iyya

“Half a qab of wheat, half a qab of barley, half a qab of spelt: He takes from spelt for what is needed. A qab of wheat, a qab of barley, a qab of spelt, he takes heave from each one for what is needed.” He said only, a qab of wheat, a qab of barley, a qab of spelt, therefore this is not about a qab of wheat, a qab of barley, and a qab of spelt in the middle. Rebbi Abun bar Ḥiyya said, Rebbi Ḥanina the colleague of the rabbis asked: what is the difference whether spelt or barley is in the middle? Rebbi Cohen in the name of the rabbis of Caesarea: Spelt combines with wheat not because it is the same kind but because it looks similar. Since it is far from it, it does not look similar.

Rebbi Abun bar Ḥiyya asked: Since you said that there are two ḥallot in Syria, should there not be two heaves in Syria? Rebbi Ḥaggai said, there comes nothing after ḥallah but after heave there comes something. If you would say so, it would turn out that the heave he separates were ṭevel for tithes!

Rabban Gamliel the son of Rebbi wanted to institute demay in Syria but Rebbi Hoshaiah did not let him do it. He said to him, then Cohanim would have to worry about their ḥallah! The argument of Rebbi Hoshaiah seems inverted. There, he says the fear of sacred things is on him and he will not give to the Cohen anything that is not in order, and here he says so? Rebbi Abun bar Ḥiyya said, I am saying that he gave him that of the fire. Rebbi Mana said to him, Rebbi Hoshaiah only stated: then Cohanim would have to worry about their ḥallah! “ He who buys from a baker and from a woman who bakes to sell on the market has to separate ḥallah of demay; from a private person and if he is a guest he does not have to separate ḥallah of demay.” Rebbi Jonah in the name of Rebbi Ḥananiah the colleague of the rabbis, if he is a guest for his dough. Rebbi Jonah said, only if they saw him kneading at another’s place. It is a standing assumption that from a private person in Syria one does not have to separate ḥallah of demay; but if he knows that most of what is in his storage is his own produce, he has to separate ḥallah of demay. Rebbi Abun bar Ḥiyya asked, does this not disagree with Rebbi Hoshaiah? Rebbi Mana said, here in the Land, there outside the Land.

Rabban Gamliel the son of Rebbi wanted to institute demay in Syria but Rebbi Hoshaiah did not let him do it. He said to him, then Cohanim would have to worry about their ḥallah! The argument of Rebbi Hoshaiah seems inverted. There, he says the fear of sacred things is on him and he will not give to the Cohen anything that is not in order, and here he says so? Rebbi Abun bar Ḥiyya said, I am saying that he gave him that of the fire. Rebbi Mana said to him, Rebbi Hoshaiah only stated: then Cohanim would have to worry about their ḥallah! “ He who buys from a baker and from a woman who bakes to sell on the market has to separate ḥallah of demay; from a private person and if he is a guest he does not have to separate ḥallah of demay.” Rebbi Jonah in the name of Rebbi Ḥananiah the colleague of the rabbis, if he is a guest for his dough. Rebbi Jonah said, only if they saw him kneading at another’s place. It is a standing assumption that from a private person in Syria one does not have to separate ḥallah of demay; but if he knows that most of what is in his storage is his own produce, he has to separate ḥallah of demay. Rebbi Abun bar Ḥiyya asked, does this not disagree with Rebbi Hoshaiah? Rebbi Mana said, here in the Land, there outside the Land.

If this is the case, also movables? As we have stated: What is the difference between real estate and movables? Only that real estate is given to the people of the watch but movables to any Cohen. Rebbi Yose ben Rebbi Abun, Rebbi Ḥiyya in the name of Rav Sheshet: (Deut. 18:1) “The gifts to the Eternal and His inheritance they shall eat.” Since the gifts are for the people of the watch, so is the inheritance.

HALAKHAH: Rebbi Ḥiyya stated: They decided about these and turned them back to their places of origin. Rebbi Abba bar Zavda said, this is impossible. One may not eat it lest people say we saw impure heave being eaten. One may not burn it lest people say we saw pure heave being burned. One may not return it to its place of origin lest people say we saw heave being exported from the Land. What to do? He lets it lie until Passover eve and burns it.

“The people of Alexandria brought their ḥallot from Alexandria but they did not accept from them.” Rebbi Abba Mari said, is that not also from Rebbi Ḥiyya the elder? He holds that they decided about these and ordered them to be returned.

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

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

“A sunk branch which became separated.” Rebbi Yudan said, not only a sunk branch but even a tree; as Rebbi Assi said in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything, but you should not say it applies to here also.

Ḥilfai asked Rebbi Joḥanan and Rebbi Simeon [ben Laqish], do condiments forbid with more than 200? They said to him, condiments are not in more than 200. But did we not state: “Anything which sours, spices, or creates dema‘?” If you say about 100 or 200, even if it does not sour, spice, or create dema‘! But we deal with grapes. Rebbi Assi in the name of Rebbi Joḥanan, if they were not raisins, but if they were raisins they are condiments in more than 200. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if they were not cooked, but if they were cooked they are condiments in more than 200.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

Rebbi Assi in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: [All sources of taste one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah:] All sources of taste one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Assi disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, spices, or creates dema‘? If you say about 100 or 200, even if it does not sour, spice, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were so.

Rebbi Ḥiyya stated: All I forbade to you at other places I permitted to you here. Since everywhere 100 is a prohibition, more than 100 is permitted, but here even 100 is permitted.

“Anqoqlot and the grape skins.” Rebbi Zeïra and one of the rabbis in the name of Rav: Grapes which went bad before they were one-third ripe. Rebbi Yose ben Rebbi Abun said, even after they were one-third ripe. Rebbi Ḥiyya bar Ada said, it is a stenographic expression: “Grapes becoming bad at a third.”

Rebbi Jonah asked: Why did we not also state “ḥallah of demay” as we did state “ḥallah”? Should we not state “ḥallah of demay” as we did state: “Heave, heave of the tithe and heave of the tithe of demay”? Rebbi Ḥanania in the name of Samuel: Demay does not need ḥallah. Rebbi Ḥiyya bar Julianus said to him, one takes its value from the tribe. He answered him, that is what Samuel said, one takes its value from the tribe. Rebbi Mana in the name of Rebbi Yose: One does not take its value from the tribe; tomorrow he will bring certain [ḥallah] and say it is demay in order to take its value from the tribe!

And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.

Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, Rebbi Assi in the name of Rebbi Joḥanan: Mixed firstling wool becomes insignificant in a plurality. Rebbi Ḥiyya the Sepphorean brought before Rebbi Ammi a pound in eight but the latter refused to rule since had not Rebbi Assi said, is that not a Mishnah? “If somebody weaves the length of a sîṭ of firstling’s wool in a cloth, the cloth must be burned”? He said to him, if you had objected there it would have been correct.

HALAKHAH: Abba bar Jeremiah, Cahana bar Jeremiah in the name of Samuel, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Dimmed ‘orlah growth is permitted. Is that not a baraita: “If it was new it must be broken down, old it should be cooled”? Rebbi Ḥanania said, there is nothing. Rebbi Mana said, there is something: When he brought green wood and dried it with ‘orlah shells.

If leprous stones were turned into lime, some Tannaїm state they rose from their impurity; some Tannaїm state they did not rise from their impurity. For him who stated they rose from their impurity, are they permitted, but for him who stated they did not rise from their impurity, are they forbidden? Even for him who stated they rose from their impurity, they are forbidden since it is written (Lev. 14:44): “A cursed plague”, it should be cursed and you shall have no usufruct from it. Rebbi Abbahu in the name of Rebbi Joḥanan: The ashes of everything burned are permitted except ashes coming from idolatry. Rebbi Ḥiyya bar Joseph objected before Rebbi Joḥanan: There are the ashes of the (leprous) house which do not come from idolatry and you say they are forbidden! He said to him, there is a difference since it is written “tearing down, tearing down.”

Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman. Rebbi Jonah did not say so, but: Rebbi heard those of the family bar Astor, who were proselytes, children of proselytes, say “God of our forefathers.” But did we not state: “If his mother was Jewish he says ‘God of our forefathers’ ”? That means, not proselytes children of proselytes! Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba. Rebbi Ḥizqiah in the name of Rebbi Ḥiyya bar Abba: Benjamin bar Astor explained it before us: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman.

Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman. Rebbi Jonah did not say so, but: Rebbi heard those of the family bar Astor, who were proselytes, children of proselytes, say “God of our forefathers.” But did we not state: “If his mother was Jewish he says ‘God of our forefathers’ ”? That means, not proselytes children of proselytes! Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba. Rebbi Ḥizqiah in the name of Rebbi Ḥiyya bar Abba: Benjamin bar Astor explained it before us: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman.

Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman. Rebbi Jonah did not say so, but: Rebbi heard those of the family bar Astor, who were proselytes, children of proselytes, say “God of our forefathers.” But did we not state: “If his mother was Jewish he says ‘God of our forefathers’ ”? That means, not proselytes children of proselytes! Rebbi Yose said, Benjamin bar Astor explained it before Rebbi Ḥiyya bar Abba. Rebbi Ḥizqiah in the name of Rebbi Ḥiyya bar Abba: Benjamin bar Astor explained it before us: The Mishnah deals with a Gentile who had forbidden intercourse with a Jewish woman.

Rebbi Zeïra, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: The Mishnah speaks of hereditary tenant farmers. Rebbi Hila, Rebbi Assi, in the name of Rebbi Joḥanan: The Mishnah speaks of owners of sharecropping or tenant farming rights. They wanted to say, he who says the Mishnah speaks of owners of sharecropping or tenant farming rights, therefore not about simple sharecroppers or tenants. About a temporary sharecropper or tenant farmer; therefore a permanent sharecropper or tenant farmer might bring. Rebbi Abba, Rebbi Ḥiyya came in the name of Rebbi Joḥanan: Even a permanent sharecropper or tenant farmer cannot bring. Why? The Mishnah speaks of owners of sharecropping or tenant farming rights.

Rebbi Zeïra, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: The Mishnah speaks of hereditary tenant farmers. Rebbi Hila, Rebbi Assi, in the name of Rebbi Joḥanan: The Mishnah speaks of owners of sharecropping or tenant farming rights. They wanted to say, he who says the Mishnah speaks of owners of sharecropping or tenant farming rights, therefore not about simple sharecroppers or tenants. About a temporary sharecropper or tenant farmer; therefore a permanent sharecropper or tenant farmer might bring. Rebbi Abba, Rebbi Ḥiyya came in the name of Rebbi Joḥanan: Even a permanent sharecropper or tenant farmer cannot bring. Why? The Mishnah speaks of owners of sharecropping or tenant farming rights.

Cahana asked Rebbi Zeïra: A layman who ate heave? He said to him, it is a deadly sin. After he had prayed, he said to him (Lev. 22:3): “I am the Eternal” closed the statement. Rebbi Ḥiyya in the name of Rebbi Joḥanan: A layman who ate heave committed a deadly sin. A baraita supports Rebbi Joḥanan: “Those who eat heave intentionally, whether pure [person] eating pure [heave], or impure eating impure, or pure eating impure, or impure eating pure, have commited a deadly sin. Cohanim eating heave, pure [person] eating pure [heave] fulfills its commandment; pure eating impure [has violated] a positive commandment; impure eating pure or impure eating impure [has violated] a prohibition. What did you see to say that a pure [person] eating impure [heave has violated] a positive commandment? Rebbi Abba bar Mamal said, (Lev. 22:7) “Afterwards he shall eat of the hallowed [food]”, of what is pure but not of what is impure. Any prohibition which is implied by a positive commandment has the status of a positive commandment.

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

HALAKHAH: Rebbi Abba, Rav Huna in the name of Rav: If he was warned, he is whipped. But did we not state: “But one is not guilty because of the blood of crawling beings”? Rebbi Abba said, one is not subject to extirpation for it. But was it not stated: “The blood of two-legged beings which have no minor impurity, the blood of crawling things which have no major impurity”? Rebbi Ḥiyya bar Ada said, that is, if they warned him because of blood. But if they warned him because of abomination, he is whipped.

Did we not state: (Lev. 19:32) “You shall rise and give respect.” Just as rising does not cost anything, so giving respect should not cost anything? There is a difference here since it is only once in a long time. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna bar Ḥiyya: Come and see how strong is the case of those who come to fulfill a commandment! For before an elder one does not have to stand but before those who come to fulfill a commandment one stands! Rebbi Yose ben Rebbi Abun said, those that stand up before a dead person do not stand up before the dead but before those who serve him in charity.

The great Ḥizqiah, when he had studied Torah as much as he could, used to go and sit before the assembly hall in order to see old men and get up before them. Jehudah bar Ḥiyya used to go and greet his father-in-law Rebbi Yannai every Sabbath eve. He used to sit on a hilly place in order to see him and get up before him. His students said to him, did the teacher not instruct us, “for an Elder four cubits”? He said to them, one does not sit before Sinai. Once he did not come. He said it is impossible that my son Jehudah should change his habits, it is impossible that sufferings should come over this holy body. It is reasonable that we lost the great Jehudah.

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

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

HALAKHAH: “Export on the Sabbath,” etc. What means “two which are four”? Two which are four for liability and two which are four for no liability, or four for liability and four for no liability? Let us hear from the following: “There are two kinds of oaths which are four kinds.” Rebbi Abba said, there all are about liability, but here we come to state both liability and no liability. This implies four of liability and four of no liability. Rebbi Yose said, the Mishnah says so, “there are two kinds of oaths which are four kinds,” not because of liability? And similarly, “there are two kinds of export on the Sabbath which are four kinds,” because there is liability. But was it not stated, “the doors of the Temple hall were two which are four?” Can you say, liability and no liability? Should we state twelve cases of no liability? We only come to state cases of no liability which correspond to cases of liability. Rebbi Ḥiyya bar Abba said, what is this “no liability” which we stated here? Permitted! Rebbi Yose said, the poor man and the rich man are one but the Sages counted them as two. Bringing in or taking out are one but the Sages counted them as two. Taking out on the Sabbath does not include bringing in; if one exports from one domain to the other, does this not include the one who imports? Let us hear from the following, as Rebbi Yasa said in the name if Rebbi Joḥanan: Somebody who brings in half the size of a dried fig and takes out half the size of a dried fig is liable. And from where that taking out is called work? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan understood it from the following: Moses ordered, they made a public proclamation in the camp as follows, men or women should no longer do work to contribute to the sanctuary. The people refrained from taking objects out from their houses to give them to the collectors. Rebbi Ḥizqiah in the name of Rebbi Ila: You even understand bringing in from this. Just as the people refrained from taking objects out of their houses to give to the collectors so the collectors did not accept anything from them to bring into the office. Rebbi Ḥizqiah in the name of Rebbi Aḥa understood everything from the following: do not bring out any load from your houses on the Sabbath day, and perform no work.

Rebbi Joḥanan said, if one exports from a private domain to the public domain through karmelit, he is liable because of him who carries on his back, from the following: “One who intends to carry on his front but it turns out that he carried on his back is not liable. On his back and he carried on his front he is liable.” For it is impossible that between him and the wall should not karmelit be created. Rebbi Yose said, explain it that his face was turned to the wall and his load on his back and so his load exited first. Rebbi Ḥiyya bar Abba asked before Rebbi Mana: But this is not a usual way of carrying out! He told him, professional porters act in this way. But the following implies it, as Rebbi Aḥa, Rebbi Maisha said in the name of Rebbi Joḥanan: “If one carries out foodstuffs and puts them on the threshold.” Is the threshold not karmelit? Rebbi Yose was sorry that he had not said this himself.

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.

Rav Joseph said, in fact we have stated all of these. The sea as we have stated there: “One who in the sea throws four cubits is not liable.” Not only in the sea four cubits, but even if he throws the entire length of the sea he is not liable, for the entire sea is called karmelit. A valley as we have stated: “A valley during the dry season is private domain for the Sabbath but public domain for impurity. During the rainy season it is (private) [public] domain for both.” If you say private domain for both it should not need surrounding by animals’ gear, but we have stated: “If they surrounded it by animals’ gear one carries in the interior.” A platform, as we have stated: “And similarly one carries under open bridges on the Sabbath, the words of Rebbi Jehudah; but the rabbis forbid.” A threshold, as we have stated: “If one carries out foodstuffs and puts them on the threshold; whether he or another person then carries it out, he is not liable since the work was not performed in one step.” Therefore if the work was completed in one step he would be liable. Ben Azzai said, even if he completed the work at one time he would not be liable. Karmelit. Rebbi Ḥiyya stated: karmel “soft full”, neither moist nor dry but average. And here it is neither public nor private domain but karmelit. What is karmelit? Rebbi Yasa in the name of Rebbi Joḥanan, for example the store of Bar Justinus. A multi-party courtyard and dead-end streets: if there is an eruv they are permitted, but if no eruv was made they are forbidden.

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 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.

HALAKHAH: Mishnah: “A person should not sit before the barber,” etc. We have stated “close to the afternoon prayers.” Rebbi Ḥiyya stated, close to darkness. Our Mishnah needs Rebbi Ḥiyya’s baraita and Rebbi Ḥiyya’s baraita needs our Mishnah. If Rebbi Ḥiyya had stated rather than we, we would have said that he means exactly darkness but not the afternoon prayers. Therefore our Mishnah is necessary. But if Rebbi Ḥiyya had stated rather than we, we would have said that everywhere “afternoon prayers” is stated it means afternoon prayers, and everywhere “darkness” is stated it means darkness. Since we stated “afternoon prayers” and Rebbi Ḥiyya stated “darkness”, this implies that “darkness” stated later refers to the time of afternoon prayers. Rebbi Ḥananiah the son of Rav Hoshaia’s brother said, our Mishnah refers to the vulgar, what Rebbi Ḥiyya stated to fellows. The rabbis of Caesarea say our Mishnah is following Rebbi Jehudah, what Rebbi Ḥiyya stated follows the rabbis.

HALAKHAH: Mishnah: “A person should not sit before the barber,” etc. We have stated “close to the afternoon prayers.” Rebbi Ḥiyya stated, close to darkness. Our Mishnah needs Rebbi Ḥiyya’s baraita and Rebbi Ḥiyya’s baraita needs our Mishnah. If Rebbi Ḥiyya had stated rather than we, we would have said that he means exactly darkness but not the afternoon prayers. Therefore our Mishnah is necessary. But if Rebbi Ḥiyya had stated rather than we, we would have said that everywhere “afternoon prayers” is stated it means afternoon prayers, and everywhere “darkness” is stated it means darkness. Since we stated “afternoon prayers” and Rebbi Ḥiyya stated “darkness”, this implies that “darkness” stated later refers to the time of afternoon prayers. Rebbi Ḥananiah the son of Rav Hoshaia’s brother said, our Mishnah refers to the vulgar, what Rebbi Ḥiyya stated to fellows. The rabbis of Caesarea say our Mishnah is following Rebbi Jehudah, what Rebbi Ḥiyya stated follows the rabbis.

HALAKHAH: Mishnah: “A person should not sit before the barber,” etc. We have stated “close to the afternoon prayers.” Rebbi Ḥiyya stated, close to darkness. Our Mishnah needs Rebbi Ḥiyya’s baraita and Rebbi Ḥiyya’s baraita needs our Mishnah. If Rebbi Ḥiyya had stated rather than we, we would have said that he means exactly darkness but not the afternoon prayers. Therefore our Mishnah is necessary. But if Rebbi Ḥiyya had stated rather than we, we would have said that everywhere “afternoon prayers” is stated it means afternoon prayers, and everywhere “darkness” is stated it means darkness. Since we stated “afternoon prayers” and Rebbi Ḥiyya stated “darkness”, this implies that “darkness” stated later refers to the time of afternoon prayers. Rebbi Ḥananiah the son of Rav Hoshaia’s brother said, our Mishnah refers to the vulgar, what Rebbi Ḥiyya stated to fellows. The rabbis of Caesarea say our Mishnah is following Rebbi Jehudah, what Rebbi Ḥiyya stated follows the rabbis.

HALAKHAH: Mishnah: “A person should not sit before the barber,” etc. We have stated “close to the afternoon prayers.” Rebbi Ḥiyya stated, close to darkness. Our Mishnah needs Rebbi Ḥiyya’s baraita and Rebbi Ḥiyya’s baraita needs our Mishnah. If Rebbi Ḥiyya had stated rather than we, we would have said that he means exactly darkness but not the afternoon prayers. Therefore our Mishnah is necessary. But if Rebbi Ḥiyya had stated rather than we, we would have said that everywhere “afternoon prayers” is stated it means afternoon prayers, and everywhere “darkness” is stated it means darkness. Since we stated “afternoon prayers” and Rebbi Ḥiyya stated “darkness”, this implies that “darkness” stated later refers to the time of afternoon prayers. Rebbi Ḥananiah the son of Rav Hoshaia’s brother said, our Mishnah refers to the vulgar, what Rebbi Ḥiyya stated to fellows. The rabbis of Caesarea say our Mishnah is following Rebbi Jehudah, what Rebbi Ḥiyya stated follows the rabbis.

HALAKHAH: Mishnah: “A person should not sit before the barber,” etc. We have stated “close to the afternoon prayers.” Rebbi Ḥiyya stated, close to darkness. Our Mishnah needs Rebbi Ḥiyya’s baraita and Rebbi Ḥiyya’s baraita needs our Mishnah. If Rebbi Ḥiyya had stated rather than we, we would have said that he means exactly darkness but not the afternoon prayers. Therefore our Mishnah is necessary. But if Rebbi Ḥiyya had stated rather than we, we would have said that everywhere “afternoon prayers” is stated it means afternoon prayers, and everywhere “darkness” is stated it means darkness. Since we stated “afternoon prayers” and Rebbi Ḥiyya stated “darkness”, this implies that “darkness” stated later refers to the time of afternoon prayers. Rebbi Ḥananiah the son of Rav Hoshaia’s brother said, our Mishnah refers to the vulgar, what Rebbi Ḥiyya stated to fellows. The rabbis of Caesarea say our Mishnah is following Rebbi Jehudah, what Rebbi Ḥiyya stated follows the rabbis.

HALAKHAH: Mishnah: “A person should not sit before the barber,” etc. We have stated “close to the afternoon prayers.” Rebbi Ḥiyya stated, close to darkness. Our Mishnah needs Rebbi Ḥiyya’s baraita and Rebbi Ḥiyya’s baraita needs our Mishnah. If Rebbi Ḥiyya had stated rather than we, we would have said that he means exactly darkness but not the afternoon prayers. Therefore our Mishnah is necessary. But if Rebbi Ḥiyya had stated rather than we, we would have said that everywhere “afternoon prayers” is stated it means afternoon prayers, and everywhere “darkness” is stated it means darkness. Since we stated “afternoon prayers” and Rebbi Ḥiyya stated “darkness”, this implies that “darkness” stated later refers to the time of afternoon prayers. Rebbi Ḥananiah the son of Rav Hoshaia’s brother said, our Mishnah refers to the vulgar, what Rebbi Ḥiyya stated to fellows. The rabbis of Caesarea say our Mishnah is following Rebbi Jehudah, what Rebbi Ḥiyya stated follows the rabbis.

HALAKHAH: Mishnah: “A person should not sit before the barber,” etc. We have stated “close to the afternoon prayers.” Rebbi Ḥiyya stated, close to darkness. Our Mishnah needs Rebbi Ḥiyya’s baraita and Rebbi Ḥiyya’s baraita needs our Mishnah. If Rebbi Ḥiyya had stated rather than we, we would have said that he means exactly darkness but not the afternoon prayers. Therefore our Mishnah is necessary. But if Rebbi Ḥiyya had stated rather than we, we would have said that everywhere “afternoon prayers” is stated it means afternoon prayers, and everywhere “darkness” is stated it means darkness. Since we stated “afternoon prayers” and Rebbi Ḥiyya stated “darkness”, this implies that “darkness” stated later refers to the time of afternoon prayers. Rebbi Ḥananiah the son of Rav Hoshaia’s brother said, our Mishnah refers to the vulgar, what Rebbi Ḥiyya stated to fellows. The rabbis of Caesarea say our Mishnah is following Rebbi Jehudah, what Rebbi Ḥiyya stated follows the rabbis.

HALAKHAH: Mishnah: “A person should not sit before the barber,” etc. We have stated “close to the afternoon prayers.” Rebbi Ḥiyya stated, close to darkness. Our Mishnah needs Rebbi Ḥiyya’s baraita and Rebbi Ḥiyya’s baraita needs our Mishnah. If Rebbi Ḥiyya had stated rather than we, we would have said that he means exactly darkness but not the afternoon prayers. Therefore our Mishnah is necessary. But if Rebbi Ḥiyya had stated rather than we, we would have said that everywhere “afternoon prayers” is stated it means afternoon prayers, and everywhere “darkness” is stated it means darkness. Since we stated “afternoon prayers” and Rebbi Ḥiyya stated “darkness”, this implies that “darkness” stated later refers to the time of afternoon prayers. Rebbi Ḥananiah the son of Rav Hoshaia’s brother said, our Mishnah refers to the vulgar, what Rebbi Ḥiyya stated to fellows. The rabbis of Caesarea say our Mishnah is following Rebbi Jehudah, what Rebbi Ḥiyya stated follows the rabbis.

What is the start of bathing? Rebbi Zeriqan in the name of Rebbi Ḥanina said, when he opened his belt. Rav said, when he took off his shoe. As the following. Rebbi Joshua ben Levi was used to hear the lesson of his grandson every Friday. Once he forgot and went bathing in the public baths of Tiberias; he was leaning on Rebbi Ḥiyya bar Abba’s shoulder. He remembered that he had not heard his grandson’s lesson, turned around and left. When was this? Rebbi Derosai said, he was anointing himself. Rebbi Eleazar ben Rebbi Yose says, he had taken off his clothes. Rebbi Ḥiyya bar Abba said to him, did our teacher not teach us “if they started they should not interrupt”? He said to him, Ḥiyya my son, is that unimportant in your eyes? For anyone who hears the lesson from his grandson is as if he heard it from Sinai. What is the reason? You shall make it known to your sons and grandsons, the day when you stood before the Eternal, your God, at Horeb.

What is the start of bathing? Rebbi Zeriqan in the name of Rebbi Ḥanina said, when he opened his belt. Rav said, when he took off his shoe. As the following. Rebbi Joshua ben Levi was used to hear the lesson of his grandson every Friday. Once he forgot and went bathing in the public baths of Tiberias; he was leaning on Rebbi Ḥiyya bar Abba’s shoulder. He remembered that he had not heard his grandson’s lesson, turned around and left. When was this? Rebbi Derosai said, he was anointing himself. Rebbi Eleazar ben Rebbi Yose says, he had taken off his clothes. Rebbi Ḥiyya bar Abba said to him, did our teacher not teach us “if they started they should not interrupt”? He said to him, Ḥiyya my son, is that unimportant in your eyes? For anyone who hears the lesson from his grandson is as if he heard it from Sinai. What is the reason? You shall make it known to your sons and grandsons, the day when you stood before the Eternal, your God, at Horeb.

What is the start of bathing? Rebbi Zeriqan in the name of Rebbi Ḥanina said, when he opened his belt. Rav said, when he took off his shoe. As the following. Rebbi Joshua ben Levi was used to hear the lesson of his grandson every Friday. Once he forgot and went bathing in the public baths of Tiberias; he was leaning on Rebbi Ḥiyya bar Abba’s shoulder. He remembered that he had not heard his grandson’s lesson, turned around and left. When was this? Rebbi Derosai said, he was anointing himself. Rebbi Eleazar ben Rebbi Yose says, he had taken off his clothes. Rebbi Ḥiyya bar Abba said to him, did our teacher not teach us “if they started they should not interrupt”? He said to him, Ḥiyya my son, is that unimportant in your eyes? For anyone who hears the lesson from his grandson is as if he heard it from Sinai. What is the reason? You shall make it known to your sons and grandsons, the day when you stood before the Eternal, your God, at Horeb.

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 Ḥiyya stated: But one may investigate what is in the cup or the pot without worry. Some want to say, because it is for a short time; but some want to say because of cleanliness or danger. What is the difference between them? To separate lettuce leaves. For him who says, because it is for a short time, it is forbidden. For him who says, because of cleanliness or danger, it is permitted. Rav Jeremiah visited Rav Assi, who mixed a cup for him. He started inspecting it. His house companion said to him, look what he is doing! He told her, because he follows his teacher’s argument, as Rebbi Ḥiyya stated: But one may investigate what is in the cup or the pot without worry.

Rebbi Ḥiyya stated: But one may investigate what is in the cup or the pot without worry. Some want to say, because it is for a short time; but some want to say because of cleanliness or danger. What is the difference between them? To separate lettuce leaves. For him who says, because it is for a short time, it is forbidden. For him who says, because of cleanliness or danger, it is permitted. Rav Jeremiah visited Rav Assi, who mixed a cup for him. He started inspecting it. His house companion said to him, look what he is doing! He told her, because he follows his teacher’s argument, as Rebbi Ḥiyya stated: But one may investigate what is in the cup or the pot without worry.

It was stated: “The House of Shammai say, a Pharisee sufferer from gonorrhea may not eat with a vulgar sufferer from gonorrhea, but the House of Hillel permit it.” What is the reason of the House of Hillel? This one suffers from gonorrhea and that one suffers from gonorrhea. But what is the reason of the House of Shammai? If he gets used to him during the days of his impurity he will remain used to him in the days of his purity. The Elder Rebbi Ḥiyya commanded Rav, if you are able to eat profane food in purity the entire year long, eat it. But if not, eat it seven days per year.

They said before the Elder Rebbi Ḥiyya: Rebbi Simeon ben Yoḥai stated thus: Food you shall buy from them with money and eat, and also water you may acquire, etc. As water is not changed from its natural state, so anything which was not changed from its natural state. They objected: Are there not their dry beans, פנקריסין and קובטיות, roasted grain, and hot water permitted? One understands all of these because they can be soaked and return to their former state. What about roasted grain? Rebbi Yose ben Rebbi Abun in the name of Rav said: Any food which can be eaten alone raw is not in the category of Gentile cooking but one may use it for eruv tavšilin. How does Rebbi Ḥiyya explain food you shall buy from them? You shall buy with food. If you fed him you bought him. If he causes you trouble buy him with food or otherwise ply him with him money. They said, that is what Rebbi Jonathan did. When he saw that a superior came to his town, he sent him an honor gift. What did he say? If a suit involving an orphan or a widow came he would have a way to mollify him.

They said before the Elder Rebbi Ḥiyya: Rebbi Simeon ben Yoḥai stated thus: Food you shall buy from them with money and eat, and also water you may acquire, etc. As water is not changed from its natural state, so anything which was not changed from its natural state. They objected: Are there not their dry beans, פנקריסין and קובטיות, roasted grain, and hot water permitted? One understands all of these because they can be soaked and return to their former state. What about roasted grain? Rebbi Yose ben Rebbi Abun in the name of Rav said: Any food which can be eaten alone raw is not in the category of Gentile cooking but one may use it for eruv tavšilin. How does Rebbi Ḥiyya explain food you shall buy from them? You shall buy with food. If you fed him you bought him. If he causes you trouble buy him with food or otherwise ply him with him money. They said, that is what Rebbi Jonathan did. When he saw that a superior came to his town, he sent him an honor gift. What did he say? If a suit involving an orphan or a widow came he would have a way to mollify him.

Their oil. Who forbade the oil? Rav Jehudah said, Daniel forbade it. Daniel was careful not to defile himself by the king’s repast and the wine he drank. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joḥanan, but some say it in the name of Rebbi Joshua ben Levi: For it they were climbing up King’s Mountain and were killed for it.

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

Naḥman, the son of Rebbi Samuel bar Naḥmani in the name of Rebbi Samuel bar Naḥmani: The five kinds of purification sacrifices which are left to die, if the Court decides to abolish, they may abolish. Rebbi Ḥiyya bar Ada said, that means that they are not sent to die but are used for voluntary sacrifices. But as far as sacrificing on the altar is concerned, no purification sacrifice destined to die may be sacrificed.

Rebbi Ḥiyya in the name of Rebbi instituted that it should not happen. They wanted to say, they are permitted the next day. Rebbi Ḥizqiah and Rebbi Uziel the son of Rebbi Onias of Barat Hauran: They are really permitted. They wanted to say, its doubt made it permitted. Rebbi Ḥanina and Rebbi Jonathan both say, if in doubt whether it was prepared it is forbidden. But Rebbi Joḥanan said, in doubt whether it was prepared it is permitted.

The Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said a Gentile needs preparation, the other said, a Gentile does not need preparation. We did not know who said this and who said that. From that Rav refrained from coming before the Elder Rebbi Ḥiyya who asked him, where have you been? He told him: a caravan passed by and I ate figs from them this implies that he said, a Gentile does not need preparation.

The Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said a Gentile needs preparation, the other said, a Gentile does not need preparation. We did not know who said this and who said that. From that Rav refrained from coming before the Elder Rebbi Ḥiyya who asked him, where have you been? He told him: a caravan passed by and I ate figs from them this implies that he said, a Gentile does not need preparation.

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.

Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: A willow basket full of pits is in a minimal amount. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: A willow basket full of pits, if they are collection, by their majority; if they are distributed, by the majority of each heap. Do they disagree? Here fat ones, there lean ones.

Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: A willow basket full of pits is in a minimal amount. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: A willow basket full of pits, if they are collection, by their majority; if they are distributed, by the majority of each heap. Do they disagree? Here fat ones, there lean ones.

HALAKHAH: “With what may one kindle and with what may one not kindle? One kindles neither with bast.” Rebbi Ḥiyya bar Abba said, λύγος. Rebbi Aḥa in the name of Rebbi Lia, δάδινον. They said, these two are identical.

Rebbi Yose stated before Rebbi Joḥanan: From where that all those to be circumcised should only be circumcised during daytime? The verse says, And on the day. Rebbi Joḥanan told him, is that so? All who require immersion immerse themselves normally during daytime except for the woman after her period and one who gave birth who only immerses herself during the night. A woman after her period whose time has passed immerses herself either during the day or during the night. Rebbi Ḥiyya bar Abba preached this to the people of Tyre, a woman after her period whose time has passed immerses herself either during the day or during the night. There they say, even one whose time has passed, because of her mother-in-law and her daughter-in-law. They saw a woman of our rabbis immersing herself normally during daytime. We shall say that her time had passed.

“If cattle of a Cohen was passing at an Israel’s, or the garment of a Cohen being woven at an Israel’s, he lights for this oil to burn without hesitation. If an Israel and a Cohen were partners in a store, the Israel may fill the lamp with oil to burn and go to the upper floor or down into the store in the business of the Cohen, but not the Israel’s. If a Cohen came to an Israel to help him with his accounts and he lit oil to burn for him, even after the Cohen left one does not require him to extinguish it before it burns out by itself.” Rebbi Ḥanania from Akhbar worked at R. Ḥiyya’s from Sepphoris. When he left, the latter filled him a lamp full of oil to burn. Were we not of the opinion to say, “to work for a Cohen, but not for an Israel”? They said, if he had not done this for him, he would not have come. They thought, when he arrived at his house, he had to extinguish it. Rebbi Ḥinena said, by this he awoke, by this he got up early.

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.

“Nor with fat.” Rav Berona said, one mixes some oil with it and kindles. Yose asked, where do we hold? If it was made into a paste, even if he did not mix it with oil, as Samuel stated, any which one turns into a fluid and it does not jell is a paste. But if it was not made into a paste, even if he mixes with oil. There came Rav Ḥananiah, Rav Berona in the name of Rav: One may kindle with liquefied fat and fish innards. Rebbi Ḥiyya ber Ashi failed to come before Rav. He asked him, where have you been? He answered. I was trying to get olive oil. He asked him, do you not have innards of fish?

An outsider who officiated in the Temple on the Sabbath, or a deformed person who officiated in impurity, the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen? He objected and he answered it. Is there not the handful; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the breaking of the neck; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter. But slaughter by an outsider is valid! But because bringing, sprinkling, and receiving. These are only because of Sabbath rest. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah who said because of setting fire it is understandable. In the opinion of Rebbi Yose who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

An outsider who officiated in the Temple on the Sabbath, or a deformed person who officiated in impurity, the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen? He objected and he answered it. Is there not the handful; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the breaking of the neck; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter. But slaughter by an outsider is valid! But because bringing, sprinkling, and receiving. These are only because of Sabbath rest. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah who said because of setting fire it is understandable. In the opinion of Rebbi Yose who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

Rebbi Phineas, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is written, before Eleazar the priest he shall stand and ask him about the judgment of the illuminati. It is not written “in the order of the illuminati” but “about the judgment of the illuminati”. This teaches that at the moment when Israel goes to war the Heavenly Court sits because of them, whether to be victorious or to be vanquished. Rebbi Ḥiyya bar Abba said, it is written, if you camp out against your enemies, guard yourself from every bad thing. Therefore if he does not go out he does not have to guard himself. But from here that Satan accuses only in times of danger.

Rebbi Phineas, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is written, before Eleazar the priest he shall stand and ask him about the judgment of the illuminati. It is not written “in the order of the illuminati” but “about the judgment of the illuminati”. This teaches that at the moment when Israel goes to war the Heavenly Court sits because of them, whether to be victorious or to be vanquished. Rebbi Ḥiyya bar Abba said, it is written, if you camp out against your enemies, guard yourself from every bad thing. Therefore if he does not go out he does not have to guard himself. But from here that Satan accuses only in times of danger.

Rebbi Levi said, at three places the Satan usually accuses: one who is on the road alone, one who sleeps in a dark house alone, and one who sets sail on the ocean. Rebbi Isaac bar Marion said, if it had not been written, so says the Eternal Who makes a path in the Sea, if a person would set out on it he would die. But the rabbis say, Who makes a path in the Sea, from Pentecost to Tabernacles, and in great waters a trail, from Tabernacles to Ḥanukkah. Rebbi Yose ben Rebbi Tanḥum from Kefar Agin (a case) was in Essia. He wanted to set sail between Tabernacles and Ḥanukkah. A matron saw him and said to him, now one sets sail? His father appeared to him, but he had no burial; he listened to neither and travelled by sea. Rebbi Cohen the brother of Rebbi Ḥiyya bar Abba was a sailor. He came to sail between Tabernacles and Ḥanukkah. He said to his brother, pray for me. He answered him yes, I prayed for you, but if you see the public praying for rain do not trust my prayer. Since you bound your lulav, bind your feet.

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

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.

“And make an eruv, and store away hot food.” Rebbi Ḥiyya bar Ashi said, this is about eruv of courtyards. But eruvim of domains are a matter of biblical law.

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.

As it was stated: “He who tithes or cooks on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah says, unintentionally it may be eaten at the end of the Sabbath, intentionally it may not be eaten. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. When Rav was instructing his own group he said following Rebbi Meïr; in public he instructed following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he explained to us following Rebbi Ismael ben Rebbi Yose, as it was stated: “Rebbi Ismael ben Rebbi Yose said in his father’s name, in any case where for an intentional sin one is liable for extirpation and an unintentional sin for a purification offering, if it was committed on the Sabbath unintentionally or intentionally, the result is forbidden both to him and to others. In any case where for an intentional sin one is not liable for extirpation and an unintentional sin no purification offering is due, if it was committed on the Sabbath unintentionally or intentionally, the result unintentional it may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan, what do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten.” Rav Ḥisda heard this and said, the Sabbaths have been permitted! Rav Huna in the name of Rav, and Rebbi Ḥiyya stated thus: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.

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.

HALAKHAH: Mishnah: “One may not put cold water into a hot water container which was removed,” etc. Rebbi Abba the (son of the) son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]. If to heat it, it is forbidden, if to make it lukewarm it is permitted.

HALAKHAH: Mishnah: “One may not put cold water into a hot water container which was removed,” etc. Rebbi Abba the (son of the) son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]. If to heat it, it is forbidden, if to make it lukewarm it is permitted.

HALAKHAH: Mishnah: “One may not put cold water into a hot water container which was removed,” etc. Rebbi Abba the (son of the) son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]. If to heat it, it is forbidden, if to make it lukewarm it is permitted.

HALAKHAH: Mishnah: “One may not put cold water into a hot water container which was removed,” etc. Rebbi Abba the (son of the) son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]. If to heat it, it is forbidden, if to make it lukewarm it is permitted.

HALAKHAH: (Mishnah: “One moves a new light but not a used one;” etc.) Rebbi Ḥiyya bar Ada objected: Did we not state, “one turns a basket upside down in front of the chicks that they may climb up and down”? They said, this is the one of Rebbi Joḥanan.

A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated: “If there is a stone on top of an amphora he tilts it on its side and it falls down.” Rebbi Abba in the name of (Rebbi) [Rav] Ḥiyya bar Ashi: Rav explained this about one who forgot. Also from the sequel, “if it was between amphoras he lifts it, tilts it on its side and it falls down.” This also Rav explained about one who forgot.

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 Jeremiah in the name of Rav: Practice follows Rebbi Meïr. Samuel said, practice follows Rebbi Jehudah. Rebbi Joshua ben Levi said, practice follows Rebbi Simeon. They asked before Rebbi Joḥanan, you, what are you saying? He told them, I only have the Mishnah: “One may move any light except one which was burning on the Sabbath.” Rebbi Simeon ben Laqish instructed in al-Tarabulus, it is permitted to move a small light. Rebbi Ḥelbo and Rebbi Abbahu. Before Rebbi Ḥelbo they did not take away, before Rebbi Abbahu they took away. Rebbi Yasa visited Rebbi Tanḥum bar Ḥiyya. He wanted to remove it before him. He told him, before us? Rebbi Yose the Galilean came before Yose ben Ḥanina; he wanted to take it away, he told him, who permitted you? It is found Rav and Rebbi Joḥanan, who forbid, are one. Rebbi Joshua ben Levi and Rebbi Simeon ben Laqish, who permit, are one. Rebbi Eleazar bar Ḥanina: It happened and they moved a metal lamp instead of a pottery light on the Sabbath. Where do we hold? If following Rebbi Meїr, even the metal lamp should be forbidden. If following Rebbi Simeon, even a pottery light should be permitted. But we are following Rebbi Jehudah since Rebbi Jehudah is the one who said, a pottery light is disgusting, a metal light is not 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.”

HALAKHAH: 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 it after dark. If he took it when it still was daylight and the day became holy for him? Rebbi Abba in the name of Rav Jehudah: If the groove was unusable it is forbidden, but from stove to stove it is permitted, from what Rebbi Eliezer said in the name of Rebbi Joshua: 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.

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.

“Female sheep may go out with their tail bound high,” some Tannaim state שְׁחוּזוֹת but some Tannaim state שׁוּזוֹת. He who says שׁוּזוֹת in finery, as you are saying dressed as prostitute with hidden thoughts. He who says שְׁחוּזוֹת as you are saying, “one does not sharpen the knife.” Wrapped, because of fine wool. Bound low, that no ram may mount her. Rebbi Abun in the name of Rebbi Ḥiyya: He called it tied-down land, land which produces no fruit.

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.

“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.

“Not with a frontlet.” Rebbi Abun bar Ḥiyya, a Coptic one; something which one puts at the place of a frontlet. “Not with a head-dress hanging down the cheeks,” colored ones tucked in. “Nor an under-cap,” a cap. It was stated: Rebbi Simeon ben Eleazar permits. Rebbi Aḥa in the name of Cahana: This of Rebbi Simeon ben Eleazar comes out like Rebbi’s. Just as Rebbi said hidden things are permitted, so Rebbi Simeon ben Eleazar said, hidden things are permitted.

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

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

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.