gamliel

Does Rebbi Yose follow Rabban Simeon ben Gamliel? He might even hold with Rebbi! ‘Orlah depends on one’s intention, tithes do not depend on his intention.

MISHNAH: If a tree was moved with its lump, if it can survive it is exempt, otherwise obligated. If the lump was partially moved, or the plough displaced it and turned it into dust, if the tree can survive it is exempt, otherwise obligated. If a tree was cut but there remained a root, it is exempt. How large shall the root be? Rabban Gamliel in the name of Rebbi Eleazar ben Jehudah from Birtota: Like a tenter’s needle. If a tree was uprooted but it had a sunken branch and now lives off that, the original trunk becomes like the sunken branch. If he sank year after year and it was interrupted, one counts from the moment it was interrupted. Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted. Rebbi Meïr says, where it is in its force it is permitted, where it is weak it is forbidden. A sunk branch which became separated but is full of fruits, if it increased by one twohundredth it is forbidden.

Rebbi Zeïra, Rebbi Assi in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya, Rebbi Eleazar, Rebbi Ḥananiah in the name of Rebbi Ḥanina ben Gamliel: If a young tree was attached to an old one, the young one was cleansed. Rebbi Ḥiyya bar Abba said, the Mishnah says so: “Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted.” Should we not say that maybe the young tree formed roots before it was well connected to the old one? Rebbi Ḥananiah the son of Rebbi Hillel: This follows Rebbi Jehudah, since Rebbi Jehudah says it connects well more quickly than it forms roots.

Rebbi Joḥanan asked Gamliel the Twin: Are you used to take ḥallah from demay? He answered him, did not Samuel, the brother of Rav Berekhia, say that from the moment they decreed demay, most people separate it in their houses? Rebbi Yose ben Rebbi Abun said, it is a condition of the court that ḥallah be in the Northernmost part.

MISHNAH: Spices, two or three names from one kind, or [one name for] three are forbidden and combine. Rebbi Simeon says, two or three names from one kind, or two kinds of the same name, do not combine. Yoezer from Bira was one of Shammai’s students. He said, I asked Rabban Gamliel I when he was standing at the Eastern gate and he said, it does not make forbidden unless it alone could make it sour.

Rebbi Ḥaggai said, when I descended from a ship I heard the voice of Rebbi Jacob stating: “Cloth dyed with ‘orlah shells should be burned.” But did we not state: “If one took from it {wood to make] a weaver’s shuttle, it is forbidden for usufruct. If he used it to weave cloth it is forbidden for usufruct. If libation wine fell into a cistern, all is forbidden for usufruct.” But did we not state: “Rabban Simeon ben Gamliel says, it should all be sold to a Gentile except for the value of the libation wine contained in it.” Rebbi Aḥa ben Jacob said, Ḥaggai raised the question, Rebbi Ḥaggai resolved it. What is it? There people do not buy wine from Gentiles; but here people do buy cloth from Gentiles.

It was stated: Rabban Simeon ben Gamliel says, one brings dates only from Jericho and one makes the declaration only for dry ones. Rebbi Simeon ben Eleazar says, one may bring valley pomegranates and make the declaration.

MISHNAH: A citron follows the rules of trees in three aspects and those of vegetables in one. It follows the rules of trees in ‘orlah, the fourth year, and the Sabbatical, and those for vegetables in that the moment it is harvested determines its tithe, the words of Rabban Gamliel. Rebbi Eliezer says, it follows the rules of trees in all respects.

“It happened that Rebbi Aqiba picked a citron and observed for it the stringencies of the House of Shammai and those of the House of Hillel.” Why about a citron and not about any tree? It was stated “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But are Rabban Gamliel and Rebbi Eliezer not from the House of Hillel? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Šebaṭ of the second year and the third year came. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi Eliezer it is subject to second tithe. How did he handle this? He gave a name to the second tithe in it, redeemed it, and gave it to the poor.

“It happened that Rebbi Aqiba picked a citron and observed for it the stringencies of the House of Shammai and those of the House of Hillel.” Why about a citron and not about any tree? It was stated “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But are Rabban Gamliel and Rebbi Eliezer not from the House of Hillel? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Šebaṭ of the second year and the third year came. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi Eliezer it is subject to second tithe. How did he handle this? He gave a name to the second tithe in it, redeemed it, and gave it to the poor.

“It happened that Rebbi Aqiba picked a citron and observed for it the stringencies of the House of Shammai and those of the House of Hillel.” Why about a citron and not about any tree? It was stated “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But are Rabban Gamliel and Rebbi Eliezer not from the House of Hillel? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Šebaṭ of the second year and the third year came. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi Eliezer it is subject to second tithe. How did he handle this? He gave a name to the second tithe in it, redeemed it, and gave it to the poor.

HALAKHAH: Rebbi (Yannai) in the name of Rebbi Ḥiyya bar Abba: They asked Rabban Simeon ben Gamliel, may a person sell a Torah scroll in order to marry a wife? He said to them, yes. To study Torah? Yes. For his livelihood? He did not respond. Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba: They asked Rabban Simeon ben Gamliel, may a person sell a Torah scroll in order to marry a wife? He said to them, yes. To study Torah? Yes. For his livelihood they did not ask and he did not respond. According to Rebbi Jonah it is understandable: They did not ask, therefore he did not respond. According to Rebbi Yose, if they asked him, why did he not respond? When Rebbi Ḥanania came, Rebbi Phineas, Rebbi Joḥanan in the name of Rabban Simeon ben Gamliel: A person may sell to marry a wife and to study Torah, and a fortiori for his livelihood.

HALAKHAH: Rebbi (Yannai) in the name of Rebbi Ḥiyya bar Abba: They asked Rabban Simeon ben Gamliel, may a person sell a Torah scroll in order to marry a wife? He said to them, yes. To study Torah? Yes. For his livelihood? He did not respond. Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba: They asked Rabban Simeon ben Gamliel, may a person sell a Torah scroll in order to marry a wife? He said to them, yes. To study Torah? Yes. For his livelihood they did not ask and he did not respond. According to Rebbi Jonah it is understandable: They did not ask, therefore he did not respond. According to Rebbi Yose, if they asked him, why did he not respond? When Rebbi Ḥanania came, Rebbi Phineas, Rebbi Joḥanan in the name of Rabban Simeon ben Gamliel: A person may sell to marry a wife and to study Torah, and a fortiori for his livelihood.

HALAKHAH: Rebbi (Yannai) in the name of Rebbi Ḥiyya bar Abba: They asked Rabban Simeon ben Gamliel, may a person sell a Torah scroll in order to marry a wife? He said to them, yes. To study Torah? Yes. For his livelihood? He did not respond. Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba: They asked Rabban Simeon ben Gamliel, may a person sell a Torah scroll in order to marry a wife? He said to them, yes. To study Torah? Yes. For his livelihood they did not ask and he did not respond. According to Rebbi Jonah it is understandable: They did not ask, therefore he did not respond. According to Rebbi Yose, if they asked him, why did he not respond? When Rebbi Ḥanania came, Rebbi Phineas, Rebbi Joḥanan in the name of Rabban Simeon ben Gamliel: A person may sell to marry a wife and to study Torah, and a fortiori for his livelihood.

Clarification. Rebbi Miasha and Rebbi Samuel bar Rav Isaac were sitting and eating in one of the upper synagogues. There came the time of prayer and Rebbi Samuel bar Rav Isaac got up to pray. Rebbi Misha said to him, Teacher, did you not teach us that once one started one does not interrupt? And Ḥizqiah stated, every one who is not under an obligation and does it anyway is called uneducated? He said to him, did we not state, “the bridegroom is not liable,” “the bridegroom if he wants to recite recites.” He answered him, I can explain this following Rabban Gamliel who said, “I shall not listen to you to lift from me the Kingdom of Heaven for one moment.”

Mishnah: “In truth they said that the teacher may look where the children are reading.” Rebbi Eleazar said that every place where they stated “in truth” it is practice going back to Moses on Mount Sinai. What does he have to put in order? The beginnings of paragraphs [or] verses. It was stated: “Rabban Simeon ben Gamliel said, children prepare the beginnings of verses by candlelight.” What about it? These want the light to go out, those do not want the light to go out.

Samuel said, they taught this only about the eighteen. Therefore, other than the eighteen even a lesser [court] may abolish. They objected, is there not the Sabbatical year? This is not of the eighteen items, and Rebbi Joḥanan (said it) and asked about it. Rebbi Krispedai in the name of Rebbi Joḥanan: Rabban Gamliel and his court abolished the prohibitions of the first two terms. Rebbi (Jonathan) [Joḥanan] asked. Did we not state, “for no court may invalidate the words of another court unless it be greater in wisdom and numbers”? There came Rav Abun, Rav Jehudah in the name of Samuel: they taught this only about other [decrees] than the eighteen. Therefore, the eighteen even a greater one cannot abolish, because they fought for it with their lives. Rebbi Mana said, this makes it reasonable that it is not so; since this is a case of force it is invalid. They objected, is there not oil which is of the eighteen? And Rebbi (Jonathan) [Joḥanan] objected! Rav Cahana the son of Rebbi Ḥiyya bar Abba; Rebbi Aḥa bent it in the name of Rebbi Joḥanan: Oil, they abolished what was abolished.

MISHNAH: The House of Shammai say, one does not give hides to the tannery worker nor clothing to the Non-Jewish washer unless the work may be done when it is still daylight. In all cases, the House of Hillel permit as long as the sun still shines. Rabban Simeon ben Gamliel says, my father’s house used to give their white garments to a Non-Jewish washer three days before the Sabbath. They both agree that one may load the beam of the olive press and the round stone of the wine press.

“Rabban Simeon ben Gamliel says, in my father’s house they used,” etc. They mentioned only white, therefore not colored. Following our routine we infer that white garments are more difficult to wash than colored ones.

“Nor with silk noil,” imperial אנבין. Rabban Simeon ben Gamliel said, I asked all seafarers and they told me that it is called kulka.

Gamliel the twin asked Rebbi Yasa: May one add profane oil and light? He said to him, Rebbi Hoshaia stated only that one is not required to squeeze it out.

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.

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.”

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.”

“Nor with a city of gold.” Rav Jehudah said, for example a Jerusalem of gold The rabbis of Caesarea said, פרוש טוק טקלין. It happened that Rebbi Aqiba made a city of gold for his wife. Rabban Gamliel’s wife saw her and became jealous. She came and mentioned it before her husband. He told her, if you had done for me what she did for him, for she sold the braids of her head, gave him, and he studied Torah. There, we have stated: “Two in the name of Rebbi Eliezer. A woman may go out with a city of gold and participants in pigeon contests are disqualified for testimony.” It was stated, Rebbi Meïr declares liable. Between Rebbi Meïr and the rabbis it is understandable, Rebbi Meïr declares liable and the Sages declare not liable. Between Rebbi Eliezer and the rabbis it is understandable, Rebbi Eliezer permits and the Sages prohibit. Between Rebbi Meïr and Rebbi Eliezer it is difficult, Rebbi Meïr declares liable and Rebbi Eliezer permits.

Rebbi Iniani bar Sosai said in the name of Rebbi Eliezer: Everywhere they said she may not go out and when she did go out she is obligated for a purification sacrifice she is prohibited to go out with it to the courtyard. Everywhere they said she may not go out and when she went out she is not obligated for a purification sacrifice she is permitted to go out with it to the courtyard. Rebbi Abba bar Cohen in the name of Rav Sheshet, a Mishnah said so: “with an under-cap and another’s braid into the courtyard.” Rebbi Lia in the name of Rebbi Simeon bar Ḥiyya: Even when they said she may not go out but if she went out she is not obligated for a purification sacrifice, she is prohibited to go out with it to the courtyard. Is a man permitted because he is not vain? Let us hear from the following: Rabban Gamliel ben Rebbi went walking in his courtyard on the Sabbath with a golden key in his hand. His colleagues scolded him because of jewelry. This implies that if something is made as jewelry it is forbidden. This implies also if it has a dual purpose. This implies both man and woman. This implies that even when they said she may not go out but if she went out she is not obligated for a purification sacrifice, she is prohibited to go out with it to the courtyard.

How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails, since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi and were oiling and rinsing, but not scraping. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

HALAKHAH: It was stated: Rabban Simeon ben Gamliel says, they stated only coin and stone. Therefore with a nut it is permitted, because it may be moved. Rav Ada bar Ahava said, It results that Rabban Simeon ben Gamliel parallels Rebbi Meïr. Just as Rebbi Meïr said, what may be moved is permitted, so Rabban Simeon ben Gamliel said, what may be moved is permitted.

HALAKHAH: It was stated: Rabban Simeon ben Gamliel says, they stated only coin and stone. Therefore with a nut it is permitted, because it may be moved. Rav Ada bar Ahava said, It results that Rabban Simeon ben Gamliel parallels Rebbi Meïr. Just as Rebbi Meïr said, what may be moved is permitted, so Rabban Simeon ben Gamliel said, what may be moved is permitted.

HALAKHAH: It was stated: Rabban Simeon ben Gamliel says, they stated only coin and stone. Therefore with a nut it is permitted, because it may be moved. Rav Ada bar Ahava said, It results that Rabban Simeon ben Gamliel parallels Rebbi Meïr. Just as Rebbi Meïr said, what may be moved is permitted, so Rabban Simeon ben Gamliel said, what may be moved is permitted.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

MISHNAH: How much would a builder build to become liable? One who builds anything. One who chisels stone, and one who hits with a hammer or a hatchet, or who drills anything is liable. This is the principle: Anybody who performs work on the Sabbath and whose work has permanence is liable. Rabban Simeon ben Gamliel says, also one who hits with the back of his hammer on the anvil during work is liable because he improves the work.

He who hollows out cliffs, cavities, pillars, millstones, or splits mosaic stones, splits blocks, is liable because of chiseling. One who puts together a Galilean bed is liable because of building. Rebbi Zeˋura said, he only is like one who takes a brick and puts it on bricks on the Sabbath. Rav Hamnuna instructed the Head of the Captivity to disassemble a composite table on the Sabbath. He said, Rav Ḥuna bar Ḥiyya was with him. Rav Jehudah heard it and said, the one who instructed him did not study or serve. Rebbi Shammai said, the one who instructed him instructed following Rabban Simeon ben Gamliel, as it was stated: Planking of a ship, or of a crib, and the posts of a bed, and the leg of a table, and the handle on the top of a knife one shall not return but if one returned he is not liable. But if one pushed in he is liable. Rabban Simeon ben Gamliel said, if they were loose he removes and returns. It was stated: “Stuck together they are a connection for impurity and sprinkling; nailed together they are a connection for impurity but not for sprinkling. Those which may be taken apart and put together again are connections neither for impurity nor for sprinkling.” And here, you are saying so? There normally they are fixed; if not fixed there is no connection. But here sticking together is the end of its manufacture.

He who hollows out cliffs, cavities, pillars, millstones, or splits mosaic stones, splits blocks, is liable because of chiseling. One who puts together a Galilean bed is liable because of building. Rebbi Zeˋura said, he only is like one who takes a brick and puts it on bricks on the Sabbath. Rav Hamnuna instructed the Head of the Captivity to disassemble a composite table on the Sabbath. He said, Rav Ḥuna bar Ḥiyya was with him. Rav Jehudah heard it and said, the one who instructed him did not study or serve. Rebbi Shammai said, the one who instructed him instructed following Rabban Simeon ben Gamliel, as it was stated: Planking of a ship, or of a crib, and the posts of a bed, and the leg of a table, and the handle on the top of a knife one shall not return but if one returned he is not liable. But if one pushed in he is liable. Rabban Simeon ben Gamliel said, if they were loose he removes and returns. It was stated: “Stuck together they are a connection for impurity and sprinkling; nailed together they are a connection for impurity but not for sprinkling. Those which may be taken apart and put together again are connections neither for impurity nor for sprinkling.” And here, you are saying so? There normally they are fixed; if not fixed there is no connection. But here sticking together is the end of its manufacture.

And it is difficult about Rabban Simeon ben Gamliel. If one took [tools] to harvest but did not harvest, is that perhaps anything? Rebbi Ada said, Rabban Simeon ben Gamliel parallels Rebbi Jehudah, as it was stated: “One who hits or smooths a piece of weaving is liable because he equalizes with his hand.” And here because he equalizes with his hand.

And it is difficult about Rabban Simeon ben Gamliel. If one took [tools] to harvest but did not harvest, is that perhaps anything? Rebbi Ada said, Rabban Simeon ben Gamliel parallels Rebbi Jehudah, as it was stated: “One who hits or smooths a piece of weaving is liable because he equalizes with his hand.” And here because he equalizes with his hand.

MISHNAH: One who wrote two letters in two periods of oblivion, one in the morning and one in the evening, Rabban Gamliel declares liable but the Sages declare not liable.

HALAKHAH: 6. It is difficult for Rabban Gamliel. If one harvested the volume of a dried fig in the morning and the volume of a dried fig in the evening in one oblivion, would he not be liable? Since oblivions do not divide, so they should not combine! Rebbi Mana said it without attribution, Rebbi Abun in the name of Rebbi Joḥanan: The reason of Rabban Gamliel there is that there is no awareness for half a work, and similarly, there is no intent for half a work. If one ate half the volume of an olive intentionally and half the volume of an olive in error, would this combine?

HALAKHAH: 6. It is difficult for Rabban Gamliel. If one harvested the volume of a dried fig in the morning and the volume of a dried fig in the evening in one oblivion, would he not be liable? Since oblivions do not divide, so they should not combine! Rebbi Mana said it without attribution, Rebbi Abun in the name of Rebbi Joḥanan: The reason of Rabban Gamliel there is that there is no awareness for half a work, and similarly, there is no intent for half a work. If one ate half the volume of an olive intentionally and half the volume of an olive in error, would this combine?

MISHNAH: Rebbi Jehudah says, one who catches a bird for a cage or a deer for a house is liable, but the Sages say, a bird for a cage and a deer for a garden, or a courtyard, or a vivarium. Rebbi Simeon ben Gamliel says, not all vivaria are equal. The principle: In every case where it still needs catching, he is not liable, if it does not need catching he is liable.

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.”

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.”

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.”

MISHNAH: If a Gentile lit a candle, the Jew may use its light; but if he did it for the Jew it is forbidden. If he drew water to let his animals drink, the Jew may let his animals drink, but if he did it for the Jew it is forbidden. If the Gentile built a ramp to descend on it, the Jew may descend after him, but if he did it for the Jew it is forbidden. It happened that Rabban Gamliel and the Elders arrived in a ship, the Gentile make the ramp to descend on it and the Elders descended on it.

“Because the latter are not prepared,” and they are used only connected to the ground. Rebbi Abbahu in the name of Rebbi Eleazar: “Originally all implements could be taken on the Sabbath. Because they were suspected of desecrating holidays and Sabbaths as it is written, at that time I saw in Jehudah that they were working wine presses on the Sabbath … and loading on donkeys, etc., they forbade them everything. After they were fenced in they continued to permit to them until they permitted them everything except the big saw and the blade of the plough. Rebbi Yose said, also the engraver’s stylo. Rabban Simeon ben Gamliel says, also the anchor.” “A mortar, if there is garlic in it one may take it, otherwise one may not take it; Rabban Simeon ben Gamliel says, if it is a small mortar used at table then it is like a bowl and one moves it on the Sabbath.” Rebbi Yose, Rebbi Ila in the name of Rebbi Eleazar, Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, they formulated before implements were permitted.

“Because the latter are not prepared,” and they are used only connected to the ground. Rebbi Abbahu in the name of Rebbi Eleazar: “Originally all implements could be taken on the Sabbath. Because they were suspected of desecrating holidays and Sabbaths as it is written, at that time I saw in Jehudah that they were working wine presses on the Sabbath … and loading on donkeys, etc., they forbade them everything. After they were fenced in they continued to permit to them until they permitted them everything except the big saw and the blade of the plough. Rebbi Yose said, also the engraver’s stylo. Rabban Simeon ben Gamliel says, also the anchor.” “A mortar, if there is garlic in it one may take it, otherwise one may not take it; Rabban Simeon ben Gamliel says, if it is a small mortar used at table then it is like a bowl and one moves it on the Sabbath.” Rebbi Yose, Rebbi Ila in the name of Rebbi Eleazar, Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, they formulated before implements were permitted.

HALAKHAH: In the House of Rebbi Yannai they said, a stick which he prepared in order to check the olives. How did he know? If it was dirtied by fluid it was proof that the work of loading was completed; otherwise it was proof that the work of loading was not completed. Rebbi Mana said to him, Samuel only stated that he was fishing out olives with it. A stick which one prepared to close the window, should we say that he closes with it if it was tied and hanging, otherwise he may not close with it? “Rabban Simeon ben Gamliel says, if it is prepared even if it is neither tied nor hanging.” Did not Rebbi Joḥanan say, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging? Rebbi Yudan said, since he removed it and took it into his hand it becomes similar to a key.

MISHNAH: One removes even four or five baskets of straw or of grain because of guests or because of obstruction of the House of Study, but not the storehouse. One removes pure heave, and demay, and First Tithe of which its heave was taken, and Second Tithe or sancta which were redeemed, and dry lupines because it is food of the poor; but not ṭevel, nor First Tithe whose heave was not taken, nor Second Tithe and sancta which were not redeemed, nor serpentary, nor mustard seed. Rabban Simeon ben Gamliel permits serpentary because it is food of ravens.

“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.

HALAKHAH: “One does not use midwifery for animals,” etc. What is help? “He brings wine and blows it into his nostrils, and puts his hand down and receives him, and moves her teats and puts in his mouth. Rabban Simeon ben Gamliel says, also one makes the animal love on a holiday. How does one do that? One puts a block of salt on her belly and she wants to nurse her son.”

It was stated: Rabban Simeon ben Gamliel says, if an alley has two entrances, he puts a beam over one of them and permits it. Rebbi Aḥa in the name of Rebbi Levi: Practice does not follow Rabban Simeon ben Gamliel. Rebbi Abba said, only if he put up a stick and a doubly pointed stake; but if he made a plank four hand-breadths wide, practice follows Rabban Simeon ben Gamliel, as it was stated thus: If an alley has four entrances, he puts a beam over one of them and permits it. Rebbi Yose said, only if he does it for a middle one. But if he put it on an outer one could it be that what is standing here would permit what is open there? What would permit that which is open there? Rebbi Shammai said, explain it that it follows Rabban Simeon ben Gamliel and you cannot infer anything.

It was stated: Rabban Simeon ben Gamliel says, if an alley has two entrances, he puts a beam over one of them and permits it. Rebbi Aḥa in the name of Rebbi Levi: Practice does not follow Rabban Simeon ben Gamliel. Rebbi Abba said, only if he put up a stick and a doubly pointed stake; but if he made a plank four hand-breadths wide, practice follows Rabban Simeon ben Gamliel, as it was stated thus: If an alley has four entrances, he puts a beam over one of them and permits it. Rebbi Yose said, only if he does it for a middle one. But if he put it on an outer one could it be that what is standing here would permit what is open there? What would permit that which is open there? Rebbi Shammai said, explain it that it follows Rabban Simeon ben Gamliel and you cannot infer anything.

It was stated: Rabban Simeon ben Gamliel says, if an alley has two entrances, he puts a beam over one of them and permits it. Rebbi Aḥa in the name of Rebbi Levi: Practice does not follow Rabban Simeon ben Gamliel. Rebbi Abba said, only if he put up a stick and a doubly pointed stake; but if he made a plank four hand-breadths wide, practice follows Rabban Simeon ben Gamliel, as it was stated thus: If an alley has four entrances, he puts a beam over one of them and permits it. Rebbi Yose said, only if he does it for a middle one. But if he put it on an outer one could it be that what is standing here would permit what is open there? What would permit that which is open there? Rebbi Shammai said, explain it that it follows Rabban Simeon ben Gamliel and you cannot infer anything.

It was stated: Rabban Simeon ben Gamliel says, if an alley has two entrances, he puts a beam over one of them and permits it. Rebbi Aḥa in the name of Rebbi Levi: Practice does not follow Rabban Simeon ben Gamliel. Rebbi Abba said, only if he put up a stick and a doubly pointed stake; but if he made a plank four hand-breadths wide, practice follows Rabban Simeon ben Gamliel, as it was stated thus: If an alley has four entrances, he puts a beam over one of them and permits it. Rebbi Yose said, only if he does it for a middle one. But if he put it on an outer one could it be that what is standing here would permit what is open there? What would permit that which is open there? Rebbi Shammai said, explain it that it follows Rabban Simeon ben Gamliel and you cannot infer anything.

It was stated, practice follows the student, for if it were not so, would we say following the House of Shammai? Could practice follow the House of Shammai rather than the House of Hillel? But since it was stated, “Rabban Simeon ben Gamliel says, an alley which is not four hand-breadths deep does not need a beam.” The words of the Sages? Rav Ḥuna in the name of Rav: An alley which is less than four cubits does not need anything.

HALAKHAH: “The beam about which they spoke,” etc. Rebbi Abba said, to accommodate a row of tiles lengthwise. It was stated: Rabban Simeon ben Gamliel says, to accommodate a row of tiles crosswise. What is the difference between them? Rebbi Ashian said, strength is between them. In the opinion of the rabbis, forty tiles. In the opinion of Rabban Simeon ben Gamliel, twenty tiles.

HALAKHAH: “The beam about which they spoke,” etc. Rebbi Abba said, to accommodate a row of tiles lengthwise. It was stated: Rabban Simeon ben Gamliel says, to accommodate a row of tiles crosswise. What is the difference between them? Rebbi Ashian said, strength is between them. In the opinion of the rabbis, forty tiles. In the opinion of Rabban Simeon ben Gamliel, twenty tiles.

MISHNAH: If somebody was taken out by Gentiles or an evil spirit he only has four cubits. If they brought him back it is as if he had not left. If they conducted him to another town or put him into a sheep-pen, or a sheep corral, Rabban Gamliel and Rebbi Eleazar ben Azariah say he may walk its entirety; Rebbi Joshua and Rebbi Aqiba say, he only has four cubits. It happened that they came from Brundisium when the ship went out to sea; Rabban Gamliel and Rebbi Eleazar ben Azariah walked its entirety; Rebbi Joshua and Rebbi Aqiba did not stir out of their four cubits, for they wanted to be strict with themselves.

MISHNAH: If somebody was taken out by Gentiles or an evil spirit he only has four cubits. If they brought him back it is as if he had not left. If they conducted him to another town or put him into a sheep-pen, or a sheep corral, Rabban Gamliel and Rebbi Eleazar ben Azariah say he may walk its entirety; Rebbi Joshua and Rebbi Aqiba say, he only has four cubits. It happened that they came from Brundisium when the ship went out to sea; Rabban Gamliel and Rebbi Eleazar ben Azariah walked its entirety; Rebbi Joshua and Rebbi Aqiba did not stir out of their four cubits, for they wanted to be strict with themselves.

If he acquired a place of Sabbath rest when Gentiles came and surrounded him with a barrier. Rebbi Ḥuna said, the barrier is of no use for him but he may walk 2’000 [cubits] and carry within four. Ḥiyya the son of Rav said, he walks and carries within 2’000. Rebbi Jacob bar Aḥa, Rebbi Abuna in the name of Ḥiyya the son of Rav: He walks within 2’000 and carries within 4’000 cubits by throwing. They wanted to say, their disagreement is following Rebbi Joshua and Rebbi Aqiba; but following Rabban Gamliel and Rebbi Eleazar ben Azariah they do not disagree. Even following Rabban Gamliel and Rebbi Eleazar ben Azariah they disagree; one who had acquired a place of Sabbath rest is in better shape than one who had not acquired a place of Sabbath rest.

If he acquired a place of Sabbath rest when Gentiles came and surrounded him with a barrier. Rebbi Ḥuna said, the barrier is of no use for him but he may walk 2’000 [cubits] and carry within four. Ḥiyya the son of Rav said, he walks and carries within 2’000. Rebbi Jacob bar Aḥa, Rebbi Abuna in the name of Ḥiyya the son of Rav: He walks within 2’000 and carries within 4’000 cubits by throwing. They wanted to say, their disagreement is following Rebbi Joshua and Rebbi Aqiba; but following Rabban Gamliel and Rebbi Eleazar ben Azariah they do not disagree. Even following Rabban Gamliel and Rebbi Eleazar ben Azariah they disagree; one who had acquired a place of Sabbath rest is in better shape than one who had not acquired a place of Sabbath rest.

If they deposited him at the door of the sheep-pen. In the opinion of Rebbi Joshua and Rebbi Aqiba one gives him two cubits inside and two cubits outside. In the opinion of Rabban Gamliel and Rebbi Eleazar ben Azariah one does not allow two cubits inside and two cubits outside, for if you would say that one allows him two cubits inside and two cubits outside then he could carry in the entire sheep-pen. If they deposited him in the middle of the sheep-pen and the sheep-pen was partially inside the Sabbath domain and partially outside the Sabbath domain. Rebbi Aḥa said it from study, Rebbi Jehudah said it from reflection: This is the disagreement of Rav Ḥuna and of Ḥiyya the son of Rav.

Rebbi Zeˋira, Rav Ḥuna in the name of Rav: Since Rebbi Joshua and Rebbi Aqiba wanted to be strict with themselves, this implies that practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: also for a sheep-pen, or a sheep corral, practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Ḥananiah the son of Rebbi Joshua’s brother says, the entire day they were arguing one with the other until my father’s brother came, decided between then, and instituted that practice follow Rabban Gamliel and Rebbi Eleazar ben Azariah for a ship and Rebbi Joshua and Rebbi Aqiba for a sheep-pen, or a sheep corral. What is the difference between a sheep corral and a ship? The colleagues say, for a ship because its walls are part of itself; Rebbi Zeˋira said, because one removes it from these four cubits and puts it into those four cubits. What difference results between them? If it was a covered walkway, according to the colleagues it is permitted, according to Rebbi Zeˋira it is forbidden. If the sea was calm, according to the colleagues it is forbidden, according to Rebbi Zeˋira it is permitted. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are not a domain.

Rebbi Zeˋira, Rav Ḥuna in the name of Rav: Since Rebbi Joshua and Rebbi Aqiba wanted to be strict with themselves, this implies that practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: also for a sheep-pen, or a sheep corral, practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Ḥananiah the son of Rebbi Joshua’s brother says, the entire day they were arguing one with the other until my father’s brother came, decided between then, and instituted that practice follow Rabban Gamliel and Rebbi Eleazar ben Azariah for a ship and Rebbi Joshua and Rebbi Aqiba for a sheep-pen, or a sheep corral. What is the difference between a sheep corral and a ship? The colleagues say, for a ship because its walls are part of itself; Rebbi Zeˋira said, because one removes it from these four cubits and puts it into those four cubits. What difference results between them? If it was a covered walkway, according to the colleagues it is permitted, according to Rebbi Zeˋira it is forbidden. If the sea was calm, according to the colleagues it is forbidden, according to Rebbi Zeˋira it is permitted. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are not a domain.

Rebbi Zeˋira, Rav Ḥuna in the name of Rav: Since Rebbi Joshua and Rebbi Aqiba wanted to be strict with themselves, this implies that practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: also for a sheep-pen, or a sheep corral, practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Ḥananiah the son of Rebbi Joshua’s brother says, the entire day they were arguing one with the other until my father’s brother came, decided between then, and instituted that practice follow Rabban Gamliel and Rebbi Eleazar ben Azariah for a ship and Rebbi Joshua and Rebbi Aqiba for a sheep-pen, or a sheep corral. What is the difference between a sheep corral and a ship? The colleagues say, for a ship because its walls are part of itself; Rebbi Zeˋira said, because one removes it from these four cubits and puts it into those four cubits. What difference results between them? If it was a covered walkway, according to the colleagues it is permitted, according to Rebbi Zeˋira it is forbidden. If the sea was calm, according to the colleagues it is forbidden, according to Rebbi Zeˋira it is permitted. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are not a domain.

MISHNAH: Once they only entered the port after nightfall. They asked Rabban Gamliel, may we descend? He told them it is permitted since I already was observing and we were inside the Sabbath domain before nightfall.

HALAKHAH: Paragraph. “Once they only entered the port,” etc. Rabban Gamliel had a telescope where he could estimate with his eyes in the plane. And why before nightfall? Even after nightfall; is this not Rabban Gamliel’s? Explain it if the port was larger than two bet se’ah, or the walls were not ten [hand-breadths] high but were not open wider than ten [cubits] nor what was standing was opposite what was standing and what was breached opposite the breached.

HALAKHAH: Paragraph. “Once they only entered the port,” etc. Rabban Gamliel had a telescope where he could estimate with his eyes in the plane. And why before nightfall? Even after nightfall; is this not Rabban Gamliel’s? Explain it if the port was larger than two bet se’ah, or the walls were not ten [hand-breadths] high but were not open wider than ten [cubits] nor what was standing was opposite what was standing and what was breached opposite the breached.

MISHNAH: Rabban Gamliel said, if happened that a Sadducee was dwelling with us in the alley in Jerusalem and my father told us be quick and bring all the vessels into the alley before he can bring out and forbid for you. Rebbi Jehudah says it in another formulation, be quick and work in the alley before he can bring out and forbid for you.

HALAKHAH: Paragraph. “Rabban Gamliel said, if happened that a Sadducee,” etc. Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does not follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and following Rebbi Naḥman bar Isaac in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri, and we asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and did not Rebbi Isaac bar Naḥman say in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri? We asked about it, we would think to say that this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him?

MISHNAH: From a cistern between two courtyards one may not draw water on the Sabbath unless one made for it a partition ten hand-breadths high, either below or inside its rim. Rabban Simeon ben Gamliel said, the House of Shammai say below but the House of Hillel say above. Rebbi Jehudah says, a partition should not be more than the wall in between them.

MISHNAH: He who finds tefillin brings them in pair by pair; Rabban Gamliel says, two by two. When has this been said? For used ones, but for new ones he is not liable. If he found them in heaps or bundles he stays there until it becomes dark and then brings them, but in times of danger he covers them and goes away.

HALAKHAH: ““He who finds tefillin,” etc. “He who finds tefillin brings them in pair by pair;” as clothing, one on his head and one on his arm. “Rabban Gamliel says, two by two,” two on his head and two on his arm.

They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Gamliel’s opinion it is clear. Rebbi Jeremiah said in the name of Rebbi Samuel: They estimated to say, up to the place where it can be placed on the top of the head. For how many is there space? Two. Then even on weekdays? Rebbi Ḥaggai said, if he wants to put there, he puts. Rebbi Zeriqa said, Rav Hamnuna explained to me, up to the place where the baby’s brain is soft. There we have stated: “About a chicken which was stoned in Jerusalem because it had killed a person.” It saw that the skull of the baby was soft; it went and picked it.

It was stated: Whether he be a man or a woman. They wanted to say, he who said that it is clear, is understandable. He who said that it is not clear, should it not be clear for a man but clear for a woman? Rebbi Eleazar said, who is he who stated “woman”? Rabban Gamliel! As it was stated: Tabi the slave of Rabban Gamliel was putting on tefillin and the Sages did not interfere with him. Did they here interfere with him? It is the same for a slave or a woman.

It was stated: Whether he be a man or a woman. They wanted to say, he who said that it is clear, is understandable. He who said that it is not clear, should it not be clear for a man but clear for a woman? Rebbi Eleazar said, who is he who stated “woman”? Rabban Gamliel! As it was stated: Tabi the slave of Rabban Gamliel was putting on tefillin and the Sages did not interfere with him. Did they here interfere with him? It is the same for a slave or a woman.

“When has this been said? For used ones, but for new ones he is free.” Why? Old ones are checked, new ones are not checked. It was stated: One has to check tefillin once every twelve months, the words of Rebbi. Rabban Simeon ben Gamliel says, they do not need checking. Hillel the Elder said, these are from my maternal grandfather. If he found two or three heaps, he checks the first pair of the first bundle; the same with the second or the third. Isaac ben Eleazar asked: Does one create a presumption for all of them or is each one of them for itself? If you are saying that one creates a presumption for all of them, he checks the first pair of the first heap. If you are saying that each one creates a presumption for itself, he checks three pairs from each heap.

MISHNAH: If a bolt is topped by a lock, Rebbi Eleazar forbids and Rebbi Yose permits. Rebbi Eleazar said, it happened at the synagogue of Tiberias that they used to permit it until Rabban Gamliel and the Elders came and forbade it to them. Rebbi Yose says, they used to consider it forbidden when Rabban Gamliel and the Elders came and permitted it to them. With a dragged bolt one locks at the Temple but not in the countryside, but the one left alone is forbidden here and there. Rebbi Jehudah says, the one left alone in the Temple and the dragged one in the countryside.

MISHNAH: If a bolt is topped by a lock, Rebbi Eleazar forbids and Rebbi Yose permits. Rebbi Eleazar said, it happened at the synagogue of Tiberias that they used to permit it until Rabban Gamliel and the Elders came and forbade it to them. Rebbi Yose says, they used to consider it forbidden when Rabban Gamliel and the Elders came and permitted it to them. With a dragged bolt one locks at the Temple but not in the countryside, but the one left alone is forbidden here and there. Rebbi Jehudah says, the one left alone in the Temple and the dragged one in the countryside.

Rebbi Yose asked: The courtyards in Jerusalem where one eats the bread of thanksgiving offerings and the wafers of a nazir, do they need checking? Are they not checked anyhow for leftovers? It should be parallel to what Rebbi Zachariah the son-in-law of Rebbi Levi stated: A menstruating woman washes her hair and combs. A priestly woman does not wash her hair and comb. A menstruating priestly woman washes her hair and combs, not to differentiate between one menstruating woman and another. So also here, not to differentiate between elimination and elimination. Rabbi Gamliel bar Inyany stated before Rebbi Mana: A menstruating woman who interrupts for seven days washes her hair and combs. A priestly woman who immerses herself every day does not wash her hair and comb. He told him, it is necessary for one who watches one day for a day.

It was stated: “Rabban Simeon ben Gamliel says, a couch which was separated in the house but wood and stones are stored under it, one checks at the outside but does not have to check on the inside.” Because wood and stones are stored under it, but if no wood and stones are stored under it, one has to check on the inside. Does this mean that they did (not) worry about things falling down? I am saying that (a child exerted himself and) [an unruly child] brought leavened matter there.

It was stated: Rabban Simeon ben Gamliel says, any commandment which the Samaritans keep they are much more exact with them than Jews. Rebbi Simeon said, that means earlier when they were concentrated in their villages. But today, when they have no commandments nor remainders of commandments they are suspect and degenerate.

One asks about practices of Passover at Passover, practices of Pentecost at Pentecost, practices of Tabernacles at Tabernacles. In the House of Assembly one asks thirty days in advance; Rabban Simeon ben Gamliel says, two weeks. The statement of Rebbi Joḥanan follows the rabbis, that of the colleagues Rabban Simeon ben Gamliel. Rebbi Joḥanan said, the reason of the rabbis, because Moses stands on the First Passover and explains to them the rules of Second Passover. That of the colleagues follows Rabban Simeon ben Gamliel, because Moses stands on the day of the New Moon and explains to them the rules of Passover.

One asks about practices of Passover at Passover, practices of Pentecost at Pentecost, practices of Tabernacles at Tabernacles. In the House of Assembly one asks thirty days in advance; Rabban Simeon ben Gamliel says, two weeks. The statement of Rebbi Joḥanan follows the rabbis, that of the colleagues Rabban Simeon ben Gamliel. Rebbi Joḥanan said, the reason of the rabbis, because Moses stands on the First Passover and explains to them the rules of Second Passover. That of the colleagues follows Rabban Simeon ben Gamliel, because Moses stands on the day of the New Moon and explains to them the rules of Passover.

One asks about practices of Passover at Passover, practices of Pentecost at Pentecost, practices of Tabernacles at Tabernacles. In the House of Assembly one asks thirty days in advance; Rabban Simeon ben Gamliel says, two weeks. The statement of Rebbi Joḥanan follows the rabbis, that of the colleagues Rabban Simeon ben Gamliel. Rebbi Joḥanan said, the reason of the rabbis, because Moses stands on the First Passover and explains to them the rules of Second Passover. That of the colleagues follows Rabban Simeon ben Gamliel, because Moses stands on the day of the New Moon and explains to them the rules of Passover.

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.

Rebbi Jehudah ben Pazi said, it seems that practice has to follow Rabban Gamliel since he says it similar to both of them There came Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: practice follows Rabban Gamliel since what he says is similar to both of them.

Rebbi Jehudah ben Pazi said, it seems that practice has to follow Rabban Gamliel since he says it similar to both of them There came Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: practice follows Rabban Gamliel since what he says is similar to both of them.

There, we have stated: An amphora of heave about which a doubt of impurity arose, Rebbi Eliezer says, if it was at a vulnerable place, he should move it to a hidden place. If it was uncovered, he should cover it. Rebbi Joshua says, if it was at a hidden place, he should move it to a vulnerable place. If it was covered, he should uncover it. Rabban Gamliel says, he should not change anything.

Rebbi Abbahu in the name of Rebbi Eleazar: Rebbi Jehudah parallels Rabban Gamliel, the rabbis parallel Rebbi Eliezer, Rebbi Simeon parallels Rebbi Joshua. It was stated in the name of Rebbi Simeon: “He should bleed it even if he intends to make a blemish.” This parallels another opinion of Rebbi Joshua. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira: Explain about sancta for which he is liable following Rebbi Simeon.

MISHNAH: A Non-Jew’s leavened matter which existed during Passover is permitted for usufruct but a Jew’s is forbidden for usufruct since it is said, it should not be seen in your possession. If a Non-Jew gave a loan to a Jew secured by leavened matter, after Passover it is permitted for usufruct but if a Jew gave a loan to a Non-Jew secured by leavened matter, after Passover it is forbidden for usufruct. Leavened matter on which debris fell is as if eliminated; Rabban Simeon ben Gamliel says, only one which cannot be dug out by a dog.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

“Rabban Simeon ben Gamliel says, only one which cannot be dug out by a dog..” How far? Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: Up to three hand-breadths.

It was stated “Boethos ben Zenon asked Rabban Gamliel and the Sages at Jabneh: May one make seriqin with figures on Passover? They told him, no, because a woman would spend time with it and it would become leavened. He said to them, then one should make it in a form. They told him, one would say, all seriqin are forbidden but the seriqin of Boethos ben Zenon are permitted. Rebbi Yose said, one may make seriqin like wafers; one does not make (wafers) [seriqin] as loaves.”