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

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

Elisha ben Abuyah said: He who learns when a child, to what is he compared? To ink written upon a new writing sheet. And he who learns when an old man, to what is he compared? To ink written on a rubbed writing sheet. Rabbi Yose ben Judah a man of Kfar Ha-babli said: He who learns from the young, to what is he compared? To one who eats unripe grapes, and drinks wine from his vat; And he who learns from the old, to what is he compared? To one who eats ripe grapes, and drinks old wine. Rabbi said: don’t look at the container but at that which is in it: there is a new container full of old wine, and an old [container] in which there is not even new [wine].

Elisha ben Abuyah said: He who learns when a child, to what is he compared? To ink written upon a new writing sheet. And he who learns when an old man, to what is he compared? To ink written on a rubbed writing sheet. Rabbi Yose ben Judah a man of Kfar Ha-babli said: He who learns from the young, to what is he compared? To one who eats unripe grapes, and drinks wine from his vat; And he who learns from the old, to what is he compared? To one who eats ripe grapes, and drinks old wine. Rabbi said: don’t look at the container but at that which is in it: there is a new container full of old wine, and an old [container] in which there is not even new [wine].

Elisha ben Abuyah said: He who learns when a child, to what is he compared? To ink written upon a new writing sheet. And he who learns when an old man, to what is he compared? To ink written on a rubbed writing sheet. Rabbi Yose ben Judah a man of Kfar Ha-babli said: He who learns from the young, to what is he compared? To one who eats unripe grapes, and drinks wine from his vat; And he who learns from the old, to what is he compared? To one who eats ripe grapes, and drinks old wine. Rabbi said: don’t look at the container but at that which is in it: there is a new container full of old wine, and an old [container] in which there is not even new [wine].

The following among earthen vessels are susceptible to impurity: A tray with a rim, An unbroken fire-pan, And a tray made up of dishes, If one of them was defiled by a [dead] creeping thing they do not all become unclean, But if it had a rim that projected above the rims of the dishes and one of them was defiled all are unclean. Similarly with an earthen spice-box and a double ink-pot, and a wooden spice-box, if one container was defiled from a liquid, the other is not unclean. Rabbi Yohanan ben Nuri says: its thickness is divided and that side which serves the unclean one is unclean while that which serves the clean one remains clean. If its rim projects above the others and one of them contracted impurity the other is unclean.

The container of the flour-dealers’ sifter is susceptible to impurity, but the one of a householder is clean. Rabbi Judah says: also one that is used by a hairdresser is susceptible to impurity as a seat, since girls sit in it when their hair is dressed.

Small reed baskets and baskets [become susceptible to impurity] as soon as their rims are rounded off and their rough ends are smoothed off. Large reed baskets and large hampers, as soon as two rows have been made round their sides. The container of a sifter or a sieve and a cup of the balances, as soon as one circling band has been made round their sides. A willow basket, as soon as two twists have been made around its wide sides. And a rush basket, as soon as one twist has been made round it.

A reed pipe that was cut [for use as a container] for the hatat: Rabbi Eliezer says: it must be immersed immediately. Rabbi Joshua ruled: he defiles it and then immerses it. All are eligible to prepare the mixture, except a deaf mute, an imbecile and a minor. Rabbi Judah says a minor is eligible, but disqualifies a woman and a hermaphrodite.

One who had finished [the gathering of his olives] and put aside one basketful, let him put it [in the container] in front of a priest, the words of Rabbi Meir. Rabbi Judah says: he must hand him over the key immediately. Rabbi Shimon says: within twenty-four hours.

If he knocked against a strong beam, a window-frame, water-pipe, a shelf, even though it was fixed with ropes, or an oven, a flour container, the lower mill-stone, the base of a hand-mill, or the se'ah measure of an olive-grinder, [the loaf remains clean]. Rabbi Yose adds: also [if he knocks] against the beam of the bath-keeper, it remains clean.

HALAKHAH: It was stated: “Rebbi Yose and Rebbi Simeon prohibit to do so, maybe the wine bag will spring a leak and it turns out retroactively that he drank ṭevel.” But the reason of one is not the reason of the other. The reason of Rebbi Yose is that maybe he will pour. The reason of Rebbi Simeon is that maybe he will forget and drink the remainder. As it was stated: “The Second Tithe in this container should be redeemed by the tetradrachma in that wallet, it is redeemed. Rebbi Yose says, it is not redeemed.” What is the reason of Rebbi Yose? “ If he said, the old tetradrachma or the old denar, he did redeem. The Sages admit to Rebbi Yose that if he said, the tetradrachma I shall take from my son’s hand, or the denar I shall take from my son’s hand, it is not redeemed since it was not in his hand at that time.”

“Scroll wraps.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Because he makes them into a kind of container and puts his Torah scroll on them. Rebbi Abba Rebbi Ḥiyya bar Joseph in the name of Rav: Because he uses it to warm his hands. Rebbi Abun bar Ḥiyya said to Rebbi Abba: Without that would it not be forbidden because of kilaim? He said to him, is not Rav the author? And Rav said they are forbidden and practice follows him who forbids. Rebbi Jonah said to Rebbi Abba, and why did you not say to him that he removes it full. If he had said to him, would it not be forbidden for usufruct, what could you have said to him?

“All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other.” It was stated: “One gives as heave fresh figs for dried figs; dried figs go by count. Dried figs for fresh figs by volume, but fresh figs for dry figs do not go by volume, nor dry figs for fresh figs by count. Rabban Simeon ben Gamliel said, baskets of fresh and dried figs are all one kind and one gives heave and tithes from one for the other. Rebbi Ismael ben Rebbi Yose said, my father used to take ten dried figs from the drying place for ninety fresh figs in the container.” Rebbi Jeremiah wanted to say, you consider the shriveled ones as if they had swelled and you take the baskets as they are. Rebbi Jonah and Rebbi Yose both say that swollen shrinks but shrunk does not swell; one would have to take large baskets for fresh figs.. Rebbi Aḥa said to them, that is what your teacher Rebbi Ilai thought about it.

MISHNAH: From when are fruits subject to tithes? Figs from the moment they start to ripen, grapes and wild grapes when they start to produce sap. Sumac and mulberries when they start to become red, and all red fruits when they start to become red. Pomegranates when they become soft, dates when they start to become bloated. Peaches when they get stripes, walnuts when they form a container. Rebbi Jehudah says, walnuts and almonds when they develop a shell. Carobs from when they become spotted, and all black ones when they become spotted. Pears, golden apples, quince, and sorbs, when they get bald, and all white ones when they get bald. Fenugreek so that a new plant grows. And olives when they contain a third.

“Walnuts and almonds when they form a container. Rebbi Jehudah says, walnuts and almonds when they develop a shell. They said, the inner skin close to the edible part. The Sages agree with Rebbi Jehudah regarding filberts, pistachios, pine nuts, when they develop a shell.”

Rebbi Ḥisda in the name of Ashi: If a stick stuck in the public domain ten hand-breadths high, anybody who uses anything from in it into the public domain or from the public domain into it is liable. Rav said, a leather container which stands in the public domain, ten hand-breadths high and four wide; anybody who uses anything from in it into the public domain or from the public domain into it is liable. Rebbi Hoshaia stated: “A candelabra which stands in the public domain, ten hand-breadths high and its flower four [wide]; anybody who uses anything from in it into the public domain or from the public domain into it is liable.” Rebbi Mana said, not only a candelabra but even a stick stuck in the public domain ten hand-breadths high with a tablet fixed to its head, anybody who uses anything from in it into the public domain or from the public domain into it is liable.

MISHNAH: One may not put an egg next to the hot water container to make it soft boiled and he may not break it on tissue, but Rebbi Yose permits. One should not bury it in dust of roads that it should be roasted. What the people of Tiberias did was to divert a jet of cold water into a canal of hot water. The Sages told them if this is on a Sabbath this is like hot water which was heated on the Sabbath; it is forbidden for washing and drinking. But if it is on a holiday it is like water heated on the holiday; it is forbidden for washing but permitted for drinking. From a cleaned-out cooking vessel one drinks on the Sabbath; from an Antiochean vessel one does not drink even if it is cleaned out.

HALAKHAH: Mishnah: “One may not put an egg next to the hot water container,” etc. There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden.” It was stated: Rebbi Yose permits it. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted. Rebbi Yose follows his own opinion. Just as he says there, its souring is not clearly souring, so he says here, its cooking is not clearly cooking.

MISHNAH: One may not put cold water into a hot water container which was removed in order to heat it but one may put into it or into a cup to make it lukewarm.

HALAKHAH: Mishnah: “One may not put cold water into a hot water container which was removed,” etc. Rebbi Abba the (son of the) son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]. If to heat it, it is forbidden, if to make it lukewarm it is permitted.

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

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.

MISHNAH: The House of Shammai say that spices are pounded in a wooden mortar, and salt in a container or with a cooking spoon. But the House of Hillel say that spices are pounded normally in a stone mortar and salt in a wooden mortar.

MISHNAH: The pepper mill is impure because of three vessels, because of a container, and as a metal vessel, and as sieve.

HALAKHAH: The lowest part as container, the uppermost as metal vessel, and the middle part as sieve.

Where does one put this mezuzah? Rebbi Ze`ira in the name of Samuel: one divides it into three parts and puts it at the start of the uppermost third. Rebbi Ḥelbo in the name of Rav Ḥuna: One divides the door into half, then into thirds, and puts it at the top of the lowest third. What is between them? The place of the mezuzzah is between them. Bar Tabari asked Rebbi Isaac, think of it, if it was a high gate? He said to him, he puts it at his shoulder’s height. The house of study of Rebbi Ḥanina was made so. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the container of Rebbi’s mezuzzah was made like a bolt. If it was hung on the door, a danger and it is no meritorious deed. If he excavated the top of a stick and put it at an unbecoming place, a danger and it is no meritorious deed. Rebbi Abba in the name of Rav Jehudah: even if he (nailed) [did not nail] it. But did we not state, on condition that he nailed it? Rebbi Yose said, on condition that he dedicated {the place} for it. Those of the family Malwan did so in the wars. Samuel said, if it was put inside more than a hand-breadth it is disqualified. Rebbi Ze`ira in the name of Samuel: It is necessary that its shema` see the door. Rebbi Jeremiah in the name of Rebbi Ze`ira: So is the baraita, a doorpost serving two doors he puts it on the one he chooses. How can its shema` see the door? If a house has two doors, he puts it on the one usually used. If both were usually used he puts it in front. If both were in front he puts it on the one he chooses. A door which opens to the roof or to a garden is as if open to a wall, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages are saying, it is as open to the market.

HALAKHAH: Samuel said, if she said, all produce of the world is qônām for me; if there was grain heaped in the grain container, he may buy for her from that. Rebbi Simeon ben Laqish said, “the produce of the people of this province [is qônām] for me, if there were strangers selling there, he can buy from them.

HALAKHAH: “How does he pay for what it benefited from,” etc. Rav said, if it bent its neck and ate, he pays for what it damaged. But did we not state: “From the door of a store, he pays what it benefited from; inside the store he pays for what it damaged”? How is that? Rebbi Yose ben Rebbi Abun said, explain it that a donkey carried lambs and when it passed by, they bent their necks and ate; from the door of a store, he pays what they benefited from; inside the store he pays for what they damaged. Rav said, if it ate barley, he pays for straw. But did not Rebbi Ḥiyya state and disagree? “Therefore, if it ate wheat which is bad for it, it is free. If it changed and ate, he pays full damages. What means ‘if it changed and ate, he pays full damages’? If somebody had his chest hanging on his back and a cow stretched out its neck and ate from it, [its owner] pays full damages. If a large container was at the entrance to a store, partially outside and partially inside; if a cow stretched its neck and ate from it, he pays full damages.”

MISHNAH: But the following must be made public: If one found produce in a container or simply a container, coins in a wallet or simply a wallet, heaps of produce, heaps of coins, three coins one on top of the other, bundles of grain in a private domain, home-baked loaves, fleece wool taken from an artisan’s house. Pitchers of wine and pitchers of oil he has to make public.

MISHNAH: But the following must be made public: If one found produce in a container or simply a container, coins in a wallet or simply a wallet, heaps of produce, heaps of coins, three coins one on top of the other, bundles of grain in a private domain, home-baked loaves, fleece wool taken from an artisan’s house. Pitchers of wine and pitchers of oil he has to make public.

HALAKHAH: “He said to the grocer, give me produce for a denar;” etc. Rebbi Ḥanina said, it is to be differentiated: “Rebbi Jehudah said, when? If the container was lying between them. But if it was in the possession of one of them …”