handbreadths

If two partners wish to make a partition in a courtyard they build the wall in the middle. In a place where the custom is to build of unshaped stones, or of hewn stones, or of half-bricks, or of whole bricks, so they should build it everything is according to local custom. [If the wall is made of] unshaped stones this one supplies [from his property] three handbreadths, and this one supplies [from his property] three handbreadths. [If the wall is made of] hewn stones this one supplies [from his property] two and a half handbreadths, and this one supplies [from his property] two and a half handbreadths. [If the wall is made of] half-bricks this one supplies [from his property] two handbreadths, and this one supplies [from his property] two handbreadths. [If the wall is made of] whole bricks this one supplies [from his property] one and a half handbreadths, and this one supplies [from his property] one and a half handbreadths.

One may not dig a cistern near his fellow’s cistern; Nor may he dig a ditch, cave, water-channel, or laundry pool unless it is three handbreadths away from his fellow’s wall, and he must plaster it with lime. They distance piles of olive refuse, manure, salt, lime or stones three handbreadths from his fellow’s wall, and he plasters it with lime. They distance seeds, and a plow and urine three handbreadths from the wall. And they distance the mill [from the wall]: three [handbreadths] from the lower millstone and four [handbreadths] from the upper millstone. And [they distance] the oven [from the wall]: three from the belly of the oven and four from the rim of the oven.

One may not dig a cistern near his fellow’s cistern; Nor may he dig a ditch, cave, water-channel, or laundry pool unless it is three handbreadths away from his fellow’s wall, and he must plaster it with lime. They distance piles of olive refuse, manure, salt, lime or stones three handbreadths from his fellow’s wall, and he plasters it with lime. They distance seeds, and a plow and urine three handbreadths from the wall. And they distance the mill [from the wall]: three [handbreadths] from the lower millstone and four [handbreadths] from the upper millstone. And [they distance] the oven [from the wall]: three from the belly of the oven and four from the rim of the oven.

One may not dig a cistern near his fellow’s cistern; Nor may he dig a ditch, cave, water-channel, or laundry pool unless it is three handbreadths away from his fellow’s wall, and he must plaster it with lime. They distance piles of olive refuse, manure, salt, lime or stones three handbreadths from his fellow’s wall, and he plasters it with lime. They distance seeds, and a plow and urine three handbreadths from the wall. And they distance the mill [from the wall]: three [handbreadths] from the lower millstone and four [handbreadths] from the upper millstone. And [they distance] the oven [from the wall]: three from the belly of the oven and four from the rim of the oven.

One may not dig a cistern near his fellow’s cistern; Nor may he dig a ditch, cave, water-channel, or laundry pool unless it is three handbreadths away from his fellow’s wall, and he must plaster it with lime. They distance piles of olive refuse, manure, salt, lime or stones three handbreadths from his fellow’s wall, and he plasters it with lime. They distance seeds, and a plow and urine three handbreadths from the wall. And they distance the mill [from the wall]: three [handbreadths] from the lower millstone and four [handbreadths] from the upper millstone. And [they distance] the oven [from the wall]: three from the belly of the oven and four from the rim of the oven.

One may not dig a cistern near his fellow’s cistern; Nor may he dig a ditch, cave, water-channel, or laundry pool unless it is three handbreadths away from his fellow’s wall, and he must plaster it with lime. They distance piles of olive refuse, manure, salt, lime or stones three handbreadths from his fellow’s wall, and he plasters it with lime. They distance seeds, and a plow and urine three handbreadths from the wall. And they distance the mill [from the wall]: three [handbreadths] from the lower millstone and four [handbreadths] from the upper millstone. And [they distance] the oven [from the wall]: three from the belly of the oven and four from the rim of the oven.

One may not set up an oven inside a house unless there is a space of four cubits above it. If he sets it up in the upper room, the flooring beneath it must be three handbreadths deep, or for a stove one handbreadth. And if it causes damage [to the floor] he must pay for the damage caused. Rabbi Shimon says: “They only mentioned these measurements so that if the object caused damage he would be exempt.”

A person may not plant a tree near another’s field unless it is four cubits away, no matter whether it be a vine or any other kind of tree. If there was a wall between, each may plant up to the wall on either side. If its roots entered within the other’s property, the other may cut them away to a depth of three handbreadths so that they shall not hinder the plough. If he dug a cistern, trench or cave, he may cut them away as far down as he digs, and the wood shall belong to him.

If a man sold to his fellow a place in which to make a tomb, so, too, if a man was commissioned by his fellow to make a tomb, he must make the inside of the vault four cubits by six, and open within it eight niches, three on this side, three on that side, and two opposite [the doorway]. The niches must be four cubits long, seven handbreadths high, and six handbreadths wide. Rabbi Shimon says: “He must make the inside of the vault four cubits by eight, and open within it thirteen niches, four on this side, four on that side, three opposite [the doorway] and one to the right of the doorway and one to the left. He must make a courtyard at the opening of the vault, six cubits by six, space enough for the bier and its bearers. And he may open within it two vaults, one on either side. Rabbi Shimon says: “Four, one on each of its sides.” Rabban Shimon ben Gamaliel says: “All depends on the nature of the rock.”

If a man sold to his fellow a place in which to make a tomb, so, too, if a man was commissioned by his fellow to make a tomb, he must make the inside of the vault four cubits by six, and open within it eight niches, three on this side, three on that side, and two opposite [the doorway]. The niches must be four cubits long, seven handbreadths high, and six handbreadths wide. Rabbi Shimon says: “He must make the inside of the vault four cubits by eight, and open within it thirteen niches, four on this side, four on that side, three opposite [the doorway] and one to the right of the doorway and one to the left. He must make a courtyard at the opening of the vault, six cubits by six, space enough for the bier and its bearers. And he may open within it two vaults, one on either side. Rabbi Shimon says: “Four, one on each of its sides.” Rabban Shimon ben Gamaliel says: “All depends on the nature of the rock.”

If a man said to his fellow, “I will sell you a kor’s space of soil”, and it contained crevices ten handbreadths deep or rocks ten handbreadths high, these are not included in the measurement. But if they were less than this they are included. If he said to him, “About a kor’s space of soil”, even if it contained crevices deeper than ten handbreadths or rocks higher than ten handbreadths, they are included in the measurement.

If a man said to his fellow, “I will sell you a kor’s space of soil”, and it contained crevices ten handbreadths deep or rocks ten handbreadths high, these are not included in the measurement. But if they were less than this they are included. If he said to him, “About a kor’s space of soil”, even if it contained crevices deeper than ten handbreadths or rocks higher than ten handbreadths, they are included in the measurement.

If a man said to his fellow, “I will sell you a kor’s space of soil”, and it contained crevices ten handbreadths deep or rocks ten handbreadths high, these are not included in the measurement. But if they were less than this they are included. If he said to him, “About a kor’s space of soil”, even if it contained crevices deeper than ten handbreadths or rocks higher than ten handbreadths, they are included in the measurement.

If a man said to his fellow, “I will sell you a kor’s space of soil”, and it contained crevices ten handbreadths deep or rocks ten handbreadths high, these are not included in the measurement. But if they were less than this they are included. If he said to him, “About a kor’s space of soil”, even if it contained crevices deeper than ten handbreadths or rocks higher than ten handbreadths, they are included in the measurement.

If a man said to his fellow, “I will sell you half of the field”, it must be divided between them into portions of equal value, and the buyer takes half of the field [which the other allots to him]. [If he said, “I will sell you] the southern half”, the field must be divided between them into portions of equal value, and the buyer takes the southern half. He accepts responsibility for [providing the ground] for the dividing wall and the large and small ditches. How large is the large ditch? Six handbreadths. And the small ditch? Three handbreadths.

If a man said to his fellow, “I will sell you half of the field”, it must be divided between them into portions of equal value, and the buyer takes half of the field [which the other allots to him]. [If he said, “I will sell you] the southern half”, the field must be divided between them into portions of equal value, and the buyer takes the southern half. He accepts responsibility for [providing the ground] for the dividing wall and the large and small ditches. How large is the large ditch? Six handbreadths. And the small ditch? Three handbreadths.

Rabbi Akiba declared three things; about two they agreed with him, and about one they disagreed with him. About a lime-burner’s sandal, that it is liable to contract midras impurity; And about the remains of a [broken] oven, that they must be four handbreadths high [in order to retain impurity], whereas they used to say three and [when he said four] they agreed with him. And about one they disagreed with him About a stool, from which two of its covering-boards had been removed, the one beside the other, which Rabbi Akiba pronounces able to contract impurity, but the Sages declare unable to contract impurity.

All menahot require a vessel [for works that are performed] within, but do not require a vessel [for those works that are performed] outside. How so? The two loaves were seven handbreadths long and four wide and their horns were four fingerbreadths. The [cakes of the] showbread were ten handbreadths long and five wide and their horns were seven fingerbreadths. Rabbi Judah says: lest you err [remember but the words] “zadad yahaz.” Ben Zoma says: “And you shall set upon the table showbread (lehem panim) before me continually:” panim signifies that it should have faces.

All menahot require a vessel [for works that are performed] within, but do not require a vessel [for those works that are performed] outside. How so? The two loaves were seven handbreadths long and four wide and their horns were four fingerbreadths. The [cakes of the] showbread were ten handbreadths long and five wide and their horns were seven fingerbreadths. Rabbi Judah says: lest you err [remember but the words] “zadad yahaz.” Ben Zoma says: “And you shall set upon the table showbread (lehem panim) before me continually:” panim signifies that it should have faces.

The table was ten handbreadths long and five wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two and a half handbreadths were turned up at either side so that its length filled the entire breadth of the table, the words of Rabbi Judah. Rabbi Meir says: the table was twelve handbreadths long and six wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two handbreadths were turned up at either side; and there was a space of two handbreadths between [the two sets] so that the wind could blow between them. Abba Shaul says: there they used to put the two dishes of frankincense for the showbread. They said to him: Has it not already been said, “And you shall put pure frankincense upon [al] each row” (Leviticus 24:7)? He replied, But has it not also been said, “And next unto [al] him shall be the tribe of Manasseh” (Numbers 2:20)?

The table was ten handbreadths long and five wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two and a half handbreadths were turned up at either side so that its length filled the entire breadth of the table, the words of Rabbi Judah. Rabbi Meir says: the table was twelve handbreadths long and six wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two handbreadths were turned up at either side; and there was a space of two handbreadths between [the two sets] so that the wind could blow between them. Abba Shaul says: there they used to put the two dishes of frankincense for the showbread. They said to him: Has it not already been said, “And you shall put pure frankincense upon [al] each row” (Leviticus 24:7)? He replied, But has it not also been said, “And next unto [al] him shall be the tribe of Manasseh” (Numbers 2:20)?

The table was ten handbreadths long and five wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two and a half handbreadths were turned up at either side so that its length filled the entire breadth of the table, the words of Rabbi Judah. Rabbi Meir says: the table was twelve handbreadths long and six wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two handbreadths were turned up at either side; and there was a space of two handbreadths between [the two sets] so that the wind could blow between them. Abba Shaul says: there they used to put the two dishes of frankincense for the showbread. They said to him: Has it not already been said, “And you shall put pure frankincense upon [al] each row” (Leviticus 24:7)? He replied, But has it not also been said, “And next unto [al] him shall be the tribe of Manasseh” (Numbers 2:20)?

The table was ten handbreadths long and five wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two and a half handbreadths were turned up at either side so that its length filled the entire breadth of the table, the words of Rabbi Judah. Rabbi Meir says: the table was twelve handbreadths long and six wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two handbreadths were turned up at either side; and there was a space of two handbreadths between [the two sets] so that the wind could blow between them. Abba Shaul says: there they used to put the two dishes of frankincense for the showbread. They said to him: Has it not already been said, “And you shall put pure frankincense upon [al] each row” (Leviticus 24:7)? He replied, But has it not also been said, “And next unto [al] him shall be the tribe of Manasseh” (Numbers 2:20)?

The table was ten handbreadths long and five wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two and a half handbreadths were turned up at either side so that its length filled the entire breadth of the table, the words of Rabbi Judah. Rabbi Meir says: the table was twelve handbreadths long and six wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two handbreadths were turned up at either side; and there was a space of two handbreadths between [the two sets] so that the wind could blow between them. Abba Shaul says: there they used to put the two dishes of frankincense for the showbread. They said to him: Has it not already been said, “And you shall put pure frankincense upon [al] each row” (Leviticus 24:7)? He replied, But has it not also been said, “And next unto [al] him shall be the tribe of Manasseh” (Numbers 2:20)?

The table was ten handbreadths long and five wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two and a half handbreadths were turned up at either side so that its length filled the entire breadth of the table, the words of Rabbi Judah. Rabbi Meir says: the table was twelve handbreadths long and six wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two handbreadths were turned up at either side; and there was a space of two handbreadths between [the two sets] so that the wind could blow between them. Abba Shaul says: there they used to put the two dishes of frankincense for the showbread. They said to him: Has it not already been said, “And you shall put pure frankincense upon [al] each row” (Leviticus 24:7)? He replied, But has it not also been said, “And next unto [al] him shall be the tribe of Manasseh” (Numbers 2:20)?

The table was ten handbreadths long and five wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two and a half handbreadths were turned up at either side so that its length filled the entire breadth of the table, the words of Rabbi Judah. Rabbi Meir says: the table was twelve handbreadths long and six wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two handbreadths were turned up at either side; and there was a space of two handbreadths between [the two sets] so that the wind could blow between them. Abba Shaul says: there they used to put the two dishes of frankincense for the showbread. They said to him: Has it not already been said, “And you shall put pure frankincense upon [al] each row” (Leviticus 24:7)? He replied, But has it not also been said, “And next unto [al] him shall be the tribe of Manasseh” (Numbers 2:20)?

One may not consecrate [a field of his possession] less than two years before the Jubilee, nor redeem it less than one year after the Jubilee. One does not reckon months to [the disadvantage of] the Sanctuary, but the Sanctuary does reckon months [to its own advantage]. If a man consecrated his field at a time when the law of the Jubilee is in force, he must pay fifty shekels for [every piece of field sufficient for] the sowing of a homer of barley. If the field contained ravines ten handbreadths deep or rocks ten handbreadths high, they are not included as part of the field. But if less than this, they are included. If he consecrated it two or three years before the Jubilee, he must pay one sela [shekel] and one pondion for each year. If he says: “I shall pay for each year as it comes,” they do not listen to him, rather he must pay for all the years together.

One may not consecrate [a field of his possession] less than two years before the Jubilee, nor redeem it less than one year after the Jubilee. One does not reckon months to [the disadvantage of] the Sanctuary, but the Sanctuary does reckon months [to its own advantage]. If a man consecrated his field at a time when the law of the Jubilee is in force, he must pay fifty shekels for [every piece of field sufficient for] the sowing of a homer of barley. If the field contained ravines ten handbreadths deep or rocks ten handbreadths high, they are not included as part of the field. But if less than this, they are included. If he consecrated it two or three years before the Jubilee, he must pay one sela [shekel] and one pondion for each year. If he says: “I shall pay for each year as it comes,” they do not listen to him, rather he must pay for all the years together.

The one who had merited to clear the ashes, would get ready to clear the ashes. They said to him: “Be careful not to touch any vessel until you have washed your hands and feet from the laver. See, the fire-pan is in the corner between the ascent and the altar on the west of the ascent.” No one entered with him, nor did he carry any light. Rather, he walked by the light of the altar fire. No-one saw him or heard a sound from him until they heard the noise of the wooden wheel which Ben Katin made for hauling up the laver, when they said, “The time has come.” He washed his hands and feet from the laver, then took the silver fire-pan and went up to the top of the altar and cleared away the cinders on either side and scooped up the ashes in the centre. He then descended and when he reached the floor he turned his face to the north and went along the east side of the ascent for about ten cubits, and he then made a heap of the cinders on the pavement three handbreadths away from the ascent, in the place where they used to put the crop of the birds and the ashes from the inner altar and the ash from the menorah.

Within it was the Soreg, ten handbreadths high. There were thirteen breaches in it, which had been originally made by the kings of Greece, and when they repaired them they enacted that thirteen prostrations should be made facing them. Within this was the Hel, which was ten cubits [broad]. There were twelve steps there. The height of each step was half a cubit and its tread was half a cubit. All the steps in the Temple were half a cubit high with a tread of half a cubit, except those of the Porch. All the doorways in the Temple were twenty cubits high and ten cubits broad except those of the Porch. All the doorways there had doors in them except those of the Porch. All the gates there had lintels except that of Taddi which had two stones inclined to one another. All the original gates were changed for gates of gold except the gates of Nicanor, because a miracle happened with them. Some say: because their copper gleamed like gold.

A baking oven originally must be no less than four handbreadths [high] and what is left of it four handbreadths, the words of Rabbi Meir. But the sages say: this applies only to a large oven but in the case of a small one it originally can be [any height] and what is left is the greater part of it. [Its susceptibility to impurity begins] as soon as its manufacture is completed. What is regarded as the completion of its manufacture? When it is heated to a degree that suffices for the baking of spongy cakes. Rabbi Judah says: when a new oven has been heated to a degree that sufficed for the baking of spongy cakes in an old one.

A baking oven originally must be no less than four handbreadths [high] and what is left of it four handbreadths, the words of Rabbi Meir. But the sages say: this applies only to a large oven but in the case of a small one it originally can be [any height] and what is left is the greater part of it. [Its susceptibility to impurity begins] as soon as its manufacture is completed. What is regarded as the completion of its manufacture? When it is heated to a degree that suffices for the baking of spongy cakes. Rabbi Judah says: when a new oven has been heated to a degree that sufficed for the baking of spongy cakes in an old one.

The crown of a double stove is clean. The fender around an oven: if it is four handbreadths high it contracts impurity by contact and through its air-space, but if it was lower it is clean. If it was joined to it, even if only by three stones, it is unclean. The place [on the stove] for the oil cruse, the spice-pot, and the lamp contract impurity by contact but not through their air-space, the words of Rabbi Meir. Rabbi Ishmael rules that they are clean.

If an oven contracted impurity how is it to be cleansed? He must divide into three parts and scrape off the plastering so that [the oven] touches the ground. Rabbi Meir says: he does not need to scrape off the plastering nor is it necessary for [the oven] to touch the ground. Rather he reduces it within to a height of less than four handbreadths. Rabbi Shimon says: he must move it [from its position]. If it was divided into two parts, one large and the other small, the larger remains unclean and the smaller becomes clean. If it was divided into three parts one of which was as big as the other two together, the big one remains unclean and the two small ones become clean.

If an oven was cut up by its width into rings that are each less than four handbreadths in height, it is clean. If he subsequently plastered it over with clay, it becomes susceptible to impurity when it is heated to a degree that suffices for the baking of spongy cakes. If he distanced the plastering, and sand or gravel was put between it and the oven sides of such an oven it has been said, "A menstruant as well as a clean woman may bake in it and it remains clean."

The fire-basket of a householder which was lessened by less than three handbreadths is susceptible to impurity because when it is heated from below a pot above would still boil. If [it was lessened] to a lower depth it is not susceptible to impurity. If subsequently a stone or gravel was put into it, it is still not susceptible to impurity. If it was plastered over with clay, it may contract impurity from that point and onwards. This was Rabbi Judah's reply in connection with the oven that was placed over the mouth of a cistern or over that of a cellar.

A builder's staff and a carpenter's axes are susceptible to impurity. Tent-pegs and surveyors’ pegs are susceptible to impurity. A surveyor's chain is susceptible to impurity, but one used for wood is clean. The chain of a big bucket [is susceptible to impurity to a length of] four handbreadths, and that of a small one [to a length of] ten handbreadths. A blacksmith's jack is susceptible to impurity. A saw whose teeth were made in a hole susceptible to impurity, but if they were turned from below upwards it is clean. All covers are clean except that of a boiler.

A builder's staff and a carpenter's axes are susceptible to impurity. Tent-pegs and surveyors’ pegs are susceptible to impurity. A surveyor's chain is susceptible to impurity, but one used for wood is clean. The chain of a big bucket [is susceptible to impurity to a length of] four handbreadths, and that of a small one [to a length of] ten handbreadths. A blacksmith's jack is susceptible to impurity. A saw whose teeth were made in a hole susceptible to impurity, but if they were turned from below upwards it is clean. All covers are clean except that of a boiler.

When do leather vessels become susceptible to impurity? A leather pouch, as soon as its hem has been stitched, its rough ends trimmed and its straps sewn on. Rabbi Judah says: so soon as its ears have been sewn on. A leather apron [becomes susceptible to impurity] as soon as its hem has been stitched, its rough end trimmed and its strings sewn on. Rabbi Judah says: as soon as its loops have been sewn on. A leather bed cover [becomes susceptible] as soon as its hem has been stitched and its rough ends trimmed. Rabbi Judah says: as soon as its straps have been sewn on. A leather cushion or mattress [becomes susceptible] as soon as its hem has been stitched and its rough ends trimmed. Rabbi Judah says: as it has been sew up and less than five handbreadths remained open.

Rabbi Meir says: all cubits were of the moderate length except that for the golden altar, the horns, the surround and the base. Rabbi Judah says: the cubit used for the building was one of six handbreadths and that for the vessels one of five handbreadths.

Rabbi Meir says: all cubits were of the moderate length except that for the golden altar, the horns, the surround and the base. Rabbi Judah says: the cubit used for the building was one of six handbreadths and that for the vessels one of five handbreadths.

A rope that hangs out from a bed: If it is shorter than five handbreadths, it is clean, If it is from five to ten handbreadths long, it is unclean. From ten handbreadths and longer is clean; For it is with [this rope] that paschal lambs were tied and beds were lowered down.

A rope that hangs out from a bed: If it is shorter than five handbreadths, it is clean, If it is from five to ten handbreadths long, it is unclean. From ten handbreadths and longer is clean; For it is with [this rope] that paschal lambs were tied and beds were lowered down.

A rope that hangs out from a bed: If it is shorter than five handbreadths, it is clean, If it is from five to ten handbreadths long, it is unclean. From ten handbreadths and longer is clean; For it is with [this rope] that paschal lambs were tied and beds were lowered down.

If a part of a mattress hangs over, it is unclean whatever its length, the words of Rabbi Meir. Rabbi Yose says: only that which is shorter than ten handbreadths. The remnant of a mattress remains unclean if the length is at least seven handbreadths from which a donkey's covering can be made.

If a part of a mattress hangs over, it is unclean whatever its length, the words of Rabbi Meir. Rabbi Yose says: only that which is shorter than ten handbreadths. The remnant of a mattress remains unclean if the length is at least seven handbreadths from which a donkey's covering can be made.

If a zav was carried on a bed and on its mattress, the latter causes an uncleanness of two grades and an unfitness of one grade, the words of Rabbi Meir. Rabbi Yose says: if a zav was carried on a bed and on its mattress the part that is shorter than ten handbreadths causes an uncleanness of two grades and an unfitness of one grade, but that which is over the ten handbreadths causes only an uncleanness of one grade and an unfitness of one grade. If he was carried on the mattress, [on the overhanging part] that was shorter than ten handbreadths, it becomes unclean, but if on the part that was longer than ten handbreadths it remains clean.

If a zav was carried on a bed and on its mattress, the latter causes an uncleanness of two grades and an unfitness of one grade, the words of Rabbi Meir. Rabbi Yose says: if a zav was carried on a bed and on its mattress the part that is shorter than ten handbreadths causes an uncleanness of two grades and an unfitness of one grade, but that which is over the ten handbreadths causes only an uncleanness of one grade and an unfitness of one grade. If he was carried on the mattress, [on the overhanging part] that was shorter than ten handbreadths, it becomes unclean, but if on the part that was longer than ten handbreadths it remains clean.

If a zav was carried on a bed and on its mattress, the latter causes an uncleanness of two grades and an unfitness of one grade, the words of Rabbi Meir. Rabbi Yose says: if a zav was carried on a bed and on its mattress the part that is shorter than ten handbreadths causes an uncleanness of two grades and an unfitness of one grade, but that which is over the ten handbreadths causes only an uncleanness of one grade and an unfitness of one grade. If he was carried on the mattress, [on the overhanging part] that was shorter than ten handbreadths, it becomes unclean, but if on the part that was longer than ten handbreadths it remains clean.

If a zav was carried on a bed and on its mattress, the latter causes an uncleanness of two grades and an unfitness of one grade, the words of Rabbi Meir. Rabbi Yose says: if a zav was carried on a bed and on its mattress the part that is shorter than ten handbreadths causes an uncleanness of two grades and an unfitness of one grade, but that which is over the ten handbreadths causes only an uncleanness of one grade and an unfitness of one grade. If he was carried on the mattress, [on the overhanging part] that was shorter than ten handbreadths, it becomes unclean, but if on the part that was longer than ten handbreadths it remains clean.

A box whose opening is at the side is susceptible to both midras uncleanness and corpse uncleanness. Rabbi Yose said: When does this apply? When it is less than ten handbreadths in height or when it does not have a rim one handbreadth deep. If it was damaged above it is still susceptible to corpse uncleanness. If it was damaged below: Rabbi Meir rules that it is susceptible to uncleanness. But the sages rule that it is clean because if the primary function ceases the secondary one also ceases.

A mat whose reeds stretched lengthwise is insusceptible to uncleanness; But the sages rule: only if they lay in the shape of [the Greek letter] chi. If they were laid along its width and there was a distance of less than four handbreadths between the two reeds, it is insusceptible to uncleanness. If it was divided along its width, Rabbi Judah rules that is clean. So also, where the end-knots are untied, it is clean. If it was divided along its length but three end-knots remained intact across a stretch of six handbreadths, it is susceptible to uncleanness. When does a mat become susceptible to uncleanness? When its rough ends are trimmed, this being the completion of its manufacture.

A mat whose reeds stretched lengthwise is insusceptible to uncleanness; But the sages rule: only if they lay in the shape of [the Greek letter] chi. If they were laid along its width and there was a distance of less than four handbreadths between the two reeds, it is insusceptible to uncleanness. If it was divided along its width, Rabbi Judah rules that is clean. So also, where the end-knots are untied, it is clean. If it was divided along its length but three end-knots remained intact across a stretch of six handbreadths, it is susceptible to uncleanness. When does a mat become susceptible to uncleanness? When its rough ends are trimmed, this being the completion of its manufacture.

An ox-goad has different laws for its outer and inner parts, [The outer part is] the seven handbreadths from the broad blade and four handbreadths from the point, the words of Rabbi Judah. Rabbi Meir says: it is not to [subject to such distinction], the four and the seven handbreadths were mentioned only in regard to its remnants.

An ox-goad has different laws for its outer and inner parts, [The outer part is] the seven handbreadths from the broad blade and four handbreadths from the point, the words of Rabbi Judah. Rabbi Meir says: it is not to [subject to such distinction], the four and the seven handbreadths were mentioned only in regard to its remnants.

An ox-goad has different laws for its outer and inner parts, [The outer part is] the seven handbreadths from the broad blade and four handbreadths from the point, the words of Rabbi Judah. Rabbi Meir says: it is not to [subject to such distinction], the four and the seven handbreadths were mentioned only in regard to its remnants.

If a hide had contracted midras uncleanness and its owner then intended it to be used for straps or sandals, it becomes clean as soon as he put the knife to it, the words of Rabbi Judah. But the sages say: it does not become clean until he has reduced its size to less than five handbreadths. Rabbi Elazar bar Zadok says: even if one made a napkin from a hide it remains unclean, But if [he made one from] a covering it becomes clean.

Cloth is susceptible to midras uncleanness when it is three handbreadths by three handbreadths, and to corpse uncleanness when it is three fingerbreadths by three fingerbreadths. Sack-cloth when it is four handbreadths by four handbreadths. Leather, five handbreadths by five handbreadths. And matting, six handbreadths by six handbreadths. [All of these] are equally susceptible to both midras and corpse uncleanness. Rabbi Meir says: what remains of sack-cloth is susceptible to uncleanness if it is four handbreadths, but when in its first condition [it becomes susceptible only after its manufacture] is completed.

Cloth is susceptible to midras uncleanness when it is three handbreadths by three handbreadths, and to corpse uncleanness when it is three fingerbreadths by three fingerbreadths. Sack-cloth when it is four handbreadths by four handbreadths. Leather, five handbreadths by five handbreadths. And matting, six handbreadths by six handbreadths. [All of these] are equally susceptible to both midras and corpse uncleanness. Rabbi Meir says: what remains of sack-cloth is susceptible to uncleanness if it is four handbreadths, but when in its first condition [it becomes susceptible only after its manufacture] is completed.

Cloth is susceptible to midras uncleanness when it is three handbreadths by three handbreadths, and to corpse uncleanness when it is three fingerbreadths by three fingerbreadths. Sack-cloth when it is four handbreadths by four handbreadths. Leather, five handbreadths by five handbreadths. And matting, six handbreadths by six handbreadths. [All of these] are equally susceptible to both midras and corpse uncleanness. Rabbi Meir says: what remains of sack-cloth is susceptible to uncleanness if it is four handbreadths, but when in its first condition [it becomes susceptible only after its manufacture] is completed.

Cloth is susceptible to midras uncleanness when it is three handbreadths by three handbreadths, and to corpse uncleanness when it is three fingerbreadths by three fingerbreadths. Sack-cloth when it is four handbreadths by four handbreadths. Leather, five handbreadths by five handbreadths. And matting, six handbreadths by six handbreadths. [All of these] are equally susceptible to both midras and corpse uncleanness. Rabbi Meir says: what remains of sack-cloth is susceptible to uncleanness if it is four handbreadths, but when in its first condition [it becomes susceptible only after its manufacture] is completed.

Cloth is susceptible to midras uncleanness when it is three handbreadths by three handbreadths, and to corpse uncleanness when it is three fingerbreadths by three fingerbreadths. Sack-cloth when it is four handbreadths by four handbreadths. Leather, five handbreadths by five handbreadths. And matting, six handbreadths by six handbreadths. [All of these] are equally susceptible to both midras and corpse uncleanness. Rabbi Meir says: what remains of sack-cloth is susceptible to uncleanness if it is four handbreadths, but when in its first condition [it becomes susceptible only after its manufacture] is completed.

Cloth is susceptible to midras uncleanness when it is three handbreadths by three handbreadths, and to corpse uncleanness when it is three fingerbreadths by three fingerbreadths. Sack-cloth when it is four handbreadths by four handbreadths. Leather, five handbreadths by five handbreadths. And matting, six handbreadths by six handbreadths. [All of these] are equally susceptible to both midras and corpse uncleanness. Rabbi Meir says: what remains of sack-cloth is susceptible to uncleanness if it is four handbreadths, but when in its first condition [it becomes susceptible only after its manufacture] is completed.

Cloth is susceptible to midras uncleanness when it is three handbreadths by three handbreadths, and to corpse uncleanness when it is three fingerbreadths by three fingerbreadths. Sack-cloth when it is four handbreadths by four handbreadths. Leather, five handbreadths by five handbreadths. And matting, six handbreadths by six handbreadths. [All of these] are equally susceptible to both midras and corpse uncleanness. Rabbi Meir says: what remains of sack-cloth is susceptible to uncleanness if it is four handbreadths, but when in its first condition [it becomes susceptible only after its manufacture] is completed.

Cloth is susceptible to midras uncleanness when it is three handbreadths by three handbreadths, and to corpse uncleanness when it is three fingerbreadths by three fingerbreadths. Sack-cloth when it is four handbreadths by four handbreadths. Leather, five handbreadths by five handbreadths. And matting, six handbreadths by six handbreadths. [All of these] are equally susceptible to both midras and corpse uncleanness. Rabbi Meir says: what remains of sack-cloth is susceptible to uncleanness if it is four handbreadths, but when in its first condition [it becomes susceptible only after its manufacture] is completed.

Cloth is susceptible to midras uncleanness when it is three handbreadths by three handbreadths, and to corpse uncleanness when it is three fingerbreadths by three fingerbreadths. Sack-cloth when it is four handbreadths by four handbreadths. Leather, five handbreadths by five handbreadths. And matting, six handbreadths by six handbreadths. [All of these] are equally susceptible to both midras and corpse uncleanness. Rabbi Meir says: what remains of sack-cloth is susceptible to uncleanness if it is four handbreadths, but when in its first condition [it becomes susceptible only after its manufacture] is completed.

If one made up a piece of material from two handbreadths of cloth and one of sack-cloth, or of three of sack-cloth and one of leather or four of leather and one of matting, it is not susceptible to uncleanness. If the piece of material was made up of five handbreadths of matting and one of leather or four of leather and one of sack-cloth, or three of sack-cloth and one of cloth it is susceptible to uncleanness. This is the general rule: if the material added is subject to greater restrictions it is susceptible to uncleanness, but if the material added was subject to lesser restrictions it is not susceptible.

If one made up a piece of material from two handbreadths of cloth and one of sack-cloth, or of three of sack-cloth and one of leather or four of leather and one of matting, it is not susceptible to uncleanness. If the piece of material was made up of five handbreadths of matting and one of leather or four of leather and one of sack-cloth, or three of sack-cloth and one of cloth it is susceptible to uncleanness. This is the general rule: if the material added is subject to greater restrictions it is susceptible to uncleanness, but if the material added was subject to lesser restrictions it is not susceptible.

If a piece of cloth was woven to the size of three by three handbreadths, and then it contracted midras uncleanness, and then he completed the rest of the piece, and then one removed a single thread from the original part, it is free from midras uncleanness but is still unclean from contact with midras uncleanness. If he removed a thread from the original part and then he finished the whole cloth, it is still unclean from contact with midras uncleanness.

Similarly, if a piece of cloth was woven to the size of three [fingerbreadths] square, and it contracted corpse uncleanness, and afterwards he finished the entire piece, and then he removed a single thread from its original part, it is free from corpse uncleanness but is still unclean from contact with corpse uncleanness. If a thread was removed from the original part and then all the cloth was finished it remains clean, for the sages have ruled: if a piece of three [fingerbreadths] square is lessened it becomes clean. But if one of three handbreadths square is lessened, even though it is released from midras, it is still susceptible to all other forms of uncleanness.

If a piece of cloth three [handbreadths] square was divided, it is pure from midras uncleanness but is still unclean from contact with midras uncleanness. Rabbi Yose said: but what midras uncleanness has this touched! Only if a zav had touched it is it unclean from contact with a zav.

If a piece of cloth three [handbreadths] square [was found] in a rubbish heap it must be both sound and capable of wrapping up salt; But [if it was found] in the house it need only be either sound or capable of wrapping up salt. How much salt must it be capable of wrapping up? A quarter of a kav. Rabbi Judah says: this refers to fine salt, But the sages stated: it refers to coarse salt. Both intended to be lenient. Rabbi Shimon says: the law concerning a piece of cloth three [handbreadths] square found in a rubbish heap is the same as that for a piece of cloth that was three [fingerbreadths] square in a house.

If a piece of cloth three [handbreadths] square [was found] in a rubbish heap it must be both sound and capable of wrapping up salt; But [if it was found] in the house it need only be either sound or capable of wrapping up salt. How much salt must it be capable of wrapping up? A quarter of a kav. Rabbi Judah says: this refers to fine salt, But the sages stated: it refers to coarse salt. Both intended to be lenient. Rabbi Shimon says: the law concerning a piece of cloth three [handbreadths] square found in a rubbish heap is the same as that for a piece of cloth that was three [fingerbreadths] square in a house.

[A piece of cloth] three [handbreadths] square that was torn: if he put it on a chair, and his skin touches the chair, it is pure; And if not, it remains impure. [A piece of cloth] three [fingerbreadths] square one thread of which was worn away, or in which a knot was found, or in which two threads ran alongside each other, is pure. [A piece of cloth] three [fingerbreadths] square that was thrown on the rubbish heap becomes pure. If he brought it back, it it becomes susceptible to uncleanness. Throwing it away always renders it pure and taking it back renders it susceptible to uncleanness, except when it is of purple or fine crimson. Rabbi Eliezer says: a patch of new cloth is also subject to the same law. Rabbi Shimon says: all these materials become pure; they were mentioned only in connection with the return of lost property.

[A piece of cloth] three [fingerbreadths] square that was stuffed into a ball or was itself made into a ball is clean. But [a piece of cloth] three [handbreadths] square that was stuffed into a ball remains unclean. If he made it into a ball itself, it is clean because the sewing reduces its size.

[A piece of cloth] less than three [handbreadths] square that was adapted for the purpose of stopping up a hole in a bath house, of emptying a cooking-pot or of wiping with it the mill stones, whether it was or was not kept in readiness for any such use, is susceptible to uncleanness, the words of Rabbi Eliezer. Rabbi Joshua says: whether it was or was not kept in readiness it is pure. Rabbi Akiba ruled: if it was kept in readiness it is susceptible, and if it was not kept in readiness it is pure.

The cord of the balances of wool dealers or of glass-weighers is regarded as connected up to a length of two handbreadths. The shaft of a millstone chisel, up to a length of two handbreadths. The shaft of the battle-axe of the legions, up to a length of two handbreadths. The shaft of the goldsmiths’ hammer, up to a length of two handbreadths. And that of the blacksmiths' hammer, up to three handbreadths.

The cord of the balances of wool dealers or of glass-weighers is regarded as connected up to a length of two handbreadths. The shaft of a millstone chisel, up to a length of two handbreadths. The shaft of the battle-axe of the legions, up to a length of two handbreadths. The shaft of the goldsmiths’ hammer, up to a length of two handbreadths. And that of the blacksmiths' hammer, up to three handbreadths.

The cord of the balances of wool dealers or of glass-weighers is regarded as connected up to a length of two handbreadths. The shaft of a millstone chisel, up to a length of two handbreadths. The shaft of the battle-axe of the legions, up to a length of two handbreadths. The shaft of the goldsmiths’ hammer, up to a length of two handbreadths. And that of the blacksmiths' hammer, up to three handbreadths.

The cord of the balances of wool dealers or of glass-weighers is regarded as connected up to a length of two handbreadths. The shaft of a millstone chisel, up to a length of two handbreadths. The shaft of the battle-axe of the legions, up to a length of two handbreadths. The shaft of the goldsmiths’ hammer, up to a length of two handbreadths. And that of the blacksmiths' hammer, up to three handbreadths.

The cord of the balances of wool dealers or of glass-weighers is regarded as connected up to a length of two handbreadths. The shaft of a millstone chisel, up to a length of two handbreadths. The shaft of the battle-axe of the legions, up to a length of two handbreadths. The shaft of the goldsmiths’ hammer, up to a length of two handbreadths. And that of the blacksmiths' hammer, up to three handbreadths.

The remnant of the shaft of an ox-goad at its upper end is regarded as connected up to a length of four [handbreadths]. The shaft of a spade, to a length of four [handbreadths]. The shaft of a weeding-spade, to five handbreadths. The shaft of a small hammer, to five handbreadths. That of a common hammer, to six handbreadths. The shaft of an axe used for splitting wood or of one used for digging, to six [handbreadths]. The shaft of the stone-trimmers’ axe, up to six handbreadths.

The remnant of the shaft of an ox-goad at its upper end is regarded as connected up to a length of four [handbreadths]. The shaft of a spade, to a length of four [handbreadths]. The shaft of a weeding-spade, to five handbreadths. The shaft of a small hammer, to five handbreadths. That of a common hammer, to six handbreadths. The shaft of an axe used for splitting wood or of one used for digging, to six [handbreadths]. The shaft of the stone-trimmers’ axe, up to six handbreadths.

The remnant of the shaft of an ox-goad at its upper end is regarded as connected up to a length of four [handbreadths]. The shaft of a spade, to a length of four [handbreadths]. The shaft of a weeding-spade, to five handbreadths. The shaft of a small hammer, to five handbreadths. That of a common hammer, to six handbreadths. The shaft of an axe used for splitting wood or of one used for digging, to six [handbreadths]. The shaft of the stone-trimmers’ axe, up to six handbreadths.

The remnant of the shaft of an ox-goad at its upper end is regarded as connected up to a length of four [handbreadths]. The shaft of a spade, to a length of four [handbreadths]. The shaft of a weeding-spade, to five handbreadths. The shaft of a small hammer, to five handbreadths. That of a common hammer, to six handbreadths. The shaft of an axe used for splitting wood or of one used for digging, to six [handbreadths]. The shaft of the stone-trimmers’ axe, up to six handbreadths.

The remnant of the shaft of an ox-goad at its upper end is regarded as connected up to a length of four [handbreadths]. The shaft of a spade, to a length of four [handbreadths]. The shaft of a weeding-spade, to five handbreadths. The shaft of a small hammer, to five handbreadths. That of a common hammer, to six handbreadths. The shaft of an axe used for splitting wood or of one used for digging, to six [handbreadths]. The shaft of the stone-trimmers’ axe, up to six handbreadths.

The remnant of the shaft of an ox-goad at its upper end is regarded as connected up to a length of four [handbreadths]. The shaft of a spade, to a length of four [handbreadths]. The shaft of a weeding-spade, to five handbreadths. The shaft of a small hammer, to five handbreadths. That of a common hammer, to six handbreadths. The shaft of an axe used for splitting wood or of one used for digging, to six [handbreadths]. The shaft of the stone-trimmers’ axe, up to six handbreadths.

The remnant of the shaft of an ox-goad at its upper end is regarded as connected up to a length of four [handbreadths]. The shaft of a spade, to a length of four [handbreadths]. The shaft of a weeding-spade, to five handbreadths. The shaft of a small hammer, to five handbreadths. That of a common hammer, to six handbreadths. The shaft of an axe used for splitting wood or of one used for digging, to six [handbreadths]. The shaft of the stone-trimmers’ axe, up to six handbreadths.

The remnant of the shaft of an ox-goad at its lower end is regarded as connected up to a length of seven handbreadths. The shaft of a householders' shovel Bet Shammai says: to a length of seven handbreadths, And Bet Hillel says: eight handbreadths. That of the plasterers: Bet Shammai says: nine handbreadths And Bet Hillel says: ten handbreadths. Any parts exceeding these lengths, if he wanted to retain it, is also susceptible to uncleanness. The shafts of fire instruments are susceptible to uncleanness whatsoever their length.

The remnant of the shaft of an ox-goad at its lower end is regarded as connected up to a length of seven handbreadths. The shaft of a householders' shovel Bet Shammai says: to a length of seven handbreadths, And Bet Hillel says: eight handbreadths. That of the plasterers: Bet Shammai says: nine handbreadths And Bet Hillel says: ten handbreadths. Any parts exceeding these lengths, if he wanted to retain it, is also susceptible to uncleanness. The shafts of fire instruments are susceptible to uncleanness whatsoever their length.

The remnant of the shaft of an ox-goad at its lower end is regarded as connected up to a length of seven handbreadths. The shaft of a householders' shovel Bet Shammai says: to a length of seven handbreadths, And Bet Hillel says: eight handbreadths. That of the plasterers: Bet Shammai says: nine handbreadths And Bet Hillel says: ten handbreadths. Any parts exceeding these lengths, if he wanted to retain it, is also susceptible to uncleanness. The shafts of fire instruments are susceptible to uncleanness whatsoever their length.

The remnant of the shaft of an ox-goad at its lower end is regarded as connected up to a length of seven handbreadths. The shaft of a householders' shovel Bet Shammai says: to a length of seven handbreadths, And Bet Hillel says: eight handbreadths. That of the plasterers: Bet Shammai says: nine handbreadths And Bet Hillel says: ten handbreadths. Any parts exceeding these lengths, if he wanted to retain it, is also susceptible to uncleanness. The shafts of fire instruments are susceptible to uncleanness whatsoever their length.

The remnant of the shaft of an ox-goad at its lower end is regarded as connected up to a length of seven handbreadths. The shaft of a householders' shovel Bet Shammai says: to a length of seven handbreadths, And Bet Hillel says: eight handbreadths. That of the plasterers: Bet Shammai says: nine handbreadths And Bet Hillel says: ten handbreadths. Any parts exceeding these lengths, if he wanted to retain it, is also susceptible to uncleanness. The shafts of fire instruments are susceptible to uncleanness whatsoever their length.

For an olive-sized portion of a corpse, an opening [in the room in which it is found] of one handbreadth [square], and for a [whole] corpse, an opening of four handbreadths [square, is enough] to prevent the uncleanness from [spreading to the other] openings; But for allowing the uncleanness to go out, an opening of one handbreadth [square is enough]. [A portion] greater than the size of an olive is as a [whole] corpse. Rabbi Yose says: [only] the spine and the skull are as a [whole] corpse.

If a corpse is in a house in which there are many doors, they all become unclean. If one of them was opened, that one becomes unclean but all the rest remain clean. If he intended to carry out the corpse through one of them or through a window of four hand breadths square, he protects all the other doors. Bet Shammai says: the intention must have been formed before the person died. Bet Hillel say: even after he died. If [a door] was blocked up and it was decided to open it: Bet Shammai says: [it is effective] as soon he opens a [a space] four handbreadths square. Bet Hillel says: as soon as [the process] has begun. They agree, however, that when making an opening for the first time, four handbreadths must be opened up.

If a corpse is in a house in which there are many doors, they all become unclean. If one of them was opened, that one becomes unclean but all the rest remain clean. If he intended to carry out the corpse through one of them or through a window of four hand breadths square, he protects all the other doors. Bet Shammai says: the intention must have been formed before the person died. Bet Hillel say: even after he died. If [a door] was blocked up and it was decided to open it: Bet Shammai says: [it is effective] as soon he opens a [a space] four handbreadths square. Bet Hillel says: as soon as [the process] has begun. They agree, however, that when making an opening for the first time, four handbreadths must be opened up.

A house, which has been split [into two]: If there is uncleanness in the outer [part], vessels in the inner [part] remain clean. If the uncleanness is in the inner [part], vessels in the outer [are clean]: Bet Shammai says: when the split is four handbreadths wide; But Bet Hillel says: [when the split is of] any size. Rabbi Yose says in the name of Bet Hillel: [when it is] one handbreadth wide.

[With regard to] a beam which is placed across from one wall to another and which has uncleanness beneath it: If it is one handbreadth wide, it conveys uncleanness to everything beneath it; If it is not [one handbreadth wide], the uncleanness cleaves upwards and downwards. How much must its circumference be so that its width should be one handbreadth? If it is round, its circumference must be three handbreadths; If square, four handbreadths, since a square has a [circumference] one quarter greater than [that of] a circle.

[With regard to] a beam which is placed across from one wall to another and which has uncleanness beneath it: If it is one handbreadth wide, it conveys uncleanness to everything beneath it; If it is not [one handbreadth wide], the uncleanness cleaves upwards and downwards. How much must its circumference be so that its width should be one handbreadth? If it is round, its circumference must be three handbreadths; If square, four handbreadths, since a square has a [circumference] one quarter greater than [that of] a circle.

[With regard to] a pillar lying [on its side] in the open air, If its circumference is twenty-four handbreadths, it brings uncleanness to everything under its side; But if it is not, the uncleanness cleaves upwards and downwards.