everybody

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that a family in the South was in bad reputation. Rebbi sent Romanus to investigate them. He investigated and found that a grandmother had been converted at less than three years and a day of age, and he declared them fit for the priesthood. Rav Hoshaia said, he declared them fit following Rebbi Simeon. Rebbi Zeïra said, here it is everybody’s opinion since Rebbi Zeïra said in the name of Rav Ada bar Ahava, Rebbi Judan brings it in the name of Rebbi Abbahu in the name of Rebbi Joḥanan: The child of an adult is fit since it is a prohibition deduced from a positive commandment. (Lev. 21:13) “But he shall take a wife in her virginity.” Any prohibition deduced from a positive commandment is a positive commandment. Analogously, (Lev. 21:14) “only a virgin from amidst his people he shall take as wife,” not a proselyte. Is any prohibition deduced from a positive commandment a positive commandment? Rebbi Hoshaia objected: But the second generation of an Egyptian is a prohibition deduced from a positive commandment! Rebbi Hoshaia turned around and said, a positive commandment for Israel cannot be compared to a positive commandment for Cohanim. A positive commandment for Israel implies a prohibition for everybody. A positive commandment for Cohanim implies a prohibition for Cohanim but a permission for Levites and Israel.

Rebbi Joḥanan in the name of Rebbi Hoshaia: Putting down prevents, making the declaration does not prevent. But did we not state: “He who eats First Fruits before the declaration was made for them”? Rav Hoshaiah, Rav Jehudah in the name of Samuel: That is Rebbi Aqiba’s. Rebbi Yose asked, which statement of Rebbi Aqiba? Rebbi Mana said, I heard my father state: Putting down prevents, making the declaration does not prevent; Rebbi Aqiba says, making the declaration does prevent. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: Why did they say that putting down prevents? Because it applies to everybody. Rebbi Tanḥuma, Rebbi Huna in the name of Rebbi Eleazar: Because it is repeated. Rebbi Abba Mari said both, one following Rebbi Jehudah, the other following the rabbis. For Rebbi Judah who said it had to be repeated, because it applies to everybody. For the rabbis who instruct that it did not need to be repeated, because it was repeated.

Rebbi Joḥanan in the name of Rebbi Hoshaia: Putting down prevents, making the declaration does not prevent. But did we not state: “He who eats First Fruits before the declaration was made for them”? Rav Hoshaiah, Rav Jehudah in the name of Samuel: That is Rebbi Aqiba’s. Rebbi Yose asked, which statement of Rebbi Aqiba? Rebbi Mana said, I heard my father state: Putting down prevents, making the declaration does not prevent; Rebbi Aqiba says, making the declaration does prevent. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: Why did they say that putting down prevents? Because it applies to everybody. Rebbi Tanḥuma, Rebbi Huna in the name of Rebbi Eleazar: Because it is repeated. Rebbi Abba Mari said both, one following Rebbi Jehudah, the other following the rabbis. For Rebbi Judah who said it had to be repeated, because it applies to everybody. For the rabbis who instruct that it did not need to be repeated, because it was repeated.

Rebbi Jehudah treats trees like straws. There, we have stated: “If he pronounced the benediction ‘Creator of the fruit of the soil’ on fruits of the tree, he has fulfilled his obligation.” Rebbi Ḥizqiah in the name of Rebbi Jacob bar Aḥa: This is Rebbi Yehuda’s since Rebbi Jehudah treats trees like straws. Rebbi Yose said, it is everybody’s opinion since fruits of a tree are also fruits of the soil but fruits of the soil are not fruits of the tree.

“They are the Cohen’s property.” Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan (Num. 18: 8): “To you I gave it as mošḥâ.” As mošḥâ, for importance. As mošḥâ, for anointing. As mošḥâ, as fuel. I would say, both for impure and pure. Rebbi Abbahu in the name of Rebbi Joḥanan, (Deut. 26:14) “I did not burn any of it,” but one liquidates heave in impurity. Rebbi Zeïra in the name of Rebbi Eleazar: From where for Second Tithe proper which became impure that one may not use it as fuel? The verse says, “I did not burn any of it in impurity”. One may redeem it and you are saying this? One may only interpret it as referring to what was bought with Second Tithe money. Rebbi Jehudah said, but for First Fruits which became impure it is the opinion of everybody.

Rebbi Jeremiah, Rebbi Ammi, in the name of Rebbi Joḥanan. Rebbi Simon in the name of Rebbi Joshua ben Levi: Everybody agrees that its New Year is the 15th of Šebaṭ. Rebbi Joḥanan asked Rebbi Jonathan: According to years or according to seasons? He said to him, according to years and even in an intercalary year.

“ When the patriarch enters, everybody stands and they may not sit down until he tells them: sit! For the chief judge one forms rows; he may choose through which one to enter. For the ḥakham, one person after another stands up and then sits down until he arrives at his place.” Rebbi Meïr was used to it that when he went to the assembly hall, the people saw him and stood up before him. When they heard a Tanna reciting this statement, they wanted to follow its rules. He got angry and left. He said to them, I heard than one promotes in dignity but does not demote.

MISHNAH: The fife beats before them until they arrive at the Temple Mount. Arrived at the Temple Mount, even king Agrippas takes the basket on his own shoulder and enters until he arrives at the Temple courtyard. When they arrived at the Temple courtyard, the Levites sang (Ps. 30:2): “I shall elevate You, Eternal, for You drew me up and You did not make my enemies happy because of me.” The pigeons on the baskets were elevation sacrifices and what was in their hands they gave to the Cohanim. As long as the basket is still on his shoulder he reads from (Deut. 26:3) “I am declaring today before the Eternal, your God” until he finishes the entire paragraph. Rebbi Jehudah says, until (v. 5): “My father was a wandering Aramean.” When he comes to “my father was a wandering Aramean”, he takes the basket down from his shoulder, holds it by its rim, and the Cohen puts his hand under it and weaves it. Then he reads from “my father was a wandering Aramean” until he finishes the entire paragraph, he puts it down next to the altar, prostrates himself, and leaves. In earlier times, everybody who knew how to read, read, and everybody who did not know how to read, had someone read before him. When they refrained from bringing they instituted that one read before him who knew and him who did not know. Rich people bring their First Fruits in bowls of silver and gold but poor people bring them in baskets of stripped willow twigs. Baskets and First Fruits are given to the Cohanim.

MISHNAH: The fife beats before them until they arrive at the Temple Mount. Arrived at the Temple Mount, even king Agrippas takes the basket on his own shoulder and enters until he arrives at the Temple courtyard. When they arrived at the Temple courtyard, the Levites sang (Ps. 30:2): “I shall elevate You, Eternal, for You drew me up and You did not make my enemies happy because of me.” The pigeons on the baskets were elevation sacrifices and what was in their hands they gave to the Cohanim. As long as the basket is still on his shoulder he reads from (Deut. 26:3) “I am declaring today before the Eternal, your God” until he finishes the entire paragraph. Rebbi Jehudah says, until (v. 5): “My father was a wandering Aramean.” When he comes to “my father was a wandering Aramean”, he takes the basket down from his shoulder, holds it by its rim, and the Cohen puts his hand under it and weaves it. Then he reads from “my father was a wandering Aramean” until he finishes the entire paragraph, he puts it down next to the altar, prostrates himself, and leaves. In earlier times, everybody who knew how to read, read, and everybody who did not know how to read, had someone read before him. When they refrained from bringing they instituted that one read before him who knew and him who did not know. Rich people bring their First Fruits in bowls of silver and gold but poor people bring them in baskets of stripped willow twigs. Baskets and First Fruits are given to the Cohanim.

HALAKHAH: Rebbi Yose said: Everybody agrees that one adorns First Fruits with produce of the Land since nobody errs to think that one may bring First Fruits from outside the Land. They differ about this, about Ammon and Moab. For him who says, one adorns First Fruits [with anything] except from the Seven Kinds, one may adorn First Fruits with produce from Ammon and Moab. For him who says, one adorns First Fruits only with the Seven Kinds, one may not adorn First Fruits with produce from Ammon and Moab. Rebbi Mana said: Everybody agrees that one may not adorn First Fruits with produce of Ammon and Moab since people err to think that one may bring First Fruits from Ammon and Moab. About what do they differ? About outside the Land. For him who says, one adorns First Fruits [with anything] except from the Seven Kinds, one may adorn First Fruits with produce from outside the Land. For him who says, one adorns First Fruits only with the Seven Kinds, one may not adorn First Fruits with produce from outside the Land..

HALAKHAH: Rebbi Yose said: Everybody agrees that one adorns First Fruits with produce of the Land since nobody errs to think that one may bring First Fruits from outside the Land. They differ about this, about Ammon and Moab. For him who says, one adorns First Fruits [with anything] except from the Seven Kinds, one may adorn First Fruits with produce from Ammon and Moab. For him who says, one adorns First Fruits only with the Seven Kinds, one may not adorn First Fruits with produce from Ammon and Moab. Rebbi Mana said: Everybody agrees that one may not adorn First Fruits with produce of Ammon and Moab since people err to think that one may bring First Fruits from Ammon and Moab. About what do they differ? About outside the Land. For him who says, one adorns First Fruits [with anything] except from the Seven Kinds, one may adorn First Fruits with produce from outside the Land. For him who says, one adorns First Fruits only with the Seven Kinds, one may not adorn First Fruits with produce from outside the Land..

It was stated: “He who sells his father’s Torah scroll will never do well. But about everybody who keeps a Torah scroll in his house, the verse says (Ps. 112:3): “Property and riches in his house, his merit will stand forever.”

Rav Huna in the name of Rav: Everybody agrees that for throwing one is liable. It is everybody’s opinion that the air space over karmelit is not like its essence. Where do they disagree? If one carries out. Ben Azzai declares him not liable but the Sages declare him liable. Ben Azzai makes the person walking as if he was putting down but the Sages do not make the person walking as if he was putting down. Rav Ḥisda asked Rav Huna: In Ben Azzai’s opinion nobody ever could become liable for four cubits! Since when he transported something, it is made as if he put it down within every cubit; he should be not liable.

Rav Huna in the name of Rav: Everybody agrees that for throwing one is liable. It is everybody’s opinion that the air space over karmelit is not like its essence. Where do they disagree? If one carries out. Ben Azzai declares him not liable but the Sages declare him liable. Ben Azzai makes the person walking as if he was putting down but the Sages do not make the person walking as if he was putting down. Rav Ḥisda asked Rav Huna: In Ben Azzai’s opinion nobody ever could become liable for four cubits! Since when he transported something, it is made as if he put it down within every cubit; he should be not liable.

Rav Jehudah in the name of Rav: Everybody agrees that for carrying out one is not liable. It is everybody’s opinion that walking counts as if one was putting down. Where do they disagree? If one is throwing, for Ben Azzai declares him not liable but the Sages declare him liable. Ben Azzai considers the air space over karmelit like its essence but the Sages consider the air space over karmelit not like its essence.

Rav Jehudah in the name of Rav: Everybody agrees that for carrying out one is not liable. It is everybody’s opinion that walking counts as if one was putting down. Where do they disagree? If one is throwing, for Ben Azzai declares him not liable but the Sages declare him liable. Ben Azzai considers the air space over karmelit like its essence but the Sages consider the air space over karmelit not like its essence.

HALAKHAH: Mishnah: “A tailor should not leave with his needle close to sundown lest he forget and leave,” etc. It was stated: “A tailor should not leave with a needle in his garment, nor a scribe with the pen behind his ear, nor a dyer with a sample behind his ear, nor a money-changer with a denar behind his ear. If one of these left they are not liable, the words of Rebbi Meïr. Rebbi Jehudah says, a craftsman in the ways of his craft is liable, therefore everybody else may leave with one of these.”The argument of Rebbi Meïr seems inverted, as we have stated there: “If she left she is liable, the words of Rebbi Meïr,” and here he says so? Rebbi Mana said it without attribution, Rebbi Abun in the name of Rebbi Joḥanan: There women usually do it, but here only children leave with this. The argument of the rabbis seems inverted, as we have stated there: “But the Sages declare not liable with a plate of make-up or a flask of perfume.” Therefore with a needle with ear she is liable. Is that a craftsman who is liable in the way of his craft? Rebbi Yose ben Abun said, explain it for a woman hairdresser.

HALAKHAH: Mishnah: “Three things a person has to say in his house,” etc. It was stated: Rabban Simeon ben Gamliel says, the practices of sancta, and purifying waters, and preparations for impurity, are of the most important practices and all three have been handed over to the vulgar. The practices of sancta, as we have stated: “If he said, I separated into it a quartarius of sanctum, he must be believed.” Purifying waters, as we have stated: “Everybody is trustworthy about purifying water.” Preparations for impurity, as we have stated: “About all these the vulgar is trustworthy to say that they are pure.”It should have been necessary: Kindle the light, did you give tithe, did you make an eruv, kindle? Rebbi Ḥiyya bar Abba said, since you are strict with him for the easier rules he will be strict with himself with the weighty one. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac commanded his house, did you make an eruv, did you kindle the light? Why did he not say, did you give tithe? Because all he ate, he ate from the market.

HALAKHAH: “If a cooking stove was heated,” etc. So is the Mishnah: “one keeps a dish on it.” The Mishnah is Rebbi Jehudah’s, as it was stated: “If there were two coordinated cooking stoves, one emptied or covered with ashes, the other one neither emptied nor covered with ashes, one keeps on the one emptied or covered with ashes. What does one keep on it? The House of Shammai say, one does not keep anything on it. But the House of Hillel say, hot water but no dish. If he removed the hot water pot everybody agrees that he should not return it, the words of Rebbi Meïr. Rebbi Jehudah says, the House of Shammai say, hot water but no dish; but the House of Hillel say, hot water and dish. If he removed the hot water pot, the House of Shammai say he should not return it, but the House of Hillel say, he may return it.”

A philosopher asked Bar Qappara; Ablat asked Levi the eunuch: Is it permitted for drinking but forbidden for taking a bath? He told him, if you saw an eunuch embracing your wife, would you not feel badly about it? He said, yes. He asked him, can he squeeze her in any way? He said, that she should not get loose morals. He told him, here also that they should not get loose morals. After he left, his students told him, this one you pushed away with a stick; what do you answer us? He said to (him) [them]: Is there not already written only what is being eaten by everybody, this alone may be made by you.

Everybody agrees that a secondary vessel is permitted. What is the difference between a primary and a secondary vessel? Rebbi Yose said, here the hand rules, there the hand does not rule. Rebbi Jonah said, in neither case does the hand rule. But they forced distance for a primary vessel; they did not force distance for a secondary vessel. (Mishnah: “Into a pan or a pot which was taken off the fire boiling,” etc.) Rebbi Mana said, a pot of rice supports my father, a pot of groats supports my father, for you move them from place to place and they still are boiling hot.

A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated there: “Its undercarriage, if it can be separated it is not connected to it, will not be measured with it, does not protect in a tent with a corpse; one may not drag it on the Sabbath if it contains coins.” And it was stated for this, if there were coins on it but they fell off, it may be dragged. Rav Sheshet said, this is Rebbi Sineon’s since Rebbi Simeon said, “if it burned out it is permitted to move it.” They said, why do we not explain it according to everybody, if he forgot. You cannot do this, as we have stated there: “if it cannot be separated it is connected to it, will be measured with it, does protect in a tent with a corpse; one may drag it on the Sabbath even though it contains coins.” Can you say about this, it is according to everybody, if he forgot?

A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated there: “Its undercarriage, if it can be separated it is not connected to it, will not be measured with it, does not protect in a tent with a corpse; one may not drag it on the Sabbath if it contains coins.” And it was stated for this, if there were coins on it but they fell off, it may be dragged. Rav Sheshet said, this is Rebbi Sineon’s since Rebbi Simeon said, “if it burned out it is permitted to move it.” They said, why do we not explain it according to everybody, if he forgot. You cannot do this, as we have stated there: “if it cannot be separated it is connected to it, will be measured with it, does protect in a tent with a corpse; one may drag it on the Sabbath even though it contains coins.” Can you say about this, it is according to everybody, if he forgot?

HALAKHAH: “With what may a woman go out,” etc. Rav Naḥman bar Jacob said, because she loosens them because they separate for her period and she forgets and walks with them for four cubits. Rebbi Mana said, earlier we were saying because she opens what is sewn but we were not saying anything, as Rebbi Hoshaia stated, a basket of palm leaves for dates one may tear and open but only one may not tie. There, we have stated: “The following separate on a human: threads of wool or of linen and the ribbons on the head of girls.” Samuel said, there is no hair here; in the opinion of Rebbi Jehudah, but only wool. Therefore hair does not separate in the opinion of everybody. Rebbi Abba in the name of Rav Jehudah; Rebbi Zeˋira in the name of the rabbis: One hair separates, two are in doubt, three do not separate.

“What is an expert amulet? Any with which one healed, and repeated, and did it a third time.” Rebbi Abbahu in the name of Rebbi Joḥanan: A healer can be trusted when he says, with this expert amulet I healed, and repeated, and did it a third time. Rebbi Samuel in the name of Rebbi Zeˋira: If he healed one person he is trustworthy for one person, for two persons he is trustworthy for two persons, for three persons he is trustworthy for everybody.

HALAKHAH: It was stated: “A tailor should not leave with a needle in his garment, nor a scribe with the pen behind his ear, nor a dyer with a sample behind his ear, nor a money-changer with a denar behind his ear. If any of these left they are not liable, the words of Rebbi Meïr. But the Sages say, a craftsman in the ways of his craft is liable, therefore everybody else may leave with one of these.” The argument of Rebbi Meïr seems inverted, as we have stated there: “If she left she is liable, the words of Rebbi Meïr,” and here he says so? Rebbi Mana said it without attribution, Rebbi Abun in the name of Rebbi Joḥanan: There women usually do it, but here only children leave with this. The argument of the rabbis seems inverted, as we have stated there: “But the Sages declare not liable with a plate of make-up or a flask of perfume.” Therefore with a needle without ear one is liable. Is that a craftsman who is liable in the way of his craft? Rebbi Abun said, explain it for a woman hairdresser.

Rebbi Aḥa in the name of Rebbi Abba bar Rav Naḥman, it is Rebbi Neḥemiah’s, as we have stated there: “A metal ring with a coral seal is impure; a coral ring with a metal seal is pure.” It was stated about this: “Rebbi Neḥemiah switches. And so did Rebbi Neḥemiah say, for a ring after its seal, for a ladder after its steps, for a קוֹלָב after what fixes it, for a (lock) [yoke] after its strips.” Rebbi Ila said, explain it according to everybody if she took it out in order to seal with it. Rebbi Samuel in the name of Rebbi Zeˋira: if it was made for dual purpose, if she brought it out in order to seal one is liable, if she brought it out as jewelry one is not liable even for the seal for also the seal becomes an accessory of jewelry.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: בִּירית is any single one, כְּבָלִים any ones connected by a chain. (Rebbi) Jehudah says, בִּירית is a step-chain, as Rav Jehudah said, we are offering a sacrifice to the Eternal, everybody what he found of gold items, אֶצְעָדָ֣ה וְצָמִ֔יד טַבַּעַ֭ת עָגִ֣יל וְכוּמָ֑ז, to atone for our persons before the Eternal. אֶצְעָדָ֣ה is an anklet, צָמִ֔יד are bracelets, as you are saying, and the bracelets on her arms. טַבַּעַ֭ת rings. עָגִ֣יל earrings, as you are saying, earrings on your ears. וְכוּמָ֑ז some are saying this is the form of a womb, but some are saying the form of breasts.

MISHNAH: One goes out with a tetradrachma on a arthritic foot. Girls go out with threads and even chips in their ears. Arab women go out veiled and Median women pinned, and also everybody, but the Sages spoke about what is.

MISHNAH: Boys go out with knots and princes with bells, and so may everybody, but the Sages spoke about what is. One may go out with a locust’s egg and a fox’s tooth and a nail of a crucified person because of healing, the words of Rebbi Yose. But Rebbi Meїr forbids on weekdays because of ways of the Emorite.

HALAKHAH: “Boys go out with knots,” knots of madder. “And princes with bells.” Rebbi Zeˋira said, with bells around their necks. What means “and so may everybody”? Whether children of the poor or children of the rich. Rebbi Ila said, with bells on his clothing. What means “and so may everybody”? Whether adult or child. A baraita disagrees with Rebbi Zeˋira: A person may go out with bells on his clothing but he may not go out with bells around his neck. But here about adults and there about the young.

HALAKHAH: “Boys go out with knots,” knots of madder. “And princes with bells.” Rebbi Zeˋira said, with bells around their necks. What means “and so may everybody”? Whether children of the poor or children of the rich. Rebbi Ila said, with bells on his clothing. What means “and so may everybody”? Whether adult or child. A baraita disagrees with Rebbi Zeˋira: A person may go out with bells on his clothing but he may not go out with bells around his neck. But here about adults and there about the young.

Rebbi Levi said, in the end it will come over anybody engaged in divination. What is the reason? For there is no divination in Jacob; for divination is his. Rebbi Aḥa bar Zeˋira said, the place of anybody not divining will be like that of the Angels of Service. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Ḥanina the son of Rebbi Abbahu said, this evildoer lived halfway through the existence of the world. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Jeremiah ben Eleazar said, in the future a disembodied voice will explode in the tents of the Just and say, everybody who worked with God should come and take his reward. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana: In the future the Holy One, praise to Him, will make place for the Just inside the place of the Angels of Service; the Angels of Service will ask them and say to them, what did God do? What did the Holy One, praise to Him, teach you? Rebbi Levi bar Ḥayta said, did He not already do this in this world? That is what is written, Nebuchadnezzar started and said, but I am seeing four free men walking in the fire and no blemish is on them. Why does the verse say, and no blemish is on them? This teaches that they were eunuchs but were healed. It is not written “and the looks of the first”, but and the looks of the fourth; they were suppressing the fire before him. Is similar to a son of gods. [Rebbi] Reuben said, at that moment an angel descended, hit that evildoer on his mouth, and told him, correct your words; does He have a son? He continued and said, praised be the God of Shadrak, Meshak, and Abed-Nego; it does not say “Who sent His son” but Who sent His angel and rescued His servants who trusted in Him.

If one selected food out of food, Ḥizqiah said, one is liable; Rebbi Joḥanan said, one is not liable. A baraita disagrees with Ḥizqiah: He selects and eats, he selects and puts on the table. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: explain it if guests were eating what was served. But was it not stated: On condition that he did not select all of its kind? In the opinion of Ḥizqiah, because one who selects (normally) on the Sabbath is liable. In the opinion of Rebbi Joḥanan, because one who selects normally at (one) [another] place is liable. In the opinion of Ḥizqiah, even rings among rings, even pomegranates among pomegranates. Or is it so, even people among people? How is this? Everybody agrees with that of Rebbi Immi. For Rebbi Immi had guests; he brought before them lupines and beans. He told them, be careful to eat (the wood-chips)(the sticks) [the artichokes] at the end.

“Who dyes it.” What kind of dying was in the Tabernacle? They were clobbering an animal for red skins of rams. Rebbi Yose said, this implies that he is liable who causes a wound which results in echymosis. He who colors his lips red is liable. He who causes bleeding, because of taking away life force at that place. He who makes a shape, the first one is liable because of writing and the second one because of dying. If he left out a limb and another came and finished it, he is liable because of hitting with a hammer. Wringing and washing are the same category of work. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, the dyers in Jerusalem made wringing a separate category of work. In the opinion of Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa, there are 40 categories of work. Should we state this? We come to state only items to which everybody agrees.

It was stated: “If one brings the stone and another one the mortar, he who brings the mortar is liable. Rebbi Yose says, both are liable.” Rebbi Yose is of the opinion that stone without mortar is building. Everybody agrees that if one put up mortar first and someone then brought stone that he is liable. “The builder who set the stone on top of the row is liable.” For whom is this needed? For the rabbis. One who put up planks and one who put up adobe walls is liable because of building.

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

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

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

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

“A living person on a bier is not liable even for the bier,” for the living carries himself. “A dead person on a bier is liable,” the opinion of everybody? Was it not stated, also bad smell in the most minute amount? Rebbi Ila said, also Rebbi Simeon agrees to this. Rebbi Simeon also agrees in cases of prohibitions of usufruct. Rebbi Yudan said, explain it if the corpse is a Gentile’s without bad smell and he takes it out for his dog. It was stated: For half the volume of an olive of a corpse and half the volume of an olive of a carcass and less than the volume of a lentil of a crawling animal one is liable, but Rebbi Simeon declares not liable. What is Rebbi Simeon’s reason? The impurity already is eliminated. What is the rabbis’ reason? Following Rebbi Yudan explain it if the corpse is a Gentile’s without bad smell and he takes it out for his dog.

Is there no difference, whether according to his opinion or that of the rabbis, only if it came to rest from a public domain into a private domain? In Rebbi’s opinion, even if it did not come to rest; in the rabbis’ opinion, only if it came to rest. For Rebbi Abba bar Ḥuna said in the name of Rav: Rebbi declared liable only for a private domain which was roofed. The word of Rebbi Joḥanan implies, even if it was not roofed, for Rebbi Immi said in the name of Rebbi Joḥanan: Only if it descended to within the partitions. Rebbi Immi asked before Rebbi Joḥanan: Does the Mishnah follow Rebbi, since Rebbi considers partitions as solidly filled up? He said to him, it is everybody’s opinion. Could one not object that Rebbi said, if it is roofed? And you say, it is not roofed? What is the difference between bills of divorce and the Sabbath? Rebbi Ila said, about the Sabbath it is written: You shall not do any work; it may make itself automatically. But here he shall deliver into her hand, into her domain.

It was stated in the name of Rebbi Jehudah: One who threw four cubits in the public domain is liable. Rebbi Jehudah considers four cubits in the public domain a separate category of work. In Rebbi Jehudah’s opinion there are 40 categories of work: should we not state this? We come to state only things about which everybody agrees. Rebbi Zeˋira, Rebbi Joshia in the name of Rebbi Joḥanan: Rebbi Jehudah learned this from those who were sewing the gobelins, for those sewing the gobelins were throwing the needles one to another. Is that not karmelit? Rebbi Ḥinena said, they were throwing sideways.

It was stated: “If one brings the stone and another one the mortar, he who brings the mortar is liable. Rebbi Yose says, both are liable.” Rebbi Yose is of the opinion that stone without mortar is building. Everybody agrees that if one put up mortar first and someone then brought stone he is liable. “The builder who set the stone on top of the row is liable.” For whom is this needed? For the rabbis. One who put up planks or one who put up adobe walls is liable because of building.

Everybody agrees that if he writes a word only at the moment when he finishes. “One who wrote one letter to complete a word or one letter to complete a scroll is liable.” One who wrote one letter on a weekday and one letter on the Sabbath, Rebbi Eliezer makes him liable for a purification sacrifice but Rebbi Joshua declares him not liable. Why? Either because of completion of the work or because it is not appropriate to be joined to it. Come and see, is he not free from liability if he wove one thread on a weekday and one thread on the Sabbath, is it not appropriate to be joined to it? But because of completion of the work, as Rebbi Jacob bar Aḥa said, Rebbi Yasa in the name of Rebbi Eleazar: If he wrote one letter in Tiberias and one letter in Sepphoris he is liable. For if it were not so following Rebbi Eliezer. If he wrote one letter on this Sabbath and one letter on the next Sabbath, Rebbi Eliezer makes him liable for a purification sacrifice but Rebbi Joshua declares him not liable. Come and see, if he wrote one letter on a weekday and one letter on the Sabbath, Rebbi Eliezer makes him liable for a purification sacrifice; not so much more if one letter on this Sabbath and one on the next! Because of the Sages who declare not liable.

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

One does not save from a fire. For him who says, they render hands impure, one saves them from a fire; but for him who says, they do not render hands impure, one does not save them from a fire. They objected: Is there not a Hebrew book which was written in Aramaic; it will not render hands impure but one saves it from a fire, since we have stated: “even though they are written in any language they have to be hidden.” The Mishnah follows Rebbi Simeon, since Rebbi Simeon said, nothing forbidden only rabbinically stands in the way of Holy Scriptures. Do they disagree? There it is because of their degradation, but here everybody agrees that one saves them from a fire. For whom is it needed? For Rabban Simeon ben Gamliel. Even though Rabban Simeon ben Gamliel said, “also Hagiographa they permitted only that they could be written in Greek,” would he agree here that one saves them from a fire? “It happened that Rabban [Simeon ben] Gamliel was supervising builders on the the Temple Mount when he an Aramaic version of Job was brought to him. He told the builder to hide it under a row of stones.”

HALAKHAH: Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal, this is Rebbi Nehemiah’s who said, it can be taken only if necessary. Rebbi Yose said, the reason of the rabbis there is that everything in the house is prepared, but here if you would say so he would save from today for tomorrow. The Mishnah is from Rebbi הונדקס who said, one always saves food for three meals. Explain it if the fire started Friday evening before he ate. What should one say on the day of Atonement? Should he not save anything following the rabbis? Everybody agrees that one saves food for one meal because of the danger.

“Rabban Simeon ben Gamliel permits serpentary because it is food of ravens.” Where do we hold? If he keeps a certain kind and that kind is sold on the market, everybody agrees that it is permitted. If he does not keep a certain kind and that kind is not sold on the market, everybody agrees that it is prohibited. But we must hold that he keeps a certain kind and that kind is not sold on the market. The rabbis said, since that kind is not sold on the market, it is as if he did not keep it. Rabban Simeon ben Gamliel said, since he keeps that kind it is as if that kind were sold on the market.

“Rabban Simeon ben Gamliel permits serpentary because it is food of ravens.” Where do we hold? If he keeps a certain kind and that kind is sold on the market, everybody agrees that it is permitted. If he does not keep a certain kind and that kind is not sold on the market, everybody agrees that it is prohibited. But we must hold that he keeps a certain kind and that kind is not sold on the market. The rabbis said, since that kind is not sold on the market, it is as if he did not keep it. Rabban Simeon ben Gamliel said, since he keeps that kind it is as if that kind were sold on the market.

They asked Hillel the Elder: What to do with people who did not bring their knives with them? He told them, I was informed of the practice but I forgot. But let Israel act; if they are not prophets they are descendants of prophets. Then everybody whose Passover sacrifice was a lamb stuck it in its fleece, for a kid goat he bound it to its horns; it turned out that the Passover sacrifices brought their knives with them. When he saw the action he remembered the practice. He told them, this is what I heard from Shemaya and Abtalion.

“One does not desecrate the Sabbath for a case of doubt or for a hermaphrodite; Rebbi Jehudah permits for the hermaphrodite.” There, we have stated: “Everybody is liable to be seen except the deaf-and-dumb, the insane, the minor, the sexless, and the hermaphrodite.”

Rebbi Zeˋira asked, what kind of threshold? Like a permitted threshold or a forbidden threshold? Rebbi Zeˋira said, when I was still there it was questionable for me, but when I came here I heard Rebbi Yasa in the name of Rebbi Joḥanan: If a threshold is ten [hand-breadths] high but less than four wide it is permitted for both domains; only one should not exchange. Rebbi Mana said before Rebbi Yose, look what he is saying! He only said, if it is less than four wide. But if it is four wide it is forbidden. He said to him, is that not the case of a cross-beam? Is it not permitted under a cross-beam? Rebbi Zeˋira said, Samuel and Rebbi Joḥanan. Samuel said, under the beam it is forbidden, but Rebbi Joḥanan said, it is permitted. Everybody agrees that between laths it is forbidden, and it was stated thus: If an alley is made of laths, if between one and the next are four hand-breadths one carries up to the outer one; otherwise one carries up to the inner one. The Rabbis of Caesarea in the name of Rebbi Uqba, unless the outer one is wider. But if the outer one was wider one carries up to the outer one.

“Curved one considers it as if it were straight.” Rebbi Aḥa in the name of Rebbi Zeˋira: This is Rebbi Jehudah’s. Rebbi Yose in the name of Rebbi Zeˋira: It is everybody’s opinion, but only if the curvature be at the side, a curvature which does not obstruct the alley. But a curvature which impedes the alley makes it forbidden. What is a curvature which obstructs the alley? Any which if you excise it there is less than three [hand-breadths] between the pieces.

HALAKHAH: “With anything one may make an eruv or participate,” etc. Rebbi Aḥa said, this is Rebbi Eliezer’s, as we have stated there, “with anything one may make an eruv or participate except with water or salt, the words of Rebbi Eliezer.” Rebbi Yose said, it is everybody’s opinion. One makes an eruv for courtyards and participates both for courtyards and for domains. Our Mishnah is Rebbi Meïr’s, as it was stated: one may make an eruv with anything eaten raw as is; with bread, one does not make an eruv with it. Garlic and onions, in the opinion of Rebbi Meïr one does not make an eruv with them, as it was stated: Rebbi Jehudah said, it happened that Rebbi Meïr spent a Sabbath at Ardaksam; there came a person who said, I made an eruv with onions and Rebbi Meïr restricted him to his four cubits. Even though Rebbi Meïr said, with everything one may make an eruv or participate except with water or salt, on condition that it be something eaten raw as is. Arum and colocasia: in the rabbis’ opinion one does not make an eruv with.

Does one give him the 2’000 [cubits] to his house? Rebbi Abba bar Mamal said, one gives him. Rebbi Samuel bar Rav Isaac said, one does not give him. Rebbi Shammai said before Rebbi Yose in the name of Rebbi Aḥa: They disagree following Rebbi Meïr, but following Rebbi Jehudah everybody agrees that one gives him. The donkey driver-camel driver of Rebbi Meïr cannot be compared to the donkey driver-camel driver of Rebbi Jehudah. The donkey driver-camel driver of Rebbi Meïr cannot use his eruv since his eruv did not have the power to pull out his feet away from the people of his place; the donkey driver-camel driver of Rebbi Jehudah was thinking to pull out his feet away from the people of his place.

There, we have stated: “If there is a doubt, it is pure; Rebbi Yose declares it impure.” Rebbi Jonah said, Rebbi Yose declared it impure only because of proof. And Rebbi Jonah said, Rebbi Yose declares impure even (one place) [one miqweh]. The argument of Rebbi Yose seems inverted, as we have stated: “Rebbi Yose said, Autolas testified in the name of five Elders that in case of a doubt an eruv is qualified.” And here you are saying so? There in his own name, but here in the name of five Elders. They wanted to say that he who says there “pure” says here “permitted”; he who says there “impure” says here “prohibited”. But even he who says there “impure” agrees here that it is permitted. Rebbi Ḥinena said, do they not only disagree about their words? And a doubt about their words is for leniency. But an eruv is a word of Torah; and a doubt about a word of the Torah is for restriction But is eruv a word of the Torah? Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation? He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi ben Rebbi Abun said, nevertheless each one kept to his tradition. Rebbi Samuel bar Sosarta said, they treated eruv as a doubt involving a deaf-mute person. Rebbi Jeremiah asked, so far if it exists, or even if it was burned? Rebbi Yose said, I confirmed this following what Rebbi Hoshaia said: You must conclude that the boundaries of Sabbath domains are not clear in the words of the Torah. Rebbi Mana asked, it is accepted that 2’000 cubits is not clear. Are 4’000 cubits not clear? Rebbi Simeon bar Carsana in the name of Rebbi Aḥa: The only clear case among all of them is the domain of twelve mil of the camp of Israel.

HALAKHAH: Paragraph. “A person may make his eruv conditional,” etc. So is the Mishnah: “A person can impose a condition on his ˋeruvin.” Rebbi Eleazar said, who is the Tanna of “if they came”, “if they did not come”? Rebbi Meïr! Which Rebbi Meïr? The colleagues say, Rebbi Meïr of Qiddušin. As it was stated: If somebody say to a woman: You are preliminarily married to me on condition that there will be rain. If rain fell, she is preliminarily married, otherwise she is not preliminarily married. Rebbi Meïr says, she is preliminarily married whether or not rain fell unless he doubled his condition. Everybody agrees that if he said, after rainfall, if it rained she is preliminarily married, otherwise she is not preliminarily married. (But following the rabbis she is preliminarily married whether rain fell or not.) Rebbi Yose said, it follows Rebbi Meïr in Eruvin, as we have stated there: “If it is a matter of uncertainty„ Rebbi Meïr and Rebbi Jehudah say, he is a donkey driver-camel driver.” Rebbi Yose said, Rebbi Meïr said this only as a restriction. Rebbi Mana said, that is correct. He cannot acquire his ˋeruv since he is not able to enjoy it. [Why not] like the people of his place? If he had decided to leave his place. And here, she is not preliminarily married to the first, since no rain came. She is not preliminarily married to the second, since the first did not double his condition. Rebbi Ḥaggai asked before Rebbi Yose: Is this “if” not a reaction? He answered, there is a difference since the land was in their hand and he wanted to take it away from them.

There we have stated: “A flask which had been immersed on the same day and [they filled it] from an amphora with ṭevel tithe, if he said that this shall be heave of the tithe after nightfall then it is heave of the tithe. If he said this is eruv, he did not say anything.” Rebbi Jonah said, Rebbi Ḥama bar (Aqiba) [Uqba] asked, is this Mishnah not following Rebbi Eliezer, since Rebbi Eliezer said, one does not make an eruv for a person after nightfall? Rebbi Jeremiah in the name of Rebbi Zeˋira: There it is everybody’s opinion. But here he acquires a place for Sabbath rest for two days while it still is a working day. Rebbi Ḥaggai asked, if it was Thursday and he said, this should acquire for me a place for Sabbath rest, in Rebbi Eliezer’s opinion he acquired, in (Rav’s) [the rabbis’] opinion did he not acquire? Rebbi Yose said, why can a person not make an eruv from holiday to Sabbath? Because a person makes an eruv from Sabbath eve to the Sabbath. But here, since he can make an eruv from Sabbath eve to the Sabbath, he may make an eruv even from Thursday to the Sabbath. “Rebbi Eliezer said to them, do you not agree with me that if he used a loaf to make an eruv for the first day, that he may use a loaf to make an eruv for the second day, that if he ate it on the first day it is an eruv for the first day but is not an eruv for the second? Therefore these are two sanctities. They answered him, do you not agree with us that a person does not make a new eruv on a holiday? Therefore it is one sanctity.”

HALAKHAH: “If somebody was taken out by Gentiles,” etc. Otherwise what would we say? He should be considered like someone who left with permission and he should have 2’000 cubits in every direction. Therefore [it is necessary] to say that “he only has four cubits.” From where the four cubits? Stay everybody at his spot. And from where 2’000 cubits? A person should not leave his place on the Seventh Day. Or switching, as (we have stated) [it was stated so:] “Issy ben Aqiba says “place, place”. It is said here place, and it is said there, I shall Give you a place. Since the place mentioned there includes 2’000 cubits, so the place mentioned here includes 2’000 cubits.” “The four cubits which they mentioned are his full length and outstretched arms. Rebbi Jehudah says, he and three cubits, so he can take an amphora from above his head and put it below his feet.” If he relieves himself, he relieves himself at the side; if he prays, he prays in the diagonal.

It was stated: “Gentiles who attack villages near the border to rob, even straw or even wood, one goes out against them armed and brings the weapon back to its place. If they attack interior villages one goes out only if it is a matter of life. In earlier times they stored the weapons in a house close to the wall. Once they were attacked by enemies; they were in a crush to get their weapons and they killed one another more than what the enemies killed. They instituted that everybody should take from his house.”

Rav said, in a town built of tents, everybody measures from his tent. If there were three huts and three barns one measures from the outer one. Issy objected, is it not written, a sign you should have outside the camp? How could they relieve themselves outside? Rebbi Ḥiyya the son of Rebbi Sabbatai asked, how could they go to Moses’s house of study? Moses built them three huts and three barns. Rebbi Yose says, because they were travelling and camping by the Word, was it not temporary? Rebbi Yose ben Rebbi Abun said, since the Holy One, praise to Him, has promised them that he would bring them into the Land, it is as if it were permanent. Because of this Rebbi Abbin said, Moses built them three huts and three barns.

If from him to a river were 75 cubits. Two Amoraim, one said, he measures with a rope of 50 cubits and returns 25 cubits; but the other one said, he measures with a rope of 50 cubits and the remainder he measures with a rope of four cubits. If the river was narrow on top and wide below, up to 50 cubits one considers it as if full of dust and pebbles; otherwise one sees it inclining upwards and inclining downwards. If the river was bent, Rebbi Ḥasdai says, with telescopes he estimates in the plain and does the same with a mountain. Rebbi Aḥa, Rebbi Ḥinena, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: only if the measure results in the mountain four hand-breadths as a place. Rebbi Yose, Rebbi Abuna in the name of Rav Jehudah, Rebbi Yudan has it in the name of Rav: If one holds it high above his head and the other by his feet, everybody agrees that one strip-measures. The high one over his head and the low one on his hips, everybody agrees that one strip-measures. Where do they disagree? On his heart; Rebbi Meïr says one strip-measures but the Sages say one does not strip-measure.

If from him to a river were 75 cubits. Two Amoraim, one said, he measures with a rope of 50 cubits and returns 25 cubits; but the other one said, he measures with a rope of 50 cubits and the remainder he measures with a rope of four cubits. If the river was narrow on top and wide below, up to 50 cubits one considers it as if full of dust and pebbles; otherwise one sees it inclining upwards and inclining downwards. If the river was bent, Rebbi Ḥasdai says, with telescopes he estimates in the plain and does the same with a mountain. Rebbi Aḥa, Rebbi Ḥinena, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: only if the measure results in the mountain four hand-breadths as a place. Rebbi Yose, Rebbi Abuna in the name of Rav Jehudah, Rebbi Yudan has it in the name of Rav: If one holds it high above his head and the other by his feet, everybody agrees that one strip-measures. The high one over his head and the low one on his hips, everybody agrees that one strip-measures. Where do they disagree? On his heart; Rebbi Meïr says one strip-measures but the Sages say one does not strip-measure.

Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, they disagree about ceding rights. Rebbi Meïr says, he may cede rights, but the rabbis are saying, he may not cede rights. Rebbi Meïr says, he may cede rights, and you are saying, “be quick”? Even though Rebbi Meïr says, he may cede rights, he agrees that they may lay claim to the alley beforehand. It was stated thus: Because he may cede rights like a Jew, the words of Rebbi Meïr. “Whether in error or intentionally, he forbids.” So is the baraita: he does not forbid. Rebbi Aḥa in the name of Rebbi Ḥinena: Everybody agrees that he may cede rights. Where do they disagree? To change his mind. Rebbi Meïr says he may cede his rights and retract it, but the rabbis say, he may cede his rights and cannot retract it. Rebbi Meïr says he may cede his rights and retract it, and you are saying, “be quick”? Even though Rebbi Meïr says, he may cede rights, he agrees that they may lay claim to the alley beforehand. It was stated thus: Because he may cede rights like a Jew, the words of Rebbi Meïr. “Whether in error or intentionally, he forbids.” So is the baraita: he does not forbid.

It was stated: “One who did not make an eruv cedes his rights to two who did make an eruv but two who made an eruv do not cede to one who did not make an eruv. And two who made an eruv may not cede to two who made no eruv. Also two who made no eruv may not cede to two who made no eruv. Everybody may cede his rights and accept rights except two who made no eruv who may cede rights but may not receive.”

HALAKHAH: Paragraph. “If the owner of a house participated with several neighbors,” etc. Rebbi Abba in the name of Rebbi Jehudah: They stated this in commercial practice. Everybody with wine, since he does not care about mixing, it does not need an eruv. If with wine with one but oil with the other, since he cares about mixing, it needs an eruv. Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah refers to the case that all is in one vessel. Rebbi Zeriqan said, the reason of Rebbi Simeon is that they are used to drink οἰνόγαρον. It was stated: Rebbi Eleazar ben Thaddeus says, in every case they are forbidden until they make an eruv. Rebbi Aḥa in the name of Rav: Practice follows Rebbi Eleazar ben Thaddeus. Rebbi Jacob bar Aḥa in the name Rebbi Ze`ira: Rebbi Eleazar ben Thaddeus follows Rebbi Meïr. Which [statement of] Rebbi Meïr? Rebbi Mana said, Rebbi Meïr who said, by an eruv, by participation. Rebbi Yose ben Rebbi Abun said, Rebbi Meïr who said that one may not make an eruv for a person without his knowledge. In the opinion of Rebbi Mana, following Rebbi Ze`ira, in the opinion of Rav following Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

HALAKHAH: Paragraph. “If the owner of a house participated with several neighbors,” etc. Rebbi Abba in the name of Rebbi Jehudah: They stated this in commercial practice. Everybody with wine, since he does not care about mixing, it does not need an eruv. If with wine with one but oil with the other, since he cares about mixing, it needs an eruv. Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah refers to the case that all is in one vessel. Rebbi Zeriqan said, the reason of Rebbi Simeon is that they are used to drink οἰνόγαρον. It was stated: Rebbi Eleazar ben Thaddeus says, in every case they are forbidden until they make an eruv. Rebbi Aḥa in the name of Rav: Practice follows Rebbi Eleazar ben Thaddeus. Rebbi Jacob bar Aḥa in the name Rebbi Ze`ira: Rebbi Eleazar ben Thaddeus follows Rebbi Meïr. Which [statement of] Rebbi Meïr? Rebbi Mana said, Rebbi Meïr who said, by an eruv, by participation. Rebbi Yose ben Rebbi Abun said, Rebbi Meïr who said that one may not make an eruv for a person without his knowledge. In the opinion of Rebbi Mana, following Rebbi Ze`ira, in the opinion of Rav following Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

HALAKHAH: Paragraph. “If the owner of a house participated with several neighbors,” etc. Rebbi Abba in the name of Rebbi Jehudah: They stated this in commercial practice. Everybody with wine, since he does not care about mixing, it does not need an eruv. If with wine with one but oil with the other, since he cares about mixing, it needs an eruv. Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah refers to the case that all is in one vessel. Rebbi Zeriqan said, the reason of Rebbi Simeon is that they are used to drink οἰνόγαρον. It was stated: Rebbi Eleazar ben Thaddeus says, in every case they are forbidden until they make an eruv. Rebbi Aḥa in the name of Rav: Practice follows Rebbi Eleazar ben Thaddeus. Rebbi Jacob bar Aḥa in the name Rebbi Ze`ira: Rebbi Eleazar ben Thaddeus follows Rebbi Meïr. Which [statement of] Rebbi Meïr? Rebbi Mana said, Rebbi Meïr who said, by an eruv, by participation. Rebbi Yose ben Rebbi Abun said, Rebbi Meïr who said that one may not make an eruv for a person without his knowledge. In the opinion of Rebbi Mana, following Rebbi Ze`ira, in the opinion of Rav following Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

HALAKHAH: Paragraph. “Five groups who rested in one big hall,” etc. The big hall for them is like a courtyard for houses. If there were tents there, it is as if they were houses. Where do we hold? If the tents reach to the ceiling, everybody agrees that every group has to contribute to the eruv. If the tents do not reach to the ceiling, everybody agrees that one eruv is valid for all of them. But we must hold that the tents were ten [hand-breadths] high. They equally agree that if they join in dough and dishes that one eruv is valid for all of them. Rebbi Ashian asked, then even if part of them dwell in separate rooms or on upper floors?

HALAKHAH: Paragraph. “Five groups who rested in one big hall,” etc. The big hall for them is like a courtyard for houses. If there were tents there, it is as if they were houses. Where do we hold? If the tents reach to the ceiling, everybody agrees that every group has to contribute to the eruv. If the tents do not reach to the ceiling, everybody agrees that one eruv is valid for all of them. But we must hold that the tents were ten [hand-breadths] high. They equally agree that if they join in dough and dishes that one eruv is valid for all of them. Rebbi Ashian asked, then even if part of them dwell in separate rooms or on upper floors?

“If the courtyards made eruvin but did not participate in the alley.” The Mishnah is Rebbi Meïr’s since Rebbi Meïr said, by an eruv and by participation. Everybody follows Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr. In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan and in the name of Rebbi Eleazar: Even though Rebbi Meïr says that he may cede rights he agrees that if one of them forgot and did not contribute to the eruv, that he may rely on his participation. Who holds “by an eruv and by participation,” not Rebbi Meïr? Since Rebbi Meïr said, by an eruv and by participation. He told him, why do you make us forget the practices of eruvin? Rebbi Aḥa, Rebbi Ila; it should be like one of them. For one of them said, maybe he comes to a courtyard which does not need participation. Which is a courtyard which does not need participation? That is the customary courtyard. He sees them preparing an eruv but not participating. Then he will infer to say that maybe an eruv is valid without participation? But no eruv is valid without participation. And the other one will say, maybe he comes to a courtyard which already participated. He sees them preparing an eruv but not participating. Then he will neither make an eruv nor participate.

“If the courtyards made eruvin but did not participate in the alley.” The Mishnah is Rebbi Meïr’s since Rebbi Meïr said, by an eruv and by participation. Everybody follows Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr. In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan and in the name of Rebbi Eleazar: Even though Rebbi Meïr says that he may cede rights he agrees that if one of them forgot and did not contribute to the eruv, that he may rely on his participation. Who holds “by an eruv and by participation,” not Rebbi Meïr? Since Rebbi Meïr said, by an eruv and by participation. He told him, why do you make us forget the practices of eruvin? Rebbi Aḥa, Rebbi Ila; it should be like one of them. For one of them said, maybe he comes to a courtyard which does not need participation. Which is a courtyard which does not need participation? That is the customary courtyard. He sees them preparing an eruv but not participating. Then he will infer to say that maybe an eruv is valid without participation? But no eruv is valid without participation. And the other one will say, maybe he comes to a courtyard which already participated. He sees them preparing an eruv but not participating. Then he will neither make an eruv nor participate.

“If the courtyards made eruvin but did not participate in the alley.” The Mishnah is Rebbi Meïr’s since Rebbi Meïr said, by an eruv and by participation. Everybody follows Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr. In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan and in the name of Rebbi Eleazar: Even though Rebbi Meïr says that he may cede rights he agrees that if one of them forgot and did not contribute to the eruv, that he may rely on his participation. Who holds “by an eruv and by participation,” not Rebbi Meïr? Since Rebbi Meïr said, by an eruv and by participation. He told him, why do you make us forget the practices of eruvin? Rebbi Aḥa, Rebbi Ila; it should be like one of them. For one of them said, maybe he comes to a courtyard which does not need participation. Which is a courtyard which does not need participation? That is the customary courtyard. He sees them preparing an eruv but not participating. Then he will infer to say that maybe an eruv is valid without participation? But no eruv is valid without participation. And the other one will say, maybe he comes to a courtyard which already participated. He sees them preparing an eruv but not participating. Then he will neither make an eruv nor participate.

HALAKHAH: Paragraph. Therefore straw to be disregarded cannot be disregarded. Does the Mishnah not follow Rebbi Yose, since Rebbi Yose said, straw said to be disregarded is disregarded? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: It is everybody’s opinion. What Rebbi Yose said, if he mixed it with dust. “There is straw which is treated like dust and dust which is treated like straw. Straw not to be removed is like dust; dust to be removed is like straw.” In the House of Rebbi Yannai they said: If he covered it with mats it is disregarded. Come and see: If he filled it with mats it is not disregarded, if he covered it with mats it is disregarded. If he filled it with branches of date palms it is problematic. Rebbi Zeriqan, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: Even thin sheets.

Where do we hold? If she is an adult, she becomes free by the signs [of puberty]. If she is underage, may an underage person transfer rights? Rebbi Yudan bar Shalom said before Rebbi Yose: Explain it following him who said that a minor may give heave. He answered him, but even according to him who says that a minor cannot give heave, the minor can acquire rights. This is acceptable following the opinion of the rabbis there. There, they are saying in the name of Rav Naḥman bar Jacob: One to whom one gives a nut and he throws it away, a pebble and he keeps it, what one finds in his hand is as if found on a garbage heap; a nut and he keeps it, a pebble and he throws it away, what one robs from him is robbery because of the ways of peace; a nut or a pebble and he takes, hides them, and produces them later, what is robbed from him is total robbery. He can acquire for himself but not for others. Rav Huna said, just as he can acquire for himself so he can acquire for others. Everybody agrees that his gift is not a gift, since it is written, if a man give, a man’s gift is a gift, the gift of a minor is no gift, the words of the Sages. Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan, Rebbi Jacob [bar Aḥa] in the name of Rebbi Joḥanan: Robbing from him is never clear robbery unless he grew two pubic hairs. Rebbi Abbahu in the name of Rebbi Joḥanan: That which you say is to make one pay by a law suit; but to have to bring a sacrifice for a [false] oath everybody agrees only after he grew two pubic hairs. But following to the rabbis here, Rebbi Yose asked that even for himself he should not be able to acquire since it is written to his neighbor, only if he be like his neighbor. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: They came to it by the rules of school children as we have stated: “School children’s buying is buying and their selling is selling, for movables.” But did we not state: “But he cannot transfer rights through his minor son or daughter or his Canaanite male or female slave because their hand is like his hand.” The rabbis of Caesarea say, here a minor with knowledge, there a minor without knowledge.

Where do we hold? If she is an adult, she becomes free by the signs [of puberty]. If she is underage, may an underage person transfer rights? Rebbi Yudan bar Shalom said before Rebbi Yose: Explain it following him who said that a minor may give heave. He answered him, but even according to him who says that a minor cannot give heave, the minor can acquire rights. This is acceptable following the opinion of the rabbis there. There, they are saying in the name of Rav Naḥman bar Jacob: One to whom one gives a nut and he throws it away, a pebble and he keeps it, what one finds in his hand is as if found on a garbage heap; a nut and he keeps it, a pebble and he throws it away, what one robs from him is robbery because of the ways of peace; a nut or a pebble and he takes, hides them, and produces them later, what is robbed from him is total robbery. He can acquire for himself but not for others. Rav Huna said, just as he can acquire for himself so he can acquire for others. Everybody agrees that his gift is not a gift, since it is written, if a man give, a man’s gift is a gift, the gift of a minor is no gift, the words of the Sages. Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan, Rebbi Jacob [bar Aḥa] in the name of Rebbi Joḥanan: Robbing from him is never clear robbery unless he grew two pubic hairs. Rebbi Abbahu in the name of Rebbi Joḥanan: That which you say is to make one pay by a law suit; but to have to bring a sacrifice for a [false] oath everybody agrees only after he grew two pubic hairs. But following to the rabbis here, Rebbi Yose asked that even for himself he should not be able to acquire since it is written to his neighbor, only if he be like his neighbor. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: They came to it by the rules of school children as we have stated: “School children’s buying is buying and their selling is selling, for movables.” But did we not state: “But he cannot transfer rights through his minor son or daughter or his Canaanite male or female slave because their hand is like his hand.” The rabbis of Caesarea say, here a minor with knowledge, there a minor without knowledge.

HALAKHAH: Paragraph. Rav said, many are seventeen, few are sixteen. Rebbi Joḥanan said, any if it were distributed there would be the volume of a dried fig for everybody are many, otherwise they are few. (Paragraph.) They wanted to say that they do not disagree; what Rav said follows Rebbi Meïr, and he who follows Rebbi Joḥanan follows Rebbi Joḥanan ben Beroqa.

HALAKHAH: Paragraph. Rebbi Abbahu in the name of Rebbi Joḥanan: This implies that money does not transfer title as word of the Torah. Then even if he comes to the grocer? There is a difference, maybe he would forget and sell it. Rebbi Aḥa in the name of Rebbi Ḥinena: My father did not say so but: “But the Sages say, his money did not acquire for him.” This implies that money does transfer title as word from the Torah. “They agree for anybody else that his money does acquire for him,” because the grocer will transfer title through a third person. “Because one makes an eruv for a person only with his agreement;” the Mishnah is Rebbi Meïr’s since Rebbi Meïr said, by an eruv, by participation. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob [bar Aḥa] in the name of Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

HALAKHAH: Paragraph. Rebbi Abbahu in the name of Rebbi Joḥanan: This implies that money does not transfer title as word of the Torah. Then even if he comes to the grocer? There is a difference, maybe he would forget and sell it. Rebbi Aḥa in the name of Rebbi Ḥinena: My father did not say so but: “But the Sages say, his money did not acquire for him.” This implies that money does transfer title as word from the Torah. “They agree for anybody else that his money does acquire for him,” because the grocer will transfer title through a third person. “Because one makes an eruv for a person only with his agreement;” the Mishnah is Rebbi Meïr’s since Rebbi Meïr said, by an eruv, by participation. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob [bar Aḥa] in the name of Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

Rebbi Isaac Ḥaqula in the name of Rebbu Jehudah the Prince: One forcibly makes an eruv for a person. It was stated thus: “The dwellers in an alley force one another to install lath or beam,” and it was stated: If they told him to make an eruv and he does not object. If he objects does one force him? Rebbi Yudan said, the baraita is Rebbi Meïr’s. Rebbi Yose ben Rebbi Abun said, one may explain it according to everybody if he is a Sadducee. But was it not stated: “If one forgot and did not make an eruv, whether in error or intentionally he forbids, the words of Rebbi Meïr. Rebbi Jehudah says intentionally he forbids, in error he does not forbid.” Intentionally he forbids; may one not make eruv for him forcibly? But it must be a fine. Then he should be forbidden but everybody else permitted. Since they could make an eruv and did not make it one fines him. But does Rebbi Meïr not hold that one may make something in favor of another person without his knowledge, only one may not impose a disadvantage on him? Rebbi Meïr holds that this is not a favor; a person does not want that a neighbor may come to his house except on his invitation.

Rebbi Isaac Ḥaqula in the name of Rebbu Jehudah the Prince: One forcibly makes an eruv for a person. It was stated thus: “The dwellers in an alley force one another to install lath or beam,” and it was stated: If they told him to make an eruv and he does not object. If he objects does one force him? Rebbi Yudan said, the baraita is Rebbi Meïr’s. Rebbi Yose ben Rebbi Abun said, one may explain it according to everybody if he is a Sadducee. But was it not stated: “If one forgot and did not make an eruv, whether in error or intentionally he forbids, the words of Rebbi Meïr. Rebbi Jehudah says intentionally he forbids, in error he does not forbid.” Intentionally he forbids; may one not make eruv for him forcibly? But it must be a fine. Then he should be forbidden but everybody else permitted. Since they could make an eruv and did not make it one fines him. But does Rebbi Meïr not hold that one may make something in favor of another person without his knowledge, only one may not impose a disadvantage on him? Rebbi Meïr holds that this is not a favor; a person does not want that a neighbor may come to his house except on his invitation.

MISHNAH: What is its measure? Food for two meals for everybody, food for weekday but not the Sabbath, the words of Rebbi Meïr; Rebbi Jehudah says for Sabbath but not for weekday. Both of them intended to be lenient. Rebbi Joḥanan ben Beroqa says, a loaf for a dupondius if four seah are a tetradrachma. Rebbi Simeon says, two thirds of a loaf if three are made from a qab; half of this for the leprous house, and half of this half bring impurity to a body.

“ Rebbi Meïr says, do you not agree with me that vessels which started the Sabbath in a courtyard may be moved in the courtyard? What is the difference between a roof and a courtyard? They told him, no. If you say about a courtyard, which has no dwellers under it, what can you say about a roof, which has dwellers under it? He asked them, what if the courtyard was higher than the roof? They told him, no. If you say about a courtyard where nobody knows his place, what can you say about a roof where everybody knows his place? He asked them, what if the courtyard was split by pebbles? Up to this point there was an answer.” Rebbi Yose ben Rebbi Abun said, from here on they were answering him in person; they told him, no. If you say about a courtyard whose dividers rise about it, what can you say about a roof whose dividers do not rise about it? He was telling them, in fact I am equating depth and height.

Rebbi Jehudah says, it is Rebbi Meïr’s who said, one considers the wall as if hollowed out. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: It is everybody’s opinion if it is inclined ten hand-breadths for three [cubits]. Rebbi Yose asked, if it is inclined ten hand-breadths for three [cubits], is it not a roof? Where are we? There, where it does not have to come to rest, you say only after it came to rest; here where it is necessary that it come to rest, not so much more? Rebbi Ḥanina said before Rebbi Mana, in any case it did not come to rest! He told him, since it is not four wide it is as if it did not come to rest.

Everybody is trustworthy about elimination of leavened matter, even women, even slaves. Rebbi Jeremiah in the name of Rebbi Ze`ira: There is no “even” women. Women intrinsically are trustworthy; since they are slow they check everything very carefully. Samaritans any time when they prepare their mazzah with Jews are trustworthy about checking for leavened matter; if they do not prepare their mazzah with Jews they are not trustworthy about checking for leavened matter. Rebbi Yose said, this means in the houses, but they are suspect in courtyards since they explain that it should not be found in your houses, does not apply to your courtyards.

MISHNAH: In addition, Rebbi Jehudah said, two disqualified loaves of thanksgiving offering were lying on the roof of the stoa. As long as they were lying there, everybody was eating. If one was removed one suspends, neither does one eat nor burn. If both were removed, everybody started to burn. Rabban Gamliel says, profane food is eaten the entire fourth [hour] and heave the entire fifth; and one burns at the start of the sixth.

MISHNAH: In addition, Rebbi Jehudah said, two disqualified loaves of thanksgiving offering were lying on the roof of the stoa. As long as they were lying there, everybody was eating. If one was removed one suspends, neither does one eat nor burn. If both were removed, everybody started to burn. Rabban Gamliel says, profane food is eaten the entire fourth [hour] and heave the entire fifth; and one burns at the start of the sixth.

HALAKHAH: What is “on Pesaḥ”? On the Fourteenth. Rebbi Joḥanan said, from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim. Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Rebbi Ze`ira said before Rebbi Yasa: The opinion of Rebbi Joḥanan is understandable. In the opinion of Rebbi Simeon ben Laqish, where enter Rebbi Eliezer and Rebbi Joshua in the discussion? He told him, there are [different] Tannaim. Rebbi Yasa in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together].

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].”

If he declared his leavened matter ownerless on the thirteenth; what is its status after Passover? Rebbi Joḥanan said, it is forbidden; Rebbi Simeon ben Laqish said, it is permitted. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish. Do you not agree with me that it is forbidden after noontime? He answered, there its prohibition caused it; here what can you say? Rebbi Yose said to Rebbi Phineas, do you remember that we said, Rebbi Joḥanan follows Rebbi Yose, and Rebbi Simeon ben Laqish Rebbi Meïr? It is not so. Only Rebbi Joḥanan is concerned about cunning, but Rebbi Simeon ben Laqish is not concerned about cunning. What is the difference? If debris fell on it. He who says cunning, there is no cunning and it is permitted. He who said acquisition, there is no acquisition and it is prohibited. Everybody agrees about a proselyte who died and the Jews plundered his property. For him who says cunning, it is permitted, and for him who says acquisition, it is permitted.

There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden. But if barley grains fell into a cistern of water, even though they made it stink, [the water] is permitted. It was stated: Rebbi Yose says, it is permitted. 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 according to everybody. Rebbi Yose stays with his opinion; just as he says there, its cooking is not clearly cooking, so he says here, its souring is not clearly souring.

One may fulfill his obligation with mazzah thick up to one hand-width like the shew bread. One may fulfill his obligation with raw mazzah if only it does not draw fibers when broken. An old mazzah is subject of a disagreement between the House of Shammai and the House of Hillel. Rebbi Yose said, it is everybody’s opinion; since he did not make it for Passover it is certain that he did not care to make it accurately. One may fulfill his obligation with seriqin both with figures or without figures, even though they said, one does not make painted seriqin on Passover.

MISHNAH: In a place where usually one works on the Ninth of Av, one works. In a place where usually one refrains one does not work, but everywhere the scholars are idle. Rabban Simeon ben Gamliel says, should everybody make himself a scholar?

HALAKHAH: Rebbi Abun, Rebbi Simeon ben Laqish in the name of Rebbi Yudan the Prince: With a question mark, “should everybody make himself a scholar?” The Sages themselves did not decree idleness.

HALAKHAH: Who is the Tanna of “cutting”? Rebbi Meïr. Who is the Tanna of “binding into sheaves”? Rebbi Jehudah. Rebbi Jacob ben Rebbi Sosai said before Rebbi Yose: Everybody agrees that one may cut, and everybody agrees that one may not tie into sheaves. Where did they disagree? About grafting of date palms. Rebbi Meïr says, one grafts date entire day, and they acted following the will of the rabbis. Rebbi Judah says, they were not acting following the will of the rabbis.

HALAKHAH: Who is the Tanna of “cutting”? Rebbi Meïr. Who is the Tanna of “binding into sheaves”? Rebbi Jehudah. Rebbi Jacob ben Rebbi Sosai said before Rebbi Yose: Everybody agrees that one may cut, and everybody agrees that one may not tie into sheaves. Where did they disagree? About grafting of date palms. Rebbi Meïr says, one grafts date entire day, and they acted following the will of the rabbis. Rebbi Judah says, they were not acting following the will of the rabbis.

Rebbi Ḥiyya bar Abba asked before Rebbi Mana: It is impossible to eat without redemption since Temple property cannot leave without redemption. If one redeems and eats it, it would be as if one bought an axe with Sabbatical money. He said to him, the treasurer exchanges it through a third person. Rebbi Mattaniah said, why do we not explain it according to everybody, as Rebbi Joḥanan said, the words of Rebbi Yose because his vow precedes his declaration of abandonment. But here the vow of abandonment precedes his dedication. Rebbi Joḥanan said, it happened that they gave instructions following Rebbi Yose.

“They ate wind-fall.” Where do we hold? If it fell off before the holiday, everybody agrees that it is permitted; if it fell off on the holiday, everybody agrees that it is forbidden. But we must hold if it is unknown.

“They ate wind-fall.” Where do we hold? If it fell off before the holiday, everybody agrees that it is permitted; if it fell off on the holiday, everybody agrees that it is forbidden. But we must hold if it is unknown.