derivatives

Derivatives of water are: the liquids that come from the eye, from the ear, from the nose and from the mouth, and urine, whether of adults or of children, whether [its flow is] conscious or unconscious. Derivatives of blood are: blood from the slaughtering of cattle and wild animals and birds that are clean, and blood from bloodletting for drinking. Whey is like milk, And the sap of olives is deemed like oil, since it is never free from oil, the words of Rabbi Shimon. Rabbi Meir says: even though it contains no oil. The blood of a sheretz is like its flesh, it causes uncleanness but does not cause susceptibility to uncleanness, and there is nothing else like it.

Derivatives of water are: the liquids that come from the eye, from the ear, from the nose and from the mouth, and urine, whether of adults or of children, whether [its flow is] conscious or unconscious. Derivatives of blood are: blood from the slaughtering of cattle and wild animals and birds that are clean, and blood from bloodletting for drinking. Whey is like milk, And the sap of olives is deemed like oil, since it is never free from oil, the words of Rabbi Shimon. Rabbi Meir says: even though it contains no oil. The blood of a sheretz is like its flesh, it causes uncleanness but does not cause susceptibility to uncleanness, and there is nothing else like it.

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.”

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

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

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

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

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

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

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

The sons of the Elder Rebbi Ḥiyya worked on this Chapter for six months. They produced six derivatives for each single one. The sons of the Elder Rebbi Ḥiyya follow the method of their father, as Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all [liable] because of harvesting.” Rebbi Sidor said, Jehudah the son of the rabbi studied Makhširin for six months. In the end there came a student of Rebbi Simai and asked him, but he could not answer. He said, it is recognizable that this one never passed by the gate of the Torah.

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.

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.

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.

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.

“He who binds into sheaves.” Rebbi Samuel bar Sosartai asked, what are the derivatives of binding into sheaves? Rebbi Yose: I heard the reason following Rebbi Simeon from Rebbi Aḥa, but I do not remember what I heard. What about it? One who pounds rice, barley, groats, is liable because of threshing. He who spreads out ṣeli figs, raisins, מסוסלה, bucellata, is liable because of binding into sheaves. For anything involving food one is liable because of binding into sheaves, involving shells because of threshing.

“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.

It was stated: Rebbi Jehudah says, iron bars they were heating on the eve of the Day of atonement which they dropped into the water to mitigate its cold. Would he be not like a person who extinguished {fire} on the Day of Atonement? But would Rebbi Jehudah hold that there are no principal categories of work on Sabbath? But Rebbi Jehudah and Rebbi Simeon must have said the same. Were we not of the opinion that Rebbi Yose and Rebbi Simeon said the same? Let us say that Rebbi Yose, Rebbi Jehudah, and Rebbi Simeon, said the same! But Rebbi Jehudah must think that derivatives of fire are not like fire, and the rabbis think that derivatives of fire are like fire. Could one not heat water? Rebbi Joshua bar Abin, Rebbi Simon in the name of Rebbi Anyani bar Sosai: The reason of this Tanna, that they should not say, we saw the High Priest immersing himself in drawn water on the Day of Atonement.

It was stated: Rebbi Jehudah says, iron bars they were heating on the eve of the Day of atonement which they dropped into the water to mitigate its cold. Would he be not like a person who extinguished {fire} on the Day of Atonement? But would Rebbi Jehudah hold that there are no principal categories of work on Sabbath? But Rebbi Jehudah and Rebbi Simeon must have said the same. Were we not of the opinion that Rebbi Yose and Rebbi Simeon said the same? Let us say that Rebbi Yose, Rebbi Jehudah, and Rebbi Simeon, said the same! But Rebbi Jehudah must think that derivatives of fire are not like fire, and the rabbis think that derivatives of fire are like fire. Could one not heat water? Rebbi Joshua bar Abin, Rebbi Simon in the name of Rebbi Anyani bar Sosai: The reason of this Tanna, that they should not say, we saw the High Priest immersing himself in drawn water on the Day of Atonement.

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.

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.

Derivatives of the pit: The entire third Chapter of Mishnah Neziqin. Rebbi stated: Somebody put a glowing coal in the public domain, another person came and stumbled over it while a flask was in his hand. If as a consequence that person’s clothing was singed and the flask in his hand was broken, he is obligated for the flask because of ‘pit’, and for the garments because of ‘fire’.

Derivatives of the ‘foot’: It was stated: For an animal which entered a private property and caused damage, whether by its forefoot, or by its hindfoot, or by its horn, or by the yoke on it, or by a sack on it, or by the carriage it was drawing, one pays full damages. And one who causes damage in a karmelit pays full damages.

Derivatives of the tooth. They wanted to say that if a cow ate barley, or a donkey ate leeks, or a dog licked olive oil, or a pig ate meat, all of these are derivatives of the tooth. Rebbi Isaac said, all these are of the essence of the tooth. But did we not state “derivatives of the tooth”? If it stepped on a skin full of oil, since its body enjoys anointing. As one says in general, the tooth eats and the body enjoys, so also here the body enjoys. Rebbi Jeremiah asked: If in walking if was disgorging grasses, what is the rule? Rebbi Yose said, just as one who puts a burning coal to the public domain, it causes damage as far as it moves. What does this mean? Rebbi Yose ben Rebbi Abun said, explain it if somebody puts a knife close to the public domain. As you say there, if the fire touches one side, it trembles in its entirety, so also here, a human touches on one side and trembles in his entirety. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: If a pit is full of water and a small lamb fell in, if water enters its ears it trembles in its entirety, so here it trembles in its entirety. Rebbi Jeremiah asked: If in walking it tore out grasses with its body or its horns, what is the rule? Is this out of the ordinary? It is its common behavior.

Derivatives of the tooth. They wanted to say that if a cow ate barley, or a donkey ate leeks, or a dog licked olive oil, or a pig ate meat, all of these are derivatives of the tooth. Rebbi Isaac said, all these are of the essence of the tooth. But did we not state “derivatives of the tooth”? If it stepped on a skin full of oil, since its body enjoys anointing. As one says in general, the tooth eats and the body enjoys, so also here the body enjoys. Rebbi Jeremiah asked: If in walking if was disgorging grasses, what is the rule? Rebbi Yose said, just as one who puts a burning coal to the public domain, it causes damage as far as it moves. What does this mean? Rebbi Yose ben Rebbi Abun said, explain it if somebody puts a knife close to the public domain. As you say there, if the fire touches one side, it trembles in its entirety, so also here, a human touches on one side and trembles in his entirety. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: If a pit is full of water and a small lamb fell in, if water enters its ears it trembles in its entirety, so here it trembles in its entirety. Rebbi Jeremiah asked: If in walking it tore out grasses with its body or its horns, what is the rule? Is this out of the ordinary? It is its common behavior.

Derivatives of the tooth. They wanted to say that if a cow ate barley, or a donkey ate leeks, or a dog licked olive oil, or a pig ate meat, all of these are derivatives of the tooth. Rebbi Isaac said, all these are of the essence of the tooth. But did we not state “derivatives of the tooth”? If it stepped on a skin full of oil, since its body enjoys anointing. As one says in general, the tooth eats and the body enjoys, so also here the body enjoys. Rebbi Jeremiah asked: If in walking if was disgorging grasses, what is the rule? Rebbi Yose said, just as one who puts a burning coal to the public domain, it causes damage as far as it moves. What does this mean? Rebbi Yose ben Rebbi Abun said, explain it if somebody puts a knife close to the public domain. As you say there, if the fire touches one side, it trembles in its entirety, so also here, a human touches on one side and trembles in his entirety. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: If a pit is full of water and a small lamb fell in, if water enters its ears it trembles in its entirety, so here it trembles in its entirety. Rebbi Jeremiah asked: If in walking it tore out grasses with its body or its horns, what is the rule? Is this out of the ordinary? It is its common behavior.