cask

If a stone is on the mouth of a cask [of wine], one tilts it to its side and it falls off. If it [the cask] is [standing] among [other] casks, he lifts it up, tilts it on its side, and it falls off. If money is lying on a cushion, one shakes the cushion, and it falls off. If snot is on it, one wipes it off with a rag; If it is on leather, one pours water over it until it disappears.

If a stone is on the mouth of a cask [of wine], one tilts it to its side and it falls off. If it [the cask] is [standing] among [other] casks, he lifts it up, tilts it on its side, and it falls off. If money is lying on a cushion, one shakes the cushion, and it falls off. If snot is on it, one wipes it off with a rag; If it is on leather, one pours water over it until it disappears.

A cask [of wine] which was broken, one may save from it the requirements for three meals. And he [the owner] may say to others, “come and save for yourselves”, provided that it is not sponged up. One may not squeeze fruit in order to get out their juices, and if they exude of their own accord they are prohibited. Rabbi Judah says: if [the fruit is meant] to be food, that which exudes from it is permitted, but if [is meant to be] juice, that which exudes from it is prohibited. Honeycombs which crushed on the eve of Shabbat and it [the honey] exudes on its own, it is forbidden; But Rabbi Eleazar permits it.

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

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

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

[If he says,] “The gold denar that comes into my hand first shall be consecrated”, and a silver denar came to his hand: Beth Shammai says: it is consecrated, Beth Hillel says: it is not consecrated. [If he says,] “The cask of wine that comes into may hand first shall be consecrated,” and a cask of oil came into his hand: Beth Shammai says: it is consecrated, Beth Hillel says: it is not consecrated.

[If he says,] “The gold denar that comes into my hand first shall be consecrated”, and a silver denar came to his hand: Beth Shammai says: it is consecrated, Beth Hillel says: it is not consecrated. [If he says,] “The cask of wine that comes into may hand first shall be consecrated,” and a cask of oil came into his hand: Beth Shammai says: it is consecrated, Beth Hillel says: it is not consecrated.

The following go into banishment: one who kills in error. If [for instance] while he was pushing a roller [on the roof] and it fell down and killed somebody; If while he was lowering a cask it fell down and killed somebody; If while coming down a ladder he fell on somebody and killed him, he goes into banishment. But, if while he was pulling up the roller it fell back and killed somebody; If while he was raising a cask and the rope snapped and the cask fell and killed somebody; If while going up a ladder he fell down and killed somebody, he does not go into banishment. This is the general principle: [whenever the death was caused] in the course of a downward movement, he goes into banishment, but [if it was caused] not in the course of a downward movement, he does not go into banishment. If the iron slipped from its heft and killed [somebody]: Rabbi says, “He does not go into banishment.” And the Sages say: “He goes into banishment.” If it flew from the log being split: Rabbi says, “He goes into banishment.” And the Sages say: “He does not go into banishment.”

The following go into banishment: one who kills in error. If [for instance] while he was pushing a roller [on the roof] and it fell down and killed somebody; If while he was lowering a cask it fell down and killed somebody; If while coming down a ladder he fell on somebody and killed him, he goes into banishment. But, if while he was pulling up the roller it fell back and killed somebody; If while he was raising a cask and the rope snapped and the cask fell and killed somebody; If while going up a ladder he fell down and killed somebody, he does not go into banishment. This is the general principle: [whenever the death was caused] in the course of a downward movement, he goes into banishment, but [if it was caused] not in the course of a downward movement, he does not go into banishment. If the iron slipped from its heft and killed [somebody]: Rabbi says, “He does not go into banishment.” And the Sages say: “He goes into banishment.” If it flew from the log being split: Rabbi says, “He goes into banishment.” And the Sages say: “He does not go into banishment.”

The following go into banishment: one who kills in error. If [for instance] while he was pushing a roller [on the roof] and it fell down and killed somebody; If while he was lowering a cask it fell down and killed somebody; If while coming down a ladder he fell on somebody and killed him, he goes into banishment. But, if while he was pulling up the roller it fell back and killed somebody; If while he was raising a cask and the rope snapped and the cask fell and killed somebody; If while going up a ladder he fell down and killed somebody, he does not go into banishment. This is the general principle: [whenever the death was caused] in the course of a downward movement, he goes into banishment, but [if it was caused] not in the course of a downward movement, he does not go into banishment. If the iron slipped from its heft and killed [somebody]: Rabbi says, “He does not go into banishment.” And the Sages say: “He goes into banishment.” If it flew from the log being split: Rabbi says, “He goes into banishment.” And the Sages say: “He does not go into banishment.”

If a non-Jew was found standing by the side of a vat of wine, if he had loaned money to the Jew, then [the wine] is prohibited; but should he not have loaned money to the Jew, then it is permitted. If [a non-Jew] fell into a vat and climbed out, or measured it with a reed, or flicked out a hornet with a reed, or tapped on the top of a frothing cask All of these things actually happened, and [the Rabbis] said that the wine may be sold, but Rabbi Shimon permits it [even to be drunk]. If [a non-Jew] took a cask, and in his anger threw it into the vat this actually happened and [the Rabbis] declared it fit [for drinking].

If a non-Jew was found standing by the side of a vat of wine, if he had loaned money to the Jew, then [the wine] is prohibited; but should he not have loaned money to the Jew, then it is permitted. If [a non-Jew] fell into a vat and climbed out, or measured it with a reed, or flicked out a hornet with a reed, or tapped on the top of a frothing cask All of these things actually happened, and [the Rabbis] said that the wine may be sold, but Rabbi Shimon permits it [even to be drunk]. If [a non-Jew] took a cask, and in his anger threw it into the vat this actually happened and [the Rabbis] declared it fit [for drinking].

If [a non-Jew] hires [a Jewish] workman to assist him in [the transportation of] yen nesekh, his wage is prohibited. If he hired him to assist him in another kind of work, even if he says to him, "remove for me a cask of yen nesekh from this place to that," his wage is permitted. If he hired [a Jew's] donkey to carry yen nesekh, its wages are prohibited; But if he hired it to sit upon, even though the non-Jew rested his jar [of yen nesekh] upon it, its wages are permitted.

If yen nesekh fell upon grapes, one may rinse them and they are permitted, but if they were split they are prohibited. If it fell upon figs or upon dates, should there be in them [sufficient wine] to impart a flavor, they are prohibited. It happened with Boethus ben Zpnin that he carried dried figs in a ship and a cask of yen nesekh was broken and it fell upon them; and he consulted the Sages who declared them permitted. This is the general rule: whatever derives advantage [from yen nesekh by its] imparting a flavor is prohibited, but whatever does not derive advantage [from yen nesekh by its] imparting a flavor is permitted, as, for example vinegar which fell upon split beans.

If a non-Jew was transporting jars of wine together with a Jew from place to place, and it was presumed that [the wine] was under guard, it is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry.

If [a Jew] left his wine in a wagon or on a ship while he went along a short cut, entered a town and bathed, it is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry. If [a Jew] left a non-Jew in his shop, although he kept going in and out, [the wine there] is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry.

If [a Jew] left his wine in a wagon or on a ship while he went along a short cut, entered a town and bathed, it is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry. If [a Jew] left a non-Jew in his shop, although he kept going in and out, [the wine there] is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry.

If a non-Jew sent to Jewish craftsmen a cask of yen nesekh as their wages, they are allowed to say to him, “give us its value in money”; But after [the wine] has come into their possession [the exchange] is prohibited. If [a Jew] sells his wine to a non-Jew, should he have set the price before he measured it out, the purchase-money is permitted; But should he have measured it out before he set the price, the purchase-money is prohibited. If [a Jew] took a funnel and measured [wine] into a non-Jew’s flask and then measured some into a Jew’s flask, should a drop of the [first] wine have remained [in the funnel], then [the wine measured into the second flask] is prohibited. If he poured from [his own] vessel into [a non-Jew’s] vessel, [the wine in the vessel] from which he poured is permitted and [the wine in the vessel] into which he poured is prohibited.

The following are prohibited and render prohibited by the smallest quantity: [a cask of] yen nesekh; an idolatrous object; skins of animals which have holes over the heart; an ox which has been sentenced to be stoned; a heifer whose neck was broken; birds brought as an offering by a leper; the hair-offering of a nazirite; the first born of a donkey; meat cooked in milk; the scapegoat; and non-consecrated animals slaughtered in the Temple court. Behold these are prohibited and render prohibited by the smallest quantity.

With what may one cover up [the blood] and with what may one not cover it up? One may cover it up with fine dung, with fine sand, with lime, with white clay, or a brick or an earthenware stopper [of a cask] that have been ground into powder. But one may not cover it up with coarse dung or coarse sand, or with a brick or an earthenware stopper [of a cask] that have not been ground into powder. Nor may one cover it with a vessel. Rabban Shimon ben Gamaliel stated a general rule: one may cover it with anything in which plants would grow; but one may not cover it with anything in which plants would not grow.

With what may one cover up [the blood] and with what may one not cover it up? One may cover it up with fine dung, with fine sand, with lime, with white clay, or a brick or an earthenware stopper [of a cask] that have been ground into powder. But one may not cover it up with coarse dung or coarse sand, or with a brick or an earthenware stopper [of a cask] that have not been ground into powder. Nor may one cover it with a vessel. Rabban Shimon ben Gamaliel stated a general rule: one may cover it with anything in which plants would grow; but one may not cover it with anything in which plants would not grow.

A flagon was a tevul yom and they filled it from a cask containing tithes from which terumah had not yet been taken: If one said, let this be terumah of tithe after nightfall, it becomes terumah of tithe. But if he said: let this be the food for the eruv, he has said nothing. If the cask was broken, the contents of the flagon still remain tithe from which terumah had not yet been taken. If the flagon was broken, then what is in the cask still remains tithe from which terumah had not yet been taken.

A flagon was a tevul yom and they filled it from a cask containing tithes from which terumah had not yet been taken: If one said, let this be terumah of tithe after nightfall, it becomes terumah of tithe. But if he said: let this be the food for the eruv, he has said nothing. If the cask was broken, the contents of the flagon still remain tithe from which terumah had not yet been taken. If the flagon was broken, then what is in the cask still remains tithe from which terumah had not yet been taken.

A flagon was a tevul yom and they filled it from a cask containing tithes from which terumah had not yet been taken: If one said, let this be terumah of tithe after nightfall, it becomes terumah of tithe. But if he said: let this be the food for the eruv, he has said nothing. If the cask was broken, the contents of the flagon still remain tithe from which terumah had not yet been taken. If the flagon was broken, then what is in the cask still remains tithe from which terumah had not yet been taken.

R. 'Abahu further said: The first rainfall is satisfactory if there is enough of it to enter the ground to the depth of a handbreadth; the second is satisfactory when the soil is fit to be used for sealing the mouth of a cask. R. Ḥisda said: If there is rainfall enough to make the soil fit to be used for sealing the mouth of a cask, the verse in Deuteronomy (11.17): "He will shut up (the heavens)," etc., has no application. R. Ḥisda further said: If rain fell before the reading of the verse just mentioned in the Shema', the verse in question no longer has application. Said 'Abbayi, this applies to the Shema' read in the evening, but if rain falls before the reading of the Shema' in the morning, the verse in question still has application, for R. Samuel, son of R. Isaac, said (Berakot, 59a): Those morning clouds have no real value, as it is written (Hos., 6.4): "Your goodness is as a morning cloud, and as the dew that early passeth away." Said R. Papa to 'Abbayi: But do not people say: "If there is rain at the opening of the doors (in the morning)—lay down thy bag, O ass-driver, and sleep"? That is no contradiction, for the proverb refers to a case when the rain pours down from a heavy cloud, while R. Samuel refers to a case when the rain comes from a light cloud.

R. 'Abahu further said: The first rainfall is satisfactory if there is enough of it to enter the ground to the depth of a handbreadth; the second is satisfactory when the soil is fit to be used for sealing the mouth of a cask. R. Ḥisda said: If there is rainfall enough to make the soil fit to be used for sealing the mouth of a cask, the verse in Deuteronomy (11.17): "He will shut up (the heavens)," etc., has no application. R. Ḥisda further said: If rain fell before the reading of the verse just mentioned in the Shema', the verse in question no longer has application. Said 'Abbayi, this applies to the Shema' read in the evening, but if rain falls before the reading of the Shema' in the morning, the verse in question still has application, for R. Samuel, son of R. Isaac, said (Berakot, 59a): Those morning clouds have no real value, as it is written (Hos., 6.4): "Your goodness is as a morning cloud, and as the dew that early passeth away." Said R. Papa to 'Abbayi: But do not people say: "If there is rain at the opening of the doors (in the morning)—lay down thy bag, O ass-driver, and sleep"? That is no contradiction, for the proverb refers to a case when the rain pours down from a heavy cloud, while R. Samuel refers to a case when the rain comes from a light cloud.

R. Jonathan ben Amram said, A man's Sabbath clothes have been exchanged for his common clothes, and he has put them on; they are unclean. R. El'azar bar Zadok said, There was the case of two women, companions, whose clothes were exchanged at the baths, and the matter came before R. Eliezer and he pronounced them unclean. R. Oshaia objects to him, But regard it thus. It follows that if a man stretch out his hand to a basket to take a piece of wheaten bread, and there come into his hand a piece of barley bread, in this case also he is made unclean. And if thou sayest, Yes, in this case also; but yet there is a Baraitha, viz., He that guards the cask, presuming that it is wine, and it is found to be a cask of oil—it is clean so far as not to cause uncleanness. But granting that, let me point out the last words. But it is forbidden to be eaten. Wherefore R. Jeremiah said, This is the case of one who says, I have guarded it as regards uncleanness, but not as regards separation. And what is the meaning of this securing in a half and half way? There is such a thing, and yet there is a Baraitha, If a man stretches out his hand into a basket, and the basket is upon his shoulder, and the scraper is inside the basket, and it is in his mind as regards the basket, but is not in his mind as regards the scraper, the basket is clean but the scraper is unclean. The basket is clean, you say. Does not the scraper make the basket unclean? No; for one vessel does not make another vessel unclean, but it may make unclean what is in the basket. Rabena said, This is the case of one who says, I have guarded it as regards its uncleanness, but not as regards its separation.

R. Jonathan ben Amram said, A man's Sabbath clothes have been exchanged for his common clothes, and he has put them on; they are unclean. R. El'azar bar Zadok said, There was the case of two women, companions, whose clothes were exchanged at the baths, and the matter came before R. Eliezer and he pronounced them unclean. R. Oshaia objects to him, But regard it thus. It follows that if a man stretch out his hand to a basket to take a piece of wheaten bread, and there come into his hand a piece of barley bread, in this case also he is made unclean. And if thou sayest, Yes, in this case also; but yet there is a Baraitha, viz., He that guards the cask, presuming that it is wine, and it is found to be a cask of oil—it is clean so far as not to cause uncleanness. But granting that, let me point out the last words. But it is forbidden to be eaten. Wherefore R. Jeremiah said, This is the case of one who says, I have guarded it as regards uncleanness, but not as regards separation. And what is the meaning of this securing in a half and half way? There is such a thing, and yet there is a Baraitha, If a man stretches out his hand into a basket, and the basket is upon his shoulder, and the scraper is inside the basket, and it is in his mind as regards the basket, but is not in his mind as regards the scraper, the basket is clean but the scraper is unclean. The basket is clean, you say. Does not the scraper make the basket unclean? No; for one vessel does not make another vessel unclean, but it may make unclean what is in the basket. Rabena said, This is the case of one who says, I have guarded it as regards its uncleanness, but not as regards its separation.

He that takes up that which has been made unclean by pressure may offer the heave-offering but not the hallowed things. Why not the hallowed things? Because of the matter that occurred. For R. Jehudah said that R. Samuel said, A matter occurred to a certain man, who was carrying a cask of consecrated wine from one place to another,

and the thong of his sandal came off, and he took it up and placed it on the mouth of the cask, and it fell into the inside of the cask, and it was made unclean. In the same hour they said, He that taketh up that which has been made unclean by pressure may offer the heave-offering but not the hallowed things. If so, the heave-offering also is forbidden.

and the thong of his sandal came off, and he took it up and placed it on the mouth of the cask, and it fell into the inside of the cask, and it was made unclean. In the same hour they said, He that taketh up that which has been made unclean by pressure may offer the heave-offering but not the hallowed things. If so, the heave-offering also is forbidden.

Nay, but shall I tell you on what authority this depends? This is the teaching of R. Chănaniah ben Akbia; for he said, They have only made this restriction as regards Jordan or a ship, and in accordance with the matter that occurred. What was that? There is a Baraitha, viz., A man shall not take up the waters of sin and the ashes of sin, and carry them away over Jordan or in a ship, and he shall not stand on this side and throw them to the other side, and he shall not make them to swim upon the face of the waters, and he shall not ride upon the back of a beast nor upon the back of his comrade, but if he do, his feet must touch the ground; but he may bear them over a bridge, and he need not regard whether it be Jordan or any other river. R. Chănaniah ben Akbia says, They have only made this restriction as regards Jordan and the case when the man is in a ship, and in accordance with the matter that occurred. What was the matter that occurred? R. Jehudah said that Rab said, A matter occurred with a certain man, who was carrying the waters of sin and the ashes of sin over Jordan and in a ship, and a piece of a dead body as large as an olive was found fixed in the bottom of the ship. In the same hour they said, A man shall not bear waters of sin and ashes of sin and carry them over Jordan in a ship. This question was put by them. In the case of an unclean sandal the law is clear, but what if the case be one of a clean sandal? In the case of an open cask the law is clear, but what if the case be one of a closed cask? What also if it be the case of a man who has passed over and borne it? R. Ela said, If he has passed over and borne it, he is unclean. R. Zera said, If he has passed over and borne it, he is clean.

Nay, but shall I tell you on what authority this depends? This is the teaching of R. Chănaniah ben Akbia; for he said, They have only made this restriction as regards Jordan or a ship, and in accordance with the matter that occurred. What was that? There is a Baraitha, viz., A man shall not take up the waters of sin and the ashes of sin, and carry them away over Jordan or in a ship, and he shall not stand on this side and throw them to the other side, and he shall not make them to swim upon the face of the waters, and he shall not ride upon the back of a beast nor upon the back of his comrade, but if he do, his feet must touch the ground; but he may bear them over a bridge, and he need not regard whether it be Jordan or any other river. R. Chănaniah ben Akbia says, They have only made this restriction as regards Jordan and the case when the man is in a ship, and in accordance with the matter that occurred. What was the matter that occurred? R. Jehudah said that Rab said, A matter occurred with a certain man, who was carrying the waters of sin and the ashes of sin over Jordan and in a ship, and a piece of a dead body as large as an olive was found fixed in the bottom of the ship. In the same hour they said, A man shall not bear waters of sin and ashes of sin and carry them over Jordan in a ship. This question was put by them. In the case of an unclean sandal the law is clear, but what if the case be one of a clean sandal? In the case of an open cask the law is clear, but what if the case be one of a closed cask? What also if it be the case of a man who has passed over and borne it? R. Ela said, If he has passed over and borne it, he is unclean. R. Zera said, If he has passed over and borne it, he is clean.

III. (4) Weightier rules on the other hand hold in a heave-offering, for in Judea people are believed with regard to the purity of wine and oil all the days of the year, but, at the time of the vintage and the oil pressing, with regard to the heave-offering also. When the vintage and the oil pressing are over, and they bring to him a cask of wine for heave-offering, he does not receive it from him, but he leaves it for the next vintage. But if he say to him, I have separated and put into the midst of it a fourth part of something consecrated for hallowed things, he is believed. In the case of vessels of wine and vessels of oil

When the vintage and the oil pressing are over, and they bring to him a cask of wine..., he does not receive it from him, but he leaves it for the next vintage. R. Shesheth's disciples asked him, Suppose that it is over, and yet he receives it, what about the law that he shall leave it for the next vintage? He said to them, Ye have this teaching already.

III. (7 a) He that opens his cask and he that commences his dough at the time of a festival, R. Jehudah says, he shall finish it, but wise men say, He shall not finish it.