ben

MISHNAH: One may store away in raw hides, which one may move, and in wool flakes, which one may not move. What does one do? He shakes the cover and they fall off. Rebbi Eleazar ben Azariah says, a box he tilts on its side and takes out, lest he take it out and be unable to return it. But the Sages say, he takes and returns.

HALAKHAH: “One may store away in raw hides, which one may move.” Rebbi Jehudah ben Pazi in the name of Rebbi Jonathan: This you are saying if they are kept in the household. But if they are kept in storage this does not apply. “And in wool flakes, which one may not move.” Rebbi Judah and Rebbi Joḥanan: This you are saying if they are kept in storage. But if they are kept in the household this does not apply.

Rebbi Simeon ben Rebbi [Yannai] said: I did not hear from my father; my sister told me in his name. For an egg which was laid on a holiday one props it up against a vessel so it should not roll off. But one does not cover it with a vessel. But Samuel says, one may cover it with a vessel. Rebbi Mana said, only if the vessel not touch the body of the egg.

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

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

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

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

Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: A man never should refrain from going to the House of Study; since in Jabneh this question was asked many times, why is a Jordan skiff impure? Nobody answered anything until Rebbi Ḥanina ben Antigonos came and explained it in his city: Why is a Jordan skiff impure? Because one fills it with produce and transports it from dry land to the sea and from the sea to dry land. In addition he explained that palm branches which one cut both for lying down and for tents need tying. They objected, are there not the infrequent ones of Askalon? Rebbi Isaac ben Eleazar said, there is a difference since part of them are in the sea and part of them on dry land.

Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: A man never should refrain from going to the House of Study; since in Jabneh this question was asked many times, why is a Jordan skiff impure? Nobody answered anything until Rebbi Ḥanina ben Antigonos came and explained it in his city: Why is a Jordan skiff impure? Because one fills it with produce and transports it from dry land to the sea and from the sea to dry land. In addition he explained that palm branches which one cut both for lying down and for tents need tying. They objected, are there not the infrequent ones of Askalon? Rebbi Isaac ben Eleazar said, there is a difference since part of them are in the sea and part of them on dry land.

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

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

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

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

HALAKHAH: “With what may an animal go out and with what may it not go out,” etc. “Rebbi Ismael ben Rebbi Yose stated in his father’s name: Four kinds of animals are drawn by the bridle: the horse, and the mule, the camel, and the donkey.” Rebbi Ḥizqiah said, and its sign, so will be the plague of the horse, the mule, the camel, and the donkey, Rav said, practice follows Rebbi Ismael ben Rebbi Yose.

HALAKHAH: “With what may an animal go out and with what may it not go out,” etc. “Rebbi Ismael ben Rebbi Yose stated in his father’s name: Four kinds of animals are drawn by the bridle: the horse, and the mule, the camel, and the donkey.” Rebbi Ḥizqiah said, and its sign, so will be the plague of the horse, the mule, the camel, and the donkey, Rav said, practice follows Rebbi Ismael ben Rebbi Yose.

Rebbi Jonah said, Rav Hoshaia asked: Do proselytes from Libya have to wait three generations? Rebbi Jonah (Ben Ṣeruya) [from Bostra] said, from what we see that they call a green Egyptian bean Libyan but a dry one Egyptian, that means a proselyte from Libya has to wait three generations; it means that Libyan is identical with Egyptian. Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaiah: Practice follows the student. The words of the Sages are that all kinds of mules are one.

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

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

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

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

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

It was stated: A hand-breadth from his hand to the animal’s neck is forbidden. Rebbi Zeˋira said, from his hand is forbidden and from his animal’s neck is forbidden! A hand-breadth from his hand to the animal’s neck is forbidden, what is it that is permitted? Rebbi Joḥanan ben Marius said, one who wants to do it right should lead it like a Saracen horse.

MISHNAH: A donkey may not go out with its saddle cloth if it is not bound to it, nor with a bell even if it is plugged, nor with a ladder on its neck, nor with a strip on its foot. Chicken may no go out with threads or strips on their feet. Rams may not go out with a carriage under their tails nor female sheep with yaḥnun, nor a calf with gimun, nor a cow with hedgehog hide, nor with a strip between her horns. Rebbi Eleazar ben Azariah’s cow went out with a strip between her horns against the will of the Sages.

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

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

Ganiva said, he was continuing teaching as ruling. [Rebbi Jonah from Bostra asked, if he was continuing teaching as ruling,] is that what we were stating: “against the will of the Sages”? Rebbi Jehudah bar Pazi (Rav) [following Bar] Delaya stated, they told him, either remove yourself from between us or remove the strip from between its horns. Rebbi Yose ben Rebbi Abun said, he was shielding himself against them. Rebbi Ḥananiah said, it went out once and his teeth became black from the fasts [and mortification]. Rebbi Idi from (his staff) [Ḥotra] said, it was his wife. And from where that his wife is called “calf”? “Had you not ploughed with my calf you would not have solved my riddle.” There, they are saying, it was his neighbor. Is anybody punished for his neighbor’s behavior? Rebbi Qiris from (Didyma) [Irma]: To teach you that if anybody has the possibility to protest and he does not protest, the damage is attached to him.

“Not with a frontlet.” Rebbi Abun bar Ḥiyya, a Coptic one; something which one puts at the place of a frontlet. “Not with a head-dress hanging down the cheeks,” colored ones tucked in. “Nor an under-cap,” a cap. It was stated: Rebbi Simeon ben Eleazar permits. Rebbi Aḥa in the name of Cahana: This of Rebbi Simeon ben Eleazar comes out like Rebbi’s. Just as Rebbi said hidden things are permitted, so Rebbi Simeon ben Eleazar said, hidden things are permitted.

“Not with a frontlet.” Rebbi Abun bar Ḥiyya, a Coptic one; something which one puts at the place of a frontlet. “Not with a head-dress hanging down the cheeks,” colored ones tucked in. “Nor an under-cap,” a cap. It was stated: Rebbi Simeon ben Eleazar permits. Rebbi Aḥa in the name of Cahana: This of Rebbi Simeon ben Eleazar comes out like Rebbi’s. Just as Rebbi said hidden things are permitted, so Rebbi Simeon ben Eleazar said, hidden things are permitted.

“Not with a frontlet.” Rebbi Abun bar Ḥiyya, a Coptic one; something which one puts at the place of a frontlet. “Not with a head-dress hanging down the cheeks,” colored ones tucked in. “Nor an under-cap,” a cap. It was stated: Rebbi Simeon ben Eleazar permits. Rebbi Aḥa in the name of Cahana: This of Rebbi Simeon ben Eleazar comes out like Rebbi’s. Just as Rebbi said hidden things are permitted, so Rebbi Simeon ben Eleazar said, hidden things are permitted.

Rebbi Ḥalaphta ben Shaul stated: It is forbidden to send jewelry. Rebbi Mana said, they said only to send, therefore to wear it is permitted. It was stated: One may move the shofar to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels. Rebbi Abun said, a Mishnah says that it is forbidden to wear it, as we have stated: “Anything which one may use on the holiday one may send.” If you say that it is permitted to wear it should be permitted to send. And what is that which was stated: One may move the shofar to let a child drink, [the writing tablet,] and the bell, and the mirror, to cover vessels? If they are called implements. So far gold jewelry. Also even silver jewelry? They said in the name of Rebbi Jeremiah forbidden, [and] they said in the name of Rebbi Jeremiah permitted. Rebbi Ḥizqiah said, I know the beginning and the end. Small girls were growing up in Rebbi Jeremiah’s dwelling. He went and asked Rebbi Zeˋira, who told him: do not forbid and do not permit.

It was stated: One may not go out with a head-band. “Three things were said about a head-band: It is not subject to kilaim, it cannot become impure by skin-disease, and one may not go out with it on the Sabbath. Rebbi Simeon ben Eleazar said, also it is not subject to brides’ crowns.”

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

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

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

Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose: One may put a dressing on a healed wound since it is only protective. Rebbi Abun in the name of the rabbis there: One may put it on a wound on the Sabbath since it is only protective. Rebbi Tanḥuma said, except vine leaves which only are for healing.

HALAKHAH: It was stated: Rabban Simeon ben Gamliel says, they stated only coin and stone. Therefore with a nut it is permitted, because it may be moved. Rav Ada bar Ahava said, It results that Rabban Simeon ben Gamliel parallels Rebbi Meïr. Just as Rebbi Meïr said, what may be moved is permitted, so Rabban Simeon ben Gamliel said, what may be moved is permitted.

HALAKHAH: It was stated: Rabban Simeon ben Gamliel says, they stated only coin and stone. Therefore with a nut it is permitted, because it may be moved. Rav Ada bar Ahava said, It results that Rabban Simeon ben Gamliel parallels Rebbi Meïr. Just as Rebbi Meïr said, what may be moved is permitted, so Rabban Simeon ben Gamliel said, what may be moved is permitted.

HALAKHAH: It was stated: Rabban Simeon ben Gamliel says, they stated only coin and stone. Therefore with a nut it is permitted, because it may be moved. Rav Ada bar Ahava said, It results that Rabban Simeon ben Gamliel parallels Rebbi Meïr. Just as Rebbi Meïr said, what may be moved is permitted, so Rabban Simeon ben Gamliel said, what may be moved is permitted.

Rebbi Ḥiyya stated: If a bone was stuck in his throat he puts of the same kind on top of his head and this is not of ways of the Emorite. Rebbi Eliezer ben Jacob stated: you shall neither divine nor use incantations. Even through there is no divining there are signs, but only after three portents; for example when I came from Padan, Rachel died on me; Joseph is no more, Simeon is no more, and you want to take Benjamin, etc

Rebbi Joḥanan and Rebbi Simeon ben Laqish desired to meet Samuel. They said, let us go after what is heard. They passed by a school and heard a child’s voice, and Samuel died. They noted it and so it had happened.

Rebbi Levi said, in the end it will come over anybody engaged in divination. What is the reason? For there is no divination in Jacob; for divination is his. Rebbi Aḥa bar Zeˋira said, the place of anybody not divining will be like that of the Angels of Service. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Ḥanina the son of Rebbi Abbahu said, this evildoer lived halfway through the existence of the world. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Jeremiah ben Eleazar said, in the future a disembodied voice will explode in the tents of the Just and say, everybody who worked with God should come and take his reward. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana: In the future the Holy One, praise to Him, will make place for the Just inside the place of the Angels of Service; the Angels of Service will ask them and say to them, what did God do? What did the Holy One, praise to Him, teach you? Rebbi Levi bar Ḥayta said, did He not already do this in this world? That is what is written, Nebuchadnezzar started and said, but I am seeing four free men walking in the fire and no blemish is on them. Why does the verse say, and no blemish is on them? This teaches that they were eunuchs but were healed. It is not written “and the looks of the first”, but and the looks of the fourth; they were suppressing the fire before him. Is similar to a son of gods. [Rebbi] Reuben said, at that moment an angel descended, hit that evildoer on his mouth, and told him, correct your words; does He have a son? He continued and said, praised be the God of Shadrak, Meshak, and Abed-Nego; it does not say “Who sent His son” but Who sent His angel and rescued His servants who trusted in Him.

HALAKHAH: “A comprehensive principle they said about the Sabbath,” etc. What means “comprehensive”? Rebbi Yose ben Rebbi Abun said, because it is more comprehensive than the principle of the Sabbatical year, since the Sabbath falls on everything but the Sabbatical year falls on agricultural work in the Land only. There we have stated: “A comprehensive principle they said about the Sabbatical year.” What means “a comprehensive principle”? Rebbi Yose ben Rebbi Abun said, because it is more comprehensive than tithes, for the Sabbatical year falls on human food and animal feed but tithes apply to human food only. Bar Qappara stated: a comprehensive principle they said about tithes. What means “a comprehensive principle”? Rebbi Yose ben Rebbi Abun said, because it is more comprehensive than peah. for tithes apply both to food that is stored and to food which is not stored, but peah applies only to food used as stored staple. Some want to say, what means “comprehensive”? From here that there are derivatives.

HALAKHAH: “A comprehensive principle they said about the Sabbath,” etc. What means “comprehensive”? Rebbi Yose ben Rebbi Abun said, because it is more comprehensive than the principle of the Sabbatical year, since the Sabbath falls on everything but the Sabbatical year falls on agricultural work in the Land only. There we have stated: “A comprehensive principle they said about the Sabbatical year.” What means “a comprehensive principle”? Rebbi Yose ben Rebbi Abun said, because it is more comprehensive than tithes, for the Sabbatical year falls on human food and animal feed but tithes apply to human food only. Bar Qappara stated: a comprehensive principle they said about tithes. What means “a comprehensive principle”? Rebbi Yose ben Rebbi Abun said, because it is more comprehensive than peah. for tithes apply both to food that is stored and to food which is not stored, but peah applies only to food used as stored staple. Some want to say, what means “comprehensive”? From here that there are derivatives.

HALAKHAH: “A comprehensive principle they said about the Sabbath,” etc. What means “comprehensive”? Rebbi Yose ben Rebbi Abun said, because it is more comprehensive than the principle of the Sabbatical year, since the Sabbath falls on everything but the Sabbatical year falls on agricultural work in the Land only. There we have stated: “A comprehensive principle they said about the Sabbatical year.” What means “a comprehensive principle”? Rebbi Yose ben Rebbi Abun said, because it is more comprehensive than tithes, for the Sabbatical year falls on human food and animal feed but tithes apply to human food only. Bar Qappara stated: a comprehensive principle they said about tithes. What means “a comprehensive principle”? Rebbi Yose ben Rebbi Abun said, because it is more comprehensive than peah. for tithes apply both to food that is stored and to food which is not stored, but peah applies only to food used as stored staple. Some want to say, what means “comprehensive”? From here that there are derivatives.

We have stated: “Anybody who is oblivious of the principle of the Sabbath.” They stated in the House of Rebbi: Anybody ignorant of the principles of the Sabbath. Rebbi Eleazar follows our Mishnah. Rebbi Joḥanan follows what was stated in the House of Rebbi. But Rebbi Eliezer said, “anybody who is oblivious of the principle of the Sabbath.” Therefore if he does not know anything of the principles of the Sabbath is he not liable? Since Rav stated our Mishnah and explained it: who is the one who does not know anything of the principles of the Sabbath? A child who was taken prisoner among the Gentiles. This implies that both versions are the same. As Rebbi Joḥanan said, anybody ignorant of the principles of the Sabbath. Therefore (if he does not) [if he did] know and forgot he is liable. Since what Rebbi Samuel, Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once. This implies that both versions are the same. They asked before Rebbi Yasa’s son: What did you hear from your father about Rebbi Yose? He said, following Rebbi Joḥanan. Rebbi Ḥizqiah told them, he did not say so. But Rebbi Simon bar Zavda was simply with Rebbi Yose’s son and heard from him following Rebbi Eliezer.

From where these things? He did one, and did these, and did of these. He did one, to obligate for each one separately; and did these, to obligate for all of them together. Of these, to obligate for derivatives. Or should we say that the verse refers to idolatry? Rebbi Zakkai stated before Rebbi Joḥanan: if one sacrificed, and burned incense, and poured a libation in one forgetting he is liable for each one separately. Rebbi Joḥanan said, Babylonian! You crossed by hand three rivers and were broken; he is liable only once. Before it was broken in his hand there was one but no these; after it was broken in his hand there was these but no one. But it could be idolatry worshipped by the rules of worship of Heaven as by prostration. In its own worship to obligate for each one separately. By the rules of worship of Heaven to obligate one for all of them. Like prostration to obligate for partial action. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac. It is written, if the anointed priest should sin to damage the people … he has to bring a bull. This excludes idolatry for which he does not bring a bull but only a she-goat. They objected, are there not fat and sexual taboos for which the Anointed brings a bull? We come only to state things that have derivatives. Fat has no derivatives. For sexual taboos He made one who touched equal to one who had full intercourse. The colleagues say, a Sabbath it is for the Eternal, to obligate for each single Sabbath. Rebbi Ila said, it is written: Anybody doing work on it shall by put to death, not one who does on it and another. You are saying, the Sabbaths do not combine. Do they separate? Rebbi Yose ben Rebbi Abun said, just as they do not combine they do not separate.

An adult who was taken captive among Gentiles. Rav and Samuel, one said, he counts six and keeps the Sabbath, but the other said, he keeps the Sabbath and counts six. Rebbi Isaac ben Eleazar in the name of Rav Naḥman bar Jacob: he counts six and keeps the Sabbath, five and keeps the Sabbath, four and keeps the Sabbath, three and keeps the Sabbath, two and keeps the Sabbath, one and keeps the Sabbath. Rebbi Mana said, if he was abducted on Tuesday he makes the Sabbath (great was his power) [profane]. At the second period he makes the Sabbath (if not to wonder) [only the eighth]. Therefore he should worry about all days, as by the following: If he preliminarily married a woman in Elam. Rebbi Jacob bar Aḥa: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan says, he worries about all women. Rebbi Simeon ben Laqish said, he does not worry about all women. There he has a fix, he may marry a convert, he may marry a freedwoman. Here what do you have? There, they are saying, he worries about all days and works for the necessities of life.

An adult who was taken captive among Gentiles. Rav and Samuel, one said, he counts six and keeps the Sabbath, but the other said, he keeps the Sabbath and counts six. Rebbi Isaac ben Eleazar in the name of Rav Naḥman bar Jacob: he counts six and keeps the Sabbath, five and keeps the Sabbath, four and keeps the Sabbath, three and keeps the Sabbath, two and keeps the Sabbath, one and keeps the Sabbath. Rebbi Mana said, if he was abducted on Tuesday he makes the Sabbath (great was his power) [profane]. At the second period he makes the Sabbath (if not to wonder) [only the eighth]. Therefore he should worry about all days, as by the following: If he preliminarily married a woman in Elam. Rebbi Jacob bar Aḥa: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan says, he worries about all women. Rebbi Simeon ben Laqish said, he does not worry about all women. There he has a fix, he may marry a convert, he may marry a freedwoman. Here what do you have? There, they are saying, he worries about all days and works for the necessities of life.

An adult who was taken captive among Gentiles. Rav and Samuel, one said, he counts six and keeps the Sabbath, but the other said, he keeps the Sabbath and counts six. Rebbi Isaac ben Eleazar in the name of Rav Naḥman bar Jacob: he counts six and keeps the Sabbath, five and keeps the Sabbath, four and keeps the Sabbath, three and keeps the Sabbath, two and keeps the Sabbath, one and keeps the Sabbath. Rebbi Mana said, if he was abducted on Tuesday he makes the Sabbath (great was his power) [profane]. At the second period he makes the Sabbath (if not to wonder) [only the eighth]. Therefore he should worry about all days, as by the following: If he preliminarily married a woman in Elam. Rebbi Jacob bar Aḥa: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan says, he worries about all women. Rebbi Simeon ben Laqish said, he does not worry about all women. There he has a fix, he may marry a convert, he may marry a freedwoman. Here what do you have? There, they are saying, he worries about all days and works for the necessities of life.

Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error regarding the work. About this we have stated “many works”. He is not liable because of Sabbaths. Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent regarding the work. About this we have stated “many Sabbaths”. He is not liable because of the works. Now Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error about the work. Did he concede to him or did he not concede to him? Since what Rebbi Samuel, Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once. This implies that he did not concede to him. (It was) [Now] Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent about the work. Did he concede to him or did he not (instruct) [concede to] him? Rebbi Zeˋira said before Rebbi Yasa, a baraita implies that he did not concede to him, as it was stated, “ ‘I know that it is the Sabbath, I know that this is work. But I do not know that this is work for which one becomes liable to extirpation.’ If he did work of several categories he is liable for every single work. If he did work of one category only, he is liable for every episode of oblivion if there were many oblivions, but if all was one oblivion he is liable only once.” Since he did not quote this as an objection it implies that he did not concede to him.

Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error regarding the work. About this we have stated “many works”. He is not liable because of Sabbaths. Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent regarding the work. About this we have stated “many Sabbaths”. He is not liable because of the works. Now Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error about the work. Did he concede to him or did he not concede to him? Since what Rebbi Samuel, Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once. This implies that he did not concede to him. (It was) [Now] Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent about the work. Did he concede to him or did he not (instruct) [concede to] him? Rebbi Zeˋira said before Rebbi Yasa, a baraita implies that he did not concede to him, as it was stated, “ ‘I know that it is the Sabbath, I know that this is work. But I do not know that this is work for which one becomes liable to extirpation.’ If he did work of several categories he is liable for every single work. If he did work of one category only, he is liable for every episode of oblivion if there were many oblivions, but if all was one oblivion he is liable only once.” Since he did not quote this as an objection it implies that he did not concede to him.

Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error regarding the work. About this we have stated “many works”. He is not liable because of Sabbaths. Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent regarding the work. About this we have stated “many Sabbaths”. He is not liable because of the works. Now Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error about the work. Did he concede to him or did he not concede to him? Since what Rebbi Samuel, Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once. This implies that he did not concede to him. (It was) [Now] Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent about the work. Did he concede to him or did he not (instruct) [concede to] him? Rebbi Zeˋira said before Rebbi Yasa, a baraita implies that he did not concede to him, as it was stated, “ ‘I know that it is the Sabbath, I know that this is work. But I do not know that this is work for which one becomes liable to extirpation.’ If he did work of several categories he is liable for every single work. If he did work of one category only, he is liable for every episode of oblivion if there were many oblivions, but if all was one oblivion he is liable only once.” Since he did not quote this as an objection it implies that he did not concede to him.

Now Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish, both of them say, he asked him about intent regarding the Sabbath but error regarding the work. Therefore, in the case of error regarding the Sabbath but intent about the work even Rebbi Eliezer should agree with Rebbi Aqiba that he is liable only once. But then Rebbi Aqiba should have objected, is there not the case of intent regarding the Sabbath but error about the work, where there are many ramifications or many purification sacrifices and you are instructing that he is liable only once! Since he did not object in this way it implies that one case is like the other case.

Now Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent regarding the work. Do you not catch him because of the error regarding the Sabbath? Rebbi Ḥizqiah in the name of Rebbi Abba: He asked him two questions. About intent regarding the Sabbath but error regarding the work that he be liable for every single one. In case of error regarding the Sabbath but intent regarding works does one treat the derivatives like that main item? Rebbi Jacob ben Dasai said, and in the House of Rebbi it was stated so: “If somebody performs many works on many Sabbaths all of the same category in one period of oblivion, what? Is he liable once for all of them or once for each single one?” Many works of the same category, this describes intent regarding the Sabbath but error regarding the work. Many Sabbaths all of the same category, this describes error regarding the Sabbath but intent regarding the work.

Now Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish, both of them say, he asked him about intent regarding the Sabbath but error regarding works. Can anybody become liable intentionally? You superimpose the error regarding works over the intent regarding the Sabbath. Similarly, in case of error regarding the Sabbath but intent regarding the work you superimpose the error regarding the Sabbath over the intent regarding works to hold him liable for each single occurrence. Does Rebbi Eliezer not accept one, to obligate for each one separately? It was found stated in the name of Rebbi Eliezer: An adult who was abducted among Gentiles is liable for each single one.

One understands Sabbath since weekdays come in the meantime. What may you say about the menstruating woman? Rebbi Simeon ben Laqish said, explain it about an underage menstruating woman where days of purity came in the meantime. Rebbi Eleazar ben Rebbi Simeon says, so did he ask him: If he came to one menstruating woman five times in one period of oblivion, what? Is he liable once for all of them or for each single one? He answered him, he is liable for each single one. Rebbi Aḥa in the name of Rebbi Yose ben Ḥanina, it is [not] so. Rebbi Mana asked the following: Did not Rebbi Samuel, Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once? Then here also he should be liable only once. Rebbi Yose said, I confirmed this following what Rebbi Aḥa said in the name of Rebbi Yose ben Ḥanina, it is not so. Like the rabbis of Caesarea in the name of Rebbi Nisa: This entire Halakhah follows Rebbi Eliezer, and all that is derived from it as all practice follows Rebbi Eliezer.

One understands Sabbath since weekdays come in the meantime. What may you say about the menstruating woman? Rebbi Simeon ben Laqish said, explain it about an underage menstruating woman where days of purity came in the meantime. Rebbi Eleazar ben Rebbi Simeon says, so did he ask him: If he came to one menstruating woman five times in one period of oblivion, what? Is he liable once for all of them or for each single one? He answered him, he is liable for each single one. Rebbi Aḥa in the name of Rebbi Yose ben Ḥanina, it is [not] so. Rebbi Mana asked the following: Did not Rebbi Samuel, Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once? Then here also he should be liable only once. Rebbi Yose said, I confirmed this following what Rebbi Aḥa said in the name of Rebbi Yose ben Ḥanina, it is not so. Like the rabbis of Caesarea in the name of Rebbi Nisa: This entire Halakhah follows Rebbi Eliezer, and all that is derived from it as all practice follows Rebbi Eliezer.

One understands Sabbath since weekdays come in the meantime. What may you say about the menstruating woman? Rebbi Simeon ben Laqish said, explain it about an underage menstruating woman where days of purity came in the meantime. Rebbi Eleazar ben Rebbi Simeon says, so did he ask him: If he came to one menstruating woman five times in one period of oblivion, what? Is he liable once for all of them or for each single one? He answered him, he is liable for each single one. Rebbi Aḥa in the name of Rebbi Yose ben Ḥanina, it is [not] so. Rebbi Mana asked the following: Did not Rebbi Samuel, Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once? Then here also he should be liable only once. Rebbi Yose said, I confirmed this following what Rebbi Aḥa said in the name of Rebbi Yose ben Ḥanina, it is not so. Like the rabbis of Caesarea in the name of Rebbi Nisa: This entire Halakhah follows Rebbi Eliezer, and all that is derived from it as all practice follows Rebbi Eliezer.

One understands Sabbath since weekdays come in the meantime. What may you say about the menstruating woman? Rebbi Simeon ben Laqish said, explain it about an underage menstruating woman where days of purity came in the meantime. Rebbi Eleazar ben Rebbi Simeon says, so did he ask him: If he came to one menstruating woman five times in one period of oblivion, what? Is he liable once for all of them or for each single one? He answered him, he is liable for each single one. Rebbi Aḥa in the name of Rebbi Yose ben Ḥanina, it is [not] so. Rebbi Mana asked the following: Did not Rebbi Samuel, Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once? Then here also he should be liable only once. Rebbi Yose said, I confirmed this following what Rebbi Aḥa said in the name of Rebbi Yose ben Ḥanina, it is not so. Like the rabbis of Caesarea in the name of Rebbi Nisa: This entire Halakhah follows Rebbi Eliezer, and all that is derived from it as all practice follows Rebbi Eliezer.

One understands Sabbath since weekdays come in the meantime. What may you say about the menstruating woman? Rebbi Simeon ben Laqish said, explain it about an underage menstruating woman where days of purity came in the meantime. Rebbi Eleazar ben Rebbi Simeon says, so did he ask him: If he came to one menstruating woman five times in one period of oblivion, what? Is he liable once for all of them or for each single one? He answered him, he is liable for each single one. Rebbi Aḥa in the name of Rebbi Yose ben Ḥanina, it is [not] so. Rebbi Mana asked the following: Did not Rebbi Samuel, Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once? Then here also he should be liable only once. Rebbi Yose said, I confirmed this following what Rebbi Aḥa said in the name of Rebbi Yose ben Ḥanina, it is not so. Like the rabbis of Caesarea in the name of Rebbi Nisa: This entire Halakhah follows Rebbi Eliezer, and all that is derived from it as all practice follows Rebbi Eliezer.

HALAKHAH: “The categories of work are 39.” From where that the categories of work are from the Torah? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Corresponding to the thirty-nine occurrences of מלאכה in the Torah. They asked before Rebbi Aḥa, everywhere where מלאכות is written it should count for two! Rebbi Ashian said, Rebbi Aḥa checked by eye the entire Torah and did not find this word written. The following is necessary: He came into the house to do his work is with them. God completed on the Seventh Day His work which He did, is with them. Rebbi Simeon ben Yoḥai stated: Six days you shall eat unleavened bread and on the seventh day you should not do work comes to complete the 39 “works” written in the Torah.

Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel bar Naḥmani: Corresponding to the 39 times “service” and “work” is written about the Tabernacle.

Rebbi Yose ben Ḥanina said, it does not say “this is the word” but these are the words.” “Word”, “words,” “words”. From here about categories and derivatives. Rebbi Ḥanina of Sepphoris in the name of Rebbi Abbahu. Alef is one, Lamed is 30, He is five, “word” is one, “words” are two. From here the 39 “works” written in the Torah. The rabbis of Caesarea say, at its place nothing is missing, א is one, ל 30 , ח 8. The rabbis never hesitate to identify ה and ח.

Rebbi Joḥanan and Rebbi Simeon ben Laqish worked on this Chapter for three and one half years. They produced 39 derivatives for each single one. Where they found a way to include it they included it. Where they did not find a way to include it they classified it as “who hits with a hammer.”

Rebbi Yose ben Rebbi Abun does not say so but Rebbi Eleazar asked Rebbi Joḥanan, should not the Two Breads, being mentioned separately, teach about all sancta on the ramp? He said to him, them is a restriction. For these one is liable on the ramp, for all other sancta one is not liable on the ramp. This implies that a single item which is mentioned separately necessarily does not divide, but unnecessarily it divides. Two items which are mentioned separately do not divide but according to Rebbi Ismael they do divide, as Rebbi Abun bar Ḥiyya said, the words of Rebbi Ismael are that two items which are mentioned separately divide. As Rebbi Ismael stated, you shall neither divine nor cast spells. Were not divining and spellbinding included in the general class? The were mentioned separately to be treated differently from the general case.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

Rebbi Abba (bar) Ḥiyya bar Ashi, one who spits absorbs it in his garment and does not worry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi disagreed. One said, one spits and crushes; the other said, one does not spit and crush. Where do they differ? If it is not on a mosaic floor. But if there is a mosaic floor he spits and crushes. If he spat and the wind carried it away he is liable because of winnowing; and for anything which is diminished by the wind one is liable because of winnowing.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Jonah and Rebbi Yose both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina ben Yaqe said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, (in truth) [also] preparations for making food they permitted. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Jonah and Rebbi Yose both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina ben Yaqe said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, (in truth) [also] preparations for making food they permitted. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

“He who shears wool.” If he shore without specification, what? Let us hear from the following: If one brought out ink, if it was in a reed, in order to write two letters, if to correct, enough to correct one letter. There, we have stated: “He who slaughters the firstling makes space for the dagger on both sides and tears out the hair, but he should not move it from its place. Similarly, he who tears out hair to see a defect.” Rebbi Ila in the name of Rebbi Simeon ben Laqish: One who tears out hair from a dedicated animal is not liable. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish follows his own opinion, as they disagreed: If one tears out hair from a dedicated animal, Rebbi Joḥanan said, he is liable; Rebbi Simeon ben Laqish said, he is not liable. Rebbi Jeremiah asked, is not Rebbi Simeon ben Laqish’s reasoning inverted? Since they disagreed. “One who tears out a wing of a bird, who plucks it, and who cuts it is liable under three [categories].” Rebbi Yose ben Rebbi Abun said, they do not disagree. He who tears out is liable because of shearing; he who plucks out is liable because of wiping clean; he who cuts it is liable because of hitting with a hammer. But it cannot be compared; for a bird which has no shearing, tearing out is its shearing. But here he is not liable unless he sheared. You should know that this is so since it was stated: If he tore from a dead animal he is liable since tearing is its shearing.

“He who shears wool.” If he shore without specification, what? Let us hear from the following: If one brought out ink, if it was in a reed, in order to write two letters, if to correct, enough to correct one letter. There, we have stated: “He who slaughters the firstling makes space for the dagger on both sides and tears out the hair, but he should not move it from its place. Similarly, he who tears out hair to see a defect.” Rebbi Ila in the name of Rebbi Simeon ben Laqish: One who tears out hair from a dedicated animal is not liable. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish follows his own opinion, as they disagreed: If one tears out hair from a dedicated animal, Rebbi Joḥanan said, he is liable; Rebbi Simeon ben Laqish said, he is not liable. Rebbi Jeremiah asked, is not Rebbi Simeon ben Laqish’s reasoning inverted? Since they disagreed. “One who tears out a wing of a bird, who plucks it, and who cuts it is liable under three [categories].” Rebbi Yose ben Rebbi Abun said, they do not disagree. He who tears out is liable because of shearing; he who plucks out is liable because of wiping clean; he who cuts it is liable because of hitting with a hammer. But it cannot be compared; for a bird which has no shearing, tearing out is its shearing. But here he is not liable unless he sheared. You should know that this is so since it was stated: If he tore from a dead animal he is liable since tearing is its shearing.

“He who shears wool.” If he shore without specification, what? Let us hear from the following: If one brought out ink, if it was in a reed, in order to write two letters, if to correct, enough to correct one letter. There, we have stated: “He who slaughters the firstling makes space for the dagger on both sides and tears out the hair, but he should not move it from its place. Similarly, he who tears out hair to see a defect.” Rebbi Ila in the name of Rebbi Simeon ben Laqish: One who tears out hair from a dedicated animal is not liable. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish follows his own opinion, as they disagreed: If one tears out hair from a dedicated animal, Rebbi Joḥanan said, he is liable; Rebbi Simeon ben Laqish said, he is not liable. Rebbi Jeremiah asked, is not Rebbi Simeon ben Laqish’s reasoning inverted? Since they disagreed. “One who tears out a wing of a bird, who plucks it, and who cuts it is liable under three [categories].” Rebbi Yose ben Rebbi Abun said, they do not disagree. He who tears out is liable because of shearing; he who plucks out is liable because of wiping clean; he who cuts it is liable because of hitting with a hammer. But it cannot be compared; for a bird which has no shearing, tearing out is its shearing. But here he is not liable unless he sheared. You should know that this is so since it was stated: If he tore from a dead animal he is liable since tearing is its shearing.

“He who shears wool.” If he shore without specification, what? Let us hear from the following: If one brought out ink, if it was in a reed, in order to write two letters, if to correct, enough to correct one letter. There, we have stated: “He who slaughters the firstling makes space for the dagger on both sides and tears out the hair, but he should not move it from its place. Similarly, he who tears out hair to see a defect.” Rebbi Ila in the name of Rebbi Simeon ben Laqish: One who tears out hair from a dedicated animal is not liable. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish follows his own opinion, as they disagreed: If one tears out hair from a dedicated animal, Rebbi Joḥanan said, he is liable; Rebbi Simeon ben Laqish said, he is not liable. Rebbi Jeremiah asked, is not Rebbi Simeon ben Laqish’s reasoning inverted? Since they disagreed. “One who tears out a wing of a bird, who plucks it, and who cuts it is liable under three [categories].” Rebbi Yose ben Rebbi Abun said, they do not disagree. He who tears out is liable because of shearing; he who plucks out is liable because of wiping clean; he who cuts it is liable because of hitting with a hammer. But it cannot be compared; for a bird which has no shearing, tearing out is its shearing. But here he is not liable unless he sheared. You should know that this is so since it was stated: If he tore from a dead animal he is liable since tearing is its shearing.

“He who shears wool.” If he shore without specification, what? Let us hear from the following: If one brought out ink, if it was in a reed, in order to write two letters, if to correct, enough to correct one letter. There, we have stated: “He who slaughters the firstling makes space for the dagger on both sides and tears out the hair, but he should not move it from its place. Similarly, he who tears out hair to see a defect.” Rebbi Ila in the name of Rebbi Simeon ben Laqish: One who tears out hair from a dedicated animal is not liable. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish follows his own opinion, as they disagreed: If one tears out hair from a dedicated animal, Rebbi Joḥanan said, he is liable; Rebbi Simeon ben Laqish said, he is not liable. Rebbi Jeremiah asked, is not Rebbi Simeon ben Laqish’s reasoning inverted? Since they disagreed. “One who tears out a wing of a bird, who plucks it, and who cuts it is liable under three [categories].” Rebbi Yose ben Rebbi Abun said, they do not disagree. He who tears out is liable because of shearing; he who plucks out is liable because of wiping clean; he who cuts it is liable because of hitting with a hammer. But it cannot be compared; for a bird which has no shearing, tearing out is its shearing. But here he is not liable unless he sheared. You should know that this is so since it was stated: If he tore from a dead animal he is liable since tearing is its shearing.

“Who dyes it.” What kind of dying was in the Tabernacle? They were clobbering an animal for red skins of rams. Rebbi Yose said, this implies that he is liable who causes a wound which results in echymosis. He who colors his lips red is liable. He who causes bleeding, because of taking away life force at that place. He who makes a shape, the first one is liable because of writing and the second one because of dying. If he left out a limb and another came and finished it, he is liable because of hitting with a hammer. Wringing and washing are the same category of work. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, the dyers in Jerusalem made wringing a separate category of work. In the opinion of Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa, there are 40 categories of work. Should we state this? We come to state only items to which everybody agrees.

“Who dyes it.” What kind of dying was in the Tabernacle? They were clobbering an animal for red skins of rams. Rebbi Yose said, this implies that he is liable who causes a wound which results in echymosis. He who colors his lips red is liable. He who causes bleeding, because of taking away life force at that place. He who makes a shape, the first one is liable because of writing and the second one because of dying. If he left out a limb and another came and finished it, he is liable because of hitting with a hammer. Wringing and washing are the same category of work. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, the dyers in Jerusalem made wringing a separate category of work. In the opinion of Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa, there are 40 categories of work. Should we state this? We come to state only items to which everybody agrees.

“He who weaves two rows, who hits two threads, who ties, and who unties.” What tying was in the Tabernacle? They were tying down the ropes. But was this not temporarily? Rebbi Yose says, because they were camping and travelling by the Word, was it like temporarily? Rebbi Yose [ben Rebbi Abun] said, since the Holy One, praise to Him, has promised them that he will bring them into the Land, it is as if it were (temporary) [permanent]. Rebbi Phineas said, they learned it from the gobelin sewers. If [a thread] broke, he was tying it. If it broke again, it was impossible to make many knots but he would untie the first one. Rebbi Ḥizqiah said, an expert tailor merges the two heads. And where was this said? As Rebbi Yose ben Rebbi Ḥanina said, they learned it from the weavers of the gobelins. What is the reason? The length of one gobelin, that it should be an entity. If [a thread] broke, he was tying it. When he came to the weave, he untied it and brought it in. Rebbi Tanḥuma in the name of (Rav) [Rebbi] Ḥuna: Even on its warp there was neither knot nor connection.

“He who weaves two rows, who hits two threads, who ties, and who unties.” What tying was in the Tabernacle? They were tying down the ropes. But was this not temporarily? Rebbi Yose says, because they were camping and travelling by the Word, was it like temporarily? Rebbi Yose [ben Rebbi Abun] said, since the Holy One, praise to Him, has promised them that he will bring them into the Land, it is as if it were (temporary) [permanent]. Rebbi Phineas said, they learned it from the gobelin sewers. If [a thread] broke, he was tying it. If it broke again, it was impossible to make many knots but he would untie the first one. Rebbi Ḥizqiah said, an expert tailor merges the two heads. And where was this said? As Rebbi Yose ben Rebbi Ḥanina said, they learned it from the weavers of the gobelins. What is the reason? The length of one gobelin, that it should be an entity. If [a thread] broke, he was tying it. When he came to the weave, he untied it and brought it in. Rebbi Tanḥuma in the name of (Rav) [Rebbi] Ḥuna: Even on its warp there was neither knot nor connection.

3. One who catches a purple snail and crushes it. There are Tannaïm who state that he is liable twice. There are Tannaïm who state that he is liable only once. He who says twice, one because of catching and one because of depriving of life. But he who says once, this is because of depriving of life. Does he not have catching? It comes like what Rebbi Eleazar ben Rebbi Yose, Rebbi Abbahu, Rebbi Simeon ben Laqish in the name of Rebbi Meïr said: The Holy One, praise to Him, created for Moses in the desert a kind of pure animal. After the work of the Tabernacle had been finished it was hidden. Rebbi Abun said, its name was qereš. Rebbi Hoshaia stated, a unicorn. It is preferable to the Eternal to a cattle ox which sprouts a horn and has split hooves. It is written, it sprouts a horn.

3. One who catches a purple snail and crushes it. There are Tannaïm who state that he is liable twice. There are Tannaïm who state that he is liable only once. He who says twice, one because of catching and one because of depriving of life. But he who says once, this is because of depriving of life. Does he not have catching? It comes like what Rebbi Eleazar ben Rebbi Yose, Rebbi Abbahu, Rebbi Simeon ben Laqish in the name of Rebbi Meïr said: The Holy One, praise to Him, created for Moses in the desert a kind of pure animal. After the work of the Tabernacle had been finished it was hidden. Rebbi Abun said, its name was qereš. Rebbi Hoshaia stated, a unicorn. It is preferable to the Eternal to a cattle ox which sprouts a horn and has split hooves. It is written, it sprouts a horn.

“Who slaughters it.” Rebbi Simeon ben Laqish said, there is no slaughter here; slaughter is a derivative of wounding. And why was it (not) stated with it? Only because we stated the proceedings of a meal it was stated with it.

“Who rubs it clean.” What kind of erasure was in the tabernacle? Zeˋir bar Ḥinena in the name of Rebbi Ḥanina: They were rubbing the hide on a pillar. One who rubbed hide clear on a pillar is liable. For what is he liable? Rebbi Yose in the name of Rebbi Jehudah ben Levi, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi, because of rubbing clean. That is, if it is new. But if it be old, it is the disagreement between Rebbi Eliezer and the Sages. Since they disagreed: “One who sweeps, who sprinkles, who makes cheese, who makes butter, who milks, and who takes down honeycombs, is liable for a purification sacrifice. But the Sages say, it is because of Sabbath rest.” Rebbi Yose ben Rebbi Abun said, they do not disagree. He who sweeps, who sprinkles, is liable because of threshing. He who makes cheese, who makes butter, is liable because of kneading. He who milks, and who takes down honeycombs, is liable because of harvesting. He who squeezes budding olives is liable because of harvesting. Who needs this? Rebbi Eliezer.

“Who rubs it clean.” What kind of erasure was in the tabernacle? Zeˋir bar Ḥinena in the name of Rebbi Ḥanina: They were rubbing the hide on a pillar. One who rubbed hide clear on a pillar is liable. For what is he liable? Rebbi Yose in the name of Rebbi Jehudah ben Levi, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi, because of rubbing clean. That is, if it is new. But if it be old, it is the disagreement between Rebbi Eliezer and the Sages. Since they disagreed: “One who sweeps, who sprinkles, who makes cheese, who makes butter, who milks, and who takes down honeycombs, is liable for a purification sacrifice. But the Sages say, it is because of Sabbath rest.” Rebbi Yose ben Rebbi Abun said, they do not disagree. He who sweeps, who sprinkles, is liable because of threshing. He who makes cheese, who makes butter, is liable because of kneading. He who milks, and who takes down honeycombs, is liable because of harvesting. He who squeezes budding olives is liable because of harvesting. Who needs this? Rebbi Eliezer.

“Who rubs it clean.” What kind of erasure was in the tabernacle? Zeˋir bar Ḥinena in the name of Rebbi Ḥanina: They were rubbing the hide on a pillar. One who rubbed hide clear on a pillar is liable. For what is he liable? Rebbi Yose in the name of Rebbi Jehudah ben Levi, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi, because of rubbing clean. That is, if it is new. But if it be old, it is the disagreement between Rebbi Eliezer and the Sages. Since they disagreed: “One who sweeps, who sprinkles, who makes cheese, who makes butter, who milks, and who takes down honeycombs, is liable for a purification sacrifice. But the Sages say, it is because of Sabbath rest.” Rebbi Yose ben Rebbi Abun said, they do not disagree. He who sweeps, who sprinkles, is liable because of threshing. He who makes cheese, who makes butter, is liable because of kneading. He who milks, and who takes down honeycombs, is liable because of harvesting. He who squeezes budding olives is liable because of harvesting. Who needs this? Rebbi Eliezer.

“If one erased a big letter where there is space to write in its stead two letters, he is liable. If he wrote one large letter even though there is space to write in its stead two letters, he is not liable. Rebbi Menaḥem ben Rabbi Yose says, this is more serious about him who erases than about him who writes that he who erases in order to correct is liable but he who writes in order to spoil is not liable.” It may happen that one writes a single dot and is liable for it because of writing and because of erasing; it may happen that one erases a single dot and is liable for it because of writing and because of erasing. How is this? If it was a ד and he makes it ר ,ר and he makes it ד; he is liable because of writing and because of erasing.

4. What building was at the Sanctuary? They were putting the planks on top of the bases. But was this not temporary? Rebbi Yose says, because they were camping and travelling by the Word, it was as though permanent. Rebbi Yose ben Rebbi Abun said, since the Holy One, praise to Him, has promised them that He will bring them into the Land, it is as if it were permanent. This implies, a temporary building is a building. This implies, even from the side. This implies even if was put on top of something else. Does it imply that building on implements is building? The bases are like soil.

“And who tears down,” but only for a need. Rebbi Ḥama bar Uqba in the name of Rebbi Simeon ben Laqish: he who braids a palm-leaf basket is liable because of building. Rebbi Ila in the name of Rebbi Simeon ben Laqish: he who blows a glass vessel is liable because of building. The rabbis of Caesarea in the name of Rebbi Simeon ben Laqish: There are things which are close but far away; and there are things which are far away but close. He who braids a palm-leaf basket, and he who blows a glass vessel, and he who makes a vessel in a form, all are because of building. He who selects, who filters, and who sifts, all because of removing waste. Each of them is separately liable. And why was handing over not stated with them? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because of the disagreement of Rebbi Aqiba and the Sages. Rebbi Ḥizqiah, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: In addition, there is handing over. And why was it not stated with them? All categories of work involve one, and this one two. All categories of work have derivatives, but this has no derivative.

“And who tears down,” but only for a need. Rebbi Ḥama bar Uqba in the name of Rebbi Simeon ben Laqish: he who braids a palm-leaf basket is liable because of building. Rebbi Ila in the name of Rebbi Simeon ben Laqish: he who blows a glass vessel is liable because of building. The rabbis of Caesarea in the name of Rebbi Simeon ben Laqish: There are things which are close but far away; and there are things which are far away but close. He who braids a palm-leaf basket, and he who blows a glass vessel, and he who makes a vessel in a form, all are because of building. He who selects, who filters, and who sifts, all because of removing waste. Each of them is separately liable. And why was handing over not stated with them? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because of the disagreement of Rebbi Aqiba and the Sages. Rebbi Ḥizqiah, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: In addition, there is handing over. And why was it not stated with them? All categories of work involve one, and this one two. All categories of work have derivatives, but this has no derivative.

“And who tears down,” but only for a need. Rebbi Ḥama bar Uqba in the name of Rebbi Simeon ben Laqish: he who braids a palm-leaf basket is liable because of building. Rebbi Ila in the name of Rebbi Simeon ben Laqish: he who blows a glass vessel is liable because of building. The rabbis of Caesarea in the name of Rebbi Simeon ben Laqish: There are things which are close but far away; and there are things which are far away but close. He who braids a palm-leaf basket, and he who blows a glass vessel, and he who makes a vessel in a form, all are because of building. He who selects, who filters, and who sifts, all because of removing waste. Each of them is separately liable. And why was handing over not stated with them? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because of the disagreement of Rebbi Aqiba and the Sages. Rebbi Ḥizqiah, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: In addition, there is handing over. And why was it not stated with them? All categories of work involve one, and this one two. All categories of work have derivatives, but this has no derivative.

“And who tears down,” but only for a need. Rebbi Ḥama bar Uqba in the name of Rebbi Simeon ben Laqish: he who braids a palm-leaf basket is liable because of building. Rebbi Ila in the name of Rebbi Simeon ben Laqish: he who blows a glass vessel is liable because of building. The rabbis of Caesarea in the name of Rebbi Simeon ben Laqish: There are things which are close but far away; and there are things which are far away but close. He who braids a palm-leaf basket, and he who blows a glass vessel, and he who makes a vessel in a form, all are because of building. He who selects, who filters, and who sifts, all because of removing waste. Each of them is separately liable. And why was handing over not stated with them? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because of the disagreement of Rebbi Aqiba and the Sages. Rebbi Ḥizqiah, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: In addition, there is handing over. And why was it not stated with them? All categories of work involve one, and this one two. All categories of work have derivatives, but this has no derivative.

“And who tears down,” but only for a need. Rebbi Ḥama bar Uqba in the name of Rebbi Simeon ben Laqish: he who braids a palm-leaf basket is liable because of building. Rebbi Ila in the name of Rebbi Simeon ben Laqish: he who blows a glass vessel is liable because of building. The rabbis of Caesarea in the name of Rebbi Simeon ben Laqish: There are things which are close but far away; and there are things which are far away but close. He who braids a palm-leaf basket, and he who blows a glass vessel, and he who makes a vessel in a form, all are because of building. He who selects, who filters, and who sifts, all because of removing waste. Each of them is separately liable. And why was handing over not stated with them? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because of the disagreement of Rebbi Aqiba and the Sages. Rebbi Ḥizqiah, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: In addition, there is handing over. And why was it not stated with them? All categories of work involve one, and this one two. All categories of work have derivatives, but this has no derivative.

“And who tears down,” but only for a need. Rebbi Ḥama bar Uqba in the name of Rebbi Simeon ben Laqish: he who braids a palm-leaf basket is liable because of building. Rebbi Ila in the name of Rebbi Simeon ben Laqish: he who blows a glass vessel is liable because of building. The rabbis of Caesarea in the name of Rebbi Simeon ben Laqish: There are things which are close but far away; and there are things which are far away but close. He who braids a palm-leaf basket, and he who blows a glass vessel, and he who makes a vessel in a form, all are because of building. He who selects, who filters, and who sifts, all because of removing waste. Each of them is separately liable. And why was handing over not stated with them? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because of the disagreement of Rebbi Aqiba and the Sages. Rebbi Ḥizqiah, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: In addition, there is handing over. And why was it not stated with them? All categories of work involve one, and this one two. All categories of work have derivatives, but this has no derivative.