jehudah

Rav Jehudah in the name of Rav: Everybody agrees that for carrying out one is not liable. It is everybody’s opinion that walking counts as if one was putting down. Where do they disagree? If one is throwing, for Ben Azzai declares him not liable but the Sages declare him liable. Ben Azzai considers the air space over karmelit like its essence but the Sages consider the air space over karmelit not like its essence.

A baraita supports one and a baraita supports the other. A baraita supports Rav Huna: If he was standing in the public domain and threw over karmelit into a stable or corral, he is liable; but if he carried it he is not liable. A baraita supports Rebbi Jehudah: “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 be completed the work at one time he would not be liable. But did we not state: “Rebbi Meïr says, if it was Sabbath and he carried it out. They told him, it is not the category.” Because this one is liable because of walking and that one is liable because of putting down. In the opinion of Rav Huna one is not following Ben Azzai. In the opinion of Rav Jehudah one follows neither Ben Azzai nor the Sages. Rebbi Ḥinena said, who is :they said to him”? The Sages who follow Ben Azzai.

A baraita supports one and a baraita supports the other. A baraita supports Rav Huna: If he was standing in the public domain and threw over karmelit into a stable or corral, he is liable; but if he carried it he is not liable. A baraita supports Rebbi Jehudah: “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 be completed the work at one time he would not be liable. But did we not state: “Rebbi Meïr says, if it was Sabbath and he carried it out. They told him, it is not the category.” Because this one is liable because of walking and that one is liable because of putting down. In the opinion of Rav Huna one is not following Ben Azzai. In the opinion of Rav Jehudah one follows neither Ben Azzai nor the Sages. Rebbi Ḥinena said, who is :they said to him”? The Sages who follow Ben Azzai.

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.

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 tailor should not leave with his needle close to sundown lest he forget and leave,” etc. It was stated: “A tailor should not leave with a needle in his garment, nor a scribe with the pen behind his ear, nor a dyer with a sample behind his ear, nor a money-changer with a denar behind his ear. If one of these left they are not liable, the words of Rebbi Meïr. Rebbi Jehudah says, a craftsman in the ways of his craft is liable, therefore everybody else may leave with one of these.”The argument of Rebbi Meïr seems inverted, as we have stated there: “If she left she is liable, the words of Rebbi Meïr,” and here he says so? Rebbi Mana said it without attribution, Rebbi Abun in the name of Rebbi Joḥanan: There women usually do it, but here only children leave with this. The argument of the rabbis seems inverted, as we have stated there: “But the Sages declare not liable with a plate of make-up or a flask of perfume.” Therefore with a needle with ear she is liable. Is that a craftsman who is liable in the way of his craft? Rebbi Yose ben Abun said, explain it for a woman hairdresser.

Their cheese. Rebbi Jeremiah said, why is a Gentile’s milk forbidden? Because of admixture from forbidden animals. It was stated so: “There is nothing to worry if the Jew stands with the herd while the Gentile milks and brings to him.” Rebbi Abba in the name of Rav Jehudah, Rebbi Simon in the name of Rebbi Joshua ben Levi: Why is a Gentile’s milk forbidden? Because of uncovering. Let him make cheese! Rebbi Samuel ben Rav Isaac said, because of the poison left between the holes. It was stated so: There are three kinds of poison; one swims, one sinks down, and one is similar to a net on top. In the days of Rebbi Jeremiah the barrels of the Great Assembly were uncovered. The first ones drank and did not die. The later ones died. I say that it was sinking poison. Workers were in the field. The water pitcher was uncovered. The first ones drank and did not die. The later ones died. I say that it was sinking poison.

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.

And who permitted it? Rebbi and his court permitted it. At three places is Rebbi Jehudah the Prince called “our teachers,” in divorce documents, oil, and a sole. They should have called him “a permissive court”, for any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan ben Rebbi Ismael said, his court disagreed with him about bills of divorce.Rebbi Joḥanan asked: Did we not state, “for no court may invalidate the words of another court unless it be greater in wisdom and numbers”? And Rebbi and his court permit what Daniel and his companions forbade? Rebbi Joḥanan follows his own opinion, for Rebbi Joḥanan said in the name of Rebbi Eleazar ben Rebbi Ṣadoq, I have a tradition that any restrictive edict passed by a court which is not accepted by the majority of the public is not an edict. They checked and found in the matter of the edict about oil and did not find that a majority of the public followed it.

Isaac bar Samuel bar Martha went down to Nisibis. He met Rebbi Simlai the Southerner who sat and expounded: Rebbi and his court permitted the oil. Samuel accepted this and ate. Rav did not eat. Samuel told him, eat! Otherwise I shall declare you a rebellious Elder. He answered him, when I still was there I knew who complained about it, Rebbi Simlai the Southerner. He told him, did he say it in the name of himself? No, in the name of Rebbi Jehudah the Prince. He bothered him and he ate.

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.

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.

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.

HALAKHAH: Mishnah: “The House of Shammai say, one does not soak ink, chemicals, or vetch,” etc. What is the reason of the House of Shammai? Six days you shall work and do all your deeds. All your deeds, finish them by daylight. What is the reason of the House of Hillel? Six days you shall work on your works and on [the seventh] day. How do the House of Hillel explain the reason of the House of Shammai, six days you shall work and do all your deeds? When they work with their hands. How do the House of Shammai explain the reason of the House of Hillel, six days you shall work on your works and on [the seventh] day? Following what was stated, “One opens a water canal leading into a garden on Friday evening and it is continuously watered on the Sabbath. One puts ointment on an eye on Friday evening and it is continuously healing on the Sabbath. One puts a compress on a wound on Friday evening and it is continuously healing on the Sabbath. One puts burning incense under clothing on Friday evening and it is continuously smoked on the Sabbath. One puts sulfur under clothing on Friday evening and it is continuously sulfured on the Sabbath. One may not give wheat into a water mill on Friday evening unless it will be completely ground as long as it is daylight.” Rebbi Ḥaggai said, because it is making noise. Rebbi Yose said to him, this is fine if one holds with Rebbi Jehudah. But for the rabbis, just as they say because not every single drop was started, so they say here because not every grain kernel was started. Rebbi Yose ben Rebbi Abun said, because he is apt to forget and will push the peg.

HALAKHAH: Mishnah: “The House of Shammai say, one does not put bundles of flax into an oven,” etc. What profit does he have? Rebbi Abbahu said, for example these villagers who do not care.Rav Jehudah in the name of Samuel: Only if the vat was taken off. But if the vat was fixed, it is forbidden, since he will be afraid that his dye will have been absorbed and he will add water. Rebbi Samuel in the name of Rebbi Abbahu: The House of Hillel learn permitted work from forbidden work. Would it not be forbidden if he did it on the Sabbath? When he did similarly as long as it is still daytime it is permitted.

MISHNAH: One hangs the Passover lamb into the oven when it gets dark. One starts a fire at the fire place in the heating chamber, but outside the Temple only if the fire has started burning on most of the logs. Rebbi Jehudah says, on charcoal any amount.

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.

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.

Ada the nurse asked Rebbi Immi: Since I am dipping wicks at a sick person’s? He said to him, it becomes insignificant in the wick. Rebbi Jehudah ben Pazi instructed those of Bar Neḥemiah in this way. Rebbi Immi took a wick, Rebbi Ila did not take a wick. Did Rebbi Ila not agree with Rebbi Immi? Rebbi Ila thought because of robbery because the nurse will spoil the consecrated food.

Rebbi Eleazar asked, may one make the Tent of leather from an impure animal? But is it not written, and taḥaš skins. Rebbi Jehudah, Rebbi Nehemiah and the rabbis. Rebbi Jehudah says, violet; it was called thus because of its color. Rebbi Nehemiah said, blue. But the rabbis say, a kind of pure animal which grows up in the desert. It comes like what Rebbi Eleazar ben Rebbi Yose, Rebbi Abbahu, Rebbi Simeon ben Laqish in the name of Rebbi Meïr said: The Holy One, praise to Him, created for Moses in the desert a kind of pure aniMal. After the work of the Tabernacle had been finished it was hidden. Rebbi Abun said, its name was qereš. Rebbi Hoshaia stated, a unicorn. It is preferable to the Eternal over a cattle ox which sprouts a horn and has split hooves. The All-Merciful wrote, it sprouts a horn.

Rebbi Eleazar asked, may one make the Tent of leather from an impure animal? But is it not written, and taḥaš skins. Rebbi Jehudah, Rebbi Nehemiah and the rabbis. Rebbi Jehudah says, violet; it was called thus because of its color. Rebbi Nehemiah said, blue. But the rabbis say, a kind of pure animal which grows up in the desert. It comes like what Rebbi Eleazar ben Rebbi Yose, Rebbi Abbahu, Rebbi Simeon ben Laqish in the name of Rebbi Meïr said: The Holy One, praise to Him, created for Moses in the desert a kind of pure aniMal. After the work of the Tabernacle had been finished it was hidden. Rebbi Abun said, its name was qereš. Rebbi Hoshaia stated, a unicorn. It is preferable to the Eternal over a cattle ox which sprouts a horn and has split hooves. The All-Merciful wrote, it sprouts a horn.

MISHNAH: A person may not pierce an eggshell, fill it with oil, and put it over a light so it should drip even if it is made from clay; Rebbi Jehudah permits it. But if the potter combined it from the outset it is permitted. A person may not fill a bowl with oil, put it next to a light and dip the end of the wick into it so it should draw; Rebbi Jehudah permits it.

MISHNAH: A person may not pierce an eggshell, fill it with oil, and put it over a light so it should drip even if it is made from clay; Rebbi Jehudah permits it. But if the potter combined it from the outset it is permitted. A person may not fill a bowl with oil, put it next to a light and dip the end of the wick into it so it should draw; Rebbi Jehudah permits it.

“If the potter combined it from the outset it is permitted since it is one vessel.” There is a difference because all is one, if he combined it by lime or gypsum. Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection. It was stated: One wick in two cups, in two pots, in two trays is forbidden; Rebbi Jehudah permits. Rebbi Ḥananiah in the name of Rebbi Phineas: Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection.

“If the potter combined it from the outset it is permitted since it is one vessel.” There is a difference because all is one, if he combined it by lime or gypsum. Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection. It was stated: One wick in two cups, in two pots, in two trays is forbidden; Rebbi Jehudah permits. Rebbi Ḥananiah in the name of Rebbi Phineas: Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection.

“If the potter combined it from the outset it is permitted since it is one vessel.” There is a difference because all is one, if he combined it by lime or gypsum. Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection. It was stated: One wick in two cups, in two pots, in two trays is forbidden; Rebbi Jehudah permits. Rebbi Ḥananiah in the name of Rebbi Phineas: Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection.

“If the potter combined it from the outset it is permitted since it is one vessel.” There is a difference because all is one, if he combined it by lime or gypsum. Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection. It was stated: One wick in two cups, in two pots, in two trays is forbidden; Rebbi Jehudah permits. Rebbi Ḥananiah in the name of Rebbi Phineas: Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection.

“If the potter combined it from the outset it is permitted since it is one vessel.” There is a difference because all is one, if he combined it by lime or gypsum. Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection. It was stated: One wick in two cups, in two pots, in two trays is forbidden; Rebbi Jehudah permits. Rebbi Ḥananiah in the name of Rebbi Phineas: Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection.

If one made a fire and cooked, there are Tannaim who state, he is twice liable, and there are Tannaim who state, he is once liable. He who said that he is twice liable, once because of setting a fire and once because of cooking. But he who said once, which one is it? Rebbi Jehudah says, because of setting a fire. Rebbi Yose says, because of cooking. It is difficult for Rebbi Yose; setting fire taught about all work [mentioned] in the Torah; he is not liable because of setting a fire but because of 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.

HALAKHAH: “Because of three sins women die in childbirth,” etc. There are Tannaim who state, as children. There are Tannaim who state, in childbirth. He who said as children, it was stated in the name of Rebbi Jehudah: Children die because of the sin of vows. What is the reason? For the vain I did hit your sons. But he who said in childbirth, from here that Satan accuses only in times of danger.

Mishnah: “But one may tithe what is questionable.” Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah in the name of Rebbi Jehudah bar Pazi: “maybe it was put in order, maybe it was not put in order.”

HALAKHAH: “If a cooking stove was heated,” etc. So is the Mishnah: “one keeps a dish on it.” The Mishnah is Rebbi Jehudah’s, as it was stated: “If there were two coordinated cooking stoves, one emptied or covered with ashes, the other one neither emptied nor covered with ashes, one keeps on the one emptied or covered with ashes. What does one keep on it? The House of Shammai say, one does not keep anything on it. But the House of Hillel say, hot water but no dish. If he removed the hot water pot everybody agrees that he should not return it, the words of Rebbi Meïr. Rebbi Jehudah says, the House of Shammai say, hot water but no dish; but the House of Hillel say, hot water and dish. If he removed the hot water pot, the House of Shammai say he should not return it, but the House of Hillel say, he may return it.”

HALAKHAH: “If a cooking stove was heated,” etc. So is the Mishnah: “one keeps a dish on it.” The Mishnah is Rebbi Jehudah’s, as it was stated: “If there were two coordinated cooking stoves, one emptied or covered with ashes, the other one neither emptied nor covered with ashes, one keeps on the one emptied or covered with ashes. What does one keep on it? The House of Shammai say, one does not keep anything on it. But the House of Hillel say, hot water but no dish. If he removed the hot water pot everybody agrees that he should not return it, the words of Rebbi Meïr. Rebbi Jehudah says, the House of Shammai say, hot water but no dish; but the House of Hillel say, hot water and dish. If he removed the hot water pot, the House of Shammai say he should not return it, but the House of Hillel say, he may return it.”

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.

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.

It was stated: “A woman should not fill a pot with ˋassisiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, what my teacher Rebbi Yose said is correct: “He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. If he was planting on the Sabbath he must tear it out whether it was unintentional or intentional; in the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out. Why? Because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is not counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; if it is because of counting, there is counting. It follows him who says because of suspicion, but for him who says because of counting they fined the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ˋassisiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, what my teacher Rebbi Yose said is correct: “He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. If he was planting on the Sabbath he must tear it out whether it was unintentional or intentional; in the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out. Why? Because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is not counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; if it is because of counting, there is counting. It follows him who says because of suspicion, but for him who says because of counting they fined the unintentional because of the intentional.

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.

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.

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.

MISHNAH: Into a pan or a pot which was taken off the fire boiling one should not give spices but one may give them into the bowl or into the tray. Rebbi Jehudah says, one may put them in everything except what contains vinegar or fish sauce.

“Rebbi Jehudah says, one may put them in everything except what contains vinegar or fish sauce.” In the opinion of Rebbi Jehudah, salt is like fish sauce and wine like vinegar.

“Rebbi Jehudah says, one may put them in everything except what contains vinegar or fish sauce.” In the opinion of Rebbi Jehudah, salt is like fish sauce and wine like vinegar.

As it was stated: “All lights may be moved except the light which was burning on the Sabbath, the words of Rebbi Meïr. Rebbi Jehudah says, it is permitted to move a new light but forbidden to move an old one. Rebbi Simeon says, all lights may be moved except the light which was burning on the Sabbath; if it burned out it is permitted to move it.”

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 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 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.

It was stated: If a light was lying on a table he takes away the table and the light falls down. Rebbi Joḥanan said, this one is close to be liable for a purification sacrifice; forwards for setting a fire, backwards for extinguishing. Samuel bar Abba before Rebbi Yasa: when it was extinguished. He told him, may your mind be at rest. Where do we hold? If following Rebbi Meïr, even the table should be forbidden. If following Rebbi Simeon, even the light should be permitted. But here following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting.

It was stated: If a light was lying on a table he takes away the table and the light falls down. Rebbi Joḥanan said, this one is close to be liable for a purification sacrifice; forwards for setting a fire, backwards for extinguishing. Samuel bar Abba before Rebbi Yasa: when it was extinguished. He told him, may your mind be at rest. Where do we hold? If following Rebbi Meïr, even the table should be forbidden. If following Rebbi Simeon, even the light should be permitted. But here following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting.

It was stated: If he stipulated about it it shall be permitted. Where do we hold? If following Rebbi Meїr, even if he stipulated it should be forbidden. If following Rebbi Simeon, even if he did not stipulate it should be permitted. But here we hold following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting. From where did you understand to say, we are holding with Rebbi Jehudah? As it was stated: If a light was lying behind a door one opens and closes on the Sabbath if only he not intend either to extinguish or to make it burn. Rav and Samuel explain it about one who forgot but cursed one who would do this; May the Eternal extirpate the man who does this, awake and answering.

It was stated: If he stipulated about it it shall be permitted. Where do we hold? If following Rebbi Meїr, even if he stipulated it should be forbidden. If following Rebbi Simeon, even if he did not stipulate it should be permitted. But here we hold following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting. From where did you understand to say, we are holding with Rebbi Jehudah? As it was stated: If a light was lying behind a door one opens and closes on the Sabbath if only he not intend either to extinguish or to make it burn. Rav and Samuel explain it about one who forgot but cursed one who would do this; May the Eternal extirpate the man who does this, awake and answering.

It was stated: If he stipulated about it it shall be permitted. Where do we hold? If following Rebbi Meїr, even if he stipulated it should be forbidden. If following Rebbi Simeon, even if he did not stipulate it should be permitted. But here we hold following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting. From where did you understand to say, we are holding with Rebbi Jehudah? As it was stated: If a light was lying behind a door one opens and closes on the Sabbath if only he not intend either to extinguish or to make it burn. Rav and Samuel explain it about one who forgot but cursed one who would do this; May the Eternal extirpate the man who does this, awake and answering.

MISHNAH: In what does one store away and in what may one not store away? One does not store away in olive cake, nor in manure, nor in salt, nor in lime, nor in sand, whether moist or dry. Not in straw, nor in fibers, nor in grape pits, nor in grasses when they are moist but one may store away in them when dry. One may store away in garments, and produce, and pigeon wings, and flax residue, and in fine sawdust. Rebbi Jehudah forbids if it is fine and permits coarse.

“One may store away in garments, and produce, and pigeon wings.” Rebbi Jehudah ben Pazi in the name of Rebbi Jeremiah bar Ḥanina: This means, if they are not much rotten. But if they are much rotten it is forbidden to store away in them.

HALAKHAH: “One may store away in raw hides, which one may move.” Rebbi Jehudah ben Pazi in the name of Rebbi Jonathan: This you are saying if they are kept in the household. But if they are kept in storage this does not apply. “And in wool flakes, which one may not move.” Rebbi Judah and Rebbi Joḥanan: This you are saying if they are kept in storage. But if they are kept in the household this does not apply.

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.

MISHNAH: A donkey may go out with its saddle cloth if it is tied to it. Rams may go out protected on their bellies; female sheep may go out with their tail bound high, or bound low, or wrapped, and goats tied. Rebbi Yose prohibits all these except wrapped female sheep. Rebbi Jehudah says goats may go out tied to dry but not for milk.

“Rebbi Jehudah says goats may go out tied to dry but not for milk.” It was stated: Rebbi Jehudah ben Bathyra says, whether to dry or for milk is forbidden. Rebbi Jehudah ben Bathyra says it correctly; but what is the rabbi’s reasoning? Rebbi Yose ben Rebbi Abba in the name of Rav Jehudah; Rebbi Joḥanan bends it in the name of Rav: Practice follows him who said, whether to dry or for milk is forbidden, for who dissolves?

“Rebbi Jehudah says goats may go out tied to dry but not for milk.” It was stated: Rebbi Jehudah ben Bathyra says, whether to dry or for milk is forbidden. Rebbi Jehudah ben Bathyra says it correctly; but what is the rabbi’s reasoning? Rebbi Yose ben Rebbi Abba in the name of Rav Jehudah; Rebbi Joḥanan bends it in the name of Rav: Practice follows him who said, whether to dry or for milk is forbidden, for who dissolves?

“Rebbi Jehudah says goats may go out tied to dry but not for milk.” It was stated: Rebbi Jehudah ben Bathyra says, whether to dry or for milk is forbidden. Rebbi Jehudah ben Bathyra says it correctly; but what is the rabbi’s reasoning? Rebbi Yose ben Rebbi Abba in the name of Rav Jehudah; Rebbi Joḥanan bends it in the name of Rav: Practice follows him who said, whether to dry or for milk is forbidden, for who dissolves?

“Rebbi Jehudah says goats may go out tied to dry but not for milk.” It was stated: Rebbi Jehudah ben Bathyra says, whether to dry or for milk is forbidden. Rebbi Jehudah ben Bathyra says it correctly; but what is the rabbi’s reasoning? Rebbi Yose ben Rebbi Abba in the name of Rav Jehudah; Rebbi Joḥanan bends it in the name of Rav: Practice follows him who said, whether to dry or for milk is forbidden, for who dissolves?

“One may not tie camels one to the other and draw.” Rebbi Abba said, because of the suspicion, that they should not say this man goes out to do his job on the Sabbath. Assi said, it was necessary for kilaim. Rav Jehudah in the name of Samuel (said, from his hand it is forbidden but from the neck of the animal it is permitted, for if it is not for the animal) wound around the animal’s neck it is forbidden, hanging from the animal’s neck it is permitted. Rav Huna and Rav Jehudah, both in the name of Samuel. One said, from his hand is forbidden but from the animal’s neck it is permitted. The other one inverts. He who says from his hand is forbidden, because of a load on the Sabbath. But from the animal’s neck it is permitted, because for the animal it is not a load on the Sabbath. And he who says from his hand is permitted, because it is impossible, but from the animal’s neck it is forbidden, because he is responsible for the rest of his animal as for his own, as it is said, that your ox and your donkey rest” “like you”.

“One may not tie camels one to the other and draw.” Rebbi Abba said, because of the suspicion, that they should not say this man goes out to do his job on the Sabbath. Assi said, it was necessary for kilaim. Rav Jehudah in the name of Samuel (said, from his hand it is forbidden but from the neck of the animal it is permitted, for if it is not for the animal) wound around the animal’s neck it is forbidden, hanging from the animal’s neck it is permitted. Rav Huna and Rav Jehudah, both in the name of Samuel. One said, from his hand is forbidden but from the animal’s neck it is permitted. The other one inverts. He who says from his hand is forbidden, because of a load on the Sabbath. But from the animal’s neck it is permitted, because for the animal it is not a load on the Sabbath. And he who says from his hand is permitted, because it is impossible, but from the animal’s neck it is forbidden, because he is responsible for the rest of his animal as for his own, as it is said, that your ox and your donkey rest” “like you”.

“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.

Ganiva said, he was continuing teaching as ruling. [Rebbi Jonah from Bostra asked, if he was continuing teaching as ruling,] is that what we were stating: “against the will of the Sages”? Rebbi Jehudah bar Pazi (Rav) [following Bar] Delaya stated, they told him, either remove yourself from between us or remove the strip from between its horns. Rebbi Yose ben Rebbi Abun said, he was shielding himself against them. Rebbi Ḥananiah said, it went out once and his teeth became black from the fasts [and mortification]. Rebbi Idi from (his staff) [Ḥotra] said, it was his wife. And from where that his wife is called “calf”? “Had you not ploughed with my calf you would not have solved my riddle.” There, they are saying, it was his neighbor. Is anybody punished for his neighbor’s behavior? Rebbi Qiris from (Didyma) [Irma]: To teach you that if anybody has the possibility to protest and he does not protest, the damage is attached to him.

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.

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.

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

“A sandal whose holes, edges, or loops are torn or one of whose soles fell off is pure. If one of its holes, edges, or loops is torn or most of its soles fell of it is impure. Rebbi Jehudah says, on the inside it is impure, on the outside it is pure.” Rebbi Jacob bar Aḥa, Rebbi Tevele, Ḥanin bar Abba in the name of Rav: Practice follows Rebbi Jehuda as far as the Sabbath is concerned.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: בִּירית is any single one, כְּבָלִים any ones connected by a chain. (Rebbi) Jehudah says, בִּירית is a step-chain, as Rav Jehudah said, we are offering a sacrifice to the Eternal, everybody what he found of gold items, אֶצְעָדָ֣ה וְצָמִ֔יד טַבַּעַ֭ת עָגִ֣יל וְכוּמָ֑ז, to atone for our persons before the Eternal. אֶצְעָדָ֣ה is an anklet, צָמִ֔יד are bracelets, as you are saying, and the bracelets on her arms. טַבַּעַ֭ת rings. עָגִ֣יל earrings, as you are saying, earrings on your ears. וְכוּמָ֑ז some are saying this is the form of a womb, but some are saying the form of breasts.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: בִּירית is any single one, כְּבָלִים any ones connected by a chain. (Rebbi) Jehudah says, בִּירית is a step-chain, as Rav Jehudah said, we are offering a sacrifice to the Eternal, everybody what he found of gold items, אֶצְעָדָ֣ה וְצָמִ֔יד טַבַּעַ֭ת עָגִ֣יל וְכוּמָ֑ז, to atone for our persons before the Eternal. אֶצְעָדָ֣ה is an anklet, צָמִ֔יד are bracelets, as you are saying, and the bracelets on her arms. טַבַּעַ֭ת rings. עָגִ֣יל earrings, as you are saying, earrings on your ears. וְכוּמָ֑ז some are saying this is the form of a womb, but some are saying the form of breasts.

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.

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.

But did we not state, “girls go out with threads”? Rebbi Abba in the name of Rav Jehudah, even wound around her neck. Abba bar Abba commanded to his son Samuel, do not accept this Mishnah, but “not with chips in their ears.” So is the Mishnah: “Arab women go out veiled; Median women pinned.”

There are Tannaim who switch. Rebbi Ḥananiah in the name of Rebbi Joḥanan as our Mishnah. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan, anything which heals is not forbidden because of ways of the Emorite. “דרגי דרגיבת because of ways of the Emorite; Rebbi Jehudah says because of the idol Dagon, and Dagon’s head and his two hands. דונו דני because of ways of the Emorite; Rebbi Jehudah says because of the idol Dan, they say, by the life of your god Dan. No no, because of ways of the Emorite; Rebbi Jehudah says because idolatry, they say no God, turn away from us, we have no desire to know Your ways.”

There are Tannaim who switch. Rebbi Ḥananiah in the name of Rebbi Joḥanan as our Mishnah. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan, anything which heals is not forbidden because of ways of the Emorite. “דרגי דרגיבת because of ways of the Emorite; Rebbi Jehudah says because of the idol Dagon, and Dagon’s head and his two hands. דונו דני because of ways of the Emorite; Rebbi Jehudah says because of the idol Dan, they say, by the life of your god Dan. No no, because of ways of the Emorite; Rebbi Jehudah says because idolatry, they say no God, turn away from us, we have no desire to know Your ways.”

There are Tannaim who switch. Rebbi Ḥananiah in the name of Rebbi Joḥanan as our Mishnah. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan, anything which heals is not forbidden because of ways of the Emorite. “דרגי דרגיבת because of ways of the Emorite; Rebbi Jehudah says because of the idol Dagon, and Dagon’s head and his two hands. דונו דני because of ways of the Emorite; Rebbi Jehudah says because of the idol Dan, they say, by the life of your god Dan. No no, because of ways of the Emorite; Rebbi Jehudah says because idolatry, they say no God, turn away from us, we have no desire to know Your ways.”

Germania the slave of Rebbi Jehudah Nesia went out and wanted to accompany Rebbi Ila. There came a rabid dog which wanted to attack Rebbi Ila. The German shouted at him, he left him and pursued the other. He recited about him, I shall give a man in your stead.

The sons of the Elder Rebbi Ḥiyya worked on this Chapter for six months. They produced six derivatives for each single one. The sons of the Elder Rebbi Ḥiyya follow the method of their father, as Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all [liable] because of harvesting.” Rebbi Sidor said, Jehudah the son of the rabbi studied Makhširin for six months. In the end there came a student of Rebbi Simai and asked him, but he could not answer. He said, it is recognizable that this one never passed by the gate of the Torah.

Anywhere one stated categories there are derivatives. There, we have stated: “There are four categories of damages. The ox”, this is the horn. Goring and pushing are main categories. Rebbi Ḥiyya stated: If it bit, lay down, kicked, these are derivatives of the horn. There, we have stated: “The categories of impurity, the crawling animal and semen.” What are derivatives of crawling animals? Rebbi Jehudah in the name of Rebbi Naḥum: pushings. What are pushings? Touching. The main category of impurity makes everything impure, derivative impurity transmits impurity only to food and drink, or clay vessels. Food and drink and [clay] vessels cannot become main categories of impurity to transmit impurity. Gonorrhea. And here, we have stated: “The categories of work are 39.” Ploughing is a category. Rebbi Ḥiyya stated: If one dug a hole, made a ditch, or dug to put in a pole, these are derivatives of ploughing.

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?

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 Ḥanina said, not until it comes down an entire side. Rebbi Yannai said, say to Rebbi Ḥanina, get out and read! Did we not state, “if the two ends appear on the same side”? That means, only if it goes up and down and up. And did we not state, “Rebbi Jehudah says, only if there are three needle stitches”? That means that [the thread] goes down, and up, and down. But so and so. A thread drawn through by means of a needle, even if it has a knot on each side, is no connection for cloth. The thread is a connection for cloth but not for the needle. Rebbi Jonah and Rebbi Yose both say, only if it is knotted on both sides. The words of the rabbis disagree since Rebbi Abba, Rav Jeremiah said in the name of Rav: He who straightens out the sides on the Sabbath is liable because of sewing. He should have said, because of sewing and tying knots.

“Who rubs it clean.” What kind of erasure was in the tabernacle? Zeˋir bar Ḥinena in the name of Rebbi Ḥanina: They were rubbing the hide on a pillar. One who rubbed hide clear on a pillar is liable. For what is he liable? Rebbi Yose in the name of Rebbi Jehudah ben Levi, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi, because of rubbing clean. That is, if it is new. But if it be old, it is the disagreement between Rebbi Eliezer and the Sages. Since they disagreed: “One who sweeps, who sprinkles, who makes cheese, who makes butter, who milks, and who takes down honeycombs, is liable for a purification sacrifice. But the Sages say, it is because of Sabbath rest.” Rebbi Yose ben Rebbi Abun said, they do not disagree. He who sweeps, who sprinkles, is liable because of threshing. He who makes cheese, who makes butter, is liable because of kneading. He who milks, and who takes down honeycombs, is liable because of harvesting. He who squeezes budding olives is liable because of harvesting. Who needs this? Rebbi Eliezer.

“Who rubs it clean.” What kind of erasure was in the tabernacle? Zeˋir bar Ḥinena in the name of Rebbi Ḥanina: They were rubbing the hide on a pillar. One who rubbed hide clear on a pillar is liable. For what is he liable? Rebbi Yose in the name of Rebbi Jehudah ben Levi, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi, because of rubbing clean. That is, if it is new. But if it be old, it is the disagreement between Rebbi Eliezer and the Sages. Since they disagreed: “One who sweeps, who sprinkles, who makes cheese, who makes butter, who milks, and who takes down honeycombs, is liable for a purification sacrifice. But the Sages say, it is because of Sabbath rest.” Rebbi Yose ben Rebbi Abun said, they do not disagree. He who sweeps, who sprinkles, is liable because of threshing. He who makes cheese, who makes butter, is liable because of kneading. He who milks, and who takes down honeycombs, is liable because of harvesting. He who squeezes budding olives is liable because of harvesting. Who needs this? Rebbi Eliezer.

“And who tears down,” but only for a need. Rebbi Ḥama bar Uqba in the name of Rebbi Simeon ben Laqish: he who braids a palm-leaf basket is liable because of building. Rebbi Ila in the name of Rebbi Simeon ben Laqish: he who blows a glass vessel is liable because of building. The rabbis of Caesarea in the name of Rebbi Simeon ben Laqish: There are things which are close but far away; and there are things which are far away but close. He who braids a palm-leaf basket, and he who blows a glass vessel, and he who makes a vessel in a form, all are because of building. He who selects, who filters, and who sifts, all because of removing waste. Each of them is separately liable. And why was handing over not stated with them? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because of the disagreement of Rebbi Aqiba and the Sages. Rebbi Ḥizqiah, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: In addition, there is handing over. And why was it not stated with them? All categories of work involve one, and this one two. All categories of work have derivatives, but this has no derivative.

MISHNAH: One who brings out straw filling the mouth of a cow, wood shavings filling the mouth of a camel, grain filling the mouth of a sheep, grasses filling the mouth of a goat. Moist garlic leaves and onion leaves the volume of a dried fig, if dry filling the mouth of a goat; they are not combined since their measures are not identical. One who brings out foodstuffs in the volume of a dried fig; they are combined since their measures are the same except for their shells, and their pits, and their stalks, and their grit, and their bran. Rebbi Jehudah says except for pods of lentils which are cooked with them.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for mixing a cup. Wine, a gulp; Rebbi Jehudah says, for mixing a cup.” Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies even many cups. What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for mixing a cup. Wine, a gulp; Rebbi Jehudah says, for mixing a cup.” Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies even many cups. What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.