ben

And with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, the porters.

And the moon has four names: the first name is Asônjâ, the second Eblâ, the third Benâsê, and the fourth Erâe.

And after are the letters taken in extended form (so that this name is written at length, in this manner: VV, Vau, HH, He, IVD, Yod, which form, when it is perfect, is usually called BN, Ben, because its numeration is 52), and in Microprosopus are they comprehended (seeing that then he embraceth his bride).

VV, Vau, is extended by another (Vau, as it is written VV, for likewise it is elsewhere written with I in the name OB, Aub, and by A in the names SG, Seg, and MH, Mah, in this manner VAV. So also in the name BN, Ben, it is thus written, VV. But to be disclosed it is fully written). Like as it is written, Cant. vii. 9, “Going down sweetly to my delight” (where by “sweetly” are understood these two letters VV properly extended).

“And come, behold! Therefore on this day there are bound together for thee fifty crowns for Rabbi Benchas Ben Yair, thy father-in-law, and I walk with him.

“Who is He, the Holy One of Tetragrammaton? This is Rabbi Schimeon Ben Yochai, who is called very glorious (both) in this world and in (the world) to come.” Hereunto is the Greater Holy Assembly.

Therefore lifting up his eyes, Rabbi Schimeon saw that the house was full. And Rabbi Schimeon wept, saying: “The second time when I was sick, and Rabbi Benchas Ben Yair was in my presence, and until I had chosen my place, life hath been prolonged unto me even until now.

And when he had sat down he said: “Assuredly here a seat hath been set aside for Rabbi Benchas Ben Yair.”

And therefore is it called BINH, as if (it were a transposition of) BN IH, Ben Yah, Son of IH (or I, Yod, H, He, and BN, the Son).

Also we have learned that the name BINH, Binah, comprehendeth all things. For in Her is I, Yod, which is associated with Aima, or the letter H, He, and together they produce BN, Ben, the Son, and this is the word Binah. Father and Mother, who are I, Yod, and H, He, with whom are interwoven the letters B, Beth, and N, Nun, which are BN, Ben; and thus far regarding Binah.

Also we have learned that the name BINH, Binah, comprehendeth all things. For in Her is I, Yod, which is associated with Aima, or the letter H, He, and together they produce BN, Ben, the Son, and this is the word Binah. Father and Mother, who are I, Yod, and H, He, with whom are interwoven the letters B, Beth, and N, Nun, which are BN, Ben; and thus far regarding Binah.

Assuredly Thebunah is She called at that time in which Her two Children appear, the Son and the Daughter, BN VBTh, Ben Va-Bath, who are VH, Vau He; and at that time is She called ThBVNH, Thebunah.

For all things are comprehended in those letters, VH, Vau He, which are BN VBTh, Ben Va-Bath, Son and Daughter; and all things are one system, and these are the letters ThBVNH.

ThBVNH, Thebunah, is the whole completion of the children, since it containeth the letters BN, Ben, BTh, Bath, and VH, Vau He, by which are denoted the Son and Daughter.

This is that Rabbi Schimeon Ben Yochai, concerning whom his Lord was glorified daily. Blessed is his portion above and below!

They mention the Exodus from Egypt at night. Rabbi Elazar ben Azaryah said: "Behold, I am almost a seventy-year old man and I have not succeeded in [understanding why] the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it from a verse (Deuteronomy 16:3): ‘In order that you may remember the day you left Egypt all the days of your life.’ ‘The days of your life’ refers to the days. ‘All the days of your life’ refers to the nights. And the sages say: ‘the days of your life’ refers to this world. ‘All the days of your life’ includes the days of the Messiah.

They mention the Exodus from Egypt at night. Rabbi Elazar ben Azaryah said: "Behold, I am almost a seventy-year old man and I have not succeeded in [understanding why] the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it from a verse (Deuteronomy 16:3): ‘In order that you may remember the day you left Egypt all the days of your life.’ ‘The days of your life’ refers to the days. ‘All the days of your life’ refers to the nights. And the sages say: ‘the days of your life’ refers to this world. ‘All the days of your life’ includes the days of the Messiah.

These are the breaks between the sections: between the first blessing and the second, between the second and “Shema,” between “Shema” and “And it shall come to pass if you listen” between “And it shall come to pass if you listen” and “And the Lord said” and between “And the Lord said” and “Emet veYatziv” (true and firm). Rabbi Judah says: between “And the Lord said” and “Emet veYatziv” one should not interrupt. Rabbi Joshua ben Korhah said: Why was the section of “Shema” placed before that of “And it shall come to pass if you listen”? So that one should first accept upon himself the yoke of the Kingdom of Heaven and then take upon himself the yoke of the commandments. Why does the section of “And it shall come to pass if you listen” come before that of “And the Lord said”? Because “And it shall come to pass if you listen” is customary during both day and night, whereas [the section] “And the Lord said” is customary only during the day.

If a bridegroom wants to recite the Shema on the first night [of his marriage], he may do so. Rabban Shimon ben Gamaliel says: not everyone who desires to take up the name of God may do so.

Rabbi Nehunia ben Hakaneh used to pray as he entered the Bet Hamidrash and as he left it a short prayer. They said to him: what is the reason for this prayer? He replied: When I enter I pray that that no mishap should occur through me, and when I leave I express thanks for my portion.

Rabbi Elazar ben Azaryah says: The musaf prayer is said only with the local congregation. The sages say: whether with or with out the congregation. Rabbi Judah said in his name: wherever there is a congregation, an individual is exempt from saying the musaf prayer.

One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”

One who enters into a large city should say two prayers, one on entering and one on leaving. Ben Azzai says: four two on entering and two on leaving, he gives thanks for the past and cries out for the future.

Rabbi Eliezer says: a piece of ground [large enough to plant] one fourth of a kav is liable for peah. Rabbi Joshua says: it must [be large enough] to grow two seahs. Rabbi Tarfon says: it must be six by six handbreadths. R. Judah ben Batera says: [it must be large enough] for a sickle to cut at least two handfuls and the halakhah is according to his words. Rabbi Akiva says: any size of land is liable for peah and for first-fruits, and [is sufficient] for the writing of the prozbul, and also to acquire through it movable property by money, by deed, or by a claim based on undisturbed possession.

If a pile of grain was stacked [on part of a field] from which gleanings had not yet been collected, whatever touches the ground belongs to the poor. If the wind scattered the sheaves, they estimate the amount of gleanings the field would have yielded and they give that to the poor. Rabban Shimon ben Gamaliel says: he must give to the poor the amount that would fall.

A worker who does not trust his employer [in respect of tithes], may take one dried fig and say: “This one and the nine which come after it shall become tithe for the ninety which I shall eat. This one shall become the terumat maaser for them, and the last ones shall be second tithe which shall be exchanged for money.” And he must put aside one dried fig. Rabban Shimon ben Gamaliel says: he does not put one aside, because this reduces the work for his employer. Rabbi Yose says: he does not put one aside, because this is a court stipulation [imposed upon the employer].

One who wishes to make his field into square plots [each sown] with a different species, he should divide it into twenty-four square plots for a bet seah, a square plot per bet rova, and he may then sow in each whatever species he wants. If there is one square plot or two [inside his field], he may sow them with mustard, but if there are three he may not sow them with mustard, since it looks like a field of mustard, the words of Rabbi Meir. But the sages say: nine square plots are permitted, ten are forbidden. Rabbi Eliezer ben Yaakov says: even though the whole of his field is a bet-kor, he may not make within it more than one square plot.

A gourd [sown] among a [different] vegetable [must be separated by as much] as any other vegetable. [A gourd sown] among grain he must give it [a separating space of] a bet rova. If his field was sown with grain, and he wishes to plant within it a row of gourds, he must give [the gourds] six handbreadths for them to be worked. And if [the row of gourds] overgrows [into the border] he must pull up that which is within it. Rabbi Yose says: he must give [the gourds] four cubits for them to be worked. They said to him: Do you rule more stringently with regard to this than with regard to a vine? He said to them: We find that [the gourd] is treated more stringently than a vine, since for a single vine he must give six handbreadths for it to be worked, but for a single gourd a bet rova. Rabbi Meir said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet seah, he may not bring [another] seed into the bet seah. Rabbi Yose ben Hahotef Ephrati said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet kor, one may not bring [another] seed into the bet kor.

One who has planted two rows [of vines] if there are not eight cubits between them, he may not bring seed there [in the space between the two rows]. If there are three [rows] if there are not between one row and its companion sixteen cubits he may not bring seed there. Rabbi Eliezer ben Jacob said in the name of Hananya ben Hakinai: even if the middle row was laid waste and there is not between one row and its companion row sixteen cubits, he may not bring seed there, but if he had planted them [two rows] at the outset, it is permitted [to sow between them] if they are eight cubits [apart].

One who has planted two rows [of vines] if there are not eight cubits between them, he may not bring seed there [in the space between the two rows]. If there are three [rows] if there are not between one row and its companion sixteen cubits he may not bring seed there. Rabbi Eliezer ben Jacob said in the name of Hananya ben Hakinai: even if the middle row was laid waste and there is not between one row and its companion row sixteen cubits, he may not bring seed there, but if he had planted them [two rows] at the outset, it is permitted [to sow between them] if they are eight cubits [apart].

A trench passing through a vineyard, ten [handbreadths] deep and four wide: Rabbi Eliezer ben Jacob says: if it runs right through from the beginning of the vineyard to the end, it looks like it is in between two [separately owned] vineyards, and it is permitted to sow in it. But if it is not, it is [regarded] as [if it were part of] a winepress. And as for a winepress in a vineyard, and [the winepress] is ten [handbreadths] deep and four wide: Rabbi Eliezer says: it is permitted to sow in it. But the sages prohibit. A watchman’s mound in a vineyard, ten handbreadths high and four wide: it is permitted to sow in it. But if the ends of the vine-branches become intertwined over it, it is forbidden.

What is an aris (an espalier) [which is regarded as a vineyard]? One who has planted a [single] row consisting of five vines beside a fence ten handbreadths high, or beside a trench ten handbreadths deep and four wide, they leave a space of four cubits in which to work it. Bet Shammai says: they measure the four cubits from the body of the vine to the field; But Bet Hillel says: from the fence to the field. Rabbi Yohanan ben Nuri said: all who say so are mistaken! Rather, if there are four cubits from the body of the vines to the fence, they leave a space in which to work it and they may sow the rest. And how much is the space in which work to work a vine? Six handbreadths in every direction. Rabbi Akiva says: three.

An aris which projects from a terrace: Rabbi Eliezer ben Jacob says: if a person standing on [level] ground is able to harvest all of it, [such an aris] prohibits [sowing seed in] four cubits of the field, but if [he is] not [able to do so], it prohibits [sowing seed] only [in] the [soil] which is directly below it. Rabbi Eliezer says: even one who has planted one [row of vines] on the ground, and one on a terrace, then if it is ten handbreadths above the [level] ground, one does not combine with the other; if it is not [ten handbreadths high] then one does combine with the other.

Only that which is spun or woven is forbidden under the law of kilayim, as it says, “You shall not wear shatnez” (Deuteronomy 22:11), that which is shua (combed) tavui (spun) and nuz (woven). Rabbi Shimon ben Elazar says: [the word shaatnez means that] he [the transgressor] is perverted (naloz) and causes his father in heaven to avert himself [from him].

Saplings and gourds are counted together within space of a bet seah. Rabban Shimon ben Gamaliel says: if there are ten gourds in the bet seah they may plow the whole bet seah until Rosh Hashanah.

Up until when are they called saplings? Rabbi Elazar ben Azariah says: until they are permitted for common use. But Rabbi Joshua says: until they are seven years old. Rabbi Akiba says: [the word] sapling, [it goes] according to its name. A tree which had been cut down and then produced fresh shoots: if one handbreadth or less, they are regarded as saplings, if more than a handbreadth they are regarded as trees, the words of Rabbi Shimon.

Gourds which he had kept [in the ground] for seed: if they had hardened before Rosh Hashanah and had become unfit for human food, they may be kept during the seventh year; otherwise, they must not be kept in the seventh year. Their buds are forbidden in the seventh year. They may irrigate the soil of a white field (a grain field), the words of Rabbi Shimon. But Rabbi Elazar ben Jacob prohibits. They may soak the rice in the sabbatical year. Rabbi Shimon says: but they may not be trim [the rice].

A man may deposit in his field three dung-heaps for every bet seah [and even] more, the words of Rabbi Shimon. The sages forbid unless he [deposits them] three [handbreadths] below or three handbreadths above. A man may pile up all the manure into one [large] store. Rabbi Meir forbids unless he [deposits them] three [handbreadths] below or three handbreadths above. If he had just a little, he may constantly add to it. Rabbi Elazar ben Azariah forbids unless he [deposits them] three [handbreadths] below or three handbreadths above or until he places them on a rock.

One who uses his field as a pen for cattle, he [first] makes an enclosure for every two bet se'ahs. He then uproots three sides, and leaves the middle side. It turns out that he has made a pen of four seahs. Rabban Shimon ben Gamaliel says: one of eight seahs. If his entire field is only four seahs in area, he must allow a portion of it to remain [unenclosed] for appearance's sake. And he may take the dung out from the enclosure, and spread across his field in the manner of those who fertilize their fields.

From when may they no longer cut down trees in the seventh year? Bet Shammai says: every tree, after it has produced [fruit]. Bet Hillel says: carob trees after [the carobs] begin to droop, vines after the berries begin to be moist, olive-trees after they had blossomed, any other tree after it has produced [fruit]. And any tree as soon as it reaches the season for tithes it may be cut down. How much should be on an olive tree such that it may not be cut down? A quarter [kav]. Rabban Shimon ben Gamaliel says: all depends on the olive-tree.

Onions on which rain fell and which had sprouted, if their leaves had turned black, they are forbidden; if they had become green they are permitted. Rabbi Hanina ben Antigonus says: if they can be plucked out by their leaves, they are forbidden. In the year after the sabbatical year, the like of these are permitted.

If one says: “The terumah of this pile is within it,” or, “its tithes are within it,” or, “the terumah of tithe [terumat maaser] is within it:” Rabbi Shimon says: he has thereby designated it. But the sages say: not unless he said, “It is in the north or south of it.” Rabbi Elazar Hisma says: one who says, “The terumah of this pile is taken from it for it,” he has thereby designated it. Rabbi Eliezer ben Yaakov says: one who says, “The tenth part of this tithe is terumah of tithe for that pile,” he has thereby designated it.

Rabbi Eliezer says: terumah can be taken out [if it falls into] a hundred and one parts. Rabbi Joshua says: in a hundred and more, and this “more” has no definite measure. Rabbi Yose ben Meshullam says: this ‘more’ must be a kav to a hundred seahs, a sixth [of the seah] which renders the whole as medumma.

Rabbi Yose says: Anything stewed with [terumah] beets becomes forbidden, because they impart a flavor. Rabbi Shimon says: cabbage from a field artificially irrigated [that is stewed] with [terumah] cabbage from a field watered by rain, is forbidden because it absorbs. Rabbi Akiba says: all things cooked together are permitted, except those with meat. Rabbi Yohanan ben Nuri says: liver renders other things forbidden, but does not become forbidden, because it gives off [flavor] but does not absorb.

One who uproots saplings from of his own [property] and plants them [elsewhere] within his own [property] is exempt [from tithes]. If he bought [saplings] attached to the ground, he is exempt. If he gathered them in order to send them to his fellow, he is exempt. Rabbi Elazar ben Azariah said: if similar ones were being sold in the market, behold they are liable [for tithes].

One who buys a field of vegetables in Syria: If before the season for tithing arrived, then he is liable to tithe. If after the season for tithing he is exempt, and he may go on gathering in his usual manner. Rabbi Judah says: he may even hire workers and gather. Rabban Shimon ben Gamaliel says: When does this apply? If he has bought the land. But if, he has not bought the land, even before the season for tithing arrived he is exempt. Rabbi [Judah Hanasi] says: he must also tithe according to calculation.

[Second tithe] money may be brought into Jerusalem and taken out again, but [second tithe] produce may only be brought in, but not taken out again. Rabban Shimon ben Gamaliel says: produce also may be brought in and be taken out again.

Produce whose processing was completed and it passed through Jerusalem, its second tithe must be brought back and eaten in Jerusalem. If its processing had not been completed, [such as] baskets of grapes [that were going] to the wine-press or baskets of figs [that were going] to the drying-place: Bet Shammai says: its second tithe must be brought back and be eaten in Jerusalem. But Bet Hillel says: it may be redeemed and eaten anywhere. Rabbi Shimon ben Judah says in the name of Rabbi Yose: Bet Shammai and Bet Hillel did not disagree concerning produce whose processing had not been completed that its second tithe may be redeemed and be eaten anywhere. What did they disagree about? About produce whose processing was completed. Bet Shammai says that its second tithe must be brought back and be eaten in Jerusalem. And Bet Hillel says that it may be redeemed and be eaten anywhere. [The second tithe of] demai may [always] be brought in and taken out again and be redeemed.

A vineyard in its fourth year, they mark it with clods of earth, and of orlah with potter's clay, and graves with lime which is dissolved and poured on. Rabban Shimon ben Gamaliel said: When does this apply? In the seventh year. The conscientious used to put down money and say: any fruit gathered from this vineyard may be exchanged for this money.

One whose produce was far away from him, he must call it by name. Once it happened that Rabban Gamaliel and the elders were traveling by ship, and Rabban Gamaliel said: “The tithe which I shall measure out in the future is given to Joshua, and the place which it is in is leased to him. The other tithe which I shall measure out in the future is given to Akiva ben Joseph that he may hold it for the poor, and the place which it is in is leased to him.” Rabbi Joshua said: “The tithe [taken from terumah] which I shall measure out is given to Elazar ben Azariah, and the place which it is in is leased to him,” and they each received rent one from another.

One whose produce was far away from him, he must call it by name. Once it happened that Rabban Gamaliel and the elders were traveling by ship, and Rabban Gamaliel said: “The tithe which I shall measure out in the future is given to Joshua, and the place which it is in is leased to him. The other tithe which I shall measure out in the future is given to Akiva ben Joseph that he may hold it for the poor, and the place which it is in is leased to him.” Rabbi Joshua said: “The tithe [taken from terumah] which I shall measure out is given to Elazar ben Azariah, and the place which it is in is leased to him,” and they each received rent one from another.

What counts as a species with its same species? Wheat is not reckoned together with any [species] other than with spelt; Barley is reckoned together with all [species] except wheat. Rabbi Yohanan ben Nuri says: the rest of the species are reckoned together one with another.

Ben Antigonus brought up firstlings from Babylon, but they did not accept from him. Joseph the priest brought first fruits of wine and oil, but they did not accept from him. He also brought up his sons and members of his household to celebrate Pesah katan in Jerusalem, but they turned him back, so that the thing should not become firmly fixed as an obligation. Ariston brought his first fruits from Apamea and they accepted from him, because they said, one who buys [a field] in Syria is as one who buys [a field] in the outskirts of Jerusalem.

If a tree was uprooted and one root was left [in the ground], it is exempt. How much must the [thickness of the] root be? Rabban Shimon ben Gamaliel said in the name of Rabb Eliezer ben Judah a man of Bartota: as [thick as] a pin [used for] stretching.

If a tree was uprooted and one root was left [in the ground], it is exempt. How much must the [thickness of the] root be? Rabban Shimon ben Gamaliel said in the name of Rabb Eliezer ben Judah a man of Bartota: as [thick as] a pin [used for] stretching.

Rabbi Eliezer ben Yaakov says: a woman who is a daughter of a convert may not marry a priest unless her mother was herself an Israelite. [This law applies equally to the offspring] whether of proselytes or freed slaves, even to ten generations, unless their mother is an Israelite. A guardian, an agent, a slave, a woman, one of doubtful sex, or a hermaphrodite bring the bikkurim, but do not recite, since they cannot say: “Which you, O Lord, have given to me” (Deuteronomy 26:10).

One who buys two trees [that had grown] in property belonging to his fellow brings bikkurim but does not recite the declaration. Rabbi Meir says: he brings and recites. If the well dried up, or the tree was cut down, he brings but does not recite. Rabbi Judah says: he brings and recites. From Atzeret (Shavuot) until the Festival (of Sukkot) he brings and recites. From the Festival (of Sukkot) and until Hannukah he brings, but does not recite. Rabbi Judah ben Batera says: he brings and recites.

Rabbi Shimon ben Nanas says: they would decorate the bikkurim [with produce] other than the seven species. But Rabbi Akiva says: they may decorate only with produce of the seven kinds.

And these are of halakhot which they stated in the upper chamber of Hananiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.

And these are of halakhot which they stated in the upper chamber of Hananiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.

Rabban Shimon ben Gamaliel said: My father’s house was accustomed to giving white clothing to a non-Jewish launderer three days before Shabbat. And these and these agree that they lay down an olive press beams and wine press rollers.

They may cover up [food] with hides, and they may be handled; [They may cover up food] with wool shearings, but they may not be handled. What then is done? The lid [of the pot] is lifted, and they [the shearings] fall off of their own accord. Rabbi Elazar ben Azariah says: the basket [holding the pot] he turns on its side and [the food] is removed, lest one lift [the lid of the pot] and is unable to replace it. But the Sages say: one may take [out the pot] and replace [it]. If he did not cover it [a pot] while it was yet day, it may not be covered after nightfall. If it was covered but became uncovered, it may be recovered. One may fill a jug with [cold water] and place it under a pillow or blanket [to keep it cool].

A donkey may not go out with a saddle-cloth, when it is not tied to it, or with a bell, even if it is plugged, or with a ladder[-shaped yoke] around its neck, or with a strap around its foot. Fowls may not go out with ribbons, or with straps on their legs. Rams may not go out with a wagon under their tails. Ewes may not go out with a hanun. A calf may not go out with a small yoke. Or a cow with the skin of a hedgehog, or with the strap between its horns. Rabbi Elazar ben Azariah’s cow used to go out with a strap between its horns, not with the approval of the rabbis.

Bone, is as much as is required for making a spoon. Rabbi Judah says: enough for making a tooth [of a key] with it; Glass, enough for scraping the end of a shuttle. A pebble or a stone, large enough to throw at a bird; Rabbi Elazar ben Yaakov says: large enough to throw at an animal.

If one carries out a peddler’s basket, even though it contains many types of things, he is liable for only one sin-offering. Garden seeds, less than the size of a dried fig; Rabbi Judah ben Batera ruled: five. Cucumber seed, two. Gourd seed, two. Egyptian bean seed, two. A live clean locust, whatever its size. Dead, the size of a dried fig. The bird of the vineyards, whether live or dead, whatever its size, because they store it for a medicine. Rabbi Judah says: even one who carries out a live unclean locust, whatever its size, [is liable], because they store it away for a child to play with.

One who builds: how much must he build to be liable? He who builds any amount, and he who chisels, and he who strikes with a hammer or with an axe, and he who bores [a hole] of any size, is liable. This is the general principle: whoever does work and his work endures on Shabbat, he is liable. Rabban Shimon ben Gamaliel says: even one who strikes with a hammer on the anvil at the completion of his work is liable, because he is as one who improves his work.

If he wrote with liquids, or with fruit juice, on the dust of the road, or on writer’s powder, or with anything that cannot endure, he is exempt. [If he wrote] with the back of his hand, with his foot, with his mouth, or with his elbow; If he wrote one letter near [other] writing, If he wrote on top of other writing; If he intended to write a cheth but wrote two zayyinin; [If he wrote] one [letter] on the ground and another on a beam; If he wrote on two walls of the house, or on two leaves of a ledger which are not read together, he is exempt. If he wrote one letter as an abbreviation: Rabbi Joshua ben Bathyra declares him liable, But the sages exempt him.

Rabbi Judah says: he who hunts a bird into a tower trap, or a deer into a house, is liable; But the sages say: [he who hunts] a bird into a tower trap, and a deer into a house, courtyard or corral. Rabban Shimon ben Gamaliel says: not all corrals are the same. This is the general principle: if it lacks further work of hunting, he is exempt. If it does not lack further work of hunting, he is liable.

You have some knots for which one is not liable like [one is] for camel-drivers’ knots and sailors’ knots. A woman may tie up the opening of her chemise, the strings of her hair-net and of her belt, the laces of her shoes or sandals, leather-bottles of wine and oil, and a meat dish. Rabbi Elazar ben Ya’akov says: one may tie [a rope] in front of an animal, that it should not go out. One may tie a bucket [over a well] with a belt but not with a rope; Rabbi Judah permits it. Rabbi Judah stated a general rule: any knot that is not permanent one is not liable for it.

All sacred writings may be saved from a fire, whether we read from them or not [on Shabbat]. And even if they are written in any language, they must be stored. And why do we not read them? Because of the neglect of the study house. One may save the container of a scroll together with the scroll, and the container of tefillin together with the tefillin, even if it [also] contains money. And to where may one rescue them? Into a closed alley. Ben Batera says: even into an open one.

One may save a basket full of loaves, even if it contains [enough for] a hundred meals, and a round cake of pressed figs, and a barrel of wine. And he [the owner] may say to others, “Come and save for yourselves.” And if they are clever, they make an account with him after Shabbat. To where may they be saved? Into a courtyard which has an eruv. Ben Batera says: even into a courtyard which does not have an eruv.

Rabbi Shimon ben Nannas says: one may spread a goat skin over a box, chest, or trunk which has caught fire, because he singes. And one may make a barrier with all vessels, whether full [of water] or empty, that the fire should not travel onward. Rabbi Yose forbids in the case of new earthen vessels filled with water, because since they cannot stand the heat, they will burst and extinguish the fire.

One may turn a dish over a lamp so that the beams should not catch [fire], and over an infant’s excrement, and over a scorpion so that it should not bite. Rabbi Judah said: an incident came before Rabban Yohanan ben Zakkai in Arabia and he said, “I fear that he may be liable for a sin-offering.”

They bathe the infant both before and after the circumcision, and sprinkle [warm water] over him by hand but not with a vessel. R. Elazar ben Azaryah says: they may bathe an infant on the third day [of circumcision] which falls on the Shabbat, as it is said, “And it came to pass on the third day, when they were sore” (Genesis 34:25). For one who about whom it is doubtful, and a hermaphrodite, they may not desecrate Shabbat But Rabbi Judah permits [it] in the case of a hermaphrodite.

A man may break open a cask in order to eat dried figs from it, provided that he does not intend to make the cask into a vessel. And one may not perforate the stopper of a cask, the words of Rabbi Judah. But the sages permit it. And one may not pierce it at its side; And if it is already perforated one may not place wax upon it, because he smoothes it out. Rabbi Judah said: a case came before Rabbi Yohanan ben Zakkai in Arav and he said, “I fear [that he may be liable] to a sin-offering.”

They may annul vows on Shabbat, and they may be asked [to release vows] when these are necessary for Shabbat. One may close up a skylight, and measure a rag and a ritual bath. And it once happened in the days of Rabbi Zadok’s father and the days of Abba Shaul ben Botnit that they closed up the window with a small clay vessel and tied a [clay] pot to a string to ascertain whether there was the opening of a handbreadth or not in the barrel. And from their words we learn that we may close [a skylight] and measure and tie on Shabbat.

Rabbi Judah says: if a public road cuts through them it should be diverted to one side; But the sages say: this is not necessary. Both for a public cistern, a public well as well as a private well, they may make [an enclosure] of posts, but for a private cistern, they must make a partition ten handbreadths high, the words of Rabbi Akiva. Rabbi Judah ben Baba says: they make [an enclosure] of posts for a public well only while for the others they must make a belt ten handbreadths high.

Rabbi Judah ben Bava further said: a garden or a karpaf whose [area does not exceed] seventy cubits and a fraction by seventy cubits and a fraction, which is surrounded by a fence ten handbreadths high, it is permitted to carry within it, provided there is in it a watchman’s hut or a dwelling place or it is near to a town. Rabbi Judah says: even if it contained only a cistern, a ditch or a cave it is permitted to carry within it. Rabbi Akiva says: even if it contained none of these it is permitted to carry within it, provided its area [does not exceed] seventy cubits and a fraction by seventy cubits and a fraction. Rabbi Eliezer says: if its length exceeded its breadth even by a single cubit it is not permitted to carry within it. Rabbi Yose says: even if its length is twice its breadth it is permitted to carry within it.

Rabbi Dosa ben Harkinas says: the person who goes in front of the ark on [the first day of] of Rosh Hashanah says: “Strengthen us, o Lord our God, on this first day of the month, whether it be today or tomorrow”; and on the following day he says: ‘[Strengthen us...] whether it be today or yesterday.” But the sages did not agree with him.

One whom Gentiles, or an evil spirit, have taken out [beyond the Shabbat border] has no more than four cubits [in which to move]. If they brought him back, it is as if he had never gone out. If they took him to another town, or if they put him in a pen or a sahar: Rabban Gamaliel and Rabbi Elazar ben Azariah say he may move throughout the entire area; But Rabbi Joshua and Rabbi Akiva says: he has only four cubits [in which to move]. It once happened that they were coming from Brindisi and their ship sailed out to sea [on Shabbat]. Rabban Gamaliel and Rabbi Elazar ben Azariah walked about throughout its area, but Rabbi Joshua and Rabbi Akiba did not move beyond four cubits because they wanted to be stringent upon themselves.

One whom Gentiles, or an evil spirit, have taken out [beyond the Shabbat border] has no more than four cubits [in which to move]. If they brought him back, it is as if he had never gone out. If they took him to another town, or if they put him in a pen or a sahar: Rabban Gamaliel and Rabbi Elazar ben Azariah say he may move throughout the entire area; But Rabbi Joshua and Rabbi Akiva says: he has only four cubits [in which to move]. It once happened that they were coming from Brindisi and their ship sailed out to sea [on Shabbat]. Rabban Gamaliel and Rabbi Elazar ben Azariah walked about throughout its area, but Rabbi Joshua and Rabbi Akiba did not move beyond four cubits because they wanted to be stringent upon themselves.

If one slept on the road and was unaware that night had fallen, he may move two thousand cubits in any direction, the words of Rabbi Yohanan ben Nuri. But the sages say: he has only four cubits within which to move. Rabbi Eliezer says: and the man is deemed to be in the middle of them. Rabbi Judah says: he may move in any direction he desires. And Rabbi Judah agrees that once chosen his direction he may not go back on it.

If he does not recognize [any tree or fence], or if he is not familiar with the halakhah, and said, “Let my present position be my Shabbat place”, his position acquires for him the right of movement two thousand cubits in any direction. In a circle, the words of Rabbi Hanina ben Antigonus. But the sages say: the distances are square, in the shape of a square tablet, so that he may gain the area of the corners.

They measure the Shabbat limit only with a rope fifty cubits long, neither less nor more. And one should measure only while holding the end of the rope on a level with his heart. If he was measuring and he reached a valley or a wall he spans it and resumes his measuring. If he reached a hill he spans it and resumes his measuring, provided he does not go beyond the Shabbat limit. If he is unable to span it in connection with this Rabbi Dostai ben Yannai stated in the name of Rabbi Meir: “I have heard that they pierce the hills.”

One who lives in a courtyard with a non-Jew or with one who does not acknowledge the [principle of] eruv, behold this one restricts him [from making use of the eruv], the words of Rabbi Meir. Rabbi Eliezer ben Yaakov says: one can never restrict another [from making use of the eruv] unless there are two Jews who restrict each other.

What is the minimum measure [for Shabbat border eruvin]? Food for two meals for each person, for weekdays and not for Shabbat, the words of Rabbi Meir. Rabbi Judah says: for Shabbat and not for weekdays. And both intended to give a leniency. Rabbi Yohanan ben Beroka says: not less than a loaf that is purchased for a pondium when the price of wheat is four se’ah for a sela. Rabbi Shimon says: two thirds of a loaf, when three [loaves] are made from a kav [of wheat]. Half of this loaf is the size prescribed for a leprous house, and half of its half is the size that disqualifies one’s body [from eating terumah].

A cistern between two courtyards they do not fill up from it on Shabbat, unless they made for it a partition ten handbreadths high, whether above, below or from its rim. Rabban Shimon ben Gamaliel says: Bet Shammai say: below, And Bet Hillel say: above. Rabbi Judah said: the partition could not be more effective than the wall between the two courtyards.

Rabbi Eliezer ben Yaakov says: a sewage drain which is covered over four cubits in the public domain, it is permitted to pour water into it on Shabbat. But the Sages say: even where a roof or a courtyard was a hundred cubits in area, he may not pour water over the mouth of the drain, but he may pour upon the roof, and the water will flow into the drain. The courtyard and the portico combined to make up the four cubits.

If a [dead] creeping thing was found in the Temple, a priest should carry it out in his girdle in order not to keep the impurity there any longer than is necessary, the words of Rabbi Yohanan ben Beroka. Rabbi Judah says: [it should be removed] with wooden tongs in order that uncleanness shall not increase. From where must it be removed? From the sanctuary, from the hall, and from between the hall and the altar, the words of Rabbi Shimon ben Nanas. Rabbi Akiva says: from any place where karet is incurred for entering intentionally and a sin-offering for entering in error from there it must be removed, and from any other place they cover it with a large pot. Rabbi Shimon says: wherever the sages have permitted you anything they have only given you what is really yours, since they have only permitted you that which is forbidden as shevut.

If a [dead] creeping thing was found in the Temple, a priest should carry it out in his girdle in order not to keep the impurity there any longer than is necessary, the words of Rabbi Yohanan ben Beroka. Rabbi Judah says: [it should be removed] with wooden tongs in order that uncleanness shall not increase. From where must it be removed? From the sanctuary, from the hall, and from between the hall and the altar, the words of Rabbi Shimon ben Nanas. Rabbi Akiva says: from any place where karet is incurred for entering intentionally and a sin-offering for entering in error from there it must be removed, and from any other place they cover it with a large pot. Rabbi Shimon says: wherever the sages have permitted you anything they have only given you what is really yours, since they have only permitted you that which is forbidden as shevut.

If a gentile lent [money] to an Israelite on his chametz, after Pesah it is permitted for use. But if an Israelite lent [money] to a gentile on his chametz, after Pesah it is prohibited for use. If ruins fell on chametz it is as if it is has been removed. Rabban Shimon ben Gamaliel says: provided that a dog cannot search it out.

How do they separate hallah on the festival [from dough which is] in [a state of] uncleanness? Rabbi Eliezer says: she should not call it [hallah] until it is baked. Rabbi Judah ben Batera says: she should put [the dough] into cold water. Rabbi Joshua said: this is not the chametz concerning which we are warned with, “It shall not be seen”, and “It shall not be found”. Rather she separates it and leaves it until the evening, and if it ferments it ferments.

In a place where it is the custom to sell small domesticated animals to non-Jews, such sale is permitted; but where the custom is not to sell, such sale is not permitted. In no place however is it permitted to sell large animals, calves or foals, whether whole or maimed. Rabbi Judah permits in the case of a maimed one. And Ben Bateira permits in the case of a horse.

In a place where it is the custom to do work on the ninth of Av, one may do it; where it is the custom not to do work, one may not do it. And in all places students of sages desist [from work on that day]. Rabban Shimon ben Gamaliel said: a man should always make himself a student of sages. But the sages say: In Judea they used to do work on the eve of Pesah until midday, while in Galilee they did not work at all. [With regard to] the night: Beth Shammai forbid [work], but Bet Hillel permit it until sunrise.

A pesah which went out [beyond the walls of Jerusalem] or was defiled must be burned immediately. If its owners were defiled or they died, its form must change and [then] it is burned on the sixteenth [of Nisan]. Rabbi Yohanan ben Berokah says: this too must be burned immediately, because there are none to eat it.

Rabbi Judah said: Ben Bukri testified at Yavneh that a priest who paid the shekel is not a sinner. But Rabban Yohanan ben Zakkai said to him: not so, but rather a priest who did not pay the shekel was guilty of a sin, only the priests expounded this verse for their own benefit: “And every meal-offering of the priest shall be wholly burnt, it shall not be eaten” (Leviticus 6:16), since the omer and the two loaves and the showbread are [brought] from our [contributions], how can they be eaten?

Rabbi Judah said: Ben Bukri testified at Yavneh that a priest who paid the shekel is not a sinner. But Rabban Yohanan ben Zakkai said to him: not so, but rather a priest who did not pay the shekel was guilty of a sin, only the priests expounded this verse for their own benefit: “And every meal-offering of the priest shall be wholly burnt, it shall not be eaten” (Leviticus 6:16), since the omer and the two loaves and the showbread are [brought] from our [contributions], how can they be eaten?

At three periods of the year the appropriation is made [from the shekels] in the chamber: Half a month before Pesah, half a month before Shavuot, and half a month before Sukkot, and these are also the threshing floors [the seasons] for the tithe of beasts, the words of Rabbi Akiva. Ben Azzai says: on the twenty-ninth of Adar, and on the first of Sivan, and on the twenty-ninth of Av. Rabbi Elazar and Rabbi Shimon say: on the first of Nisan, on the first of Sivan, and on the twenty-ninth of Elul. Why did they say, “On the twenty-ninth of Elul and not on the first of Tishre? Because the first of Tishre is a holy day, and it is not permitted to tithe on a festival, therefore they moved it up to the twenty-ninth of Elul.

If one dedicated his possessions to the Temple, and there was among them things which was fit for public offerings, they should be given to the craftsmen as their wages; the words of Rabbi Akiva. Ben Azzai said to him: this method is not correct. Rather, they separate from them the wages of the craftsmen, and then they exchange them for the money due to the craftsmen, and then they give them to the craftsmen as their wages, and then they buy them back again out of a new appropriation.

There were four seals in the Temple, and on them was inscribed [respectively]: ‘calf’, ‘ram’, ‘kid’, ‘sinner’. Ben Azzai says: there were five and on them was inscribed in Aramaic [respectively]” ‘calf’, ‘ram’, ‘kid’, ‘poor sinner’, and ‘rich sinner’. [The seal inscribed] ‘calf’ served for the libations of cattle, both large and small, male and female. [The seal inscribed] ‘kid’ served for the libations of flock animals, both large and small, male and female, with the exception of rams. [The one inscribed] ‘ram’ served for the libations of rams alone. [The one inscribed] ‘sinner’ served for the libations of the three animals [offered] by lepers.