implements

And in the first year of the fifth week Abram taught those who made implements for oxen, the artificers in wood, and they made a vessel above the ground, facing the frame of the plough, in order to put the seed thereon, and the seed fell down therefrom upon the share of the plough, and was hidden in the earth, and they no longer feared the ravens.

Now Joseph was a carpenter, and used to make nothing else of wood but ox-yokes, and ploughs, and implements of husbandry, and wooden beds. And it came to pass that a certain young man ordered him to make for him a couch six cubits long. And Joseph commanded his servant to cut the wood with an iron saw, according to the measure which he had sent. But he did not keep to the prescribed measure, but made one piece of wood shorter than the other. And Joseph was in perplexity, and began to consider what he was to do about this. And when Jesus saw him in this state of cogitation, seeing that it was a matter of impossibility to him, He addresses him with words of comfort, saying: Come, let us take hold of the ends of the pieces of wood, and let us put them together, end to end, and let us fit them exactly to each other, and draw to us, for we shall be able to make them equal. Then Joseph did what he was bid, for he knew that He could do whatever He wished. And Joseph took hold of the ends of the pieces of wood, and brought them together against the wall next himself, and Jesus took hold of the other ends of the pieces of wood, and drew the shorter piece to Him, and made it of the same length as the longer one. And He said to Joseph: Go and work, and do what you have promised to do. And Joseph did what he had promised.

There came together therefore a gathering of a great multitude on John's account; and as he discoursed to them that were there, Lycomedes, who had a friend who was a skilful painter, went hastily to him and said to him: You see me in a great hurry to come to you: come quickly to my house and paint the man whom I show you without his knowing it. And the painter, giving some one the necessary implements and colours, said to Lycomedes: Show him to me, and for the rest have no anxiety. And Lycomedes pointed out John to the painter, and brought him near him, and shut him up in a room from which the apostle of Christ could be seen. And Lycomedes was with the blessed man, feasting on the faith and the knowledge of our God, and rejoiced yet more in the thought that he should possess him in a portrait.

When Alexander was king and had subdued countries and cities, and had arrived in the East, he saw on the confines of the East those men who are of the children of Japhet. They were more wicked and unclean than all (other) dwellers in the world; filthy peoples of hideous appearance, who ate mice and the creeping things of the earth and snakes and scorpions. They never buried the bodies of their dead, and they ate as dainties the children which women aborted and the after-birth. People ignorant of God, and unacquainted with the power of reason, but who lived in this world without understanding like ravening beasts. When Alexander saw their wickedness, he called God to his aid, and he gathered together and brought them and their wives and children, and made them go in, and shut them up within the confines of the North. This is the gate of the world on the north, and there is no other entrance or exit from the confines of the world from the east to the north. And Alexander prayed to God with tears, and God heard his prayer and commanded those two lofty mountains which are called ‘ the children of the north,’ and they drew nigh to one another until there remained between them about twelve cubits. Then he built in front of them a strong building, and he made for it a door of brass, and anointed it within and without with oil of Thesnahtis x, so that if they should bring iron (implements) near it to force it open, they would be unable to move it; and if they wished to melt it with fire, it would quench it; and it feared neither the operations of devils nor of sorcerers, and was not to be overcome (by them). Now there were twenty-two kingdoms imprisoned within the northern gate, and their names are these: Gog, Magog, Nawal, Eshkenaz, Denaphar, Paktaye, Weldtaye, Humnaye, Parzaye, Daklaye, Thaubelaye, Darmetaye, Kawkebaye, Dog-men (Cynocephali), Emderatha, Garmidb', Cannibals, Therkaye, Alanaye, Pisilon, Denkaye, Saltraye. At the end of the world and at the final consummation, when men are eating and drinking and marrying wives, and women are given to husbands; when they are planting vineyards and building buildings, and there is neither wicked man nor adversary, on account of the assured tranquillity and certain peace; suddenly the gates of the north shall be opened and the hosts of the nations that are imprisoned there shall go forth. The whole earth shall tremble before them, and men shall flee and take refuge in the mountains and in caves and in burial places and in clefts of the earth; and they shall die of hunger, and there will be none to bury them, by reason of the multitude of afflictions which they will make men suffer. They will eat the flesh of men and drink the blood of animals; they will devour the creeping things of the earth, and hunt for serpents and scorpions and reptiles that shoot out venom, and eat them. They will eat dead dogs and cats, and the abortions of women with the after-birth; they will give mothers the bodies of their children to cook, and they will eat them before them without shame, They will destroy the earth, and there will be none able to stand before them. After one week of that sore affliction, they will all be destroyed in the plain of Joppa, for thither will all those (people) be gathered together, with their wives and their sons and their daughters; and by the command of God one of the hosts of the angels will descend and will destroy them in one moment.

[The poor] may not harvest peah with scythes or tear it out [of the ground] with spades, so that they might not strike one another [with these implements].

Three trees belonging to three persons, they join together and they may plow the entire bet seah on their account. What space should there be between them? Rabban Gamaliel says: sufficient for the driver of the herd to pass through with his implements.

These are the implements which a craftsman may not sell in the seventh year: A plow and all its [accompanying] implements, a yoke, a winnowing-fan, and a pickax. But he may sell a sickle used by hand, a scythe, and a cart with all its implements. This is the general principle: any tools designed for work involving a transgression [in the seventh year] is prohibited; but if for a forbidden and a permissible purpose, it may be [sold].

These are the implements which a craftsman may not sell in the seventh year: A plow and all its [accompanying] implements, a yoke, a winnowing-fan, and a pickax. But he may sell a sickle used by hand, a scythe, and a cart with all its implements. This is the general principle: any tools designed for work involving a transgression [in the seventh year] is prohibited; but if for a forbidden and a permissible purpose, it may be [sold].

These are the implements which a craftsman may not sell in the seventh year: A plow and all its [accompanying] implements, a yoke, a winnowing-fan, and a pickax. But he may sell a sickle used by hand, a scythe, and a cart with all its implements. This is the general principle: any tools designed for work involving a transgression [in the seventh year] is prohibited; but if for a forbidden and a permissible purpose, it may be [sold].

MISHNAH: An irrigation canal that cannot be harvested together, Rebbi Jehudah says it separates. For all hills subject to weeding, even if cattle can not pass by with their implements, he gives one peah for everything.

MISHNAH: These are the implements which the professional may not sell during the Sabbatical: A plough and all its implements, a yoke, a winnowing fork and an axe. But he may sell a hand sickle, a grain sickle, a carriage and all its implements. This is the principle: Everything that is used only for its work is forbidden; [if it is usable] for both forbidden and permitted [work] it is permitted. The seller may sell five oil amphoras and fifteen wine amphoras because so much one brings from ownerless property. If he brought more than that amount, it is permitted. He may sell to Gentiles in the Land and to Jews outside of the Land. The House of Shammai say, one may not sell to him a ploughing cow during the Sabbatical but the House of Hillel permit it because he might slaughter it. One may sell him produce even during the sowing season and lend him one's measuring device even though one knows that he has workers, and one may exchange coins for him even though one knows that he has workers. In all cases it is forbidden if specified.

MISHNAH: These are the implements which the professional may not sell during the Sabbatical: A plough and all its implements, a yoke, a winnowing fork and an axe. But he may sell a hand sickle, a grain sickle, a carriage and all its implements. This is the principle: Everything that is used only for its work is forbidden; [if it is usable] for both forbidden and permitted [work] it is permitted. The seller may sell five oil amphoras and fifteen wine amphoras because so much one brings from ownerless property. If he brought more than that amount, it is permitted. He may sell to Gentiles in the Land and to Jews outside of the Land. The House of Shammai say, one may not sell to him a ploughing cow during the Sabbatical but the House of Hillel permit it because he might slaughter it. One may sell him produce even during the sowing season and lend him one's measuring device even though one knows that he has workers, and one may exchange coins for him even though one knows that he has workers. In all cases it is forbidden if specified.

MISHNAH: These are the implements which the professional may not sell during the Sabbatical: A plough and all its implements, a yoke, a winnowing fork and an axe. But he may sell a hand sickle, a grain sickle, a carriage and all its implements. This is the principle: Everything that is used only for its work is forbidden; [if it is usable] for both forbidden and permitted [work] it is permitted. The seller may sell five oil amphoras and fifteen wine amphoras because so much one brings from ownerless property. If he brought more than that amount, it is permitted. He may sell to Gentiles in the Land and to Jews outside of the Land. The House of Shammai say, one may not sell to him a ploughing cow during the Sabbatical but the House of Hillel permit it because he might slaughter it. One may sell him produce even during the sowing season and lend him one's measuring device even though one knows that he has workers, and one may exchange coins for him even though one knows that he has workers. In all cases it is forbidden if specified.

HALAKHAH: “These are the implements”, etc. Rebbi Jonah said: So is the Mishnah: “These are the implements which the professional may not sell during the Sabbatical to a person suspected of violating the Sabbatical.” If one does not know, what is the rule? Since it was stated “[if it is usable] for both forbidden and permitted [work] it is permitted”, that means that it is permitted if one does not know.

HALAKHAH: “These are the implements”, etc. Rebbi Jonah said: So is the Mishnah: “These are the implements which the professional may not sell during the Sabbatical to a person suspected of violating the Sabbatical.” If one does not know, what is the rule? Since it was stated “[if it is usable] for both forbidden and permitted [work] it is permitted”, that means that it is permitted if one does not know.

Rebbi Ḥalaphta ben Shaul stated: It is forbidden to send jewelry. Rebbi Mana said, they said only to send, therefore to wear it is permitted. It was stated: One may move the shofar to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels. Rebbi Abun said, a Mishnah says that it is forbidden to wear it, as we have stated: “Anything which one may use on the holiday one may send.” If you say that it is permitted to wear it should be permitted to send. And what is that which was stated: One may move the shofar to let a child drink, [the writing tablet,] and the bell, and the mirror, to cover vessels? If they are called implements. So far gold jewelry. Also even silver jewelry? They said in the name of Rebbi Jeremiah forbidden, [and] they said in the name of Rebbi Jeremiah permitted. Rebbi Ḥizqiah said, I know the beginning and the end. Small girls were growing up in Rebbi Jeremiah’s dwelling. He went and asked Rebbi Zeˋira, who told him: do not forbid and do not permit.

4. What building was at the Sanctuary? They were putting the planks on top of the bases. But was this not temporary? Rebbi Yose says, because they were camping and travelling by the Word, it was as though permanent. Rebbi Yose ben Rebbi Abun said, since the Holy One, praise to Him, has promised them that He will bring them into the Land, it is as if it were permanent. This implies, a temporary building is a building. This implies, even from the side. This implies even if was put on top of something else. Does it imply that building on implements is building? The bases are like soil.

HALAKHAH: “How much would a builder build to become liable,” etc. What building was at the Sanctuary? They were putting the planks on top of the bases. But was this not temporary? Rebbi Yose says, because they were camping and travelling by the Word, it was as though permanent. Rebbi Yose ben Rebbi Abun said, since the Holy One, praise to Him, has promised them that He would bring them into the Land, it is as if it were permanent. This implies, even from the side. This implies even if it was put on top of something else. Does it imply that building on implements is building? The bases are like soil.

Do they disagree with Rebbi Eliezer ben Jacob? Since it was stated: “The Sages agree with Rebbi Meїr about seals in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.” This implies that they do not disagree with Rebbi Eliezer ben Jacob. Rebbi Abba said, the Mishnah is about a rope hanging down, a rope tied hanging down.

MISHNAH: All implements may be taken on the Sabbath and their doors with them, even if they were disassembled on the Sabbath; they are not similar to doors of a house because the latter are not prepared.

HALAKHAH: “All implements may be taken on the Sabbath,” etc. There is spelled out more for doors of a house and there is spelled out more for doors of implements. There is spelled out more for doors of a house, for even if they were unhinged on Friday they may not be moved on the Sabbath. There is spelled out more for doors of implements, for even if they were unhinged on the Sabbath they may be used on the Sabbath.

HALAKHAH: “All implements may be taken on the Sabbath,” etc. There is spelled out more for doors of a house and there is spelled out more for doors of implements. There is spelled out more for doors of a house, for even if they were unhinged on Friday they may not be moved on the Sabbath. There is spelled out more for doors of implements, for even if they were unhinged on the Sabbath they may be used on the Sabbath.

HALAKHAH: “All implements may be taken on the Sabbath,” etc. There is spelled out more for doors of a house and there is spelled out more for doors of implements. There is spelled out more for doors of a house, for even if they were unhinged on Friday they may not be moved on the Sabbath. There is spelled out more for doors of implements, for even if they were unhinged on the Sabbath they may be used on the Sabbath.

“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.

There, we have stated: “A door-bolt, Rebbi Joshua says one may slip it off one door and hang it on another on the Sabbath. Rebbi Tarphon says, it is like any other implement and may be moved in the courtyard.” In the House of Rebbi Yannai they say, the Mishnah is about a courtyard without an eruv. If it is about a courtyard without an eruv, is that what we did state, “it is like any other implement and may be moved in the courtyard”? Rebbi Yose in the name of Rebbi Jeremiah, Rebbi Ḥananiah reaches it in the name of Rebbi Eleazar: they formulated before implements were permitted. (If they formulated before implements were permitted,) is that what we have stated: “it is like any other implement and may be moved in the courtyard”? Like the “three implements which can be carried in a courtyard: a small knife, the chopper of fig cake, and the soup ladle.”

There, we have stated: “A door-bolt, Rebbi Joshua says one may slip it off one door and hang it on another on the Sabbath. Rebbi Tarphon says, it is like any other implement and may be moved in the courtyard.” In the House of Rebbi Yannai they say, the Mishnah is about a courtyard without an eruv. If it is about a courtyard without an eruv, is that what we did state, “it is like any other implement and may be moved in the courtyard”? Rebbi Yose in the name of Rebbi Jeremiah, Rebbi Ḥananiah reaches it in the name of Rebbi Eleazar: they formulated before implements were permitted. (If they formulated before implements were permitted,) is that what we have stated: “it is like any other implement and may be moved in the courtyard”? Like the “three implements which can be carried in a courtyard: a small knife, the chopper of fig cake, and the soup ladle.”

There, we have stated: “A door-bolt, Rebbi Joshua says one may slip it off one door and hang it on another on the Sabbath. Rebbi Tarphon says, it is like any other implement and may be moved in the courtyard.” In the House of Rebbi Yannai they say, the Mishnah is about a courtyard without an eruv. If it is about a courtyard without an eruv, is that what we did state, “it is like any other implement and may be moved in the courtyard”? Rebbi Yose in the name of Rebbi Jeremiah, Rebbi Ḥananiah reaches it in the name of Rebbi Eleazar: they formulated before implements were permitted. (If they formulated before implements were permitted,) is that what we have stated: “it is like any other implement and may be moved in the courtyard”? Like the “three implements which can be carried in a courtyard: a small knife, the chopper of fig cake, and the soup ladle.”

The bugle, he blows a third time on the roof and puts it down at that spot. Is it not a implement? Rebbi Yudan said, they formulated before implements were permitted.

Rebbi Zeˋira in the name of Rebbi Eleazar: Half-pipes and rods were formulated before implements were permitted. One may not move planks of a ship on the Sabbath. If they cover implements or food they are like covers of any implement and may be moved on the Sabbath. Rebbi La said, even although you are saying “like covers of implements”, this is only if they have the designation of an implement.

Rebbi Zeˋira in the name of Rebbi Eleazar: Half-pipes and rods were formulated before implements were permitted. One may not move planks of a ship on the Sabbath. If they cover implements or food they are like covers of any implement and may be moved on the Sabbath. Rebbi La said, even although you are saying “like covers of implements”, this is only if they have the designation of an implement.

Rebbi Zeˋira in the name of Rebbi Eleazar: Half-pipes and rods were formulated before implements were permitted. One may not move planks of a ship on the Sabbath. If they cover implements or food they are like covers of any implement and may be moved on the Sabbath. Rebbi La said, even although you are saying “like covers of implements”, this is only if they have the designation of an implement.

MISHNAH: All implements may be taken on the Sabbath except for the large saw and the blade of the plough. All implements may be taken whether for a need or not for a need; Rebbi Nehemiah says, they may be taken only for a need.

MISHNAH: All implements may be taken on the Sabbath except for the large saw and the blade of the plough. All implements may be taken whether for a need or not for a need; Rebbi Nehemiah says, they may be taken only for a need.

MISHNAH: Of all implements which may be taken on the Sabbath their breakage also may be taken as long as they are for some use: pieces from a trough to cover the top of an amphora, and of glass to cover the mouth of a phial. Rebbi Jehudah says, only if they can be used similarly to their original use: pieces from a trough to pour pap into them, and of glass to pour olive oil into them.

MISHNAH: Rebbi Eliezer says, if the window plug is connected and hanging one may plug with it, otherwise one may not plug with it. But the Sages say, in any case one may plug with it. All implement covers which have handles may be taken on the Sabbath. Rebbi Yose said, when has this been said? Covers of the ground. But covers of implements in any case may be taken on the Sabbath.

They asked before Rebbi Yose: Since you say about implements which were resting anywhere in the courtyard one may move them in the entire courtyard, similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat and he did not answer since Rebbi Yose said each matter only at its place. When they came to Eruvin he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street; similarly implements which were resting in a courtyard one may move in the entire courtyard; Rav said, one may move them only four cubits. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation, it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation, it is he who says that one may move them only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains one.

They asked before Rebbi Yose: Since you say about implements which were resting anywhere in the courtyard one may move them in the entire courtyard, similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat and he did not answer since Rebbi Yose said each matter only at its place. When they came to Eruvin he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street; similarly implements which were resting in a courtyard one may move in the entire courtyard; Rav said, one may move them only four cubits. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation, it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation, it is he who says that one may move them only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains one.

They asked before Rebbi Yose: Since you say about implements which were resting anywhere in the courtyard one may move them in the entire courtyard, similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat and he did not answer since Rebbi Yose said each matter only at its place. When they came to Eruvin he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street; similarly implements which were resting in a courtyard one may move in the entire courtyard; Rav said, one may move them only four cubits. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation, it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation, it is he who says that one may move them only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains one.

They asked before Rebbi Yose: Since you say about implements which were resting anywhere in the courtyard one may move them in the entire courtyard, similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat and he did not answer since Rebbi Yose said each matter only at its place. When they came to Eruvin he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street; similarly implements which were resting in a courtyard one may move in the entire courtyard; Rav said, one may move them only four cubits. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation, it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation, it is he who says that one may move them only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains one.

But was it not stated, “the Sages agree with Rebbi Meїr about seals in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary [to mention] on a holiday.”. This implies that they treated the clothes press as if it were in the ground. Rebbi Yose said, the Mishnah said so, “a washer’s one may not be touched.”

MISHNAH: If somebody is caught on the road when it gets dark, he gives his wallet to a Non-Jew; if no Non-Jew is with him he puts it on the donkey. If he comes to an outer courtyard he removes the implements which may be moved on the Sabbath. For those which may not be moved he unties the rope and the sacks fall down by themselves.

MISHNAH: If a caravan rested in an area of difficult access which they surrounded by the implements of animals one may move things inside on condition that the fence be ten hand-breadths high and the openings not be more than the built-up part. Any opening up to ten cubits is permitted since it is like a door; more than that is forbidden.

They asked before Rebbi Yasa: Since you say about implements which were resting anywhere in the courtyard, one may move them in the entire courtyard, similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat and he did not answer since Rebbi Yasa said, each matter only at its place. When they came to Eruvin he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street. Rav said, one may move them only four cubits. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation, it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation, it is he who says that one may move it only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains as one.

They asked before Rebbi Yasa: Since you say about implements which were resting anywhere in the courtyard, one may move them in the entire courtyard, similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat and he did not answer since Rebbi Yasa said, each matter only at its place. When they came to Eruvin he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street. Rav said, one may move them only four cubits. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation, it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation, it is he who says that one may move it only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains as one.

They asked before Rebbi Yasa: Since you say about implements which were resting anywhere in the courtyard, one may move them in the entire courtyard, similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat and he did not answer since Rebbi Yasa said, each matter only at its place. When they came to Eruvin he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street. Rav said, one may move them only four cubits. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation, it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation, it is he who says that one may move it only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains as one.

There, we have stated: “He enters his head and he puts on his ear’s cartilage, his hand and he gives on his thumb, his foot,” etc. Rebbi Jehudah’s argument is inverted. There he says, it is forbidden to act craftily, but here he says that it is permitted. There that he should not enter with his head and most of his body and be punishable by extirpation. But here it is because of bringing impure implements on the Sabbath. The argument of the rabbis is inverted. There they say, it is permitted to act craftily, but here they say, it is forbidden to act craftily. There that he should not defile himself three times, but here it is a known impurity inside; it is possible for it to be removed immediately. Without impurity? He told him, it is better to violate a prohibition that was not caused by him than a prohibition which will come before him.

Rebbi Mana said before Rebbi Yose: Rebbi Aqiba follows his opinion, since Rebbi Aqiba said, shall be impure, shall make impure by word of the Torah. Rebbi Yose ben Rebbi Abun said, even though Rebbi Ismael does not accept shall be impure, shall make impure, for foodstuffs, he accepts shall be impure, shall make impure, for implements.

HALAKHAH: “One consolidates sheqalim to darics,” etc. Should one exchange them for a pearl? Perhaps the pearl would lose in value and the Temple treasury would suffer damage. As we have stated there, “All can be redeemed by money or monies-worth except for sheqalim” [and one does not redeem by implements;] and Rebbi Samuel bar Rav Isaac said, perhaps the implements would lose in value and the Temple treasury would suffer damage. Also here, perhaps the pearl would lose in value and the Temple treasury would suffer damage.

HALAKHAH: “One consolidates sheqalim to darics,” etc. Should one exchange them for a pearl? Perhaps the pearl would lose in value and the Temple treasury would suffer damage. As we have stated there, “All can be redeemed by money or monies-worth except for sheqalim” [and one does not redeem by implements;] and Rebbi Samuel bar Rav Isaac said, perhaps the implements would lose in value and the Temple treasury would suffer damage. Also here, perhaps the pearl would lose in value and the Temple treasury would suffer damage.

MISHNAH: All spittle found in Jerusalem is pure except on the Upper Market, the words of Rebbi Meïr. Rebbi Yose says, on all other days of the year, those in the middle of the road are impure, and those on the sides pure. On holidays, those in the middle of the road are pure and those on the sides impure since the minority will remove themselves to the sides. All implements which are found in Jerusalem on the road descending to the place of immersion are impure, on the way ascending they are pure since they were brought down on a way different from that on which they were brought up, the words of Rebbi Meïr. Rebbi Yose says, all are pure except the bag and the rake set apart for graves. If a knife was found on the Fourteenth, one may slaughter with it immediately; on the Thirteenth one has to repeat and immerse. A dagger in either case one has to repeat and immerse. If the Fourteenth falls on a Sabbath, one may slaughter with it immediately; on the Fifteenth one may slaughter with it immediately. If it was tied to a knife its status is that of the knife.

HALAKHAH: Rebbi Jeremiah in the name of Rav: They disagree if it is [four] wide. Rebbi Yasa in the name of Rebbi Joḥanan: They disagree if they have been polished for implements. But was not Rebbi Jeremiah {saying} in the name of Rav: They disagree if it is four wide? Therefore if they have been polished for implements everybody agrees that it is permitted. Since Rebbi Jeremiah said in the name of Rav, if he used steps of ladders for roofing it is disqualified, and they are saying that he ruled according to Rebbi Meïr, this implies that both cases are the same. Since Rebbi Yasa said in the name of Rebbi Joḥanan: They disagree if they have been polished for implements, therefore if it is four {hand-breadths} wide everybody agrees that it is forbidden. Now Rebbi Yasa ruled at the big assembly that one may use a cross-beam for the thatched roof, and they said that he ruled following Rebbi Jehudah, this implies that both cases are the same.

HALAKHAH: Rebbi Jeremiah in the name of Rav: They disagree if it is [four] wide. Rebbi Yasa in the name of Rebbi Joḥanan: They disagree if they have been polished for implements. But was not Rebbi Jeremiah {saying} in the name of Rav: They disagree if it is four wide? Therefore if they have been polished for implements everybody agrees that it is permitted. Since Rebbi Jeremiah said in the name of Rav, if he used steps of ladders for roofing it is disqualified, and they are saying that he ruled according to Rebbi Meïr, this implies that both cases are the same. Since Rebbi Yasa said in the name of Rebbi Joḥanan: They disagree if they have been polished for implements, therefore if it is four {hand-breadths} wide everybody agrees that it is forbidden. Now Rebbi Yasa ruled at the big assembly that one may use a cross-beam for the thatched roof, and they said that he ruled following Rebbi Jehudah, this implies that both cases are the same.

HALAKHAH: Rebbi Jeremiah in the name of Rav: They disagree if it is [four] wide. Rebbi Yasa in the name of Rebbi Joḥanan: They disagree if they have been polished for implements. But was not Rebbi Jeremiah {saying} in the name of Rav: They disagree if it is four wide? Therefore if they have been polished for implements everybody agrees that it is permitted. Since Rebbi Jeremiah said in the name of Rav, if he used steps of ladders for roofing it is disqualified, and they are saying that he ruled according to Rebbi Meïr, this implies that both cases are the same. Since Rebbi Yasa said in the name of Rebbi Joḥanan: They disagree if they have been polished for implements, therefore if it is four {hand-breadths} wide everybody agrees that it is forbidden. Now Rebbi Yasa ruled at the big assembly that one may use a cross-beam for the thatched roof, and they said that he ruled following Rebbi Jehudah, this implies that both cases are the same.

The fife of the Temple was from Moses and was made from reed. It broke and was repaired but its sound was not as sweet as originally. They undid and removed, and it returned to its prior state. The cymbal of the Temple was from Moses and was made from brass. It broke and was repaired but its sound was not clangorous as originally. They undid and removed, and it returned to its prior state. The mortar of the Temple was from Moses and was made from brass. It broke and was repaired but it did not compound as originally. They undid and removed, and and it returned to its prior state. These are two implements which broke in the first Temple and could not be mended. About these it says, polished brass; scrubbed brass. And two brass vessels, beautiful gold colored, valued like gold. Two Armoraim. One said, one of them valued like two of gold. But the other said, two [of them] like two of gold.

It was stated: And not the key; the House of Hillel permit. And Rav Hoshaia the son of Rav Isaac said, this refers to a key of edibles, but not to a key of implements. But did not Rebbi Abbahu sit and teach, and a key of a jewel box in his hand? He had pepper inside.

Rebbi Ḥalaphta ben Shaul stated: It is forbidden to send jewelry. Rebbi Mana said, they said only to send, therefore to wear is permitted. It was stated: “One may move the shofar to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels.” Rebbi Abun said, a Mishnah says that it is forbidden to wear it, as we have stated: “Anything which one may use on the holiday one may send.” If you say that it is permitted to wear it should be permitted to send. And what is that which was stated: “One may move the shofar to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels”? If they are called implements. So far gold jewelry. Also even silver jewelry? They said in the name of Rebbi Jeremiah forbidden, and they said in the name of Rebbi Jeremiah permitted. Rebbi Ḥizqiah said, I know the beginning and the end. Small girls were growing up in Rebbi Jeremiah’s dwelling. He went and asked Rebbi Ze`ira, who told him: do not forbid and do not permit.

MISHNAH: If it falls after the Sabbath, the House of Shammai say that one immerses everything before the start of the Sabbath, but the House of Hillel say implements before the Sabbath and humans on the Sabbath.

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

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

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

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

How is from stage to stage? If he wants to work his dough but then his wine press, or his wine press and then his dough; he has to immerse his implements. How is from group to group? He was eating with one group and then changed his mind to eat with another group, then he has to immerse.

MISHNAH: A baby carriage is impure as support, may be used on the Sabbath, but is drawn on implements. Rebbi Jehudah said, no vessels are drawn except a carriage because it compresses.

Rav said, one heats with implements, one does not heat with broken pieces of implements. That is, vessels which broke on the holiday. But vessels which broke on the eve of the holiday are permitted if they cannot be called implements. But if they can be called implements even if they broke on the holiday they are permitted.

Rav said, one heats with implements, one does not heat with broken pieces of implements. That is, vessels which broke on the holiday. But vessels which broke on the eve of the holiday are permitted if they cannot be called implements. But if they can be called implements even if they broke on the holiday they are permitted.

Rav said, one heats with implements, one does not heat with broken pieces of implements. That is, vessels which broke on the holiday. But vessels which broke on the eve of the holiday are permitted if they cannot be called implements. But if they can be called implements even if they broke on the holiday they are permitted.

Rav said, one heats with implements, one does not heat with broken pieces of implements. That is, vessels which broke on the holiday. But vessels which broke on the eve of the holiday are permitted if they cannot be called implements. But if they can be called implements even if they broke on the holiday they are permitted.

“Rebbi Meïr says, also one freshly makes accessible and takes.” Rebbi Abba, Rav Jehudah in the name of Samuel: But only at the place of access. And so it was stated “The Sages agree with Rebbi Meïr about cachets in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.”

“All these were said on a holiday, so much more on the Sabbath..” Are these it? Are there no others? There is stoning on the Sabbath, there is no stoning on a holiday. There is extirpation on the Sabbath, there is no extirpation on a holiday. There is flogging on a holiday, there is no flogging on the Sabbath. If you would say, we are coming to state cases connected with food, did we not state: “one lowers produce through a skylight on the holiday but not on the Sabbath”? In addition from the following, one grinds aromatic wood for a circumcision on a holiday but not on the Sabbath. Rebbi Yose said, only if he circumcised. In addition from what was stated, “The Sages agree with Rebbi Meïr about seals in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.”

“All these were said on a holiday, so much more on the Sabbath..” Are these it? Are there no others? There is stoning on the Sabbath, there is no stoning on a holiday. There is extirpation on the Sabbath, there is no extirpation on a holiday. There is flogging on a holiday, there is no flogging on the Sabbath. If you would say, we are coming to state cases connected with food, did we not state: “one lowers produce through a skylight on the holiday but not on the Sabbath”? In addition from the following, one grinds aromatic wood for a circumcision on a holiday but not on the Sabbath. Rebbi Yose said, only if he circumcised. In addition from what was stated, “The Sages agree with Rebbi Meïr about seals in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.”

All appurtenances of the synagogue are like the synagogue. The bench and the arm-chair are like the synagogue. The cover over the Ark is like the Ark. Rebbi Abbahu gave a jacket under the curtain. Rav Jehudah in the name of Samuel: The podium and its plates do not have the sanctity of the Ark but the sanctity of the synagogue. The lectern does not have the sanctity of the Ark; it has the sanctity of the synagogue. Rebbi Jeremiah went to the Gaulanitis. He saw them putting a hammer into the Ark. He went and asked Rebbi Immi, who told him, I am saying that they stipulated this from the start. Rebbi Jonah made for himself a chest and stipulated about it, the upper part for scrolls, the lower part for implements.

Samuel said, if he entered without intending to use it as a short-cut he may use it as short-cut. It was stated: “One may not behave unbecomingly in synagogues and houses of study. One neither eats nor drinks in them, nor takes walks in them, nor sleeps in them, nor enters into them because of the sun in summer or because of the rain in winter, but one studies and preaches in them.” Rebbi Joshua ben Levi said, synagogues and houses of study are for the sages and their students. Rebbi Ḥiyya, Rebbi Yasa were received in the synagogue. Rebbi Immi commanded to the teachers, if a person comes to you who is dirtied by study, accept him and his donkey and his implements. Rebbi Berekhiah went to the synagogue of Bet-Shean. He saw a man washing his hands and feet from its pail. He told him, it is forbidden to you. On the next day this man saw him washing his hands and feet from its pail. He said to him, Rabbi, to you it is permitted and to me it is forbidden? He answered him, yes. He asked, why? He said to him, so says Rebbi Joshua ben Levi: synagogues and houses of study are for the sages and their students. These fore-courts, may one pass through them? Rebbi Abbahu passed through its fore-court. Is it permitted? Rebbi Zachariah the son-in-law of Rebbi Levi said, the teacher was intimidating and if Rebbi Abbahu had not passed through he would not have let go the children.

“And for the Red Cow if his hands became impure so became his body.” Rebbi Ḥanina said, not that they introduced new impurities for the Red Cow but they said, he who becomes impure in an easy impurity is like one who became impure in severe impurity. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: And it shall be collected by a man, why does the verse say, pure? Think of it. Even if you collect it by a shovel, the Torah requires pure. Where do we hold? If a metal shovel, but also flat metal implements are subject to impurity. If a wooden shovel, is it not held together because of something subject to impurity? Rav Hoshaia said, explain it if he collects it with a plank. Then it is impossible that he should not carry it. Rebbi Yudan, the father of Rebbi Mattaniah, said, explain it if he collects it with a coarse cross-beam. Rebbi Abba bar Mamal asked before Rebbi Immi: what is the difference between a person pure for the Red Cow and an empty vessel pure for the Red Cow? He answered him, And it shall be collected by a pure, why does the the verse say, man? Only to prescribe extraordinary purity to the man to handle the water for ashes of the Red Cow and the ashes of the Red Cow. Rebbi Yasa in the name of Rebbi Simeon ben Laqish: The moving which I declared pure for you for crawling animals I declared impure for you here.

MISHNAH: Implements manufactured in purity need immersion for sancta but not for heave. A vessel combines its contents for sancta but not for heave. For sancta the fourth degree is disqualified and the third for heave. For heave, if one of his hands became impure the other remains pure, but for sancta he immerses both. One hand makes the other impure for sancta but not for heave.

HALAKHAH: It was stated: “It happened that a woman was weaving cloth in purity and came to Rebbi Ismael to ask him about it. She told him, I am sure that it did not become impure, only I did not concentrate to watch it. While he was interrogating her, she said to him, a menstruating woman came and helped me stretching the rope. At that moment Rebbi Ismael said, great are the words of the Sages who said, ‘implements manufactured in purity need immersion for sancta but not for heave.’ Another happening: a woman was weaving a shawl in purity and came to Rebbi Ismael to ask him about it. She told him, I am sure that it did not become impure, only I did not concentrate to watch it. While he was interrogating him, she said to him, a thread broke and I tied it with my mouth. At that moment Rebbi Ismael said, great are the words of the Sages who said, ‘implements manufactured in purity need immersion for sancta but not for heave.’ ”

HALAKHAH: It was stated: “It happened that a woman was weaving cloth in purity and came to Rebbi Ismael to ask him about it. She told him, I am sure that it did not become impure, only I did not concentrate to watch it. While he was interrogating her, she said to him, a menstruating woman came and helped me stretching the rope. At that moment Rebbi Ismael said, great are the words of the Sages who said, ‘implements manufactured in purity need immersion for sancta but not for heave.’ Another happening: a woman was weaving a shawl in purity and came to Rebbi Ismael to ask him about it. She told him, I am sure that it did not become impure, only I did not concentrate to watch it. While he was interrogating him, she said to him, a thread broke and I tied it with my mouth. At that moment Rebbi Ismael said, great are the words of the Sages who said, ‘implements manufactured in purity need immersion for sancta but not for heave.’ ”

MISHNAH: Tax collectors who entered a house, and also tax collectors who returned implements, are trustworthy if they say “we did not touch”. And in Jerusalem they are trustworthy about sancta, and on holidays also about heave.

HALAKHAH: Rebbi Ḥalaphta bar Shaul stated, only that it not be newly formed on the holiday. It was stated: A new oven or stove one does neither soak with oil nor patch with a strip nor wash down with cold water to close its pores. But in order to actually cook a pot on it this is permitted. And it was stated thus: New oven or stove are like all implements which are moved in a courtyard. Rebbi Yudan ben Rebbi Ismael instructed in an emergency to bring a new stove from the house of the potter to newly cook on it on the full holiday.

MISHNAH: He who sets fire to a stack of sheaves which contains implements, Rebbi Jehudah says, he has to pay everything contained in it but the Sages say, he pays only for a stack of wheat sheaves or a stack of barley sheaves. If a goat was tied to it, and a slave was nearby, and they were burned, he is liable. If a slave was tied to it, and a goat was nearby, and they were burned, he is not liable. But the Sages agree with Rebbi Jehudah that one who sets fire to a building has to pay everything contained in it since people regularly store things in houses.

MISHNAH: Wages of a human, as well as wages for an animal, as well as wages for implements are subsumed under “you must pay his wages on his day” and “one may not withhold a hireling’s wages until the morning”. When? If he claimed it. If he did not claim it, one does not transgress. If one gave him a draft on a storekeeper or a banker, he does not transgress. In his time the hireling swears and takes; after his time he does not swear and take. But if there are witnesses that he did claim, he swears and takes. The resident proselyte is protected by “you must pay his wages on his day” but not by “one may not withhold a hireling’s wages until the morning”.