sabbath? He told him, one may move. Rebbi Jehudah ben Pazi did not say so but: Rebbi Joḥanan asked Rebbi Jehudah ben Levi, may one move appurtenances of a loom on the Sabbath? He told him, one may not move. He asked him, why? He answered, because one may not move.

Anything which may be moved by two people may be moved by two; by four or five it is forbidden. Rebbi Zeˋira said, since you are saying that by two it is permitted, even by four or five it is permitted. That is what Rebbi Mana said, in the days of Rebbi Yose children were carrying Rebbi Jehudah ben Pazi’s bench and old men were helping them. Rebbi Eleazar in the name of Rebbi Ḥanina: It happened that they moved the carriage of Rebbi’s house on the Sabbath. Is that not an implement? Lest you say that because one used only its place one could not move it on the Sabbath. Rav Jehudah in the name of Samuel: Big boxes and big pails may be moved on the Sabbath, lest you say because they are used only at their place one could not move them on the Sabbath. Rebbi Abba in the name of Samuel: A bed press one may move on the Sabbath. Rebbi Abba in the name of Rav: One may move the upper and lower cross-beams but not the vertical [beams]. Rebbi Abba said, this refers to installed vertical [beams]; but the vertical [beams] at rest are permitted. Rods and ropes of the loom one may move on the Sabbath; this is what Rebbi Yose said: Rebbi Joḥanan asked Rebbi Jehudah ben Levi, may one move appurtenances of a loom on the Sabbath? He told him, one may move. Rebbi Jehudah ben Pazi did not say so but: Rebbi Joḥanan asked Rebbi Jehudah ben Levi, may one move appurtenances of a loom on the Sabbath? He told him, one may not move. He asked him, why? He answered, because one may not move.

HALAKHAH: In the House of Rebbi Yannai they said, a stick which he prepared in order to check the olives. How did he know? If it was dirtied by fluid it was proof that the work of loading was completed; otherwise it was proof that the work of loading was not completed. Rebbi Mana said to him, Samuel only stated that he was fishing out olives with it. A stick which one prepared to close the window, should we say that he closes with it if it was tied and hanging, otherwise he may not close with it? “Rabban Simeon ben Gamliel says, if it is prepared even if it is neither tied nor hanging.” Did not Rebbi Joḥanan say, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging? Rebbi Yudan said, since he removed it and took it into his hand it becomes similar to a key.

HALAKHAH: Rav Jehudah in the name of Rav: Practice follows Rebbi Nehemiah who said, “they may be taken only for a need.” Rebbi Joḥanan and the rabbis there. One said, for a need, for a need of itself; not for a need, not for a need of itself. Rebbi Nehemiah says, they may be taken only for a need of itself. But the other said, for a need, for a need of itself or of its place; not for a need, not for a need of itself or of its place. Rebbi Nehemiah says, they may be taken only for a need of itself or of its place. It was stated: Rebbi Jehudah said, the House of Shammai and the House of Hillel did not disagree that one moves full [containers] for no need and about empty [containers] which he intended to fill. Where did they disagree? About those which he has no intention to fill, where the House of Shammai prohibit and the House of Hillel permit. Does the House of Shammai come to parallel Rebbi Nehemiah? You say, practice follows Rebbi Nehemiah, but practice does not follow the House of Shammai.

HALAKHAH: We have stated: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it.” Since it is squeezed in it it is like its body. The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself. A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby.

HALAKHAH: We have stated: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it.” Since it is squeezed in it it is like its body. The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself. A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby.

HALAKHAH: We have stated: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it.” Since it is squeezed in it it is like its body. The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself. A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby.

HALAKHAH: We have stated: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it.” Since it is squeezed in it it is like its body. The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself. A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby.

HALAKHAH: We have stated: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it.” Since it is squeezed in it it is like its body. The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself. A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby.

HALAKHAH: What is a dragged bolt? Rebbi Joḥanan said, tied but not hanging. Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging. Rebbi Joḥanan said, the single opinion here is parallel to the anonymous one there, and the anonymous there to the individual here. Rebbi Yose asked before Rebbi Jeremiah: how does one act in actuality? He said to him, since Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging, this implies that one acts following Rebbi Jehudah . There came Rebbi Huna in the name of Rebbi Samuel, practice follows Rebbi Jehudah, except that it be tied to the door. Rebbi Yannai [the father-in-law of] Rebbi Immi said, only if it is tied to the door by something which can fasten it. Rebbi Eleazar’s bolt was tied with bast. If it was detached it is forbidden; loose? Rebbi Jacob bar Aḥa in the name of the rabbis, he supports it with his finger tips.

HALAKHAH: What is a dragged bolt? Rebbi Joḥanan said, tied but not hanging. Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging. Rebbi Joḥanan said, the single opinion here is parallel to the anonymous one there, and the anonymous there to the individual here. Rebbi Yose asked before Rebbi Jeremiah: how does one act in actuality? He said to him, since Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging, this implies that one acts following Rebbi Jehudah . There came Rebbi Huna in the name of Rebbi Samuel, practice follows Rebbi Jehudah, except that it be tied to the door. Rebbi Yannai [the father-in-law of] Rebbi Immi said, only if it is tied to the door by something which can fasten it. Rebbi Eleazar’s bolt was tied with bast. If it was detached it is forbidden; loose? Rebbi Jacob bar Aḥa in the name of the rabbis, he supports it with his finger tips.

HALAKHAH: What is a dragged bolt? Rebbi Joḥanan said, tied but not hanging. Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging. Rebbi Joḥanan said, the single opinion here is parallel to the anonymous one there, and the anonymous there to the individual here. Rebbi Yose asked before Rebbi Jeremiah: how does one act in actuality? He said to him, since Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging, this implies that one acts following Rebbi Jehudah . There came Rebbi Huna in the name of Rebbi Samuel, practice follows Rebbi Jehudah, except that it be tied to the door. Rebbi Yannai [the father-in-law of] Rebbi Immi said, only if it is tied to the door by something which can fasten it. Rebbi Eleazar’s bolt was tied with bast. If it was detached it is forbidden; loose? Rebbi Jacob bar Aḥa in the name of the rabbis, he supports it with his finger tips.

HALAKHAH: What is a dragged bolt? Rebbi Joḥanan said, tied but not hanging. Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging. Rebbi Joḥanan said, the single opinion here is parallel to the anonymous one there, and the anonymous there to the individual here. Rebbi Yose asked before Rebbi Jeremiah: how does one act in actuality? He said to him, since Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging, this implies that one acts following Rebbi Jehudah . There came Rebbi Huna in the name of Rebbi Samuel, practice follows Rebbi Jehudah, except that it be tied to the door. Rebbi Yannai [the father-in-law of] Rebbi Immi said, only if it is tied to the door by something which can fasten it. Rebbi Eleazar’s bolt was tied with bast. If it was detached it is forbidden; loose? Rebbi Jacob bar Aḥa in the name of the rabbis, he supports it with his finger tips.

HALAKHAH: “Rebbi Eliezer says, if one did not bring the implement,” etc. Rebbi Joḥanan said, we were of the opinion to say that Rebbi Eliezer disagrees in all cases. Since Rebbi Eliezer needed to explain “first fruits;” since “first fruits” mentioned with the ˋomer push the Sabbath aside, so also “first fruits” mentioned with the Two Breads push the Sabbath aside; this implies that Rebbi Eliezer does not disagree in all cases. Rebbi Samuel ben Rav Isaac said, Rebbi Eliezer disagrees in all cases, and why did Rebbi Eliezer have to explain “first fruits” “first fruits”? Only because their essence pushes aside the Sabbath but their enabling actions are work. They objected, did we not state, the lulav and its enabling actions push the Sabbath aside? Rebbi Jonah said, to bring it from the top of the palm tree. But did we not state, the shofar and its enabling actions push the Sabbath aside? To bring it from outside the Sabbath boundary. And was it stated so: One does not scratch, and one does not scratch, and one does not break off. It was stated in the name of Rebbi Eliezer: The lulav and its enabling actions push the Sabbath aside. Rebbi Jonah said, the baraita was finished. It was stated: It happened that Rebbi instructed following Rebbi Eliezer. Rebbi Joḥanan said, the company was asking, what reason did Rebbi have to disregard the words of the Sages and to act following Rebbi Eliezer? Rebbi Hoshaia said, we asked Rebbi Jehudah the circumciser and he told us, it was about a dead-end street, as we had stated that it is forbidden to move from it into the houses and from the houses into it. Rebbi Abbahu said, I explained it about a baby and a knife being in the dead-end street on the Sabbath; and it is not forbidden to move in the entire dead-end street.

HALAKHAH: “Rebbi Eliezer says, if one did not bring the implement,” etc. Rebbi Joḥanan said, we were of the opinion to say that Rebbi Eliezer disagrees in all cases. Since Rebbi Eliezer needed to explain “first fruits;” since “first fruits” mentioned with the ˋomer push the Sabbath aside, so also “first fruits” mentioned with the Two Breads push the Sabbath aside; this implies that Rebbi Eliezer does not disagree in all cases. Rebbi Samuel ben Rav Isaac said, Rebbi Eliezer disagrees in all cases, and why did Rebbi Eliezer have to explain “first fruits” “first fruits”? Only because their essence pushes aside the Sabbath but their enabling actions are work. They objected, did we not state, the lulav and its enabling actions push the Sabbath aside? Rebbi Jonah said, to bring it from the top of the palm tree. But did we not state, the shofar and its enabling actions push the Sabbath aside? To bring it from outside the Sabbath boundary. And was it stated so: One does not scratch, and one does not scratch, and one does not break off. It was stated in the name of Rebbi Eliezer: The lulav and its enabling actions push the Sabbath aside. Rebbi Jonah said, the baraita was finished. It was stated: It happened that Rebbi instructed following Rebbi Eliezer. Rebbi Joḥanan said, the company was asking, what reason did Rebbi have to disregard the words of the Sages and to act following Rebbi Eliezer? Rebbi Hoshaia said, we asked Rebbi Jehudah the circumciser and he told us, it was about a dead-end street, as we had stated that it is forbidden to move from it into the houses and from the houses into it. Rebbi Abbahu said, I explained it about a baby and a knife being in the dead-end street on the Sabbath; and it is not forbidden to move in the entire dead-end street.

They asked before Rebbi Yose: Since you say about implements which were resting anywhere in the courtyard one may move them in the entire courtyard, similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat and he did not answer since Rebbi Yose said each matter only at its place. When they came to Eruvin he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street; similarly implements which were resting in a courtyard one may move in the entire courtyard; Rav said, one may move them only four cubits. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation, it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation, it is he who says that one may move them only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains one.

They asked before Rebbi Yose: Since you say about implements which were resting anywhere in the courtyard one may move them in the entire courtyard, similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat and he did not answer since Rebbi Yose said each matter only at its place. When they came to Eruvin he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street; similarly implements which were resting in a courtyard one may move in the entire courtyard; Rav said, one may move them only four cubits. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation, it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation, it is he who says that one may move them only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains one.

They asked before Rebbi Yose: Since you say about implements which were resting anywhere in the courtyard one may move them in the entire courtyard, similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat and he did not answer since Rebbi Yose said each matter only at its place. When they came to Eruvin he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street; similarly implements which were resting in a courtyard one may move in the entire courtyard; Rav said, one may move them only four cubits. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation, it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation, it is he who says that one may move them only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains one.

Rebbi Joḥanan bar Marius asked, if it was mixed at the bottom, may one again stir on top?

HALAKHAH: We have stated: “One washes the baby.” It was stated in the House of Rebbi: “One washes the circumcision.” Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows him who says, “one washes the baby”. Rebbi Yose said, you are forced to say, one washes the baby. Samuel stated, one never withholds either oil or warm water from a wound on the Sabbath. Rebbi Yose said, my teacher Rebbi Zeˋira always was coming to say to me, state in your Mishnah, not only this but one sprinkles warm water on a wound on the Sabbath. If you are saying, “one washes the circumcision”, what is the difference between an adult and a baby?

Rebbi Abbahu in the name of Rebbi Eleazar. Practice follows Rebbi Eleazar ben Azariah. Rebbi Abun in the name of Rebbi Abbahu, the reason of Rebbi Eleazar ben Azariah: it was on the third day when they hurt. It does not say, “when it hurt”, but when they hurt, at a time when all their limbs hurt them. Rebbi Jacob bar Aḥa said, Rebbi Eleazar and Rebbi Joḥanan ordered for the women having newborns, that all treatments which you give to a sick person on the Sabbath should be given if the third day falls on a Sabbath. Samuel said, because of the danger. Rebbi Yose asked, if it is because of the danger one heats hot water for him! Rebbi Yose ben Rebbi Abun in the name of the rabbis there: One heats hot water for him. And it was stated thus: A person heats a linen cloth and puts it on his belly on the Sabbath. A person may not take a bottle full of hot water and put it on his belly on the Sabbath. Rebbi Joshua ben Levi said, on the contrary it is permitted.

What does Rebbi Jehudah say in this case? Let us hear from the following: Rebbi Joḥanan ben Dahavai said in the name of Rebbi Jehudah, neither does the blind one. Nobody says “neither” unless he agree with the preceding statement. The argument of Rebbi Jehudah seems to be inverted. There he says except, but here he says including. Rebbi Jehudah and the rabbis explain the same verse. Rebbi Jehudah emphasizes male, the rabbis emphazise uncircumcised. Why does the verse add male? Only if he be totally male. But Rebbi Jehudah emphasizes male, why does the verse add uncircumcised? Even if he is only partially uncircumcised. But here, all your maleness, except the hermaphrodite.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

If he finished he can return only for fibers which would invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we stated there: “Rebbi Yose says, if the first day of Tabernacles falls on a Sabbath, if he forgot and took the lulav out into the public domain he is not liable because he took it out with permission.” Does the same hold for a knife for circumcision, the same for (circumcision) [unleavened bread]? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision, this implies the same even for a knife for circumcision, the same for (circumcision) [unleavened bread].

If he finished he can return only for fibers which would invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we stated there: “Rebbi Yose says, if the first day of Tabernacles falls on a Sabbath, if he forgot and took the lulav out into the public domain he is not liable because he took it out with permission.” Does the same hold for a knife for circumcision, the same for (circumcision) [unleavened bread]? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision, this implies the same even for a knife for circumcision, the same for (circumcision) [unleavened bread].

“If he circumcised but did not uncover the circumcision it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left [in the day] to correct it. But if there is time left [in the day] to correct, he corrects without hesitation. It was stated: As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there: “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is not liable since he took it out with permission.” Is it the same for the knife of circumcision, for a mazzah? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a mazzah.

“If he circumcised but did not uncover the circumcision it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left [in the day] to correct it. But if there is time left [in the day] to correct, he corrects without hesitation. It was stated: As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there: “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is not liable since he took it out with permission.” Is it the same for the knife of circumcision, for a mazzah? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a mazzah.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

“And one makes honey-wine on the Sabbath.” Rebbi Yasa in the name of Rebbi Joḥanan: Wine and honey and pepper.

HALAKHAH: Rebbi Mana said, so is the Mishnah: But one may put it in vinegar in his presence. Rav Huna said, they taught only lukewarm water; therefore it is permitted in cold water. Rebbi Joḥanan in the name of Rebbi Yannai, even in cold water it is forbidden. Rebbi Joḥanan said to him, did they not teach only lukewarm water? (But) {He said to him], did we exert ourselves for nothing

HALAKHAH: Rebbi Mana said, so is the Mishnah: But one may put it in vinegar in his presence. Rav Huna said, they taught only lukewarm water; therefore it is permitted in cold water. Rebbi Joḥanan in the name of Rebbi Yannai, even in cold water it is forbidden. Rebbi Joḥanan said to him, did they not teach only lukewarm water? (But) {He said to him], did we exert ourselves for nothing

MISHNAH: A person may break open an amphora to eat dried figs from it; only he may not intend to make it into a vessel. One does not drill a hole in the plug of an amphora, the words of Rebbi Jehudah, but Rebbi Yose permits. One may not drill a hole in its side, and if it has a hole one may not close it with wax because he smears. Rebbi Jehudah said, a case came before Rabbon Joḥanan ben Zakkai in Arab and he said, I fear that he incurred liability for a purification sacrifice.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the cross-beam as if it came down and closed, here also one considers the roof as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they do not compare. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed stakes are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three [hand-breadths] than the walls of the alley. But if they are not higher by more than three [hand-breadths] than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine or squash.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shadow it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rav Oshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does [not] follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rebbi Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri. (We asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rav Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri.) We asked about it, we would think this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him? Samuel said, practice follows the lenient opinion in Eruvin. Rav Ḥiyya bar Ashi said to him, for example what we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”? He told him, did I not say Eruvin but partitions? Cahana shares Samuel’s opinion. Therefore it was necessary to say that practice does not follow Rebbi Jehudah.

Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does [not] follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rebbi Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri. (We asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rav Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri.) We asked about it, we would think this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him? Samuel said, practice follows the lenient opinion in Eruvin. Rav Ḥiyya bar Ashi said to him, for example what we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”? He told him, did I not say Eruvin but partitions? Cahana shares Samuel’s opinion. Therefore it was necessary to say that practice does not follow Rebbi Jehudah.

Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does [not] follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rebbi Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri. (We asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rav Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri.) We asked about it, we would think this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him? Samuel said, practice follows the lenient opinion in Eruvin. Rav Ḥiyya bar Ashi said to him, for example what we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”? He told him, did I not say Eruvin but partitions? Cahana shares Samuel’s opinion. Therefore it was necessary to say that practice does not follow Rebbi Jehudah.

They only said “higher than twenty”. Therefor at the end of twenty it is qualified. This follows Rav who said that the end of measurements is for leniency; Rebbi Joḥanan said that the end of measurements is for restriction. Rebbi Ḥiyya in the name of Rebbi Joḥanan: For an alley whose beam is higher than twenty he puts another beam within twenty and this reduces to less than twenty. Rebbi Yose said, on condition that the entire qualification beam be within twenty. Rebbi Ḥilqiah said in the name of Rebbi Aḥa, even this comes following Rav, as Rav said that slaughter half by half is qualified, and why did they say that it is disqualified? Because of the visual impression. For if you say that he has to put it within twenty, he would put it higher than twenty.

They only said “higher than twenty”. Therefor at the end of twenty it is qualified. This follows Rav who said that the end of measurements is for leniency; Rebbi Joḥanan said that the end of measurements is for restriction. Rebbi Ḥiyya in the name of Rebbi Joḥanan: For an alley whose beam is higher than twenty he puts another beam within twenty and this reduces to less than twenty. Rebbi Yose said, on condition that the entire qualification beam be within twenty. Rebbi Ḥilqiah said in the name of Rebbi Aḥa, even this comes following Rav, as Rav said that slaughter half by half is qualified, and why did they say that it is disqualified? Because of the visual impression. For if you say that he has to put it within twenty, he would put it higher than twenty.

If its height was less than ten hand-breadths one has to dig out. How much does he have to dig? Rebbi Aḥa said, four cubits as an alley. Rebbi Yose said, four hand-breadths as a space. Rebbi Jacob bar Aḥa, Rebbi Yose in the name of Rebbi Joḥanan, he makes a ditch at the entrance of the alley, ten [hand-breadths] deep and four wide; this permits the alley from inside and out, on condition that it be within three [hand-breadths] of the walls of the alley. And even he who says there four, here he agrees with three. There it is outside of the alley, but here within the alley.

If a porch was totally open to the public domain, Rebbi La: [Rav] and Rebbi Joḥanan both are saying, one may carry in its entirety; Samuel said, one may carry in it only four cubits. Rebbi Yose said, does not Samuel agree that an alley roofed higher than twenty cubits is qualified? But Samuel must hold, only if the qualifying beam be within twenty cubits. There came Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Hoshaia, only if the qualifying beam be within twenty cubits. Rebbi Yose said, even if Samuel would think that an alley roofed higher than twenty cubits is qualified, an alley is not comparable to a porch. An alley is made for the use of the adjacent houses, a porch is made for the use (of a thing). If an alley is not roofed but there is a beam within twenty cubits, would it not be qualified? But if a porch is not roofed although there is a beam within twenty cubits, would that mean anything?

A curved and open alley. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, he puts a beam or a lath there which permits. In Rebbi Simeon ben Laqish’s opinion, if they wanted to fix it so that each side may use it up to the closing wall, would not two domains use a common domain? But one may use it up to the bend and the other may use it up to the bend. Would not two domains use a domain forbidden to them? Rav and Samuel, Rav like Rebbi Joḥanan and Samuel like Rebbi Simeon ben Laqish.

A curved and open alley. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, he puts a beam or a lath there which permits. In Rebbi Simeon ben Laqish’s opinion, if they wanted to fix it so that each side may use it up to the closing wall, would not two domains use a common domain? But one may use it up to the bend and the other may use it up to the bend. Would not two domains use a domain forbidden to them? Rav and Samuel, Rav like Rebbi Joḥanan and Samuel like Rebbi Simeon ben Laqish.

Rebbi Joḥanan and Rebbi Simeon ben Laqish were staying in Rebbi Isaac’s street. Rebbi Simeon ben Laqish carried, according to his opinion, Rebbi Joḥanan did not carry, according to his opinion. Rebbi Joḥanan neither forbade nor carried; he said, let the dwellers in the alley be in error, lest they be intentional. What, did he carry or did he not carry? If you say that he carried, then Rebbi Joḥanan’s opinion did change. If you say that he did not carry, it should be forbidden to the dwellers in the alley. Rebbi Joḥanan annulled his rights. Rebbi Aḥa said, Rebbi Simeon ben Laqish forced Rebbi Joḥanan and he carried. Rebbi Mattaniah said, this is correct. What is Rebbi Meïr’s reason? They considered him as unintentional compared to intentional. What is the rabbis’ opinion? Since they are suspected of carrying they are as if intentional. They told him, if this be so then the haters of Rebbi Joḥanan should be considered like a Sadducee for the dwellers in the alley and it should become forbidden for the dwellers in the alley. Rebbi Yose ben Rebbi Abun said, a Sadducee is suspected of carrying; here what can you say? What is the difference between them? If it was built like a χ. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, even many beams do not make it permitted.

Rebbi Joḥanan and Rebbi Simeon ben Laqish were staying in Rebbi Isaac’s street. Rebbi Simeon ben Laqish carried, according to his opinion, Rebbi Joḥanan did not carry, according to his opinion. Rebbi Joḥanan neither forbade nor carried; he said, let the dwellers in the alley be in error, lest they be intentional. What, did he carry or did he not carry? If you say that he carried, then Rebbi Joḥanan’s opinion did change. If you say that he did not carry, it should be forbidden to the dwellers in the alley. Rebbi Joḥanan annulled his rights. Rebbi Aḥa said, Rebbi Simeon ben Laqish forced Rebbi Joḥanan and he carried. Rebbi Mattaniah said, this is correct. What is Rebbi Meïr’s reason? They considered him as unintentional compared to intentional. What is the rabbis’ opinion? Since they are suspected of carrying they are as if intentional. They told him, if this be so then the haters of Rebbi Joḥanan should be considered like a Sadducee for the dwellers in the alley and it should become forbidden for the dwellers in the alley. Rebbi Yose ben Rebbi Abun said, a Sadducee is suspected of carrying; here what can you say? What is the difference between them? If it was built like a χ. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, even many beams do not make it permitted.

Rebbi Joḥanan and Rebbi Simeon ben Laqish were staying in Rebbi Isaac’s street. Rebbi Simeon ben Laqish carried, according to his opinion, Rebbi Joḥanan did not carry, according to his opinion. Rebbi Joḥanan neither forbade nor carried; he said, let the dwellers in the alley be in error, lest they be intentional. What, did he carry or did he not carry? If you say that he carried, then Rebbi Joḥanan’s opinion did change. If you say that he did not carry, it should be forbidden to the dwellers in the alley. Rebbi Joḥanan annulled his rights. Rebbi Aḥa said, Rebbi Simeon ben Laqish forced Rebbi Joḥanan and he carried. Rebbi Mattaniah said, this is correct. What is Rebbi Meïr’s reason? They considered him as unintentional compared to intentional. What is the rabbis’ opinion? Since they are suspected of carrying they are as if intentional. They told him, if this be so then the haters of Rebbi Joḥanan should be considered like a Sadducee for the dwellers in the alley and it should become forbidden for the dwellers in the alley. Rebbi Yose ben Rebbi Abun said, a Sadducee is suspected of carrying; here what can you say? What is the difference between them? If it was built like a χ. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, even many beams do not make it permitted.

Rebbi Joḥanan and Rebbi Simeon ben Laqish were staying in Rebbi Isaac’s street. Rebbi Simeon ben Laqish carried, according to his opinion, Rebbi Joḥanan did not carry, according to his opinion. Rebbi Joḥanan neither forbade nor carried; he said, let the dwellers in the alley be in error, lest they be intentional. What, did he carry or did he not carry? If you say that he carried, then Rebbi Joḥanan’s opinion did change. If you say that he did not carry, it should be forbidden to the dwellers in the alley. Rebbi Joḥanan annulled his rights. Rebbi Aḥa said, Rebbi Simeon ben Laqish forced Rebbi Joḥanan and he carried. Rebbi Mattaniah said, this is correct. What is Rebbi Meïr’s reason? They considered him as unintentional compared to intentional. What is the rabbis’ opinion? Since they are suspected of carrying they are as if intentional. They told him, if this be so then the haters of Rebbi Joḥanan should be considered like a Sadducee for the dwellers in the alley and it should become forbidden for the dwellers in the alley. Rebbi Yose ben Rebbi Abun said, a Sadducee is suspected of carrying; here what can you say? What is the difference between them? If it was built like a χ. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, even many beams do not make it permitted.

Rebbi Joḥanan and Rebbi Simeon ben Laqish were staying in Rebbi Isaac’s street. Rebbi Simeon ben Laqish carried, according to his opinion, Rebbi Joḥanan did not carry, according to his opinion. Rebbi Joḥanan neither forbade nor carried; he said, let the dwellers in the alley be in error, lest they be intentional. What, did he carry or did he not carry? If you say that he carried, then Rebbi Joḥanan’s opinion did change. If you say that he did not carry, it should be forbidden to the dwellers in the alley. Rebbi Joḥanan annulled his rights. Rebbi Aḥa said, Rebbi Simeon ben Laqish forced Rebbi Joḥanan and he carried. Rebbi Mattaniah said, this is correct. What is Rebbi Meïr’s reason? They considered him as unintentional compared to intentional. What is the rabbis’ opinion? Since they are suspected of carrying they are as if intentional. They told him, if this be so then the haters of Rebbi Joḥanan should be considered like a Sadducee for the dwellers in the alley and it should become forbidden for the dwellers in the alley. Rebbi Yose ben Rebbi Abun said, a Sadducee is suspected of carrying; here what can you say? What is the difference between them? If it was built like a χ. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, even many beams do not make it permitted.

Rebbi Joḥanan and Rebbi Simeon ben Laqish were staying in Rebbi Isaac’s street. Rebbi Simeon ben Laqish carried, according to his opinion, Rebbi Joḥanan did not carry, according to his opinion. Rebbi Joḥanan neither forbade nor carried; he said, let the dwellers in the alley be in error, lest they be intentional. What, did he carry or did he not carry? If you say that he carried, then Rebbi Joḥanan’s opinion did change. If you say that he did not carry, it should be forbidden to the dwellers in the alley. Rebbi Joḥanan annulled his rights. Rebbi Aḥa said, Rebbi Simeon ben Laqish forced Rebbi Joḥanan and he carried. Rebbi Mattaniah said, this is correct. What is Rebbi Meïr’s reason? They considered him as unintentional compared to intentional. What is the rabbis’ opinion? Since they are suspected of carrying they are as if intentional. They told him, if this be so then the haters of Rebbi Joḥanan should be considered like a Sadducee for the dwellers in the alley and it should become forbidden for the dwellers in the alley. Rebbi Yose ben Rebbi Abun said, a Sadducee is suspected of carrying; here what can you say? What is the difference between them? If it was built like a χ. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, even many beams do not make it permitted.

Rebbi Joḥanan and Rebbi Simeon ben Laqish were staying in Rebbi Isaac’s street. Rebbi Simeon ben Laqish carried, according to his opinion, Rebbi Joḥanan did not carry, according to his opinion. Rebbi Joḥanan neither forbade nor carried; he said, let the dwellers in the alley be in error, lest they be intentional. What, did he carry or did he not carry? If you say that he carried, then Rebbi Joḥanan’s opinion did change. If you say that he did not carry, it should be forbidden to the dwellers in the alley. Rebbi Joḥanan annulled his rights. Rebbi Aḥa said, Rebbi Simeon ben Laqish forced Rebbi Joḥanan and he carried. Rebbi Mattaniah said, this is correct. What is Rebbi Meïr’s reason? They considered him as unintentional compared to intentional. What is the rabbis’ opinion? Since they are suspected of carrying they are as if intentional. They told him, if this be so then the haters of Rebbi Joḥanan should be considered like a Sadducee for the dwellers in the alley and it should become forbidden for the dwellers in the alley. Rebbi Yose ben Rebbi Abun said, a Sadducee is suspected of carrying; here what can you say? What is the difference between them? If it was built like a χ. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, even many beams do not make it permitted.

Rebbi Joḥanan and Rebbi Simeon ben Laqish were staying in Rebbi Isaac’s street. Rebbi Simeon ben Laqish carried, according to his opinion, Rebbi Joḥanan did not carry, according to his opinion. Rebbi Joḥanan neither forbade nor carried; he said, let the dwellers in the alley be in error, lest they be intentional. What, did he carry or did he not carry? If you say that he carried, then Rebbi Joḥanan’s opinion did change. If you say that he did not carry, it should be forbidden to the dwellers in the alley. Rebbi Joḥanan annulled his rights. Rebbi Aḥa said, Rebbi Simeon ben Laqish forced Rebbi Joḥanan and he carried. Rebbi Mattaniah said, this is correct. What is Rebbi Meïr’s reason? They considered him as unintentional compared to intentional. What is the rabbis’ opinion? Since they are suspected of carrying they are as if intentional. They told him, if this be so then the haters of Rebbi Joḥanan should be considered like a Sadducee for the dwellers in the alley and it should become forbidden for the dwellers in the alley. Rebbi Yose ben Rebbi Abun said, a Sadducee is suspected of carrying; here what can you say? What is the difference between them? If it was built like a χ. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, even many beams do not make it permitted.

Rav Jeremiah in the name of Rav: An alley which was broken at its end into four [hand-breadths], at a side more than ten [cubits]. The colleagues in the name of Rav, there is no difference, whether at its end or at a side four [hand-breadths]. They wanted to say, he who says that “at a side more than ten [cubits],” therefore ten are permitted if it is four [hand-breadths] wide. He who says, “whether at its end or at a side four [hand-breadths],” if it is not four hand-breadths wide. Were we not of the opinion that Rav is like Rebbi Joḥanan? Rebbi Yose ben Rebbi Abun said, to unify the entire domain.

Rebbi Zeˋira said, by what can a courtyard become permitted? It was found stated, with one plank, the words of Rebbi, but the Sages say, with two planks. Rav Jeremiah in the name of Rebbi Ḥiyya, practice follows him who said, by two planks on condition that there be a plank of four hand-breadths on each side. Rebbi Yose in the name of Rebbi Joḥanan, practice follows him who said, by two planks, but I am saying, by one plank. On condition that there be a plank of four hand-breadths on each side? But there are only planks of three hand-breadths on each side, and what he said in the name of Rebbi Joḥanan, a plank of any thickness on each side.

Rebbi Zeˋira said, by what can a courtyard become permitted? It was found stated, with one plank, the words of Rebbi, but the Sages say, with two planks. Rav Jeremiah in the name of Rebbi Ḥiyya, practice follows him who said, by two planks on condition that there be a plank of four hand-breadths on each side. Rebbi Yose in the name of Rebbi Joḥanan, practice follows him who said, by two planks, but I am saying, by one plank. On condition that there be a plank of four hand-breadths on each side? But there are only planks of three hand-breadths on each side, and what he said in the name of Rebbi Joḥanan, a plank of any thickness on each side.

There we have stated: “Because the relation of the alley to courtyards is like that of a courtyard to houses.” How many courtyards must there be for an alley? Rav and Samuel both are saying, there cannot be less than two. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, even one courtyard on each side. Rebbi Aha, Rebbi Ḥinena in the name of Rebbi Joḥanan said, even a courtyard on one side and a house on the other side, a house on one side and a store on the other side. Rav Naḥman bar Jacob (asked) [in the name of Rebbi Joḥanan]: An alley cannot have less than two courtyards, a courtyard cannot have less than two houses. An alley whose length and width are equal is not permitted by lath or beam but by planks like a courtyard. Samuel asked Rav, by how much must its length exceed its width? He told him, anything. The dwellers of the Land of Israel make theirs square. If five alleys open into one alley. Whether what is standing is more than what is breached or what is breached is more than what is standing, it does not need a beam, if they are distant four cubits.

There we have stated: “Because the relation of the alley to courtyards is like that of a courtyard to houses.” How many courtyards must there be for an alley? Rav and Samuel both are saying, there cannot be less than two. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, even one courtyard on each side. Rebbi Aha, Rebbi Ḥinena in the name of Rebbi Joḥanan said, even a courtyard on one side and a house on the other side, a house on one side and a store on the other side. Rav Naḥman bar Jacob (asked) [in the name of Rebbi Joḥanan]: An alley cannot have less than two courtyards, a courtyard cannot have less than two houses. An alley whose length and width are equal is not permitted by lath or beam but by planks like a courtyard. Samuel asked Rav, by how much must its length exceed its width? He told him, anything. The dwellers of the Land of Israel make theirs square. If five alleys open into one alley. Whether what is standing is more than what is breached or what is breached is more than what is standing, it does not need a beam, if they are distant four cubits.

There we have stated: “Because the relation of the alley to courtyards is like that of a courtyard to houses.” How many courtyards must there be for an alley? Rav and Samuel both are saying, there cannot be less than two. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, even one courtyard on each side. Rebbi Aha, Rebbi Ḥinena in the name of Rebbi Joḥanan said, even a courtyard on one side and a house on the other side, a house on one side and a store on the other side. Rav Naḥman bar Jacob (asked) [in the name of Rebbi Joḥanan]: An alley cannot have less than two courtyards, a courtyard cannot have less than two houses. An alley whose length and width are equal is not permitted by lath or beam but by planks like a courtyard. Samuel asked Rav, by how much must its length exceed its width? He told him, anything. The dwellers of the Land of Israel make theirs square. If five alleys open into one alley. Whether what is standing is more than what is breached or what is breached is more than what is standing, it does not need a beam, if they are distant four cubits.

Rebbi Ḥiyya stated: How does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam on each side, but the Sages say, a lath and a beam on one side and he makes a door frame on the other side. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: A hinge and its fastener; nothing should be missing but the door. Rebbi Jeremiah said this before Rebbi Zeˋira, who told him, what do you have in your hand? Rebbi Ila in the name of Rebbi Joḥanan, the door frame about which they spoke is a stick on each side and bast over them. Rebbi Yose said, the rabbis here follow their opinion and the rabbis there follow their opinion. Since the rabbis there are saying, the door frame about which they spoke is a stick on each side and bast over them; they are those who say, it is not so. But the rabbis here who are saying, a hinge and its fastener; nothing should be missing but the door, they are those who say, it is so.

Rebbi Zeˋira asked, what kind of threshold? Like a permitted threshold or a forbidden threshold? Rebbi Zeˋira said, when I was still there it was questionable for me, but when I came here I heard Rebbi Yasa in the name of Rebbi Joḥanan: If a threshold is ten [hand-breadths] high but less than four wide it is permitted for both domains; only one should not exchange. Rebbi Mana said before Rebbi Yose, look what he is saying! He only said, if it is less than four wide. But if it is four wide it is forbidden. He said to him, is that not the case of a cross-beam? Is it not permitted under a cross-beam? Rebbi Zeˋira said, Samuel and Rebbi Joḥanan. Samuel said, under the beam it is forbidden, but Rebbi Joḥanan said, it is permitted. Everybody agrees that between laths it is forbidden, and it was stated thus: If an alley is made of laths, if between one and the next are four hand-breadths one carries up to the outer one; otherwise one carries up to the inner one. The Rabbis of Caesarea in the name of Rebbi Uqba, unless the outer one is wider. But if the outer one was wider one carries up to the outer one.

Rebbi Zeˋira asked, what kind of threshold? Like a permitted threshold or a forbidden threshold? Rebbi Zeˋira said, when I was still there it was questionable for me, but when I came here I heard Rebbi Yasa in the name of Rebbi Joḥanan: If a threshold is ten [hand-breadths] high but less than four wide it is permitted for both domains; only one should not exchange. Rebbi Mana said before Rebbi Yose, look what he is saying! He only said, if it is less than four wide. But if it is four wide it is forbidden. He said to him, is that not the case of a cross-beam? Is it not permitted under a cross-beam? Rebbi Zeˋira said, Samuel and Rebbi Joḥanan. Samuel said, under the beam it is forbidden, but Rebbi Joḥanan said, it is permitted. Everybody agrees that between laths it is forbidden, and it was stated thus: If an alley is made of laths, if between one and the next are four hand-breadths one carries up to the outer one; otherwise one carries up to the inner one. The Rabbis of Caesarea in the name of Rebbi Uqba, unless the outer one is wider. But if the outer one was wider one carries up to the outer one.

Rebbi Zeˋira asked, what kind of threshold? Like a permitted threshold or a forbidden threshold? Rebbi Zeˋira said, when I was still there it was questionable for me, but when I came here I heard Rebbi Yasa in the name of Rebbi Joḥanan: If a threshold is ten [hand-breadths] high but less than four wide it is permitted for both domains; only one should not exchange. Rebbi Mana said before Rebbi Yose, look what he is saying! He only said, if it is less than four wide. But if it is four wide it is forbidden. He said to him, is that not the case of a cross-beam? Is it not permitted under a cross-beam? Rebbi Zeˋira said, Samuel and Rebbi Joḥanan. Samuel said, under the beam it is forbidden, but Rebbi Joḥanan said, it is permitted. Everybody agrees that between laths it is forbidden, and it was stated thus: If an alley is made of laths, if between one and the next are four hand-breadths one carries up to the outer one; otherwise one carries up to the inner one. The Rabbis of Caesarea in the name of Rebbi Uqba, unless the outer one is wider. But if the outer one was wider one carries up to the outer one.

Two beams, on each one half of a hand-breadth; how much can be between them? Rebbi Zeˋira said, half a hand-breadth. What is the difference between half a hand-breadth on either side and half a hand-breadth in the middle? Rebbi Hoshaia stated, a hand-breadth. Two beams, on each a little more than a third of a hand-breadth and between them less than a third of a hand-breadth. This parallels what Rebbi Joḥanan said, what is standing and empty space combine for four [hand-breadths], on condition that what is standing be more than the empty space.

Concerning the Sabbath, everything less than three [handbreadths] is considered closed. From three to four, and from four [hand-breadths] to ten [cubits], it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down. Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with sticks,” does a stick form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

HALAKHAH: “One may surround by three ropes,” etc. Rebbi Zeˋira said, they said this only about ten or more than ten; therefore no less than ten. But was it stated thus? If one brought a wall of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than three [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than (four) [seven] hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space.

Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeˋira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeˋira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeˋira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.