derivative

Our Mishnah is about large vessels, but with small vessels one may use a ruse and immerse them, as Rebbi Hoshaia had stated: “A person may fill an impure vessel from the cistern as a ruse and immerse it.” Also, we have stated: “If his pail or garment fell into the cistern, one may use this as a ruse and immerse them.” Two Amoraïm, one says [one may use a ruse] for vessels impure in original impurity; but the other one says [only] for vessels impure in derivative impurity. The one who said in derivative impurity objected to the one who said in original impurity: Even on weekdays, would it not need sundown? He said to him, if he wants to use them in purity for profane food.

Our Mishnah is about large vessels, but with small vessels one may use a ruse and immerse them, as Rebbi Hoshaia had stated: “A person may fill an impure vessel from the cistern as a ruse and immerse it.” Also, we have stated: “If his pail or garment fell into the cistern, one may use this as a ruse and immerse them.” Two Amoraïm, one says [one may use a ruse] for vessels impure in original impurity; but the other one says [only] for vessels impure in derivative impurity. The one who said in derivative impurity objected to the one who said in original impurity: Even on weekdays, would it not need sundown? He said to him, if he wants to use them in purity for profane food.

MISHNAH: Second Tithe which entered Jerusalem and became impure, whether from original impurity or from derivative impurity, inside [the city] or outside, the House of Shammai say, all should be redeemed and eaten inside except what became impure from original impurity outside. But the House of Hillel say, all should be redeemed and may be eaten outside except what became impure from derivative impurity inside.

MISHNAH: Second Tithe which entered Jerusalem and became impure, whether from original impurity or from derivative impurity, inside [the city] or outside, the House of Shammai say, all should be redeemed and eaten inside except what became impure from original impurity outside. But the House of Hillel say, all should be redeemed and may be eaten outside except what became impure from derivative impurity inside.

It was stated: Bar Qappara said, “original impurity” is biblical, “derivative impurity” rabbinic. Rebbi Joḥanan said, in both cases it is biblical. The House of Shammai are difficult for Rebbi Joḥanan: “The House of Shammai say, all should be redeemed and eaten inside except what became impure from original impurity outside;” what is the difference between original impurity outside and derivative impurity outside; are not both biblical? Are the words of the House of Hillel not also difficult? “The House of Hillel say, all should be redeemed and may be eaten outside except what became impure from derivative impurity inside”; what is the difference between original impurity inside and derivative impurity inside; are not both biblical? The rabbis discuss only that from Bar Qappara.

It was stated: Bar Qappara said, “original impurity” is biblical, “derivative impurity” rabbinic. Rebbi Joḥanan said, in both cases it is biblical. The House of Shammai are difficult for Rebbi Joḥanan: “The House of Shammai say, all should be redeemed and eaten inside except what became impure from original impurity outside;” what is the difference between original impurity outside and derivative impurity outside; are not both biblical? Are the words of the House of Hillel not also difficult? “The House of Hillel say, all should be redeemed and may be eaten outside except what became impure from derivative impurity inside”; what is the difference between original impurity inside and derivative impurity inside; are not both biblical? The rabbis discuss only that from Bar Qappara.

It was stated: Bar Qappara said, “original impurity” is biblical, “derivative impurity” rabbinic. Rebbi Joḥanan said, in both cases it is biblical. The House of Shammai are difficult for Rebbi Joḥanan: “The House of Shammai say, all should be redeemed and eaten inside except what became impure from original impurity outside;” what is the difference between original impurity outside and derivative impurity outside; are not both biblical? Are the words of the House of Hillel not also difficult? “The House of Hillel say, all should be redeemed and may be eaten outside except what became impure from derivative impurity inside”; what is the difference between original impurity inside and derivative impurity inside; are not both biblical? The rabbis discuss only that from Bar Qappara.

It was stated: Bar Qappara said, “original impurity” is biblical, “derivative impurity” rabbinic. Rebbi Joḥanan said, in both cases it is biblical. The House of Shammai are difficult for Rebbi Joḥanan: “The House of Shammai say, all should be redeemed and eaten inside except what became impure from original impurity outside;” what is the difference between original impurity outside and derivative impurity outside; are not both biblical? Are the words of the House of Hillel not also difficult? “The House of Hillel say, all should be redeemed and may be eaten outside except what became impure from derivative impurity inside”; what is the difference between original impurity inside and derivative impurity inside; are not both biblical? The rabbis discuss only that from Bar Qappara.

It is difficult, according to Bar Qappara for the House of Shammai, since “the House of Shammai say, all should be redeemed and eaten inside except what became impure from original impurity outside;” what is the difference between derivative impurity and original impurity; what is the difference between outside and inside, are not both biblical? That one should not say, is that not Second Tithe which enters and leaves? If it is so, it should not be redeemed, so that one should not say, is that not Second Tithe which enters Jerusalem and is redeemed? If it became impure inside, the enclosure had grabbed it; if it became impure outside, the enclosure never grabbed it. And is it not difficult even for the House of Hillel? For “the House of Hillel say, all should be redeemed and may be eaten outside except what became impure from derivative impurity inside”; what is the difference for derivative impurity between outside and inside; are not both rabbinic? When he brought it inside it was on condition it should not be “grabbed” by the enclosure.

It is difficult, according to Bar Qappara for the House of Shammai, since “the House of Shammai say, all should be redeemed and eaten inside except what became impure from original impurity outside;” what is the difference between derivative impurity and original impurity; what is the difference between outside and inside, are not both biblical? That one should not say, is that not Second Tithe which enters and leaves? If it is so, it should not be redeemed, so that one should not say, is that not Second Tithe which enters Jerusalem and is redeemed? If it became impure inside, the enclosure had grabbed it; if it became impure outside, the enclosure never grabbed it. And is it not difficult even for the House of Hillel? For “the House of Hillel say, all should be redeemed and may be eaten outside except what became impure from derivative impurity inside”; what is the difference for derivative impurity between outside and inside; are not both rabbinic? When he brought it inside it was on condition it should not be “grabbed” by the enclosure.

It is difficult, according to Bar Qappara for the House of Shammai, since “the House of Shammai say, all should be redeemed and eaten inside except what became impure from original impurity outside;” what is the difference between derivative impurity and original impurity; what is the difference between outside and inside, are not both biblical? That one should not say, is that not Second Tithe which enters and leaves? If it is so, it should not be redeemed, so that one should not say, is that not Second Tithe which enters Jerusalem and is redeemed? If it became impure inside, the enclosure had grabbed it; if it became impure outside, the enclosure never grabbed it. And is it not difficult even for the House of Hillel? For “the House of Hillel say, all should be redeemed and may be eaten outside except what became impure from derivative impurity inside”; what is the difference for derivative impurity between outside and inside; are not both rabbinic? When he brought it inside it was on condition it should not be “grabbed” by the enclosure.

Rebbi Ḥiyya bar Ada inquired before Rebbi Mana: If it became impure by derivative impurity and he redeemed it, then it became impure in original impurity; do we say that if the original money is still there he redeems with it, otherwise he cannot redeem with it, and one is whipped neither for the first nor the second monies? Rebbi Jonah asked, is it the same for him who buys? Rebbi Mana said, the enclosure “grabs” and the buyer “grabs”. What was said for the enclosure was said for the buyer.

If he took from it for another place to make it sour, both are forbidden. If he added to the first [dough] and made it insignificant, the main object will be derivative and the derivative the main object. “Heave sourdough which fell into a dough and was lifted, if the dough became sour afterwards, is permitted. Similarly, if a heave fig fell into 100 [figs], one was lifted, and afterwards the heave was recognized, should it be permitted? There, the prohibited [dough] was not identified; here, the prohibited [fig] is identified.

If he took from it for another place to make it sour, both are forbidden. If he added to the first [dough] and made it insignificant, the main object will be derivative and the derivative the main object. “Heave sourdough which fell into a dough and was lifted, if the dough became sour afterwards, is permitted. Similarly, if a heave fig fell into 100 [figs], one was lifted, and afterwards the heave was recognized, should it be permitted? There, the prohibited [dough] was not identified; here, the prohibited [fig] is identified.

It is difficult for Bar Qappara. Setting fire taught about all work [mentioned] in the Torah; they are all for a need, itself not for a need? Rebbi Yose said, if (Rebbi Eleazar) would think with Rebbi Joḥanan who said, setting fire taught about all work [mentioned] in the Torah. Rebbi Eleazar said, setting fire taught about itself. Does Rebbi Eleazar not have about one to make him liable for each single one? It was found stated in the name of Rebbi Eleazar, of these, to make him liable once for all of them. We understand setting fire. A wound? Its main point for a need, itself not for a need? Rebbi Yose ben Rebbi Abun said, Rebbi Eleazar and Rebbi Joḥanan disagree. One said, slaughter is the main point and a wound derivative; the other one switches.

Mishnah: “nor immerse vessels.” Our Mishnah is about large vessels but for small vessels one may be cunning about them and immerse them. Rebbi Hoshaia stated, a person may fill an impure vessels from a cistern, be cunning about it and immerse it. It was stated: If his pail fell into a cistern, or his vessels fell into a cistern, he may be cunning about them and immerse them. Two Amoraim, one said, about vessels impure in original impurity; the other said, about vessels impure in derivative impurity. He who said in (original) impurity objected to the one who said in (derivative) impurity, even on a weekday it would require sundown? He answered him, if he wants to use them to eat profane food in purity.

Mishnah: “nor immerse vessels.” Our Mishnah is about large vessels but for small vessels one may be cunning about them and immerse them. Rebbi Hoshaia stated, a person may fill an impure vessels from a cistern, be cunning about it and immerse it. It was stated: If his pail fell into a cistern, or his vessels fell into a cistern, he may be cunning about them and immerse them. Two Amoraim, one said, about vessels impure in original impurity; the other said, about vessels impure in derivative impurity. He who said in (original) impurity objected to the one who said in (derivative) impurity, even on a weekday it would require sundown? He answered him, if he wants to use them to eat profane food in purity.

There, they say, the sun is permitted, a derivative of the sun is forbidden. The rabbis here say, both the sun and derivatives of the sun are permitted. Our Mishnah disagrees with the rabbis here: “One should not bury it in dust of roads that it should be roasted.” There is a difference, because he makes a groove. If it had said “flour” it would have been correct. A baraita disagrees with the rabbis there, as it was stated: “Rabban Simeon ben Gamliel says, one soft-boils eggs on a boiling hot whitewashed roof but one does not soft-boil eggs in boiling hot dust.” What do the rabbis there do with this? They explain that they disagree with Rabban Simeon ben Gamliel. In the opinion of the rabbis there, “what the people of Tiberias did.” In the opinion of the rabbis here the Mishnah was finished. “As to what the people of Tiberias did.”

Anywhere one stated categories there are derivatives. There, we have stated: “There are four categories of damages. The ox”, this is the horn. Goring and pushing are main categories. Rebbi Ḥiyya stated: If it bit, lay down, kicked, these are derivatives of the horn. There, we have stated: “The categories of impurity, the crawling animal and semen.” What are derivatives of crawling animals? Rebbi Jehudah in the name of Rebbi Naḥum: pushings. What are pushings? Touching. The main category of impurity makes everything impure, derivative impurity transmits impurity only to food and drink, or clay vessels. Food and drink and [clay] vessels cannot become main categories of impurity to transmit impurity. Gonorrhea. And here, we have stated: “The categories of work are 39.” Ploughing is a category. Rebbi Ḥiyya stated: If one dug a hole, made a ditch, or dug to put in a pole, these are derivatives of ploughing.

“And who grinds.” He who pulverizes salt, clay shards, peppers, is liable because of grinding. He who cuts into little pieces chalk, gypsum, chaff, sand, dirt, is liable because of sifting. He who kneads chalk, gypsum, dust, eye-salve, plaster, drugs, is liable because of making dough. One who makes dough, or kneads dough, or forms dough, all are because of making dough. Rebbi Abba bar Mamal asked, there you say, “and he is liable for making its dough, and for its forming, and for its baking,” and here you are saying so? But there he has to divide for he is liable for each single one, but here he is liable only once. You see that baking is a derivative of cooking, and you are saying so? But it was stated here since we are stating the order of the dough.

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

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

HALAKHAH: “If one throws from a private domain,” etc. Throwing is a derivative of transporting.

Rebbi Abba in the name of Rebbi Jehudah, Rebbi Zeˋira in the name of Mar Uqba: One strip-measures only with a rope of 50 cubits. Rebbi Zeˋira in the name of Rav Ḥasdai: One strip-measures (only in mountains but) not for the place of breaking the calf’s neck. This would be acceptable for him who says, 1000 cubits of open space and 2000 cubits of Sabbath domain. But for him who says, 1000 cubits of open space and 2000 cubits of fields and vineyards, did they not learn the Sabbath domain from the Levitic cities? For the main thing one does not strip-measure; does one strip-measure for the derivative?

MISHNAH: Rebbi Ḥananiah, the executive officer of the Cohanim, says, the Cohanim never refrained from burning meat which became impure by derivative impurity with meat which became impure by original impurity even though they added impurity to it.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are word of the Torah. In the opinion of Bar Qappara it is understandable. In the opinion of Rebbi Joḥanan, original impurity induces first degree derivative. Derivative impurity induces second degree derivative. Second degree impurity which touched first degree one remains in its place, second degree, since third degree which touches first degree becomes second degree.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are word of the Torah. In the opinion of Bar Qappara it is understandable. In the opinion of Rebbi Joḥanan, original impurity induces first degree derivative. Derivative impurity induces second degree derivative. Second degree impurity which touched first degree one remains in its place, second degree, since third degree which touches first degree becomes second degree.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are word of the Torah. In the opinion of Bar Qappara it is understandable. In the opinion of Rebbi Joḥanan, original impurity induces first degree derivative. Derivative impurity induces second degree derivative. Second degree impurity which touched first degree one remains in its place, second degree, since third degree which touches first degree becomes second degree.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are word of the Torah. In the opinion of Bar Qappara it is understandable. In the opinion of Rebbi Joḥanan, original impurity induces first degree derivative. Derivative impurity induces second degree derivative. Second degree impurity which touched first degree one remains in its place, second degree, since third degree which touches first degree becomes second degree.

Rebbi Yasa asked: Why does Rebbi Yose say, this is not the implication? Rebbi Yasa had heard that Rebbi Joḥanan said, “from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim,” and he had heard that Bar Qappara said, “original impurity is a word from the Torah, derivative impurity is of their words.” But he had not heard that Rebbi Joḥanan had said, “both these and those are words of the Torah.” Therefore, he was asking: Just as it is permitted to burn what is (rabbinically) [biblically] forbidden with what is biblically impure, since one burns what is (rabbinically) [biblically] impure with what is biblically impure, so it should be permitted to burn what is (biblically) [rabbinically] forbidden with what is biblically impure since one burns what is (biblically) [rabbinically] impure with what is biblically impure. But there must be a difference between prohibition and impurity. And Rebbi Yasa said in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together]. Just as you did not make a difference for us between biblical prohibition and biblical impurity since one burns what is biblically impure with what is biblically impure, so you should not make a difference for us between what is rabbinically forbidden with what is biblically impure since one burns what is rabbinically impure with what is biblically impure. But it must be that both these and those are words of the Torah. There came Rebbi Ḥiyya bar Abba from Tyre and said in the name of Rebbi Joḥanan: both these and those are words of the Torah, and I said, it is correct. There (rabbinic) [biblical] impurity with biblical impurity but here biblical disqualification with biblical impurity. Therefore Rebbi Yose said, this is not the implication. The position of Rebbi Joḥanan is difficult for Rebbi Meïr; therefore Rebbi Yose said, this is not the implication. Bar Qappara must argue like Rebbi Simeon ben Laqish, as Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Then the opinion of Bar Qappara is difficult for Rebbi Yose based on what Rebbi Meïr said, “from their words we learned.” Rebbi Abbin said, Rebbi Meïr is consistent since Rebbi Meïr is restrictive in their words as in words of the Torah. Where do we find that Rebbi Meïr is restrictive in their words as in words of the Torah? Rebbi Ḥinena said, as we have stated there: “A woman who sees a stain is out of order and worries because of flux[, the words of Rebbi Meïr. But the Sages say, nothing in stains implies flux].”

MISHNAH: If a gobelin became impure by derivative impurity, one immersed it inside and brought it back immediately. But if by original impurity, one immersed it outside and spread it out in the ante-court because it requires sundown. If it was new, one spreads it out on the roof of the stoa so the people could see its workmanship, which was beautiful. Rabban Simeon ben Gamliel says in the name of Rebbi Simeon, the son of the Executive Officer of the Temple: The thickness of a gobelin was a hand-width. It was woven on 72 strings and each string was composed of 24 threads. Its length 40 cubits and its width 20 cubits; it was made for 820’000 {denar}. Two were made every year and 300 Cohanim were immersing it.

MISHNAH: Flesh of most holy sacrifices which became impure either by original impurity or by derivative impurity, whether inside or outside, the House of Shammai are saying that everything has to be burned inside except what became impure outside by original impurity. The House of Hillel are saying that everything has to be burned outside except what became impure inside by derivative impurity. Rebbi Eliezer says, what became impure by original impurity, whether inside or outside, shall be burned outside. But what became impure by derivative impurity, whether inside or outside, shall be burned inside. Rebbi Aqiba said, the place of its impurity is the place of its burning.

MISHNAH: Flesh of most holy sacrifices which became impure either by original impurity or by derivative impurity, whether inside or outside, the House of Shammai are saying that everything has to be burned inside except what became impure outside by original impurity. The House of Hillel are saying that everything has to be burned outside except what became impure inside by derivative impurity. Rebbi Eliezer says, what became impure by original impurity, whether inside or outside, shall be burned outside. But what became impure by derivative impurity, whether inside or outside, shall be burned inside. Rebbi Aqiba said, the place of its impurity is the place of its burning.

MISHNAH: Flesh of most holy sacrifices which became impure either by original impurity or by derivative impurity, whether inside or outside, the House of Shammai are saying that everything has to be burned inside except what became impure outside by original impurity. The House of Hillel are saying that everything has to be burned outside except what became impure inside by derivative impurity. Rebbi Eliezer says, what became impure by original impurity, whether inside or outside, shall be burned outside. But what became impure by derivative impurity, whether inside or outside, shall be burned inside. Rebbi Aqiba said, the place of its impurity is the place of its burning.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are words of the Torah. The House of Shammai is difficult for Rebbi Joḥanan, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between [original] impurity and derivative impurity outside, are not both of them words of the Torah? And even the House of Hillel is difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference between derivative impurity inside and original impurity inside, are not both of them words of the Torah? The rabbis only discuss Bar Qappara’s opinion. The House of Shammai is difficult for Bar Qappara, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity outside or inside, are not both of them words of the Torah? Because of Rebbi Aqiba, who said “the place of its impurity shall be the place of its burning.” Would not the House of Hillel also be difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference for derivative impurity inside or outside, are not both of them their words? Because of Rebbi Simeon, since Rebbi Simeon said, food and drink of a person afflicted with skin disease are sent outside the three camps.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are words of the Torah. The House of Shammai is difficult for Rebbi Joḥanan, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between [original] impurity and derivative impurity outside, are not both of them words of the Torah? And even the House of Hillel is difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference between derivative impurity inside and original impurity inside, are not both of them words of the Torah? The rabbis only discuss Bar Qappara’s opinion. The House of Shammai is difficult for Bar Qappara, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity outside or inside, are not both of them words of the Torah? Because of Rebbi Aqiba, who said “the place of its impurity shall be the place of its burning.” Would not the House of Hillel also be difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference for derivative impurity inside or outside, are not both of them their words? Because of Rebbi Simeon, since Rebbi Simeon said, food and drink of a person afflicted with skin disease are sent outside the three camps.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are words of the Torah. The House of Shammai is difficult for Rebbi Joḥanan, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between [original] impurity and derivative impurity outside, are not both of them words of the Torah? And even the House of Hillel is difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference between derivative impurity inside and original impurity inside, are not both of them words of the Torah? The rabbis only discuss Bar Qappara’s opinion. The House of Shammai is difficult for Bar Qappara, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity outside or inside, are not both of them words of the Torah? Because of Rebbi Aqiba, who said “the place of its impurity shall be the place of its burning.” Would not the House of Hillel also be difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference for derivative impurity inside or outside, are not both of them their words? Because of Rebbi Simeon, since Rebbi Simeon said, food and drink of a person afflicted with skin disease are sent outside the three camps.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are words of the Torah. The House of Shammai is difficult for Rebbi Joḥanan, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between [original] impurity and derivative impurity outside, are not both of them words of the Torah? And even the House of Hillel is difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference between derivative impurity inside and original impurity inside, are not both of them words of the Torah? The rabbis only discuss Bar Qappara’s opinion. The House of Shammai is difficult for Bar Qappara, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity outside or inside, are not both of them words of the Torah? Because of Rebbi Aqiba, who said “the place of its impurity shall be the place of its burning.” Would not the House of Hillel also be difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference for derivative impurity inside or outside, are not both of them their words? Because of Rebbi Simeon, since Rebbi Simeon said, food and drink of a person afflicted with skin disease are sent outside the three camps.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are words of the Torah. The House of Shammai is difficult for Rebbi Joḥanan, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between [original] impurity and derivative impurity outside, are not both of them words of the Torah? And even the House of Hillel is difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference between derivative impurity inside and original impurity inside, are not both of them words of the Torah? The rabbis only discuss Bar Qappara’s opinion. The House of Shammai is difficult for Bar Qappara, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity outside or inside, are not both of them words of the Torah? Because of Rebbi Aqiba, who said “the place of its impurity shall be the place of its burning.” Would not the House of Hillel also be difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference for derivative impurity inside or outside, are not both of them their words? Because of Rebbi Simeon, since Rebbi Simeon said, food and drink of a person afflicted with skin disease are sent outside the three camps.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are words of the Torah. The House of Shammai is difficult for Rebbi Joḥanan, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between [original] impurity and derivative impurity outside, are not both of them words of the Torah? And even the House of Hillel is difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference between derivative impurity inside and original impurity inside, are not both of them words of the Torah? The rabbis only discuss Bar Qappara’s opinion. The House of Shammai is difficult for Bar Qappara, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity outside or inside, are not both of them words of the Torah? Because of Rebbi Aqiba, who said “the place of its impurity shall be the place of its burning.” Would not the House of Hillel also be difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference for derivative impurity inside or outside, are not both of them their words? Because of Rebbi Simeon, since Rebbi Simeon said, food and drink of a person afflicted with skin disease are sent outside the three camps.

HALAKHAH: The Mishnah is about large implements, but for small implements one may use a trick and immerse them. Rebbi Hoshaya stated, a person may fill am impure vessel from the cistern, and be tricky about it and immerse it. If his pail fell into the cistern, his vessel fell into the cistern, he may be tricky about it and immerse it. Two Amoraim, one said about implements impure in original purity; the other said, about implements impure in derivative impurity. The one who said impure in derivative impurity objected to the one who said impure in original purity, even on a weekday would it not need sundown? He said to him, about one who wants to eat his profane food in purity.

HALAKHAH: The Mishnah is about large implements, but for small implements one may use a trick and immerse them. Rebbi Hoshaya stated, a person may fill am impure vessel from the cistern, and be tricky about it and immerse it. If his pail fell into the cistern, his vessel fell into the cistern, he may be tricky about it and immerse it. Two Amoraim, one said about implements impure in original purity; the other said, about implements impure in derivative impurity. The one who said impure in derivative impurity objected to the one who said impure in original purity, even on a weekday would it not need sundown? He said to him, about one who wants to eat his profane food in purity.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

Rebbi Abba in the name of Rav Jehudah, Rebbi Ze‘ira in the name of Rav Uqba: One strip-measures only with a rope of 50 cubits. Rebbi Ze‘ira in the name of Rav Ḥisda: One strip-measures neither for the levitic cities nor from the distance for breaking the neck in the wadi. This is acceptable for him who says, 1000 cubits of open space and 2000 cubits of Sabbath domain. But for him who says, 1000 cubits of open space and 2000 cubits of fields and vineyards, did they not learn the Sabbath domain from the levitic cities? For the main thing one does not strip-measure; does one strip-measure for the derivative?

HALAKHAH: “If somebody vows not to eat grapes,” etc. It was stated: Rebbi Simeon ben Eleazar said, a qônām for anything which usually is eaten and of which some derivative is eaten; if he forbade the thing to himself by a vow, the derivative is permitted. What is an example? E. g., grapes and olives. And anything which usually is eaten but no derivative of which is eaten; if he forbade the thing to himself by a vow, the derivative is permitted. What is an example? E. g., mulberries. And anything which usually is not eaten and but a derivative is eaten; if he forbade the thing to himself by a vow, he intended the derivative. What is an example? E. g., garden seeds that are not eaten.

HALAKHAH: “If somebody vows not to eat grapes,” etc. It was stated: Rebbi Simeon ben Eleazar said, a qônām for anything which usually is eaten and of which some derivative is eaten; if he forbade the thing to himself by a vow, the derivative is permitted. What is an example? E. g., grapes and olives. And anything which usually is eaten but no derivative of which is eaten; if he forbade the thing to himself by a vow, the derivative is permitted. What is an example? E. g., mulberries. And anything which usually is not eaten and but a derivative is eaten; if he forbade the thing to himself by a vow, he intended the derivative. What is an example? E. g., garden seeds that are not eaten.

HALAKHAH: “If somebody vows not to eat grapes,” etc. It was stated: Rebbi Simeon ben Eleazar said, a qônām for anything which usually is eaten and of which some derivative is eaten; if he forbade the thing to himself by a vow, the derivative is permitted. What is an example? E. g., grapes and olives. And anything which usually is eaten but no derivative of which is eaten; if he forbade the thing to himself by a vow, the derivative is permitted. What is an example? E. g., mulberries. And anything which usually is not eaten and but a derivative is eaten; if he forbade the thing to himself by a vow, he intended the derivative. What is an example? E. g., garden seeds that are not eaten.

HALAKHAH: “If somebody vows not to eat grapes,” etc. It was stated: Rebbi Simeon ben Eleazar said, a qônām for anything which usually is eaten and of which some derivative is eaten; if he forbade the thing to himself by a vow, the derivative is permitted. What is an example? E. g., grapes and olives. And anything which usually is eaten but no derivative of which is eaten; if he forbade the thing to himself by a vow, the derivative is permitted. What is an example? E. g., mulberries. And anything which usually is not eaten and but a derivative is eaten; if he forbade the thing to himself by a vow, he intended the derivative. What is an example? E. g., garden seeds that are not eaten.

HALAKHAH: “If somebody vows not to eat grapes,” etc. It was stated: Rebbi Simeon ben Eleazar said, a qônām for anything which usually is eaten and of which some derivative is eaten; if he forbade the thing to himself by a vow, the derivative is permitted. What is an example? E. g., grapes and olives. And anything which usually is eaten but no derivative of which is eaten; if he forbade the thing to himself by a vow, the derivative is permitted. What is an example? E. g., mulberries. And anything which usually is not eaten and but a derivative is eaten; if he forbade the thing to himself by a vow, he intended the derivative. What is an example? E. g., garden seeds that are not eaten.

HALAKHAH: “If somebody vows not to eat grapes,” etc. It was stated: Rebbi Simeon ben Eleazar said, a qônām for anything which usually is eaten and of which some derivative is eaten; if he forbade the thing to himself by a vow, the derivative is permitted. What is an example? E. g., grapes and olives. And anything which usually is eaten but no derivative of which is eaten; if he forbade the thing to himself by a vow, the derivative is permitted. What is an example? E. g., mulberries. And anything which usually is not eaten and but a derivative is eaten; if he forbade the thing to himself by a vow, he intended the derivative. What is an example? E. g., garden seeds that are not eaten.

MISHNAH: If somebody vows not to eat dates, he is permitted date honey; from winter grapes, he is permitted winter grape vinegar. Rebbi Jehudah ben Bathyra says, if he vowed to forbid to himself anything which is called by the name of its derivative, he also is forbidden the derivative, but the Sages permit it.

MISHNAH: If somebody vows not to eat dates, he is permitted date honey; from winter grapes, he is permitted winter grape vinegar. Rebbi Jehudah ben Bathyra says, if he vowed to forbid to himself anything which is called by the name of its derivative, he also is forbidden the derivative, but the Sages permit it.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

The derivatives of the horn: Goring, hitting, biting, wallowing, kicking, and pushing. Rebbi Isaac asked: Hitting and goring are fundamental, and you call them derivative? But he starts with the fundamentals and ends with the derivatives.

Rebbi Abba in the name of Rebbi Jehudah, Rebbi Zeˋira in the name of Mar Uqba: One strip-measures only with a rope of 50 cubits. Rebbi Zeˋira in the name of Rav Ḥisda: One strip-measures neither for the Levitic cities nor for the place of breaking the calf’s neck. This would be acceptable for him who says, 1000 cubits of open space and 2000 cubits of Sabbath domain. But for him who says, 1000 cubits of open space and 2000 cubits of fields and vineyards, did they not learn the Sabbath domain from the Levitic cities? For the main thing one does not strip-measure; does one strip-measure for the derivative?