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

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for mixing a cup. Wine, a gulp; Rebbi Jehudah says, for mixing a cup.” Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies even many cups. What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not answer him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Cahana asked him, it is pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqan asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal (in) [is like] its flesh, it makes impure but does not prepare. Nothing else is like this.” Nothing else is like this in the amount needed for its impurity. But its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who says “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant told him, this is correct; Rebbi Jehudah was the instructor of the Patriarch.

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not answer him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Cahana asked him, it is pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqan asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal (in) [is like] its flesh, it makes impure but does not prepare. Nothing else is like this.” Nothing else is like this in the amount needed for its impurity. But its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who says “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant told him, this is correct; Rebbi Jehudah was the instructor of the Patriarch.

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not answer him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Cahana asked him, it is pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqan asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal (in) [is like] its flesh, it makes impure but does not prepare. Nothing else is like this.” Nothing else is like this in the amount needed for its impurity. But its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who says “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant told him, this is correct; Rebbi Jehudah was the instructor of the Patriarch.

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not answer him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Cahana asked him, it is pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqan asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal (in) [is like] its flesh, it makes impure but does not prepare. Nothing else is like this.” Nothing else is like this in the amount needed for its impurity. But its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who says “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant told him, this is correct; Rebbi Jehudah was the instructor of the Patriarch.

It was stated: “Blood enough to smear on one eye.” Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: They stated this for a bat’s blood.

MISHNAH: Bone to fill a spoon; Rebbi Jehudah says to make a tooth of a key. Glass to scrape the head of the weaver’s beam. A pebble to throw at a bird; Rebbi Eliezer ben Jacob says, to throw at an animal.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

There, we have stated: “One who loses semen on the third day is pure, the words of Rebbi Eleazar ben Azariah. Rebbi Ismael says, sometimes they are four terms, sometimes they are five, sometimes they are six. Rebbi Aqiba says, always they are five. If part of the first term had elapsed, one completes it by the sixth term.” Therefore Rebbi Ismael makes the day one term and the night one term; Rebbi Aqiba makes the day one term and the night one term. In what do they differ? They differ in complete terms. Rebbi Ismael treats part of a term like the whole, but Rebbi Aqiba does not treat part of a term like the whole. It was stated so about Rebbi Aqiba: “Therefore if part of the first term had elapsed, one completes it by the sixth term”. It was stated: Rebbi Eleazar ben Azariah says, day and night each are a term, and part of a term is like the whole. It was stated so about Rebbi Eleazar ben Azariah: Sometimes after slightly more than a day she is pure; sometimes after slightly less than two days she is impure. How does it happen that after slightly more than a day she is pure? She had intercourse Friday afternoon before sundown and lost Saturday night after nightfall; there is slightly more than a day she is pure. How does it happen that after slightly less than two days she is impure? She had intercourse Friday night after sundown and lost Sunday night before nightfall; there is slightly less than two days she is impure. Rebbi Joḥanan said, from the words of all of them, Israel received the Torah as immersed on the same day. That is, the women; but the men already were purified. What is the reason? Sanctify them today and tomorrow and let them wash their garments. Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, and Rebbi Ismael, and Rebbi Aqiba. But the word of the Sages is, up to three days; after that it decayed. This parallels what Rebbi Zeˋira said in the name of Rebbi Joḥanan: This are the instructions for the sufferer from gonorrhea and from whom semen is ejaculated. Since the instructions of the sufferer from gonorrhea are based on three days, also the instructions for semen are up to three days.

There, we have stated: “One who loses semen on the third day is pure, the words of Rebbi Eleazar ben Azariah. Rebbi Ismael says, sometimes they are four terms, sometimes they are five, sometimes they are six. Rebbi Aqiba says, always they are five. If part of the first term had elapsed, one completes it by the sixth term.” Therefore Rebbi Ismael makes the day one term and the night one term; Rebbi Aqiba makes the day one term and the night one term. In what do they differ? They differ in complete terms. Rebbi Ismael treats part of a term like the whole, but Rebbi Aqiba does not treat part of a term like the whole. It was stated so about Rebbi Aqiba: “Therefore if part of the first term had elapsed, one completes it by the sixth term”. It was stated: Rebbi Eleazar ben Azariah says, day and night each are a term, and part of a term is like the whole. It was stated so about Rebbi Eleazar ben Azariah: Sometimes after slightly more than a day she is pure; sometimes after slightly less than two days she is impure. How does it happen that after slightly more than a day she is pure? She had intercourse Friday afternoon before sundown and lost Saturday night after nightfall; there is slightly more than a day she is pure. How does it happen that after slightly less than two days she is impure? She had intercourse Friday night after sundown and lost Sunday night before nightfall; there is slightly less than two days she is impure. Rebbi Joḥanan said, from the words of all of them, Israel received the Torah as immersed on the same day. That is, the women; but the men already were purified. What is the reason? Sanctify them today and tomorrow and let them wash their garments. Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, and Rebbi Ismael, and Rebbi Aqiba. But the word of the Sages is, up to three days; after that it decayed. This parallels what Rebbi Zeˋira said in the name of Rebbi Joḥanan: This are the instructions for the sufferer from gonorrhea and from whom semen is ejaculated. Since the instructions of the sufferer from gonorrhea are based on three days, also the instructions for semen are up to three days.

There, we have stated: “One who loses semen on the third day is pure, the words of Rebbi Eleazar ben Azariah. Rebbi Ismael says, sometimes they are four terms, sometimes they are five, sometimes they are six. Rebbi Aqiba says, always they are five. If part of the first term had elapsed, one completes it by the sixth term.” Therefore Rebbi Ismael makes the day one term and the night one term; Rebbi Aqiba makes the day one term and the night one term. In what do they differ? They differ in complete terms. Rebbi Ismael treats part of a term like the whole, but Rebbi Aqiba does not treat part of a term like the whole. It was stated so about Rebbi Aqiba: “Therefore if part of the first term had elapsed, one completes it by the sixth term”. It was stated: Rebbi Eleazar ben Azariah says, day and night each are a term, and part of a term is like the whole. It was stated so about Rebbi Eleazar ben Azariah: Sometimes after slightly more than a day she is pure; sometimes after slightly less than two days she is impure. How does it happen that after slightly more than a day she is pure? She had intercourse Friday afternoon before sundown and lost Saturday night after nightfall; there is slightly more than a day she is pure. How does it happen that after slightly less than two days she is impure? She had intercourse Friday night after sundown and lost Sunday night before nightfall; there is slightly less than two days she is impure. Rebbi Joḥanan said, from the words of all of them, Israel received the Torah as immersed on the same day. That is, the women; but the men already were purified. What is the reason? Sanctify them today and tomorrow and let them wash their garments. Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, and Rebbi Ismael, and Rebbi Aqiba. But the word of the Sages is, up to three days; after that it decayed. This parallels what Rebbi Zeˋira said in the name of Rebbi Joḥanan: This are the instructions for the sufferer from gonorrhea and from whom semen is ejaculated. Since the instructions of the sufferer from gonorrhea are based on three days, also the instructions for semen are up to three days.

There, we have stated: “One who loses semen on the third day is pure, the words of Rebbi Eleazar ben Azariah. Rebbi Ismael says, sometimes they are four terms, sometimes they are five, sometimes they are six. Rebbi Aqiba says, always they are five. If part of the first term had elapsed, one completes it by the sixth term.” Therefore Rebbi Ismael makes the day one term and the night one term; Rebbi Aqiba makes the day one term and the night one term. In what do they differ? They differ in complete terms. Rebbi Ismael treats part of a term like the whole, but Rebbi Aqiba does not treat part of a term like the whole. It was stated so about Rebbi Aqiba: “Therefore if part of the first term had elapsed, one completes it by the sixth term”. It was stated: Rebbi Eleazar ben Azariah says, day and night each are a term, and part of a term is like the whole. It was stated so about Rebbi Eleazar ben Azariah: Sometimes after slightly more than a day she is pure; sometimes after slightly less than two days she is impure. How does it happen that after slightly more than a day she is pure? She had intercourse Friday afternoon before sundown and lost Saturday night after nightfall; there is slightly more than a day she is pure. How does it happen that after slightly less than two days she is impure? She had intercourse Friday night after sundown and lost Sunday night before nightfall; there is slightly less than two days she is impure. Rebbi Joḥanan said, from the words of all of them, Israel received the Torah as immersed on the same day. That is, the women; but the men already were purified. What is the reason? Sanctify them today and tomorrow and let them wash their garments. Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, and Rebbi Ismael, and Rebbi Aqiba. But the word of the Sages is, up to three days; after that it decayed. This parallels what Rebbi Zeˋira said in the name of Rebbi Joḥanan: This are the instructions for the sufferer from gonorrhea and from whom semen is ejaculated. Since the instructions of the sufferer from gonorrhea are based on three days, also the instructions for semen are up to three days.

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

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

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

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

נֶתֶר is νίτρον. בִּירִית is קְימוּן .בִּירִיתָה is kali. אָֽשְׁלָג, Rebbi Yose ben Rebbi Abun said, אצרות רוח.

MISHNAH: One who takes out a peddler’s bag, even though it contains many kinds, is liable only for one purification sacrifice. Garden seeds less than the volume of a dried fig; Rebbi Jehudah ben Bathyra said, five. Green melon seeds two, squash seeds two, Egyptian bean seeds two. A live locust in any amount, dead in the volume of a dried fig. A vineyard bird either live or dead in any amount since one keeps it as medicine. Rebbi Jehudah says, also one who brings out a dead locust in the most minute amount since one keeps it as a toy for children.

“Garden seeds less than the volume of a dried fig; Rebbi Jehudah ben Bathyra said, five.” What is Rebbi Jehudah ben Bathyra’s reason? Because this is what one usually sows in a garden bed.

“Garden seeds less than the volume of a dried fig; Rebbi Jehudah ben Bathyra said, five.” What is Rebbi Jehudah ben Bathyra’s reason? Because this is what one usually sows in a garden bed.

“A vineyard bird either live or dead in any amount since one keeps it as medicine.” Rebbi Aḥa said, for a woman with rough skin rubs in with it and she is healed. There, they said, a person who wants to renounce sexual activity eats half of it and keeps half of it. The left hand part is forbidden, the right hand part is permitted. If anything was lost or missing he has no recourse ever. What should he do? Rebbi Yose ben Rebbi Abun said, he preserves it in a honey flask.

HALAKHAH: “One who stores as seeds,” etc. Rebbi Jeremiah said, Rebbi Yose ben Rebbi Ḥanina asked, is the Mishnah Rebbi Jehudah’s? For Rebbi Jehudah said, a craftsman in the ways of his craft is liable. Rebbi Judah bar Pazi came in the name of Rebbi Yose ben Rebbi Ḥanina: It is Rebbi Jehudah’s. Rebbi Yose ben Rebbi Ḥanina said, this comes only for the sample, because the buyer already was satisfied. But as to seeds and medicines even for the most minute amount he is liable. If one stored it and another took it out, he is not liable; Rebbi Simeon ben Eleazar declares him liable. Where do we hold? If he took it out on the second’s initiative, everybody agrees that he is not liable; if he took it out on the first’s initiative, everybody agrees that he is liable. But we must hold when it was not explained. The rabbis say, it is a common presumption that he took it out on the second’s initiative; Rebbi Simeon ben Eleazar says that it is a common presumption that he took it out on the first’s initiative.

HALAKHAH: “One who stores as seeds,” etc. Rebbi Jeremiah said, Rebbi Yose ben Rebbi Ḥanina asked, is the Mishnah Rebbi Jehudah’s? For Rebbi Jehudah said, a craftsman in the ways of his craft is liable. Rebbi Judah bar Pazi came in the name of Rebbi Yose ben Rebbi Ḥanina: It is Rebbi Jehudah’s. Rebbi Yose ben Rebbi Ḥanina said, this comes only for the sample, because the buyer already was satisfied. But as to seeds and medicines even for the most minute amount he is liable. If one stored it and another took it out, he is not liable; Rebbi Simeon ben Eleazar declares him liable. Where do we hold? If he took it out on the second’s initiative, everybody agrees that he is not liable; if he took it out on the first’s initiative, everybody agrees that he is liable. But we must hold when it was not explained. The rabbis say, it is a common presumption that he took it out on the second’s initiative; Rebbi Simeon ben Eleazar says that it is a common presumption that he took it out on the first’s initiative.

HALAKHAH: “One who stores as seeds,” etc. Rebbi Jeremiah said, Rebbi Yose ben Rebbi Ḥanina asked, is the Mishnah Rebbi Jehudah’s? For Rebbi Jehudah said, a craftsman in the ways of his craft is liable. Rebbi Judah bar Pazi came in the name of Rebbi Yose ben Rebbi Ḥanina: It is Rebbi Jehudah’s. Rebbi Yose ben Rebbi Ḥanina said, this comes only for the sample, because the buyer already was satisfied. But as to seeds and medicines even for the most minute amount he is liable. If one stored it and another took it out, he is not liable; Rebbi Simeon ben Eleazar declares him liable. Where do we hold? If he took it out on the second’s initiative, everybody agrees that he is not liable; if he took it out on the first’s initiative, everybody agrees that he is liable. But we must hold when it was not explained. The rabbis say, it is a common presumption that he took it out on the second’s initiative; Rebbi Simeon ben Eleazar says that it is a common presumption that he took it out on the first’s initiative.

HALAKHAH: “One who stores as seeds,” etc. Rebbi Jeremiah said, Rebbi Yose ben Rebbi Ḥanina asked, is the Mishnah Rebbi Jehudah’s? For Rebbi Jehudah said, a craftsman in the ways of his craft is liable. Rebbi Judah bar Pazi came in the name of Rebbi Yose ben Rebbi Ḥanina: It is Rebbi Jehudah’s. Rebbi Yose ben Rebbi Ḥanina said, this comes only for the sample, because the buyer already was satisfied. But as to seeds and medicines even for the most minute amount he is liable. If one stored it and another took it out, he is not liable; Rebbi Simeon ben Eleazar declares him liable. Where do we hold? If he took it out on the second’s initiative, everybody agrees that he is not liable; if he took it out on the first’s initiative, everybody agrees that he is liable. But we must hold when it was not explained. The rabbis say, it is a common presumption that he took it out on the second’s initiative; Rebbi Simeon ben Eleazar says that it is a common presumption that he took it out on the first’s initiative.

HALAKHAH: “One who stores as seeds,” etc. Rebbi Jeremiah said, Rebbi Yose ben Rebbi Ḥanina asked, is the Mishnah Rebbi Jehudah’s? For Rebbi Jehudah said, a craftsman in the ways of his craft is liable. Rebbi Judah bar Pazi came in the name of Rebbi Yose ben Rebbi Ḥanina: It is Rebbi Jehudah’s. Rebbi Yose ben Rebbi Ḥanina said, this comes only for the sample, because the buyer already was satisfied. But as to seeds and medicines even for the most minute amount he is liable. If one stored it and another took it out, he is not liable; Rebbi Simeon ben Eleazar declares him liable. Where do we hold? If he took it out on the second’s initiative, everybody agrees that he is not liable; if he took it out on the first’s initiative, everybody agrees that he is liable. But we must hold when it was not explained. The rabbis say, it is a common presumption that he took it out on the second’s initiative; Rebbi Simeon ben Eleazar says that it is a common presumption that he took it out on the first’s initiative.

Rebbi Mana said before Rebbi Yose: Explain it if it was broken open. He said to him, but did we not state ‘a basket”; can you say, a basket broken open? What about this? Nothing is moved in the public domain and becomes karmelit except a human. Ḥizqiah said, if he took out a bundle from a private to the public domain and before he put it down already its head was higher than ten [hand-breadths], since it does not completely rest in the public domain he is not liable. Rebbi Samuel ben Rav Isaac said, if he took out a beam from a private to the public domain and before he put it down already its head was in another private domain, since it does not completely rest in the public domain he is not liable. Rebbi Joḥanan said, if a stone is in the public domain, ten [hand-breadths] high and four [hand-breadths] wide, anybody who moves from it to the public domain or from the public domain to it is liable. Samuel said, a basket full of produce put into the public domain, ten [hand-breadths] high and four [hand-breadths] wide, anybody who moves from it to the public domain or from the public domain to it is not liable. Do they disagree? Here, if it was turned on its side, there if it was not turned on its side. Rebbi Abun bar Ḥiyya asked, if one moved a stone in the public domain, ten [hand-breadths] high and four [hand-breadths] wide, how do you treat it? As one who moves from it to the public domain or from the public domain to it, or from the public domain to a different public domain? The rabbis of Caesarea said that Rebbi Joḥanan asked: If one piles five [hand-breadths] on top of five, how do you treat it? As one who moves from a private domain to karmelit, from karmelit to a private domain, from a private domain to another private domain?

If you say that he was unimportant, Rebbi Joshua ben Levi said, it is written: The prince of the princes of the Levites, Eleazar, Aaron’s son. A duke of dukes he was. The great Rebbi Jehudah said, he was the executive officer. “And why was his title Markol? Because he had the say about everything.” Only there is no greatness in the king’s palace. Rebbi Levi said, it is written, the priest shall dress in linen garment … and remove the ashes, only there is no greatness in the king’s palace.

HALAKHAH: When she was doing it. The individual who did it is liable; two or three who were doing it are not liable. Rebbi Joshua the Southerner said before Rebbi (Yasa) [Yose] in the name of Rebbi Aḥa: A weaver’s beam, Rebbi declares not liable, but Rebbi Eleazar ben Rebbi Simeon said, he is liable. Rebbi said to him, so I heard from your father. He answered him, I served my father standing more than you served him sitting. But was Rebbi the student of Rebbi Simeon (bar) [ben] Yoḥai? Was he not the student of Rebbi Jacob bar (Qodshai) [Qorshai]? But so he must have said to him, He answered him, I served my father standing more than you served your teacher sitting. When Rebbi Eleazar ben Rebbi Simeon came to the house of assembly, Rebbi’s face darkened. His father told him, it is correct so, for he is a lion son of a lion, but you are a lion son of a jackal. When (Rebbi Eleazar) [he] died, Rebbi sent to ask his wife in marriage. She said to him, a vessel which was used in holiness should be used in a profane way?

HALAKHAH: When she was doing it. The individual who did it is liable; two or three who were doing it are not liable. Rebbi Joshua the Southerner said before Rebbi (Yasa) [Yose] in the name of Rebbi Aḥa: A weaver’s beam, Rebbi declares not liable, but Rebbi Eleazar ben Rebbi Simeon said, he is liable. Rebbi said to him, so I heard from your father. He answered him, I served my father standing more than you served him sitting. But was Rebbi the student of Rebbi Simeon (bar) [ben] Yoḥai? Was he not the student of Rebbi Jacob bar (Qodshai) [Qorshai]? But so he must have said to him, He answered him, I served my father standing more than you served your teacher sitting. When Rebbi Eleazar ben Rebbi Simeon came to the house of assembly, Rebbi’s face darkened. His father told him, it is correct so, for he is a lion son of a lion, but you are a lion son of a jackal. When (Rebbi Eleazar) [he] died, Rebbi sent to ask his wife in marriage. She said to him, a vessel which was used in holiness should be used in a profane way?

HALAKHAH: When she was doing it. The individual who did it is liable; two or three who were doing it are not liable. Rebbi Joshua the Southerner said before Rebbi (Yasa) [Yose] in the name of Rebbi Aḥa: A weaver’s beam, Rebbi declares not liable, but Rebbi Eleazar ben Rebbi Simeon said, he is liable. Rebbi said to him, so I heard from your father. He answered him, I served my father standing more than you served him sitting. But was Rebbi the student of Rebbi Simeon (bar) [ben] Yoḥai? Was he not the student of Rebbi Jacob bar (Qodshai) [Qorshai]? But so he must have said to him, He answered him, I served my father standing more than you served your teacher sitting. When Rebbi Eleazar ben Rebbi Simeon came to the house of assembly, Rebbi’s face darkened. His father told him, it is correct so, for he is a lion son of a lion, but you are a lion son of a jackal. When (Rebbi Eleazar) [he] died, Rebbi sent to ask his wife in marriage. She said to him, a vessel which was used in holiness should be used in a profane way?

6. Rebbi Samuel ben Rav Isaac said, what you are saying is about when the vessel is needed, as for mulberries. But if they do not need their vessel he is liable also for the vessel.

HALAKHAH: Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: Where do they differ? If he himself took them but if another took them they are disgusting. The words of the Sages, Rebbi Aḥa, Rebbi Naḥum in the name of Rav, he is never liable unless he take them with a grooming knife. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: The one who braids is liable because of building. This follows what Rebbi Joḥanan said in the name of Rebbi Banaya: At our place they call builder one who is plaiting. Rebbi Zeˋira said, would it not be reasonable that it should be because of weaving? The argument of Rebbi Zeˋira is inverted, for there said Rebbi Zeˋira, Rebbi Ḥiyya in the name of Rebbi Joḥanan, one who plaits three hairs of a human is liable because of weaving; Rebbi Zeˋira said, is it not spinning rather than weaving? And here he says so! There if they are few, here for many. That is what you say about a human, but for an animal it is pure, as it was stated: One who makes a belt under the heart, to beautify, or to fasten the bags, to hang it around an animal’s neck, is pure. That is, for simple ones. But if the are folded, whether for human or for animal they are impure. The one who applies kohl is liable because of writing; the one who puts on make-up is liable because of dyeing.

HALAKHAH: Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: Where do they differ? If he himself took them but if another took them they are disgusting. The words of the Sages, Rebbi Aḥa, Rebbi Naḥum in the name of Rav, he is never liable unless he take them with a grooming knife. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: The one who braids is liable because of building. This follows what Rebbi Joḥanan said in the name of Rebbi Banaya: At our place they call builder one who is plaiting. Rebbi Zeˋira said, would it not be reasonable that it should be because of weaving? The argument of Rebbi Zeˋira is inverted, for there said Rebbi Zeˋira, Rebbi Ḥiyya in the name of Rebbi Joḥanan, one who plaits three hairs of a human is liable because of weaving; Rebbi Zeˋira said, is it not spinning rather than weaving? And here he says so! There if they are few, here for many. That is what you say about a human, but for an animal it is pure, as it was stated: One who makes a belt under the heart, to beautify, or to fasten the bags, to hang it around an animal’s neck, is pure. That is, for simple ones. But if the are folded, whether for human or for animal they are impure. The one who applies kohl is liable because of writing; the one who puts on make-up is liable because of dyeing.

Rebbi Isaac ben Rebbi Eleazar asked: If one threw from a private domain to the public domain and remembered when it was over the public domain, in Rebbi Aqiba’s opinion it should be considered as if it rested in the public domain and he should be liable twice. Rebbi Ḥuna said, Rebbi Aqiba made him liable only by means of the second private domain.

HALAKHAH: 2. Rav said, here there is no “not liable” but “permitted”. In Rav’s opinion, higher than ten [hand-breadths] is permitted. In Samuel’s opinion, higher than ten [hand-breadths] is forbidden. Rebbi Ila in the name of Rebbi Simeon ben Laqish: on condition that the public domain surround it from all sides. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, even from one side. From these carts. Were the carts not higher than ten [hand-breadths]? Rebbi Aḥa in the name of Rebbi Maisha: only by two persons. Everywhere you are saying, two persons acting together are not liable, but here you are saying, two persons acting together are liable. There is a difference, because this was the office of the Levites in the Tent of Meeting. What was the office of the Levites in the Tent of Meeting? Two carts one parallel to the other in the public domain. They were handing the planks from one to the other but not throwing. Bar Qappara stated, not to treat the planks with contempt.

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

Rav Hamnuna said, on a board outside the ship which is not four wide one may sit and provide for his needs on the Sabbath. Rebbi Mana said, if he had said an open box it would have been correct. Rebbi Abun said, one who wants to provide for a boat makes outside of three [hand-breadths] a plank which is not four [hand-breadths] wide and one considers it as if partitions rose. Rebbi Jacob bar Aḥa in the name of Rav Hamnuna: Because any three [hand-breadths] which are close to a partition are as if of the partition. Rebbi Isaac ben Rebbi Eleazar commanded Rebbi Hoshaia ben Rebbi Shammai, who was a mariner, to make for himself a deficient container.

Rav Hamnuna said, on a board outside the ship which is not four wide one may sit and provide for his needs on the Sabbath. Rebbi Mana said, if he had said an open box it would have been correct. Rebbi Abun said, one who wants to provide for a boat makes outside of three [hand-breadths] a plank which is not four [hand-breadths] wide and one considers it as if partitions rose. Rebbi Jacob bar Aḥa in the name of Rav Hamnuna: Because any three [hand-breadths] which are close to a partition are as if of the partition. Rebbi Isaac ben Rebbi Eleazar commanded Rebbi Hoshaia ben Rebbi Shammai, who was a mariner, to make for himself a deficient container.

Rebbi Yose ben Ḥanina said, unintentionally a prohibition, intentionally a prohibition. Rebbi Joshua ben Levi said, unintentionally extirpation, intentionally extirpation. Rebbi Simeon ben Yoḥai stated, a support of Rebbi Joshua ben Levi: He blasphemes the Eternal and will be extirpated. Think of it; even if he was intentional in a matter of extirpation and he was warned and is being flogged, may he bring a sacrifice? Rebbi Abbahu in the name of Rebbi Joḥanan: If he was unintentional about fat but intentional about the purification sacrifice one warns him and he is flogged.

Rebbi Yose ben Ḥanina said, unintentionally a prohibition, intentionally a prohibition. Rebbi Joshua ben Levi said, unintentionally extirpation, intentionally extirpation. Rebbi Simeon ben Yoḥai stated, a support of Rebbi Joshua ben Levi: He blasphemes the Eternal and will be extirpated. Think of it; even if he was intentional in a matter of extirpation and he was warned and is being flogged, may he bring a sacrifice? Rebbi Abbahu in the name of Rebbi Joḥanan: If he was unintentional about fat but intentional about the purification sacrifice one warns him and he is flogged.

Rebbi Yose ben Ḥanina said, unintentionally a prohibition, intentionally a prohibition. Rebbi Joshua ben Levi said, unintentionally extirpation, intentionally extirpation. Rebbi Simeon ben Yoḥai stated, a support of Rebbi Joshua ben Levi: He blasphemes the Eternal and will be extirpated. Think of it; even if he was intentional in a matter of extirpation and he was warned and is being flogged, may he bring a sacrifice? Rebbi Abbahu in the name of Rebbi Joḥanan: If he was unintentional about fat but intentional about the purification sacrifice one warns him and he is flogged.

Rebbi Yose ben Ḥanina said, unintentionally a prohibition, intentionally a prohibition. Rebbi Joshua ben Levi said, unintentionally extirpation, intentionally extirpation. Rebbi Simeon ben Yoḥai stated, a support of Rebbi Joshua ben Levi: He blasphemes the Eternal and will be extirpated. Think of it; even if he was intentional in a matter of extirpation and he was warned and is being flogged, may he bring a sacrifice? Rebbi Abbahu in the name of Rebbi Joḥanan: If he was unintentional about fat but intentional about the purification sacrifice one warns him and he is flogged.

MISHNAH: How much would a builder build to become liable? One who builds anything. One who chisels stone, and one who hits with a hammer or a hatchet, or who drills anything is liable. This is the principle: Anybody who performs work on the Sabbath and whose work has permanence is liable. Rabban Simeon ben Gamliel says, also one who hits with the back of his hammer on the anvil during work is liable because he improves the work.

HALAKHAH: “How much would a builder build to become liable,” etc. 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 would bring them into the Land, it is as if it were permanent. This implies, even from the side. This implies even if it was put on top of something else. Does it imply that building on implements is building? The bases are like soil.

He who hollows out cliffs, cavities, pillars, millstones, or splits mosaic stones, splits blocks, is liable because of chiseling. One who puts together a Galilean bed is liable because of building. Rebbi Zeˋura said, he only is like one who takes a brick and puts it on bricks on the Sabbath. Rav Hamnuna instructed the Head of the Captivity to disassemble a composite table on the Sabbath. He said, Rav Ḥuna bar Ḥiyya was with him. Rav Jehudah heard it and said, the one who instructed him did not study or serve. Rebbi Shammai said, the one who instructed him instructed following Rabban Simeon ben Gamliel, as it was stated: Planking of a ship, or of a crib, and the posts of a bed, and the leg of a table, and the handle on the top of a knife one shall not return but if one returned he is not liable. But if one pushed in he is liable. Rabban Simeon ben Gamliel said, if they were loose he removes and returns. It was stated: “Stuck together they are a connection for impurity and sprinkling; nailed together they are a connection for impurity but not for sprinkling. Those which may be taken apart and put together again are connections neither for impurity nor for sprinkling.” And here, you are saying so? There normally they are fixed; if not fixed there is no connection. But here sticking together is the end of its manufacture.

He who hollows out cliffs, cavities, pillars, millstones, or splits mosaic stones, splits blocks, is liable because of chiseling. One who puts together a Galilean bed is liable because of building. Rebbi Zeˋura said, he only is like one who takes a brick and puts it on bricks on the Sabbath. Rav Hamnuna instructed the Head of the Captivity to disassemble a composite table on the Sabbath. He said, Rav Ḥuna bar Ḥiyya was with him. Rav Jehudah heard it and said, the one who instructed him did not study or serve. Rebbi Shammai said, the one who instructed him instructed following Rabban Simeon ben Gamliel, as it was stated: Planking of a ship, or of a crib, and the posts of a bed, and the leg of a table, and the handle on the top of a knife one shall not return but if one returned he is not liable. But if one pushed in he is liable. Rabban Simeon ben Gamliel said, if they were loose he removes and returns. It was stated: “Stuck together they are a connection for impurity and sprinkling; nailed together they are a connection for impurity but not for sprinkling. Those which may be taken apart and put together again are connections neither for impurity nor for sprinkling.” And here, you are saying so? There normally they are fixed; if not fixed there is no connection. But here sticking together is the end of its manufacture.

It was stated: “Rebbi Simai said, one who assembles a curved horn is liable, with a straight horn he is not liable. Rebbi Eleazar ben Rebbi Simeon said, for the arms of a candelabra he is liable; for a hunter’s (whitewasher’s) rod he is not liable.” Why is he liable for the arms of a candelabra? Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥuna both say, because of building. Why is he not liable for a hunter’s rod? Because it is from top to bottom. They objected, does not one who digs in the dunes work from top to bottom, and you are saying that he is liable? Rebbi Samuel bar Yudan said, here temporarily, there permanent.

Samuel said, anybody who tightly closes the shutters is liable because of building. This is difficult. Something which if it was done on the Sabbath makes him liable for a purification sacrifice the House of Hillel permit to restore? Rebbi Ḥinena in the name of Rebbi Joḥanan: They permitted the end because of the start. For if you say that he cannot put them back he will not open. Don’t let him open! Then he detracts from the enjoyment of the holiday. Rebbi Aḥa said, he may put them back on condition that he not restore completely. Rebbi Yose ben Rebbi Abun said, if there is no door there. But if there is a door he uses the door.

And it is difficult about Rabban Simeon ben Gamliel. If one took [tools] to harvest but did not harvest, is that perhaps anything? Rebbi Ada said, Rabban Simeon ben Gamliel parallels Rebbi Jehudah, as it was stated: “One who hits or smooths a piece of weaving is liable because he equalizes with his hand.” And here because he equalizes with his hand.

And it is difficult about Rabban Simeon ben Gamliel. If one took [tools] to harvest but did not harvest, is that perhaps anything? Rebbi Ada said, Rabban Simeon ben Gamliel parallels Rebbi Jehudah, as it was stated: “One who hits or smooths a piece of weaving is liable because he equalizes with his hand.” And here because he equalizes with his hand.

Two families were in Sepphoris, one of city councillors and one rural, who were greeting the Patriarch every day. The councillors went in first and left first. The rural ones went and acquired [knowledge in] Torah. They came and wanted to have precedence. It was asked before Rebbi Simeon ben Laqish. Rebbi Simeon ben Laqish asked it from Rebbi Joḥanan. Rebbi Joḥanan went up and preached in Rebbi Benaiah’s house of study: “But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest.” They wanted to say, to be redeemed, for clothing, and for livelihood, but not for the Academy. Rebbi Abbin said, even for the Academy. What is the reason? It is more precious than pearls, even than he who enters into the Most Holy [of the Sanctuary.]

Two families were in Sepphoris, one of city councillors and one rural, who were greeting the Patriarch every day. The councillors went in first and left first. The rural ones went and acquired [knowledge in] Torah. They came and wanted to have precedence. It was asked before Rebbi Simeon ben Laqish. Rebbi Simeon ben Laqish asked it from Rebbi Joḥanan. Rebbi Joḥanan went up and preached in Rebbi Benaiah’s house of study: “But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest.” They wanted to say, to be redeemed, for clothing, and for livelihood, but not for the Academy. Rebbi Abbin said, even for the Academy. What is the reason? It is more precious than pearls, even than he who enters into the Most Holy [of the Sanctuary.]

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

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

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

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

MISHNAH: If he wrote with fluid of drinks, with fruit juice, with road dust, with scribe’s dust, or with anything which is not permanent, he is not liable. With the back of his hand, with his foot, with his mouth, with his elbow; if he wrote one letter adjacent to existing writing, wrote over existing writing, intended to write ח and wrote זז, one on the ground and one on a beam, on two walls of a house or two leaves of a wooden tablet if they cannot be read together, he is not liable. If he wrote one letter as abbreviation, Rebbi Joshua ben Bathyra declares liable but the Sages declare not liable.

What is Rebbi Joshua ben Bathyra’s reason? From one letter one may infer several letters.

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

MISHNAH: Rebbi Jehudah says, one who catches a bird for a cage or a deer for a house is liable, but the Sages say, a bird for a cage and a deer for a garden, or a courtyard, or a vivarium. Rebbi Simeon ben Gamliel says, not all vivaria are equal. The principle: In every case where it still needs catching, he is not liable, if it does not need catching he is liable.

HALAKHAH: 6. When she was doing it. The individual who did it is liable; two or three who were doing it are not liable. Rav Ḥuna said, if one was healthy and one weak. If the sick person locked completely but the healthy one incompletely, the sick one is liable but the healthy one is not liable. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If a deer was running normally and he intended to lock the door for himself and he locked for himself and the deer, it is permitted. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If he saw a child gurgling in a river and he intended to bring him up together with a school of fish, it is permitted. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If he was digging in a pile and was intending to bring him up together with a hoard of gold coins, it is permitted.

HALAKHAH: 6. When she was doing it. The individual who did it is liable; two or three who were doing it are not liable. Rav Ḥuna said, if one was healthy and one weak. If the sick person locked completely but the healthy one incompletely, the sick one is liable but the healthy one is not liable. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If a deer was running normally and he intended to lock the door for himself and he locked for himself and the deer, it is permitted. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If he saw a child gurgling in a river and he intended to bring him up together with a school of fish, it is permitted. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If he was digging in a pile and was intending to bring him up together with a hoard of gold coins, it is permitted.

HALAKHAH: 6. When she was doing it. The individual who did it is liable; two or three who were doing it are not liable. Rav Ḥuna said, if one was healthy and one weak. If the sick person locked completely but the healthy one incompletely, the sick one is liable but the healthy one is not liable. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If a deer was running normally and he intended to lock the door for himself and he locked for himself and the deer, it is permitted. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If he saw a child gurgling in a river and he intended to bring him up together with a school of fish, it is permitted. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If he was digging in a pile and was intending to bring him up together with a hoard of gold coins, it is permitted.

Rebbi Shammai asked, may one put a vessel over it? It comes following what 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 the Sabbath one leans it against a vessel so it should not roll off. But one does not cover it with a vessel. But Samuel says, one even may cover it with a vessel. Rebbi Shammai asked, may one tie it with a rope? It comes following what 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. In any case where one is permitted to use the sides of an animal one is permitted to tie it; in any case where one is prohibited to use the sides of an animal one is prohibited to tie it.

Rebbi Shammai asked, may one put a vessel over it? It comes following what 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 the Sabbath one leans it against a vessel so it should not roll off. But one does not cover it with a vessel. But Samuel says, one even may cover it with a vessel. Rebbi Shammai asked, may one tie it with a rope? It comes following what 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. In any case where one is permitted to use the sides of an animal one is permitted to tie it; in any case where one is prohibited to use the sides of an animal one is prohibited to tie it.

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

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

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

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

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

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

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

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

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

Rebbi Onias, Jacob from Afartaim in the name of Rebbi: The Eternal will remove from you all sickness, that is fever. Rebbi Ḥuna who stated it in the name of Rebbi Eliezer ben Jacob, the Eternal will remove from you all sickness, that is worry, as Rebbi Eleazar said, he will put an iron yoke on your neck, this is worry. Rebbi Abun said, the Eternal will remove from you all sickness, that is the evil impulse whose start is sweet but whose end is bitter. Rebbi Tanḥuma in the name of Rebbi Eleazar, Rebbi Menaḥema in the name of Rav: The Eternal will remove from you all sickness, that is the gall bladder, as Rebbi Eleazar said, ninety-nine die because of gall and one by the hand of Heaven.

It was stated: One rubs olentia on a sick person on the Sabbath; but only if it was mixed with oil and wine before Sabbath eve. But if he did not mix it before Sabbath eve it is forbidden. It was stated: Rebbi Simeon ben Eleazar said: Rebbi Meїr did allow to mix wine and oil and to rub it onto a sick person on Sabbath. When he fell sick, we wanted to prepare the same for him but he did not let us do it. We said to him: Our teacher, are you going to invalidate your words when your life is in danger? He said to them: even though I did say so, I never intended to transgress the words of my colleagues.

Rebbi Joshua ben Levy was suffering from colic; Rebbi Ḥanina and Rebbi Jonathan instructed him to grind taḥlusin, put it in old wine and drink it to avoid becoming endangered.

His grandson suffered from choking; there came one, whispered something in the name of Jesus ben Pantera and he could breathe. When he left, he asked him, what did you say over him? He answered, such and such words. He said, it would have been better for him had he died and not heard these words. It happened to him, like an erroneous order from a ruler.

Rebbi Ḥanina said, a baraita implies that one does not heal through spilling blood, as we have stated there: “If most of his body was outside one does not touch him, for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he told him, injure that person. It was stated, a Gentile against a Jew, is prohibited; a Jew against a Gentile is permitted. Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, there it is different for it is not known who is endangering whom.

It happened that Eleazar ben Dama was bitten by a snake and Jacob from Kefar-Sama came to heal him in the name of Jesus ben Pandera, but Rebbi Ismael prevented him. He told him, I shall bring a proof that he can heal me. He could not bring proof before he died. Rebbi Ismael said to him, you are blessed, ben Dama, that you left this world in peace and did not tear down the fences of the Sages, as it is written, he who tears down a fence will be bitten by a snake. But did not a snake bite him? But that it will not bite him in the Future World. What could he have said? Which a person should do and live by them.

It happened that Eleazar ben Dama was bitten by a snake and Jacob from Kefar-Sama came to heal him in the name of Jesus ben Pandera, but Rebbi Ismael prevented him. He told him, I shall bring a proof that he can heal me. He could not bring proof before he died. Rebbi Ismael said to him, you are blessed, ben Dama, that you left this world in peace and did not tear down the fences of the Sages, as it is written, he who tears down a fence will be bitten by a snake. But did not a snake bite him? But that it will not bite him in the Future World. What could he have said? Which a person should do and live by them.