ira

And Ira also the Jairite was a chief ruler about David.

Helez the Paltite, Ira the son of Ikkesh the Tekoite,

Ira an Ithrite, Gareb an Ithrite,

Ira the son of Ikkesh the Tekoite, Abiezer the Antothite,

Ira the Ithrite, Gareb the Ithrite,

The sixth captain for the sixth month was Ira the son of Ikkesh the Tekoite: and in his course were twenty and four thousand.

After this cast the salt into the vessel wherein is the water, and say the following Psalms: [Ps101=KJV102] Domine exaudi orationem meam et clamor meus (Hear my prayer, O Lord: and let my cry come unto thee.) [Ps53=KJV54] Deus in nomine tuo saluum (Save me, O God, by thy name) [Ps6=KJV6] Domine ne in furore tuo arguas me, neque in ira (O Lord, rebuke me not in thine anger, neither chasten me) [Ps50=KJV51] Miserere mei Deus secundum magnam misericordiam (Have mercy upon me, O God, according to thy loving kindness)

Rebbi Yose in the name of Rebbi Joḥanan: The one who takes out is not liable until he put it down. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Unless he take up and put down. Rebbi Zeˋira required, unless he take it up with the intention to put it down. Not if he lifted it to eat and then changed his mind to put it down. What Rebbi Joḥanan said does not follow Rebbi Yose, as it was stated: “If he took out half the volume of a dried fig and put it down, and then took out another volume of half a dried fig. If he put it down within four cubits of the first piece he is liable, otherwise he is not liable. Rebbi Yose said, if he transported it over it, he is liable, otherwise he is not liable.” Rebbi Yose considers the person walking as if he was putting down. Just as Rebbi Yose considers the person walking as if he was putting down for liability so he considers the person walking as if he was putting down for non-liability. When he took it out he is considered having put it down; then he should be free from liability. Explain it if it was put down within four cubits [of the door], as it was stated, “otherwise he is not liable.” Rebbi Abba the son of Rebbi Pappaeus said, explain it if the door was five cubits wide and he brought one out on this side, the other on the other side. Then the second was not taken out within four cubits of the first.

Rebbi Joḥanan asked: If he was standing in the public domain, threw, and then caught it, what? Is that not a Mishnah, “if another person caught it, a dog caught it, or it was burned, he is not liable”? Rebbi Samuel in the name of Rebbi Zeˋira: So it is if he snatches; therefore if he caught it he is liable. What is the difference between its coming to rest on the ground to coming to rest in his arm? There, why is he liable? There he threw and another one received it but here he threw, he received it. Should it be obvious for him that he is not liable? Would he not be liable because of his mouth if he threw with his right hand and received with his left? Is his mouth not like another person? Here, his left hand should be like another person. Rebbi Yudan said, it is obvious to Rebbi Joḥanan that he is liable if he threw with his right hand and received with his left. What was his problem? If he threw with his right and and received with his right hand. The rabbis of Caesarea, Rebbi Shammai in the name of Rebbi Aḥa: He is in doubt whether he is liable even if he threw with his right hand and received with his left. If you want to say “his mouth”, his mouth is like another person since he ate it; but is here his hand like another person? Rebbi Mana asked, if this be so, then even if he exported the volume of a dried fig in both hands he should be not liable because of one action executed by two persons! Rebbi Ḥiyya bar Ada said to him, is that when he did it? But was it not stated: An individual who acted is liable, two or three who acted are not liable.

Rebbi Joḥanan said, if somebody was standing in the public domain, collected rain from the airspace of walls and carried it out, he is liable. Rebbi Abun bar Ḥiyya in the name of Rebbi Zeˋira, it is so if he grabbed it, but if he collected it he is not liable. What is the difference between whether another person gave him or if Heaven gave? It follows Rebbi, for Rebbi made the airspace of walls like their substance.

Mishnah: “The poor man is liable but the householder is not liable.” Rav Jehudah in the name of Samuel: Only if the poor man’s hand is within ten hand-breadths from the ground. Rebbi Zeˋira said, if he is distant four [hand-breadths] from the wall. But if he is not distant four [hand-breadths] from the wall, it is karmelit. Rebbi Eleazar in the name of Rebbi Simeon Karsanah: If his face was turned towards the public road. But if his face was turned towards the wall it is karmelit.

From where that higher than ten [hand-breadths] is a different domain? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: There I shall make My Appearance to you, and I shall speak to you from above the cover (which is on the Ark of the Covenant)from between the two Cherubim. And it is written, you have seen that from Heaven I spoke to you. Since speech mentioned there is from another domain, also speech mentioned here is from another domain. But is the Ark not nine hand-breadths? In the House of Rebbi Yannai they said, the cover was one hand-breadth. Rebbi Zeˋira asked, from where that the cover was one hand-breadth? Rebbi Ḥananiah bar Samuel stated, for all the vessels in the Sanctuary the Torah gave the measure of length and width, and gave the measure of its height. Except for the cover where the Torah gave the measure of length and width, but did not give the measure of its height. Therefore we shall learn it from the smallest vessel in the Sanctuary, you shall make for it a frame of one hand-breadth all around. Since there it was one hand-breadth, so also here one hand-breadth. But maybe it is only make a golden wreath as its frame all around? Since there it is a minimal size, so here also a minimal size. What about it? Rav Aḥa bar Jacob said, face. There is no face less than a hand-breadth.

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to use anything from in it into the house or from the house into it? But we are dealing when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six [hand-breadths]. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. We do not know who learned it from the Ark and who learned in from the wagons. It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Zeˋira asked, from where that the Wagons were ten [hand-breadths] high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to use anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

Rebbi Zeˋirah in the name of Rav Jehudah; Rebbi Zeˋira in the name of Rav Ḥinena in the name of Rebbi Ḥanina: landings between pillars are judged as karmelit. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: The flowers of the pillars are considered karmelit. There it is necessary that they be higher than three [hand-breadths]; Ḥiyya the son of Rav: Anything which hinders access in the public domain is considered karmelit. The rabbis of Caesarea say, even thistles, even glass. This is necessary if they are not three [hand-breadths] high.

Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise, take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? Only in image a man wanders. It is written, many a man professes good will, but where will you find one you can trust? That is Rebbi Zeˋira, as Rebbi Zeˋira said, we do not take the traditions of Rav Sheshet into account since he is blind. Rebbi Zeˋira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise, take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? Only in image a man wanders. It is written, many a man professes good will, but where will you find one you can trust? That is Rebbi Zeˋira, as Rebbi Zeˋira said, we do not take the traditions of Rav Sheshet into account since he is blind. Rebbi Zeˋira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise, take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? Only in image a man wanders. It is written, many a man professes good will, but where will you find one you can trust? That is Rebbi Zeˋira, as Rebbi Zeˋira said, we do not take the traditions of Rav Sheshet into account since he is blind. Rebbi Zeˋira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise, take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? Only in image a man wanders. It is written, many a man professes good will, but where will you find one you can trust? That is Rebbi Zeˋira, as Rebbi Zeˋira said, we do not take the traditions of Rav Sheshet into account since he is blind. Rebbi Zeˋira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

And about the rules for the land of Gentiles. But did not Rebbi Zeˋira bar Abinna say in the name of Rav Jeremiah: Joseph ben Yoezer from Ṣereda and Yose ben Joḥanan from Jerusalem decreed impurity of the land of Gentiles and of glass vessels; Rebbi Jonah said, Rebbi Jehudah ben Tabbai. Rebbi Yose said, Rebbi Jehudah ben Tabbai and Simeon ben Šetaḥ decreed impurity of metal vessels; Hillel and Shammai decreed about purity of hands. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: so practice had been in their hands but they forgot it. The secondary [authorities] came and agreed with the intent of the first ones. To teach you that everything for which the Court made a real effort will in the end be confirmed for them as it was said to Moses on Sinai. This comes as Rebbi Mana said, for it is not an empty matter for you, if it is an empty matter, it is from you since you do not exert yourselves for it. For it is your life. When is it your life? Any time you are exerting yourselves for it.

The House of Shammai put a question to the House of Hillel which they could not answer; the House of Hillel put a question to the House of Shammai which they could not answer. “The House of Hillel said to the House of Shammai, do you not agree with us that one may load the beam of the olive press and the round stone of the wine press? They did not find an answer.” Rebbi Zeˋira said, if I would not put my head between the lions I could give a reason. There, each drop already was dislocated; here what can you say?

The House of Shammai put a question to the House of Hillel which they could not answer. “The House of Shammai said to the House of Hillel, do you not agree with us that one does not roast meat, or onions, or an egg, unless they be completely roasted when it is still daylight? They did not find an answer.” Rebbi Zeˋira said, if I would not put my head between the lions I could give a reason. There, onion, meat, or egg, usually are flipped; here, what can you say? Rebbi Yudan said, if they were roasted like Ben Derosai’s food. They forbade something which usually is flipped unless it be completely roasted as long as it is still day. Rebbi Mana said, it is not reasonable that it should be permitted. For they can say to them, how can you respond to us with something which ordinarily is completely roasted when it still is day about something which ordinarily cannot be completely soaked when it still is day?

HALAKHAH: Mishnah: “One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight,” etc. Rebbi Bun bar Cahana in the name of the rabbis: A dish which is fully cooked one may leave on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: Meat, onion, and egg shrink and it is bad for them. This one is shrinking and it is good for it, and you say so? Maybe this was said only for hot water. Rebbi Samuel came, Rebbi Zeˋira asked: It is forbidden to leave hot water which was fully heated on a cooking stove which is not covered with ashes. Rebbi Bevai in the name of Rebbi Joḥanan: A dish of beef which was cooked as Ben Derosai’s food one may return on a cooking stove covered with ashes. This comes like what Rebbi Aḥa said in the name of Rebbi Joḥanan: One warns somebody who puts a pot on top of coals. When it will be cooked as Ben Derosai’s food it is forbidden. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of the important Rebbi Simeon: Hot water which was fully heated one may return on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: To leave on is forbidden but to return is permitted? Maybe it was only said for the Passover sacrifice. There Rebbi Aḥa in the name of the important Rebbi Simeon: The Passover sacrifice which was fully roasted one may return on a cooking stove which is not covered with ashes.

HALAKHAH: Mishnah: “One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight,” etc. Rebbi Bun bar Cahana in the name of the rabbis: A dish which is fully cooked one may leave on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: Meat, onion, and egg shrink and it is bad for them. This one is shrinking and it is good for it, and you say so? Maybe this was said only for hot water. Rebbi Samuel came, Rebbi Zeˋira asked: It is forbidden to leave hot water which was fully heated on a cooking stove which is not covered with ashes. Rebbi Bevai in the name of Rebbi Joḥanan: A dish of beef which was cooked as Ben Derosai’s food one may return on a cooking stove covered with ashes. This comes like what Rebbi Aḥa said in the name of Rebbi Joḥanan: One warns somebody who puts a pot on top of coals. When it will be cooked as Ben Derosai’s food it is forbidden. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of the important Rebbi Simeon: Hot water which was fully heated one may return on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: To leave on is forbidden but to return is permitted? Maybe it was only said for the Passover sacrifice. There Rebbi Aḥa in the name of the important Rebbi Simeon: The Passover sacrifice which was fully roasted one may return on a cooking stove which is not covered with ashes.

HALAKHAH: Mishnah: “One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight,” etc. Rebbi Bun bar Cahana in the name of the rabbis: A dish which is fully cooked one may leave on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: Meat, onion, and egg shrink and it is bad for them. This one is shrinking and it is good for it, and you say so? Maybe this was said only for hot water. Rebbi Samuel came, Rebbi Zeˋira asked: It is forbidden to leave hot water which was fully heated on a cooking stove which is not covered with ashes. Rebbi Bevai in the name of Rebbi Joḥanan: A dish of beef which was cooked as Ben Derosai’s food one may return on a cooking stove covered with ashes. This comes like what Rebbi Aḥa said in the name of Rebbi Joḥanan: One warns somebody who puts a pot on top of coals. When it will be cooked as Ben Derosai’s food it is forbidden. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of the important Rebbi Simeon: Hot water which was fully heated one may return on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: To leave on is forbidden but to return is permitted? Maybe it was only said for the Passover sacrifice. There Rebbi Aḥa in the name of the important Rebbi Simeon: The Passover sacrifice which was fully roasted one may return on a cooking stove which is not covered with ashes.

The Passover sacrifice you return whole, you do not return it carved. Rebbi Samuel in the name of Rebbi Zeˋira: Because of its invalidity. Rebbi Yose said, this is correct. You cannot eat it for it is written, do not eat from it raw. You cannot roast it for he should not be roasting it on the Sabbath. If you are telling him that he may do it, he will not roast it completely when it still is daylight. Since you tell him that it is prohibited, he will roast it completely when it is still daylight. Rebbi Eleazar ben Rebbi Yose asked, if he roasted it whole and carved it up, may he go back and heat it?

Rebbi Zeˋira, Rav Jehudah in the name of Rav: Four pyres are in a minimal amount. A pyre of pressed-out olives, a pyre of manure, a pyre of fat, a pyre of pits are in a minimal amount.

Rebbi Abbahu in the name of Rebbi Joḥanan: Because the fire is [not] drawn after it and he forgets and removes the wick; and in addition because the fire was not kindled on most of the fuel. Rebbi Zeˋira asked, does this mean that the kindling of the wick has to reach most of the fuel? There came Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: the kindling of the wick has to reach most of the fuel. The colleagues objected, is there not wax where the fire does not have to reach most of the fuel? Rebbi Abba bar Mamal objected, is there not a lantern where the fire does not have to reach most of the fuel? Rebbi Shammai said, did not Rebbi Zeˋira, Rav Jehudah say in the name of Rav: Four pyres are in a minimal amount. A pyre of pressed-out olives, a pyre of manure, a pyre of fat, a pyre of pits are in a minimal amount. Also from the following, that Rebbi Taḥlifa asked Rav Ḥisda, did not the rabbi teach us, on a Sabbath which happened during Ḥanukkah, when it is forbidden to check a coin in the Ḥanukkah light; there he will not forget and remove the wick. Therefore the reason can only be that the kindling of the wick has to reach most of the fuel.

Rebbi Abbahu in the name of Rebbi Joḥanan: Because the fire is [not] drawn after it and he forgets and removes the wick; and in addition because the fire was not kindled on most of the fuel. Rebbi Zeˋira asked, does this mean that the kindling of the wick has to reach most of the fuel? There came Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: the kindling of the wick has to reach most of the fuel. The colleagues objected, is there not wax where the fire does not have to reach most of the fuel? Rebbi Abba bar Mamal objected, is there not a lantern where the fire does not have to reach most of the fuel? Rebbi Shammai said, did not Rebbi Zeˋira, Rav Jehudah say in the name of Rav: Four pyres are in a minimal amount. A pyre of pressed-out olives, a pyre of manure, a pyre of fat, a pyre of pits are in a minimal amount. Also from the following, that Rebbi Taḥlifa asked Rav Ḥisda, did not the rabbi teach us, on a Sabbath which happened during Ḥanukkah, when it is forbidden to check a coin in the Ḥanukkah light; there he will not forget and remove the wick. Therefore the reason can only be that the kindling of the wick has to reach most of the fuel.

Mishnah: “Nor with qīq oil.” Rebbi Yose in the name of Rebbi Lia, κισσός. Rebbi Jonah, Rebbi Zeˋira in the name of Rav Jehudah, it is a bird by the name of qīq. Rebbi Ismael stated, and the qāât, this is the qīq.

Rebbi Abbahu said, Jonathan ben Akhmai did teach me: The daughter of a Cohen standing on Sabbath eve with a light filled with oil to burn, adds some profane oil and lights. Rebbi Zeˋira said, what is the nature of this? He said to him, he was a great personality, well versed in the Mishnah. Rebbi Ḥiyya from Kefar Teḥumin explained this to Rabbi and he appointed him rabbi.

Rebbi Aḥa, Rebbi Simon in the name of Rebbi Simeon the nazir: If he made it into a bandage it is pure. If one dipped it in oil is it not as if he made a bandage? Rebbi Zeˋira, Rebbi Yannai, Rebbi Jeremiah in the name of Rebbi Joshua ben Levi, logically practice should follow Rebbi Aqiba who is similar to both, but in fact it follows Rebbi Joshua who is lenient in the matter of three-by-three. Not only pure but even impure, because of Rav, since Rav said one heats with vessels, but one does not heat with pieces of vessels.

Rebbi Jeremiah, Rebbi Zeˋira in the name of Rebbi Ḥiyya bar Ashi. A quick woman will rinse a cup here, a pot there, a plate there and end up watering down her house on the Sabbath.

Rebbi Ḥelbo, Rav Anan in the name of Rav: it only said “on top of it.” Therefore not into it. How far? Ulla said, up three [hand breadths]. Rebbi Mana said, up to where he would make an impression. Rebbi Yose ben Rebbi Abun said, because he has mastery at a place where the hand has mastery. This comes as what Rebbi Zeˋira said in the name of Rebbi Jehudah: It is permitted to make lukewarm at a place where the hand has mastery but it is forbidden at a place where the hand has no mastery.

Rebbi Joshua the son of the circumciser was serving Rebbi Zeˋira; he brought him piping hot dishes. He asked him, how was this done? He told him, I cleaned out the stove and put it on top. He told him, you should not do this but clean out the stove, take three stones and cast it on them.

If he covered it with ashes and it started burning, what? The Elder Rebbi Ḥiyya went to his house and instructed: it is permitted. They asked before Rebbi Zeˋira, and Rebbi Hoshaia, and Rebbi Ḥanania the colleagues of the rabbis, “it started burning”, in the past. Rebbi Immi passed by; the colleagues were scattered; then they wanted to return to it. Rebbi Ḥanania the colleague of the rabbis said to them, as the case happened so it happened. Rebbi Samuel bar Sisartai said, it is questionable for the future. Rebbi Mana said, I objected before Rebbi Abba the son of Rebbi Pappaios: If you say for the past, even if he did not cook on it earlier.

If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return if after dark. If he took it when it still was daylight and the day became holy for him? Rebbi Simon [bar Thaddeus] in the name of Rebbi Hoshaia: If he had put it down on the ground it is forbidden to move it. Rebbi Eleazar in the name of Rebbi Hoshaia: I was serving the Great Rebbi Ḥiyya and I brought him hot water from the lower to the upper apartment and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat Rebbi Immi said, many times I was sitting before Rebbi Hoshaia but this I never heard from him. Rebbi Zeriqan said to Rebbi Zeˋira, he did not hear from him that it was permitted; therefore it is forbidden.

Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it presses.”

There, we have stated: “If somebody bathes in a cave or in the waters of Tiberias he may dry himself even with ten linen towels but may not bring them in his hand.” Samuel said, what should an opinionated person do who never studied and never served? This Mishnah was before they permitted to bring linen towels. Rebbi Jeremiah and Rebbi Zeˋira, Rav Jehudah in the name of Samuel: Rebbi permitted linen towels. It was stated: One takes a shower neither with hot water nor with cold water. Rebbi Jehudah bar Pazi said, this baraita was before the Sages permitted the hot springs of Tiberias, as it was stated: One who bathes in the hot springs of Tiberias may sprinkle on himself, but others may not sprinkle on him. Rebbi Simeon ben Menassia said, he may not even sprinkle on himself since he increases vapor and sweeps the floor.

It was stated: “One may add hot water to cold but not cold to hot, following the words of the House of Shammai. But the House of Hillel say, whether hot to cold or cold to hot it is permitted. When has this been said? Into a cup, but into a bathtub hot to cold is permitted but cold to hot is forbidden, and Rebbi Simeon [ben Menassia] permits.” Rav comes following Rebbi Simeon ben Menassia and Rebbi Joḥanan following Rebbi Joḥanan ben Nuri. It was stated: “Rebbi Joḥanan ben Nuri forbids.” “A person may fill an amphora full of water and put it close to the pyre, not that it become hot but to disperse its coldness. A person may immerse himself in cold water, come out and warm himself next to the pyre, the words of Rebbi Meïr, but the Sages forbid.” Rebbi Meïr says it correctly; what is the rabbis’ reason? It should come as what Rebbi Zeˋira said in the name of Rav Jehudah: It is permitted to make lukewarm at a place where the hand rules; it is forbidden to make lukewarm at a place where the hand does not rule. Even how far “where the hand does not rule”? Rebbi Jehudah bar Pazi, Rebbi Simon in the name of Rebbi Yose ben Ḥanina: Up to where he puts his hand and it is burned.

Can one pour in from a stream? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk, is he guilty because of cooking? He said to him, parallel to what Rebbi Zeˋira said, what is certainly a dumpling? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it.

A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated: “one turns a basket upside down in front of the chicks that they may climb up and down.” And it was stated about this, when they climbed on it by themselves it is forbidden to move it. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira, explain it if it is disgusting. He told him, did not Rebbi Hoshaia state, even a seah, even a three-qab. Can you say that seah and three-qab are disgusting?

Rebbi Abba bat Ḥiyya in the name of Rebbi Joḥanan, it is forbidden to move a tarkos. Rebbi Immi instructed: it is permitted. Rebbi Jeremiah saw them moving it at the great assembly and did not object to them. In the House of Rebbi Yannai they said, up to three it is a chair, more than this a ladder. Rebbi Yose ben Rebbi Abun said, he who permits follows Rebbi Simeon, as it was stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, it is Rebbi Simeon’s. Rebbi Yose ben Rebbi Abun said, a Mishnah says so, “one may not drag any vessel except a carriage because it presses.”

“But one may not put water in it since he would extinguish.” Rebbi Samuel in the name of Rebbi Zeˋira: This is Rebbi Yose’s. We were of the opinion to say, where disagree (Rebbi Meïr) [what Rebbi Yose says] and the rabbis? When he made a barrier of vessels. But not if he made a barrier of water. Since Rebbi Samuel said in the name of Rebbi Zeˋira: This is Rebbi Yose’s, it implies that there is disagreement even if he made a barrier of water.

“But one may not put water in it since he would extinguish.” Rebbi Samuel in the name of Rebbi Zeˋira: This is Rebbi Yose’s. We were of the opinion to say, where disagree (Rebbi Meïr) [what Rebbi Yose says] and the rabbis? When he made a barrier of vessels. But not if he made a barrier of water. Since Rebbi Samuel said in the name of Rebbi Zeˋira: This is Rebbi Yose’s, it implies that there is disagreement even if he made a barrier of water.

It was stated: One does not store away in hot ashes. Rebbi Zeˋira said, this implies that it is permitted to store away in cold ashes. As the following: Rebbi Yannai’s daughter was serving her father and brought him hot dishes. He asked her, how was this made? She told him, (with a spade and) [it was hidden in] olive cake. He said to her, you should not do this, but (with a spade) [hide it] in a box and put the box on the olive cake. Rebbi Zeˋira said, Rebbi Ḥanina disagrees with this. Rebbi Aḥa preached in the name of Rebbi Ḥanina: Olive cake at the bottom and straw on both sides is forbidden, and Rebbi Yannai agrees.

It was stated: One does not store away in hot ashes. Rebbi Zeˋira said, this implies that it is permitted to store away in cold ashes. As the following: Rebbi Yannai’s daughter was serving her father and brought him hot dishes. He asked her, how was this made? She told him, (with a spade and) [it was hidden in] olive cake. He said to her, you should not do this, but (with a spade) [hide it] in a box and put the box on the olive cake. Rebbi Zeˋira said, Rebbi Ḥanina disagrees with this. Rebbi Aḥa preached in the name of Rebbi Ḥanina: Olive cake at the bottom and straw on both sides is forbidden, and Rebbi Yannai agrees.

Rebbi Zeˋira in the name of Rebbi Jeremiah: log heads about which he had thought the day before may be moved. Rebbi Jonah and Rebbi Yose went up to the seder of Bar Ulla. There was a festive meal there and there were heads of logs there. They came and asked him, may one move them? He told them, if you had intention about them from yesterday it is permitted to move them, otherwise you are not permitted to move them.

The statement of Rebbi Abba bar Ḥana follows Rebbi Ḥanina, as Rebbi Ḥanina said, we were ascending with Rebbi to the Hot Springs of Gadara when he said to us, choose yourselves smooth stones; then you are permitted to move them tomorrow. Rebbi Zeˋira said, only if he chiseled. The colleagues say, only if he polished. The Sepphoreans say, only if he intends. Rebbi Joḥanan said, only if it falls under the designation of implement. You might say that Rav Ḥana bar Abba, and Rebbi Joḥanan, and Rebbi Jonathan are one [opinion]. Rav, and Rebbi Zeˋira, and Rebbi Ismael ben Rebbi Yose are one [opinion]. The Sepphoreans, and Rebbi Yose ben Shaul, and Rebbi Ḥalaphta ben Shaul are one [opinion]. The collegues have no pairing.

The statement of Rebbi Abba bar Ḥana follows Rebbi Ḥanina, as Rebbi Ḥanina said, we were ascending with Rebbi to the Hot Springs of Gadara when he said to us, choose yourselves smooth stones; then you are permitted to move them tomorrow. Rebbi Zeˋira said, only if he chiseled. The colleagues say, only if he polished. The Sepphoreans say, only if he intends. Rebbi Joḥanan said, only if it falls under the designation of implement. You might say that Rav Ḥana bar Abba, and Rebbi Joḥanan, and Rebbi Jonathan are one [opinion]. Rav, and Rebbi Zeˋira, and Rebbi Ismael ben Rebbi Yose are one [opinion]. The Sepphoreans, and Rebbi Yose ben Shaul, and Rebbi Ḥalaphta ben Shaul are one [opinion]. The collegues have no pairing.

If it was uncovered when it still was daylight he may cover it when it still is daylight. If it was uncovered after dark he may cover if after dark. If it was uncovered when it still was daylight and the day became holy for him? It was stated: One does not store hot water away after dark but one may add over it garments and vessels. How much must be on them that it be permitted to cover them? Rebbi Zeriqan in the name of Rebbi Ḥanina: Even a handkerchief. Rebbi Zeˋira said, but only something of use. Rebbi Ḥinena said, everything is useful. Rebbi Mattaniah said, this is correct. If somebody would take a rag and put it on his head in the cold, would this not conquer the cold?

Rebbi Samuel in the name of Rebbi Zeˋira: As one says in matters of prohibition “and so all other animals”, in matters of permission it is the same.

HALAKHAH: Mishnah. “A donkey may go out with its saddle cloth,” etc. Samuel said, if it was tied to it from before the Sabbath. Ḥanin from Gophtia said before Samuel, Rav Ḥiyya bar Ashi does not act like this. He told him, Rav uses kleisterin, as it was stated: rams go out with kleisterin. Rebbi Aḥa bar Papa objected before Rebbi Zeˋira: But was it not stated: a rope tied to a cow may be tied to the feeding trough, the feeding trough may be tied to a cow. One understands a cow’s may be tied to the feeding trough. May from the feeding trough be tied to a cow? Would he not use the animal’s sides on the Sabbath? Rebbi Abba said, explain it for knots which are not permanent. Rebbi Yose said, is there a difference for sides of an animal whether the knot is permanent or not permanent? Rebbi Shammai said, explain it following Rebbi Simeon ben Eleazar, as it was stated, Rebbi Simeon ben Eleazar said, it is permitted to use the sides of an animal on the Sabbath. There is no difference between sides of an animal and sides of a tree. Rebbi Mana said, I confirmed it if he connects rope to rope.

It was stated: A hand-breadth from his hand to the animal’s neck is forbidden. Rebbi Zeˋira said, from his hand is forbidden and from his animal’s neck is forbidden! A hand-breadth from his hand to the animal’s neck is forbidden, what is it that is permitted? Rebbi Joḥanan ben Marius said, one who wants to do it right should lead it like a Saracen horse.

HALAKHAH: Mishnah: “A donkey may not go out with its saddle cloth,” etc. It was stated, “but it may walk around with it in the courtyard.” Rebbi Samuel in the name of Rebbi Zeˋira: The same applies to the saddle. It was stated: “a donkey may go out with its saddle to get warm but one may not tie the load belt and not lower the strap under its tail.” Rebbi Jeremiah asked before Rebbi Zeˋira: From where these things? As we have stated: “The practices of Sabbath … are like mountains hanging on a hair,” and you are saying so? He could have objected, what is the difference between a ladder and a package of straw? A ladder is substantial, a package of straw is not substantial. Rebbi Ḥanina said, he could have objected, what is the difference between a package of straw and an expert amulet? As we have stated, “it is forbidden that an animal go out with an expert amulet.” Rebbi Eudaimon said, he could have objected, what is the difference between a package of straw and a wound dressing? There are Tannaim who state, they may not go out with a package of straw; there are Tannaim who state, they may go out. Rebbi Ḥiyya bar Ada said, this is a tannaitic difference. For him who said, they may go out with a package of straw; they may go out with a wound dressing. But for him who said, they may not go out with a package of straw; they may not go out with a wound dressing.

HALAKHAH: Mishnah: “A donkey may not go out with its saddle cloth,” etc. It was stated, “but it may walk around with it in the courtyard.” Rebbi Samuel in the name of Rebbi Zeˋira: The same applies to the saddle. It was stated: “a donkey may go out with its saddle to get warm but one may not tie the load belt and not lower the strap under its tail.” Rebbi Jeremiah asked before Rebbi Zeˋira: From where these things? As we have stated: “The practices of Sabbath … are like mountains hanging on a hair,” and you are saying so? He could have objected, what is the difference between a ladder and a package of straw? A ladder is substantial, a package of straw is not substantial. Rebbi Ḥanina said, he could have objected, what is the difference between a package of straw and an expert amulet? As we have stated, “it is forbidden that an animal go out with an expert amulet.” Rebbi Eudaimon said, he could have objected, what is the difference between a package of straw and a wound dressing? There are Tannaim who state, they may not go out with a package of straw; there are Tannaim who state, they may go out. Rebbi Ḥiyya bar Ada said, this is a tannaitic difference. For him who said, they may go out with a package of straw; they may go out with a wound dressing. But for him who said, they may not go out with a package of straw; they may not go out with a wound dressing.

“Nor female sheep with yaḥnun.” Rav Jehudah says, a woolen cap. Rebbi Yasa in the name of Rebbi Ḥama bar Ḥanina: It is a root named yaḥnūnâ. Rebbi Zeˋira asked before Rebbi Yose: Does this not imply that it is forbidden to let an animal go out with an expert amulet? He told him, yes, Babylonian, you understood it.

“Rebbi Eleazar ben Azariah’s cow went out with a strip between her horns against the will of the Sages.” Rebbi Abba: Both (and Rebbi) [Rav and] Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Zeˋira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Illa, Rav Jehudah in the name of [Rebbi] Simeon ben [Rebbi] Ḥiyya: A dog goes out with his muzzle. If to (expect) [punish] him it is forbidden, if so he should not eat his bridle it is permitted.

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

Rebbi Zeˋira asked: If one tied one hair to another, is it one? One to two are they two? To three are they three? Rav Jehudah said, One who goes to immerse herself after her period ties her hair as a pony tail. To act on it and trust me.

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.

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

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

A case came before Rebbi Aḥa bar Isaac. He sent to ask Rebbi Zeˋira and Rebbi Zeˋira asked Rebbi Immi. The latter said to him: Following the words of him who declares impure, it is permitted to go out on it on the Sabbath. Following the words of him who declares pure, it is forbidden to go out on it on the Sabbath. He did not get anything out of him.

A case came before Rebbi Aḥa bar Isaac. He sent to ask Rebbi Zeˋira and Rebbi Zeˋira asked Rebbi Immi. The latter said to him: Following the words of him who declares impure, it is permitted to go out on it on the Sabbath. Following the words of him who declares pure, it is forbidden to go out on it on the Sabbath. He did not get anything out of him.

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Zeˋira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Zeˋira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food [store]. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Zeˋira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is a kind of clothing: “Or with a left [foot sandal] on the right [foot], the ḥaliṣah is valid.” That means, in (length). But in (width) it must cover most of the foot.

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Zeˋira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Zeˋira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food [store]. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Zeˋira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is a kind of clothing: “Or with a left [foot sandal] on the right [foot], the ḥaliṣah is valid.” That means, in (length). But in (width) it must cover most of the foot.

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Zeˋira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Zeˋira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food [store]. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Zeˋira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is a kind of clothing: “Or with a left [foot sandal] on the right [foot], the ḥaliṣah is valid.” That means, in (length). But in (width) it must cover most of the foot.

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

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

HALAKHAH: Ḥanan bar Immi said before (Rebbi) [Rav] Jehudah [in the name of] Menashia bar (Menashe) Jeremiah: But only that a young girl should not go out with an old woman’s nor an old woman with a young girl’s. But did we not state: “Girls go out with threads”? Rebbi Abba in the name of Rav Jehudah, even wound around her neck. Rebbi Samuel in the name of Rebbi Zeˋira, there even if she cannot bring (her nose) [a thread similar] to her hair she may leave with it. But here, a young girl should not go out with an old woman’s nor an old woman with a young girl’s.

Rebbi Abbahu said, anything which sits in the hair is called “wig.” The younger Rebbi Yannai had cotton wool in his ear which fell out. He wanted to return it on the Sabbath. His companions rebuked him; was it because of jewelry? Was Rebbi Yannai of the opinion that oil is the healing agent, whereas the Sages were of the opinion that the cotton wool was the healing agent? But did not (Rav) [Rebbi] Jehudah say in the name of Rav Zeˋira, a person with earache puts oil on his head and whispers on condition that he use neither hand nor vessel? Was Rebbi Yannai of the opinion that practice follows Rebbi Yose whereas his companions were of the opinion that practice does not follow Rebbi Yose? Buy did not Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi say in the name of Rav, practice follows Rebbi Yose? Was Rebbi Yannai of the opinion that they did not consider humans like soil whereas his companions were of the opinion that they made humans like soil? But did not Rebbi Zeˋira say that Rav Ḥiyya bar Ashi made himself a handle for the cotton wool in his ear? Could they hold that a human is treated like soil? Is this so? But it must be the following: Rebbi Yannai was of the opinion that he would not forget and carry it four cubits in the public domain and his companions were of the opinion that one would forget and carry it four cubits in the public domain.

Rebbi Abbahu said, anything which sits in the hair is called “wig.” The younger Rebbi Yannai had cotton wool in his ear which fell out. He wanted to return it on the Sabbath. His companions rebuked him; was it because of jewelry? Was Rebbi Yannai of the opinion that oil is the healing agent, whereas the Sages were of the opinion that the cotton wool was the healing agent? But did not (Rav) [Rebbi] Jehudah say in the name of Rav Zeˋira, a person with earache puts oil on his head and whispers on condition that he use neither hand nor vessel? Was Rebbi Yannai of the opinion that practice follows Rebbi Yose whereas his companions were of the opinion that practice does not follow Rebbi Yose? Buy did not Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi say in the name of Rav, practice follows Rebbi Yose? Was Rebbi Yannai of the opinion that they did not consider humans like soil whereas his companions were of the opinion that they made humans like soil? But did not Rebbi Zeˋira say that Rav Ḥiyya bar Ashi made himself a handle for the cotton wool in his ear? Could they hold that a human is treated like soil? Is this so? But it must be the following: Rebbi Yannai was of the opinion that he would not forget and carry it four cubits in the public domain and his companions were of the opinion that one would forget and carry it four cubits in the public domain.

Rebbi Mana said, I heard the reason from Rebbi Samuel in the name of Rebbi Zeˋira but I do not remember what I heard. What about it? Rebbi Yose said, it is understandable that with a golden tooth which was expensive she should not go out, for if she lost it she would put it back. But what can you say about a replacement tooth? Still she would be embarrassed to tell the carpenter, make me another one. If she lost it she would put it back.

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

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

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

Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error regarding the work. About this we have stated “many works”. He is not liable because of Sabbaths. Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent regarding the work. About this we have stated “many Sabbaths”. He is not liable because of the works. Now Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error about the work. Did he concede to him or did he not concede to him? Since what Rebbi Samuel, Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once. This implies that he did not concede to him. (It was) [Now] Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent about the work. Did he concede to him or did he not (instruct) [concede to] him? Rebbi Zeˋira said before Rebbi Yasa, a baraita implies that he did not concede to him, as it was stated, “ ‘I know that it is the Sabbath, I know that this is work. But I do not know that this is work for which one becomes liable to extirpation.’ If he did work of several categories he is liable for every single work. If he did work of one category only, he is liable for every episode of oblivion if there were many oblivions, but if all was one oblivion he is liable only once.” Since he did not quote this as an objection it implies that he did not concede to him.

Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error regarding the work. About this we have stated “many works”. He is not liable because of Sabbaths. Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent regarding the work. About this we have stated “many Sabbaths”. He is not liable because of the works. Now Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error about the work. Did he concede to him or did he not concede to him? Since what Rebbi Samuel, Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once. This implies that he did not concede to him. (It was) [Now] Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent about the work. Did he concede to him or did he not (instruct) [concede to] him? Rebbi Zeˋira said before Rebbi Yasa, a baraita implies that he did not concede to him, as it was stated, “ ‘I know that it is the Sabbath, I know that this is work. But I do not know that this is work for which one becomes liable to extirpation.’ If he did work of several categories he is liable for every single work. If he did work of one category only, he is liable for every episode of oblivion if there were many oblivions, but if all was one oblivion he is liable only once.” Since he did not quote this as an objection it implies that he did not concede to him.

Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error regarding the work. About this we have stated “many works”. He is not liable because of Sabbaths. Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent regarding the work. About this we have stated “many Sabbaths”. He is not liable because of the works. Now Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish. Both of them say, he asked him about intent regarding the Sabbath but error about the work. Did he concede to him or did he not concede to him? Since what Rebbi Samuel, Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: This entire Halakhah follows Rebbi Eliezer, but following the rabbis he is liable only once. This implies that he did not concede to him. (It was) [Now] Rebbi Abba in the name of Rav Ḥisda said, he asked him about error regarding the Sabbath but intent about the work. Did he concede to him or did he not (instruct) [concede to] him? Rebbi Zeˋira said before Rebbi Yasa, a baraita implies that he did not concede to him, as it was stated, “ ‘I know that it is the Sabbath, I know that this is work. But I do not know that this is work for which one becomes liable to extirpation.’ If he did work of several categories he is liable for every single work. If he did work of one category only, he is liable for every episode of oblivion if there were many oblivions, but if all was one oblivion he is liable only once.” Since he did not quote this as an objection it implies that he did not concede to him.

Now Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish, both of them say, he asked him about intent regarding the Sabbath but error regarding the work. Therefore, in the case of error regarding the Sabbath but intent about the work even Rebbi Eliezer should agree with Rebbi Aqiba that he is liable only once. But then Rebbi Aqiba should have objected, is there not the case of intent regarding the Sabbath but error about the work, where there are many ramifications or many purification sacrifices and you are instructing that he is liable only once! Since he did not object in this way it implies that one case is like the other case.

Now Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish, both of them say, he asked him about intent regarding the Sabbath but error regarding works. Can anybody become liable intentionally? You superimpose the error regarding works over the intent regarding the Sabbath. Similarly, in case of error regarding the Sabbath but intent regarding the work you superimpose the error regarding the Sabbath over the intent regarding works to hold him liable for each single occurrence. Does Rebbi Eliezer not accept one, to obligate for each one separately? It was found stated in the name of Rebbi Eliezer: An adult who was abducted among Gentiles is liable for each single one.

What is the difference between intentional regarding the Sabbath and in error about works or in error regarding the Sabbath and intentional about works? Rebbi Yose said, why intentional regarding the Sabbath and in error about works makes him liable for each single one? For if you tell him that this is [forbidden] work, he stops doing it and does other works. Why in error regarding the Sabbath and intentional about works makes him liable only once? For if you tell him that it is a Sabbath, he stops immediately. What if he is in error in both respects? Rav Hamnuna said, he is liable only once. Rebbi Zeˋira said to him, is that not a case a fortiori? If he is intentional regarding the Sabbath and in error about works, is he not liable for each single one? Because there was added for him the error regarding work on the Sabbath; the error about works is lost?

Rebbi Jeremiah asked before Rebbi Zeˋira: If one harvested half the volume of a dried fig on this Sabbath, intentional regarding the Sabbath and in error regarding the work, and half the volume of a dried fig on another Sabbath, in error regarding the Sabbath and intentional regarding the work; do the errors combine? Is it possible to say Sabbaths divide, Sabbaths combine? Do not trays divide and trays combine? He answered, I do not know the reason for the tray. Is this not a baraita? If he wrote one letter on a weekday and one letter on the Sabbath, Rebbi Eliezer declares him liable for a purification sacrifice but Rebbi Joshua declares him not liable. Rebbi Azariah said before Rebbi Mana, explain it by intent. He said to him, is this not an argument a fortiori? Since intent neither divides nor combines, error which does not divide a fortiori does not combine.

Rebbi Zakkai stated before Rebbi Joḥanan: If somebody sacrificed, burned incense, and poured a libation in one forgetting, he is guilty for each action separately. Rebbi Joḥanan told him, Babylonian! You crossed three rivers with your hands and were broken. He is guilty only once! {Before he broke it in his hand there is “one” but not “those”; after he broke it in his hand there are “those” but not “one”.} Rebbi Abba bar Mamal asked before Rebbi Zeˋira: Should he not be guilty for each action separately? As you say for the Sabbath: Do not perform any work, principle. Do not light fire in any of your dwelling places, a detail. Was not lighting fire subsumed under the principle, but it is mentioned separately from this principle! Since lighting fire is special in that it is the work of a single individual and one would be guilty for it alone, so everything for which one alone is guilty. Also here: Do not worship them, a principle. Do not prostrate yourself, a detail. Was not prostrating itself included in the principle and why was it mentioned separately? To infer, to tell you that prostrating oneself is special in that it is the action of a single individual and one would be guilty for it alone, so everything for which one alone is guilty. He answered: For the Sabbath, He mentioned the principle at one place and the details at another place. For idol worship, the principle is found close to the detail. He retorted: Is it not written: Do not prostrate yourself before another power? He who sacrifices to Elohim shall be banned. He mentioned the principle at one place and the details at another place! He said, since you do [not] infer anything from it close up, you cannot infer anything from afar. The colleagues say, it makes no difference; whether He gave the principle at one place and the detail at another, or gave principle and detail at the same place, it is a matter of principle and detail. For the Sabbath, He first gave the principle and then the detail. For idolatry, He gave the detail and only later the principle. Rebbi Yose said, it makes no difference whether He first gave the principle and then the detail or He gave the detail and only later the principle, or He gave principle, detail, and principle; it is a matter of principle and detail. For the Sabbath, He gave a general prohibition of work, followed by details; for idolatry, He gave the general principle regarding its worship but detailed the works of Heaven.

But Rebbi Ismael himself had a problem: from where does one prove it? Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaia: Two prohibitions and one extirpation, the prohibitions split the extirpation. What is the reason? It should not be used to be rubbed on anybody’s skin and in its proportions you shall not imitate it, and it is written, a person who would compound similarly, or who would put it on a stranger, will be extirpated from his people, that is two prohibitions and one extirpation. The prohibitions split the extirpation. How does Rebbi Joḥanan treat this? The verse speaks about males. His sister is mentioned to teach about all females. Does Rebbi Eleazar not accept this? He has it from do not come near, equally male or female. How does Rebbi Joḥanan treat this? He explains it but it is not clear, so also from the following: Samuel bar Abba asked before Rebbi Zeˋira, should not well-being sacrifices, being treated separately, split all sancta regarding impurity? He told him, it was necessary that they be treated separately, to eliminate sancta dedicated for the upkeep of the Temple regarding larceny, lest one be liable for them because of mushiness, leftovers, and impurity. But is that not a Mishnah? “All sancta destined for the altar combine with one another with respect to liability for mushiness, leftovers, and impurity,” in contrast to sancta destined for the upkeep of the Temple. Since they do not combine, they do split. Rebbi Ḥanina said, so it is. They split but do not combine.

All categories of work they learned from the Tabernacle. What kind of ploughing was in the Tabernacle? They ploughed to plant dyestuff. How much does one have to plough to become liable? Rebbi Mattaniah said, enough to plant a leek. Rebbi Aḥa bar Rav said, enough to plant a wheat sprout. There, we have stated: “Two green melon seeds make liable, two squash seeds, two Egyptian bean seeds.” It was stated, two Median wheat kernels. Rebbi Samuel in the name of Rebbi Zeˋira: Since wheat was so much appreciated they treated it like garden vegetables that are not eaten. For everything which improves the soil one is liable because of ploughing: One who digs, who cuts, who inserts, who deposits dung, who hoes, who fertilizes, who sweeps, who sprinkles, who splits blocks, who clears forests, who sets fire to reed thickets or palm swamps, and following Rebbi Zeˋira a water canal prepares its banks for sowing, who removes stones, who builds terraces, who fills the rifts under olive trees, and who makes depressions for vines, and for anything which improves the soil one is liable because of ploughing.

All categories of work they learned from the Tabernacle. What kind of ploughing was in the Tabernacle? They ploughed to plant dyestuff. How much does one have to plough to become liable? Rebbi Mattaniah said, enough to plant a leek. Rebbi Aḥa bar Rav said, enough to plant a wheat sprout. There, we have stated: “Two green melon seeds make liable, two squash seeds, two Egyptian bean seeds.” It was stated, two Median wheat kernels. Rebbi Samuel in the name of Rebbi Zeˋira: Since wheat was so much appreciated they treated it like garden vegetables that are not eaten. For everything which improves the soil one is liable because of ploughing: One who digs, who cuts, who inserts, who deposits dung, who hoes, who fertilizes, who sweeps, who sprinkles, who splits blocks, who clears forests, who sets fire to reed thickets or palm swamps, and following Rebbi Zeˋira a water canal prepares its banks for sowing, who removes stones, who builds terraces, who fills the rifts under olive trees, and who makes depressions for vines, and for anything which improves the soil one is liable because of ploughing.

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Jonah and Rebbi Yose both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina ben Yaqe said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, (in truth) [also] preparations for making food they permitted. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Jonah and Rebbi Yose both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina ben Yaqe said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, (in truth) [also] preparations for making food they permitted. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?