bast

Rebbi Yose of Kefar Dan in the name of Rebbi from Meadiah, the kinds forbidden in Beth Shean: Nigella, sesame, mustard, garlic, bulbs, black peas, commercial onions, local ones that are sold by weight, Egyptian beans bound with bast, mint bundled separately, carrot always, leeks from Pentecost to Ḥanukkah. Rebbi Zeïra said, from Pentecost to Ḥanukkah the forbidden ones outnumber the permitted ones, from Ḥanukkah to Pentecost the permitted ones outnumber the forbidden ones. In the matter of aftergrowth, from New Year’s Day to Ḥanukkah prohibition of aftergrowth, from Ḥanukkah to Pentecost permission of aftergrowth, from Pentecost to New Year’s Day questionable. Zucchini, squash, water melon, apple melon, wine, oil, Ephesian dates, somebody also says lupines. Bread always requires hallah. These are Sabbatical in a Sabbatical year. In the other years of the cycle? Rebbi Jonah said, demay; Rebbi Yose said, certain. They have no disagreement over tithes; Rebbi Jonah said demay for him who buys from a person making house calls, Rebbi Yose said certain for him who bought from the garden.

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 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 Zeïra 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 surrounds it with three ropes, one above the other.” If you say that the string saves, one rope would be sufficient.

MISHNAH: An interrupted trellis is more than eight cubits. No linear measurement stated by the Sages requires “more than” except an interrupted trellis. What is an interrupted trellis? A trellis [whose vines are] dried up in its middle, but there remained five vines on each side. If between them are eight cubits, one should not sow there. If there are more than eight cubits, one gives each side its working space and he may sow the rest. A trellis which starts from a wall in a corner and ends there, one gives it its working space and he may sow the rest. Rebbi Yose said, if there are less than four cubits one should not bring seeds there. Sticks that stand out from the trellis, if he worries whether to remove them, then under them it is permitted, but if he made them so that the new growth can expand on them, it is forbidden. One looks at a blossom that comes out from the trellis as if a plumb-line were hanging down from it; under it it is forbidden. The same holds for a branch. Under a shoot of vine drawn from one tree to another, it is forbidden. If he binds them together with a rope or bast, under the binding it is permitted. But if he did that to accomodate future growth, it is forbidden.

With everything one makes [walls of] corrals, with bast mats, straw, or stones, or even three ropes one above the other.

MISHNAH: How does one designate First Fruits? A person comes into his field and there sees an early ripening fig, an early ripening bunch of grapes, an early ripening pomegranate; he binds them with bast and says, “these are First Fruits.” Rebbi Simeon says, nevertheless he repeats and calls them First Fruits after they have been separated from the ground.

MISHNAH: With what may one kindle and with what may one not kindle? One kindles neither with bast, nor with raw flax, nor with silk noil, nor with tow-cotton, nor with desert wick, nor with green from the surface of water; not with pitch, nor with wax, nor with qīq oil, nor with oil to be burned, nor with fat tail, nor with fat. Naḥum the Mede says one may kindle with cooked fat, but the Sages say whether cooked or uncooked one does not kindle with it.

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

This sausage maker, if he selects shavings for casings, because of selecting; if he hacks with a coarse file, because of threshing, if he pounds in a mortar, because he is grinding; if it produces liquid, because of making dough; if he fills a hollow, because of building; if he cuts off bast, because of cutting; if he completes his work, because he is hitting with a hammer.

One who makes ropes. The one who twines them is liable because of spinning. One who makes basket work of reeds, sieves, bast mats, is liable because of weaving. A woman when she prepares the loom, because of preparing. When she fastens the web, because of tying threads. When she erects [the loom], because of building. When she hits, because of weaving. When she cuts the threads, because of cutting. When she finishes her work, because of hitting with a hammer. One who makes boxes, when he starts, because of preparing. When he tailors, because of sewing. When he bends, because of building. When he cuts, because of cutting. When he finishes his work, because of hitting with a hammer. One who makes bed-sheets, lengthwise because of preparing, crosswise because of weaving. Grating, because of tying threads. When he cuts, because of cutting. When he finishes his work, because of hitting with a hammer. There are two warp threads per peg and two pegs for each warp thread.

HALAKHAH: Rebbi Jonah, Rebbi Yose the Galilean in the name of Rebbi Yose ben Ḥanina: The more restrictive completes the less restrictive but the less restrictive does not complete the more restrictive. Grasses complete straw; straw does not complete grasses. There we have stated: “Cloth and sackcloth, sackcloth and leather, leather and bast matting combine with one another. Rebbi Simeon says, because they are apt to become impure as seats.” Rebbi Jeremiah asked, one understands that they combine for seats since as seats they equally are by a hand-width. From where in היסק462? Rebbi Ezra said before Rebbi Mana, because they are equal in היסק. He told him, we are asking about taking out and you are saying היסק? Rebbi Eleazar bar Yose said before Rebbi Yose, because they are equal in היסק. He said to him, should we state, taking out a small cup? Rebbi Ḥanania said, meat completes bone pieces, bone pieces does not complete meat; grasses complete straw, straw does not complete grasses. Rebbi Hoshaia stated: If one took out straw for a cow filling the mouth of a cow, took out straw for a goat filling the mouth of a goat, he is liable. Rebbi Ila said that Rebbi Joḥanan asked, if one took out food for a sick person filling the mouth of a sick person, should he be liable? Rebbi Hoshaia agrees that if he took out straw for a cow filling the mouth of a goat that he is not liable; for you should not think that just as he has it for restriction he also has it for leniency. Rebbi Abun bar Ḥiyya asked, think of it if the dish was not the volume of a dried fig. Does the volume of a dried fig cancel the volume of a dried fig?

MISHNAH: One who brings out rope to make a handle for a box, bast to make a hanger of a small or large sieve, Rebbi Jehudah says to make from it an instrument to measure a shoe for a child. Paper to write on it a toll collector’s receipt; and anybody who carries out a toll collector’s receipt is liable. Erased paper to tie over the the opening of a small perfume flask.

“Bast to make a hanger for a small or large sieve.” This you are saying about the inner part. But for the outer parts to make two loops for a small or large sieve. It was stated: “Palm fiber to make a handle for an Egyptian basket.” This you are saying for soft ones, but for hard ones to make a border. If one took out a willow container he is liable. Palm leaves two. Vine shoots, for planting two, as animal feed a goat’s mouthful, as wood according to the measure of wood. One who brings out two hairs from a horse’s tail or a cow’s tail is liable because one uses them to make snares. Bristles from pig, there are Tannaim who state, two, and there are Tannaim who state, one. He who says two, of soft ones, but he who says one, of hard ones. Kernels, for planting, two, as animal feed a pig’s mouthful. What is its mouthful? One. Others say, the number five. If one took out calamint, hyssop, or thyme, if as human food, in the volume of a dried fig, if an animal feed a goat’s mouthful, as wood according to the measure of wood, if for sprinkling according to the measure of sprinkling.

It was stated: Potsherds of any size, bast of any size may be moved in the house. Rebbi Zeˋira in the name of Samuel: on condition that it be prepared. It also was stated as follows: The cover of an amphora and its potsherds may be moved in the house. If he threw them in the garbage it is forbidden to move them.

HALAKHAH: 5. Abba bar Rav Ḥuna said, it they are tied together with bast. Rebbi Yose ben Rebbi Abun said, only if they made an eruv. Rebbi Ḥiyya, Rebbi Immi, both in the name of Rebbi Eleazar. One said, if the distance between them is less than four; but the other said, even if the distance between them is four. We did not know who said what. Since Rebbi Yose, Rebbi Jacob bar Zavdi, Rebbi Ḥiyya said in the name of Rebbi Eleazar, even if they are not ten [hand-breadths] high, it is he who said, if the distance between them is less than four [hand-breadths].

Even though they said, one reads Hagiographa only after the afternoon prayers, nevertheless one studies and preaches about them. If he needs it, he takes and checks. An example: Rebbi, the Elder Rebbi Ḥiyya, and Rebbi Ismael ben Rebbi Yose were sitting and explaining the plain sense of a scroll of Lamentations on a Ninth of Av which fell on a Sabbath (after the afternoon prayers.) They left over one alphabetic poem. They said, we shall come tomorrow and finish it. When Rebbi was on the way home, he hurt his finger and recited about himself, many are the evildoer’s hurts. [The Elder] Rebbi Ḥiyya said to him, it is our fault that this happened to you, as it is written, our spirit, the Eternal’s anointed, was caught by their corruption. Rebbi Ismael ben Rebbi Yose told him, that could have been said about us if we had not occupied ourselves with it; so much more since we did occupy ourselves with it. He went home, put a dry sponge on it and tied it from the outside with bast. Rebbi Ismael ben Rebbi Yose said, from this we learned three things: A sponge does not heal but protects; bast is prepared, and one recites from Hagiographa only after afternoon prayers.

Even though they said, one reads Hagiographa only after the afternoon prayers, nevertheless one studies and preaches about them. If he needs it, he takes and checks. An example: Rebbi, the Elder Rebbi Ḥiyya, and Rebbi Ismael ben Rebbi Yose were sitting and explaining the plain sense of a scroll of Lamentations on a Ninth of Av which fell on a Sabbath (after the afternoon prayers.) They left over one alphabetic poem. They said, we shall come tomorrow and finish it. When Rebbi was on the way home, he hurt his finger and recited about himself, many are the evildoer’s hurts. [The Elder] Rebbi Ḥiyya said to him, it is our fault that this happened to you, as it is written, our spirit, the Eternal’s anointed, was caught by their corruption. Rebbi Ismael ben Rebbi Yose told him, that could have been said about us if we had not occupied ourselves with it; so much more since we did occupy ourselves with it. He went home, put a dry sponge on it and tied it from the outside with bast. Rebbi Ismael ben Rebbi Yose said, from this we learned three things: A sponge does not heal but protects; bast is prepared, and one recites from Hagiographa only after afternoon prayers.

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.

MISHNAH: One dissolves vows on the Sabbath and one may ask about vows if it is a need for the Sabbath. One plugs the skylight and measures a rag and a miqweh. It happened in the days of Rebbi Ṣadoq’s father and in the days of Abba Shaul ben Botnit, that they plugged the skylight with a jar and tied a dish to bast to know whether a barrel had a hand-breadth width opening or not. From their words we infer that one plugs, and measures, and ties on the Sabbath.

Abba bar Huna said, the door frame about which they spoke is a stick on each side and bast over them. Rebbi Yannai the son of Rebbi Ismael in the name of Rebbi Simeon ben Laqish: A hinge and its fastener; nothing should be missing but the door.

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 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 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.

If there was a ditch ten [hand-breadths] deep and four wide, and it extends six in each direction, it is judged to be a double column. Not only a ditch but also a heap. Partially a ditch and partially a heap? If there were five sticks with less than three [hand-breadths] between them which together cover six [hand-breadths] in each direction, they are judged to be a double column. If there were three and he tied bast on top, would this save as symbolic fence? Does not a symbolic fence save only if it is proven from each side? Then what was tied around is as if blocked. Similar to what you are saying there, one sees that if it is split and there would be six [hand-breadths] in both directions it is considered a double column, could you say the same here? There would you not let it stand if it was like garlic skin; here what can you say? If you would say so you would abrogate the rules of symbolic fences.

What is a dragged bolt? Rebbi Joḥanan said, tied but not hanging. Rebbi Joḥanan said, Ḥilfai pulled me and showed me one 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 one of the House of Rebbi tied but not hanging, this implies that one acts following 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.

MISHNAH: A Cohen who has a wound on his finger binds bast on it in the Temple but not in the countryside; it there is no blood it is forbidden here and there. One sprinkles salt on the ramp so it should not be slippery and one fills from the cistern of the Diaspora with a wheel on the Sabbath, from the large cistern and from the cold well on a holiday.

HALAKHAH: Paragraph. Jehudah the important said, they only stated “bast” but bingion is prohibited because of excess clothing. They wanted to say excess of clothing is like deficiency in clothing. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: Rebbi Ḥanina’s, as Rebbi Ḥanina said, only it should not separate between him and a garment or between garment and garment. In Rebbi Ḥanina’s opinion, what is excess clothing? Two shirts, two turbans, two pants, two belts. If a Cohen was injured on his finger and wound a belt around it; is anything called “belt” inadmissible or only clothing?

Rebbi Simeon ben Laqish in the name of Rebbi Yose 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 Rata 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 Ze`ira 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 Abba, Ḥinena bar Shelemia, Rav Jeremiah in the name of Rav: If he used steps of ladders for roofing it is (qualified) [disqualified]. Male parts, it is qualified. Female parts, it is disqualified. If he roofed with bundles of flax, it is disqualified, with raw flax it is qualified. If he roofed it with ropes, there are Tannaim who state, qualified, and there are Tannaim who state, disqualified. He who said qualified, with bast ropes; but he who said disqualified, with linen ropes.

HALAKHAH: The sausage maker cannot do it on the holiday since he is cutting bast.

When Rebbi Naḥum bar Simai expired, the pictures were covered by bast mats. Just as he did not see them during his lifetime, so he should not see them in his death. But do they know anything? Rebbi Simeon ben Laqish said, the only difference between us and the just is speech. Rebbi Ze‘ira said, the dead person hears his eulogy as in a dream. Rebbi Ashian said, the dead person hears his eulogy as in a dream. Why was he called “Naḥum the most holy man”? because he never in his life looked at the form on a coin. Why was he called “our holy teacher”? Because he never looked at his circumcision.

A wine press on which a Gentile stopped a leak from the inside is forbidden, from the outside permitted, for it is impossible that there not be wet bast where he touches and turns the entire cistern into libation wine.

HALAKHAH: “A wine press of stone which a Gentile had pitched,” etc. Our Mishnah is Rebbi’s. “One of wood, Rebbi said he shall wipe it dry but the Sages say he must remove the pitch.” For pottery it is not following Rebbi, as it was stated: A Gentile’s wine-press, bucket, and funnel, Rebbi permits but the Sa (say). Rebbi agrees that pitchers are forbidden. Why are these forbidden and those permitted? These one fills with it, the others one does not fill with it. Rebbi Yose in the name of Rebbi Joḥanan: practice follows Rebbi. If a Gentile pitched a papyrus vessel. Rebbi Yose ben Rebbi Abun in the name of Samuel, practice follows Rebbi. It is the disagreement of Rebbi and the Sages, as we have stated: “If somebody’s wine-press was impure and he wants to purify it, the brooms, the planks, and the lentil one rubs dry and they are pure. The wicker-work of wood splinters, or of hemp, or of wood, or of bark, of threads, of bast, one lets age a full twelve months; Rabban Simeon ben Gamliel said, from one olive pressing to the next, from one wine pressing to the next. Rabban Simeon ben Gamliel said, if he wants to purify it immediately, he puts it for a period in a pipe where water streams, or in a brook whose water flows. Just as one wipes dry for purity so one wipes dry for libation wine.” How much is a period? Rebbi Yose in the name of Rebbi Joḥanan, half a day or half a night. Rebbi Ḥiyya stated, either a day or a night. Do they disagree? But one when day and night are equal, the other when day and night are unequal.