load

But if any man fall under the load ⟨because⟩ of sin that he hath committed, then shall his neighbour correct him because of the good that he hath done unto his neighbour. And if his neighbour correct him and he return, he shall be saved, and he that corrected him shall receive a reward and live for ever. For a needy man, if he see him that hath done him good sin, and correct him not, shall be judged with severe judgement. Now if a blind man lead a blind, they both fall into a ditch: and whoso respecteth persons for their sake, shall be as the two ⟨blind⟩, as the prophet hath said: Woe unto them that respect persons and justify the ungodly for reward, even they whose God is their belly. Behold that judgement shall be their portion. For verily I say unto you: On that day will I neither have respect unto the rich nor pity for the poor.

And of the wealth of those their treasures they put together a load

Gold is the load, of them that are above (or of the land of the Ellaeans or Gilaeans), and silver of the great treasures (or of Gazzak the great)

and shall be laden with a camel's load. The ass made obeisance to the she-ass from love of her, and the birds . . .

After he is [ordained] let him be constant at the altar, making prayers laboriously without ceasing. But sometimes alone in some house let him take a rest from the things which belong to the house of the Lord; but not ceasing, or diminishing [one] hour, from prayers. Let him fast three days each [week] all the year, [on the] one [hand] that he may be perfected in intelligence; and moreover [let him fast] according to his strength, not wandering about and going hither and thither with every spirit, but doing everything with energy. If it be revealed to a presbyter or bishop to speak, let him speak; but if not, let him not neglect and despise his work, Tf it be revealed to a presbyter to visit his parishes and speak the word, let him go; but if not, let him entreat God with supplication; and if it be revealed to him to speak to them, let him speak to them, always taking the burden and load of Him who was crucified for him, and praying for all the people. Let not a presbyter or bishop be anxious about food or raiment. God taketh thought and careth for His own in the [things] which He knoweth. But if, when he receiveth from any one food or clothing, it be said to him that he should receive also from another, let it suffice him to receive from [the first] alone, and that [only] in so far as is fitting, and as he needeth, and not to excess. In respect of firmness of faith, let a presbyter always be unchangeable; for it is such as these that God desireth; and let him prove the heart of each one; lest evil) kept and buried within, make him a stranger to the grace of God. Let him not allow tares to grow in the good wheat, but let him take them away from it, and cut off, those who bring [them] into it. Let not darkness cover his light. Let him teach all the faithful at all times that they accomplish their course, as it were, in the day; because the children of light walk not in darkness. Let the teaching of the presbyter be fitting, and quiet and moderate, coupled with fear and trembling; and that of the bishop also in like manner. And in teaching let them not speak vain things; but let him say such things as the hearers when they hear may keep [in memory]. Let the presbyter be mindful of all the things that he teacheth. For in the day of the Lord the Word, it will be demanded [of him] that he should testify to the people the things which he spake, so that those who did not hear may be reproved. For he must stand before the glory of God speaking those things which he hath taught. Thus, then, let him teach, that he perish not. Let him pray for those who hear, that the Lord may give them understanding of the Spirit, of knowledge, of truth; and let him not vainly cast pearls before swine; but let him search out [those] who are worthy, those who have heard and have performed; lest if the Word have not brought forth fruit in them, but have perished, he himself should prove the cause of its perishing. Let him not give the holy things to dogs. Let him discern the signs of those who hear the word and bring forth good fruits. But in all things let him, without anxiety, keep [the matter] for the bishop. Let him not neglect nor despise those who do good works through teaching! But let him watch for signs in them; [and] of those [signs appearing] in them let him judge spiritually by [their] sighs, weeping, earnest conversations, silence, sadness, patience, humble bowing of the head. But that which best traineth and causeth suffering is weeping and groaning. But the work [these do] is watching, continence, fasting, quietness, unceasing prayer, meditation, faith, meekness, philanthropy, labour, weariness, love, subjection, goodness, gravity, and every [work of] light. [On the other hand], the signs of those who do not bring forth the fruits of life are [these]:—-sloth, love of pleasure, eyes wandering in all directions, disobedience, complaining, restlessness, a laziness that will not move, wandering about. But the work [these do] is gluttony, debauchery, anger, unbelief, idle and unseasonable laughter, confusion, neglect, error, disturbance, wantonness, love of gains, love of money, envy, contention, drunkenness, high-mindedness, vain talking, love of praise, and every [work of] darkness. Let him recognise products such as these, and let him speak to those who are worthy. But let him not waste time upon those who do not receive [his teaching]. For those who sow on earth without fruits shall reap miseries. Let the presbyter, as is right and fitting, go about to the houses of those who are sick with the deacon, and visit them; let him consider and say to them those things that are fitting and proper, especially to the faithful. Let him exhort that the sick who are poor be helped by the Church, so that they also who do [deeds] of kindness may enter into the joy of their Lord Let him confirm those who have newly become catechumens with prophetical and evangelical utterances, with the word of teaching. Let him not neglect his prayers, for he is the figure of the archangels: but let him know that God did not spare the angels who sinned. Let him fast; and if it is proper, let him receive of the cup. Let wine suffice him, as much as, in his judgment, profiteth and helpeth him, lest that drink which was for [his] healing he receive to [his] loss) In sickness, let him eat herbs and fish, and also that he may have care for his work. In everything let the priest be an example to the faithful of the work of holiness. Let the presbyter praise and give thanks in the same way as the bishop.

Let the bishop, therefore, extend his concern to all sorts of people: to those who have not offended, that they may continue innocent; to those who offend, that they may repent. For to you does the Lord speak thus: Take heed that you offend not one of these little ones. It is your duty also to give remission to the penitent. For as soon as ever one who has offended says, in the sincerity of his soul, I have sinned against the Lord, the Holy Spirit answers, The Lord also has forgiven your sin; be of good cheer, you shall not die. Be sensible, therefore, O bishop, of the dignity of your place, that as you have received the power of binding, so have you also that of loosing. Having therefore the power of loosing, know yourself, and behave yourself in this world as becomes your place, being aware that you have a great account to give. For to whom, as the Scripture says, men have entrusted much, of him they will require the more. For no one man is free from sin, excepting Him that was made man for us; since it is written: No man is pure from filthiness; no, not though he be but one day old. Upon which account the lives and conduct of the ancient holy men and patriarchs are described; not that we may reproach them from our reading, but that we ourselves may repent, and have hope that we also shall obtain forgiveness. For their blemishes are to us both security and admonition, because we hence learn, when we have offended, that if we repent we shall have pardon. For it is written: Who can boast that he has a clean heart? And who dare affirm that he is pure from sin? No man, therefore, is without sin. Therefore labour to the utmost of your power to be unblameable; and be solicitous of all the parts of your flock, lest any one be scandalized on your account, and thereby perish. For the layman is solicitous only for himself, but you for all, as having a greater burden, and carrying a heavier load. For it is written: And the Lord said to Moses, You and Aaron shall bear the sins of the priesthood. Since, therefore, you are to give an account of all, take care of all. Preserve those that are sound, admonish those that sin; and when you have afflicted them with fasting, give them ease by remission; and when with tears the offender begs readmission, receive him, and let the whole Church pray for him; and when by imposition of your hand you have admitted him, give him leave to abide afterwards in the flock. But for the drowsy and the careless, endeavour to convert and confirm, and warn and cure them, as sensible how great a reward you shall have for doing so, and how great danger you will incur if you are negligent therein. For Ezekiel speaks thus to those overseers who take no care of the people: Woe unto the shepherds of Israel, for they have fed themselves; the shepherds feed not the sheep, but themselves. You eat the milk, and are clothed with the wool; you slay the strong, you do not feed the sheep. The weak you have not strengthened, neither have you healed that which was sick, neither have you bound up that which was broken, neither have you brought again that which was driven away, neither have you sought that which was lost; but, violently you chastised them with insult: and they were scattered, because there was no shepherd; and they became meat to all the beasts of the forest. And again: The shepherds did not search for my sheep; and the shepherds fed themselves, but they fed not my sheep. And a little after: Behold, I am against the shepherds, and I will require my sheep at their hands, and cause them to cease from feeding my sheep, neither shall the shepherds feed themselves any more; and I will deliver my sheep out of their hands, and they shall not be meat for them. And he also adds, speaking to the people: Behold, I will judge between sheep and sheep, and between rams and rams. Seemed it a small thing unto you to have eaten up the good pasture, and to have trodden down with your feet the residue of your pasture, and that the sheep have eaten what was trodden down with your feet? And a little after He adds: And you shall know that I am the Lord, and you the sheep of my pasture; you are my men, and I am your God, says the Lord God.

And there was a certain wise man, the leader of a merchant's caravan, whose name was Tamrin, and he used to load five hundred and twenty camels, and he possessed about three and seventy ships.

Now it is sweeter than honey, and quencheth the thirst more than wine, and it satisfieth and maketh wisdom to bubble up, and it stimulateth the understanding, and maketh a man to pour forth words like a drunken man, and maketh the unsteady man like one who flieth, and maketh a man as hot as he that carrieth a heavy load on a difficult road in a parched land that is burnt up by a blazing sun.

And if there is a man who is carrying a heavy load, or if the load hath slipped from the man who is carrying it, ye shall not pass on your way until ye have helped him to lift it up or to lighten it for him; for he is your brother.

And if there is a man who is carrying a heavy load, or if the load hath slipped from the man who is carrying it, ye shall not pass on your way until ye have helped him to lift it up or to lighten it for him; for he is your brother.

Nay, this miracle or piety derides us further, and adds the following pretended facts to his former fable; for he says that this man related how, "while the Jews were once in a long war with the Idumeans, there came a man out of one of the cities of the Idumeans, who there had worshipped Apollo. This man, whose name is said to have been Zabidus, came to the Jews, and promised that he would deliver Apollo, the god of Dora, into their hands, and that he would come to our temple, if they would all come up with him, and bring the whole multitude of the Jews with them; that Zabidus made him a certain wooden instrument, and put it round about him, and set three rows of lamps therein, and walked after such a manner, that he appeared to those that stood a great way off him to be a kind of star, walking upon the earth; that the Jews were terribly affrighted at so surprising an appearance, and stood very quiet at a distance; and that Zabidus, while they continued so very quiet, went into the holy house, and carried off that golden head of an ass, [for so facetiously does he write,] and then went his way back again to Dora in great haste." And say you so, sir! as I may reply; then does Apion load the ass, that is, himself, and lays on him a burden of fooleries and lies; for he writes of places that have no being, and not knowing the cities he speaks of, he changes their situation; for Idumea borders upon our country, and is near to Gaza, in which there is no such city as Dora; although there be, it is true, a city named Dora in Phoenicia, near Mount Carmel, but it is four days' journey from Idumea. Now, then, why does this man accuse us, because we have not gods in common with other nations, if our fathers were so easily prevailed upon to have Apollo come to them, and thought they saw him walking upon the earth, and the stars with him? for certainly those who have so many festivals, wherein they light lamps, must yet, at this rate, have never seen a candlestick! But still it seems that while Zabidus took his journey over the country, where were so many ten thousands of people, nobody met him. He also, it seems, even in a time of war, found the walls of Jerusalem destitute of guards. I omit the rest. Now the doors of the holy house were seventy cubits high, and twenty cubits broad; they were all plated over with gold, and almost of solid gold itself, and there were no fewer than twenty men required to shut them every day; nor was it lawful ever to leave them open, though it seems this lamp-bearer of ours opened them easily, or thought he opened them, as he thought he had the ass's head in his hand. Whether, therefore, he returned it to us again, or whether Apion took it, and brought it into the temple again, that Antiochus might find it, and afford a handle for a second fable of Apion's, is uncertain.

And if we come to the legislation of Moses, many of the laws manifest the irrationality, and others the impossibility, of their literal observance. The irrationality [in this], that the people are forbidden to eat vultures, although no one even in the direst famines was [ever] driven by want to have recourse to this bird; and that children eight days old, which are uncircumcised, are ordered to be exterminated from among their people, it being necessary, if the law were to be carried out at all literally with regard to these, that their fathers, or those with whom they are brought up, should be commanded to be put to death. Now the Scripture says: “Every male that is uncircumcised, who shall not be circumcised on the eighth day, shall be cut off from among his people.” And if you wish to see impossibilities contained in the legislation, let us observe that the goat-stag is one of those animals that cannot exist, and yet Moses commands us to offer it as being a clean beast; whereas a griffin, which is not recorded ever to have been subdued by man, the lawgiver forbids to be eaten. Nay, he who carefully considers [the famous injunction relating to] the Sabbath, “Ye shall sit each one in your dwellings; let no one go out from his place on the seventh day,” will deem it impossible to be literally observed: for no living being is able to sit throughout a whole day, and remain without moving from a sitting position. And therefore those who belong to the circumcision, and all who desire that no meaning should be exhibited, save the literal one, do not investigate at all such subjects as those of the goat-stag and griffin and vulture, but indulge in foolish talk on certain points, multiplying words and adducing tasteless traditions; as, for example, with regard to the Sabbath, saying that two thousand cubits is each one’s limit. Others, again, among whom is Dositheus the Samaritan, condemning such an interpretation, think that in the position in which a man is found on the Sabbath-day, he is to remain until evening. Moreover, the not carrying of a burden on the Sabbath-day is an impossibility; and therefore the Jewish teachers have fallen into countless absurdities, saying that a shoe of such a kind was a burden, but not one of another kind; and that a sandal which had nails was a burden, but not one that was without them; and in like manner what was borne on one shoulder [was a load], but not that which was carried on both.

Observe now with regard to the following statement of Celsus, “We see also those persons who in the market-places perform most disreputable tricks, and collect crowds around them,” whether a manifest falsehood has not been uttered, and things compared which have no resemblance. He says that these individuals, to whom he compares us, who “perform the most disreputable tricks in the market-places and collect crowds, would never approach an assembly of wise men, nor dare to show off their tricks before them; but wherever they see young men, and a mob of slaves, and a gathering of foolish people, thither do they thrust themselves in and make a display.” Now, in speaking thus he does nothing else than simply load us with abuse, like the women upon the public streets, whose object is to slander one another; for we do everything in our power to secure that our meetings should be composed of wise men, and those things among us which are especially excellent and divine we then venture to bring forward publicly in our discussions when we have an abundance of intelligent hearers, while we conceal and pass by in silence the truths of deeper import when we see that our audience is composed of simpler minds, which need such instruction as is figuratively termed “milk.”

Some new thing, then, has come to pass since the time that Jesus suffered,—that, I mean, which has happened to the city, to the whole nation, and in the sudden and general rise of a Christian community. And that, too, is a new thing, that those who were strangers to the covenants of God, with no part in His promises, and far from the truth, have by a divine power been enabled to embrace the truth. These things were not the work of an impostor, but were the work of God, who sent His Word, Jesus Christ, to make known His purposes. The sufferings and death which Jesus endured with such fortitude and meekness, show the cruelty and injustice of those who inflicted them, but they did not destroy the announcement of the purposes of God; indeed, if we may so say, they served rather to make them known. For Jesus Himself taught us this when He said, “Except a grain of wheat fall into the ground and die, it abideth by itself alone: but if it die, it bringeth forth much fruit.” Jesus, then, who is this grain of wheat, died, and brought forth much fruit. And the Father is ever looking forward for the results of the death of the grain of wheat, both those which are arising now, and those which shall arise hereafter. The Father of Jesus is therefore a tender and loving Father, though “He spared not His own Son, but delivered Him up” as His lamb “for us all,” that so “the Lamb of God,” by dying for all men, might “take away the sin of the world.” It was not by compulsion, therefore, but willingly, that He bore the reproaches of those who reviled Him. Then Celsus, returning to those who apply abusive language to images, says: “Of those whom you load with insults, you may in like manner say that they voluntarily submit to such treatment, and therefore they bear insults with patience; for it is best to deal equally with both sides. Yet these severely punish the scorner, so that he must either flee and hide himself, or be taken and perish.” It is not, then, because Christians cast insults upon demons that they incur their revenge, but because they drive them away out of the images, and from the bodies and souls of men. And here, although Celsus perceives it not, he has on this subject spoken something like the truth; for it is true that the souls of those who condemn Christians, and betray them, and rejoice in persecuting them, are filled with wicked demons.

"Is the babe born, the power is feeble in it, and the soul is feeble in it, and also the counterfeiting spirit is feeble in it; in a word, the three together are feeble, without any one of them sensing anything, whether good or evil, because of the load of forgetfulness which is very heavy. Moreover the body also is feeble. And the babe eateth of the delights of the world of the rulers; and the power draweth into itself from the portion of the power which is in the delights; and the soul draweth into itself from the portion of the soul which is in the delights; and the counterfeiting spirit draweth into itself from the portion of the evil which is in the delights and in its lusts. And on the other hand the body draweth into itself the matter which senseth not, which is in the delights. The destiny on the contrary taketh nothing from the delights, because it is not mingled with them, but it departeth again in the condition in which it cometh into the world.

One who wants to cut off leaves of vegetables in order to lighten his burden, he may not throw them down until he has [first] tithed them. One who takes vegetables from the market [with the intention of buying them], and then decides to put them back, he should not put them back until he has [first] tithed them, for nothing is missing [after they are tithed] except for their quantity. But if he was standing [there and deciding what to] buy and then saw another load of better quality, he may put them back [untithed], since he had not yet drawn them into his possession.

A wall that consists of ten stones, each a load for two men, may be removed, [if] the measurement of this wall is [at least] ten handbreadths high. Less than that he quarries it and he may lower it to within one handbreadth of the ground. When is this so? From his own field, but from that of another, he may remove whatever he wishes. When is this so? When he did not begin [to remove the stones] in the sixth year, but if he began in the sixth year, he may remove whatever he wishes.

Stones which the plow has turned up, or which had been covered and became uncovered, if there are among them at least two, [each] the load of two men, they may be removed. One who removes stones from his field, he removes the top layers, but he leave those touching the ground. And likewise a heap of pebbles, or a pile of stones; he may remove the top layers but must leave those touching the ground. If, however, there is beneath them rocky soil or stubble, they may be removed.

Bet Shammai says: one must not sell [something] to a non-Jew, or help him to load [a donkey], or lift up [an article] upon him unless he can reach a near place [before Shabbat]. But Bet Hillel permits it.

They may change shekels into darics because of the load of the journey. Just as there were shofar-shaped chests in the Temple so there were shofar-shaped chests in the provinces. The townspeople who had sent their shekels and they were stolen or lost: If the appropriation had already been made [the messengers] swear an oath to the treasurers; But if the appropriation had not yet been made they swear to the townspeople, and the townspeople must pay [new] shekels in the place of the [lost] shekels. [If the lost shekels] were found, or if the thieves restored them, then both [the first shekels and their substitutes] are [sacred] shekels and they cannot be credited [to the account] of the coming year.

If a spark flew out from under the hammer and caused damage, he is liable. If a camel laden with flax passed by in the public domain and its load of flax entered into a shop and caught fire, the owner of the camel is liable. But if the shopkeeper left his light outside, the shopkeeper is liable. Rabbi Judah says: “If it was a Hannukah light, he is not liable.”

If he found an [animal] in a stable, he is not responsible for it [even though the stable door was loose and unguarded. But if he found it in the public domain he is responsible for it. If it was in a cemetery he need not contract uncleanness because of it. If his father said to him, “Contract uncleanness”, or if he said to him, “Do not return it”, he may not listen to him. If he unloaded [the ass fallen under its load] and reloaded it and again unloaded it and reloaded it, even four or five times he is still obligated, for it is written, “You must surely raise it with him”. If the owner went and sat down and said, “Since the commandment is upon you, if you wish to unload, unload”, he is not obligated, for it is written “with him”. But if the owner was aged or sick, he is obligated. It is a commandment from the Torah to unload but not to reload. Rabbi Shimon says, “To reload as well.” Rabbi Yose the Galilean says, “If the beast was carrying more than its proper load he is not obligated [to help unload it], for it is written, “under its load”, [which is to say] a load which it is able to endure.

If he found an [animal] in a stable, he is not responsible for it [even though the stable door was loose and unguarded. But if he found it in the public domain he is responsible for it. If it was in a cemetery he need not contract uncleanness because of it. If his father said to him, “Contract uncleanness”, or if he said to him, “Do not return it”, he may not listen to him. If he unloaded [the ass fallen under its load] and reloaded it and again unloaded it and reloaded it, even four or five times he is still obligated, for it is written, “You must surely raise it with him”. If the owner went and sat down and said, “Since the commandment is upon you, if you wish to unload, unload”, he is not obligated, for it is written “with him”. But if the owner was aged or sick, he is obligated. It is a commandment from the Torah to unload but not to reload. Rabbi Shimon says, “To reload as well.” Rabbi Yose the Galilean says, “If the beast was carrying more than its proper load he is not obligated [to help unload it], for it is written, “under its load”, [which is to say] a load which it is able to endure.

If he found an [animal] in a stable, he is not responsible for it [even though the stable door was loose and unguarded. But if he found it in the public domain he is responsible for it. If it was in a cemetery he need not contract uncleanness because of it. If his father said to him, “Contract uncleanness”, or if he said to him, “Do not return it”, he may not listen to him. If he unloaded [the ass fallen under its load] and reloaded it and again unloaded it and reloaded it, even four or five times he is still obligated, for it is written, “You must surely raise it with him”. If the owner went and sat down and said, “Since the commandment is upon you, if you wish to unload, unload”, he is not obligated, for it is written “with him”. But if the owner was aged or sick, he is obligated. It is a commandment from the Torah to unload but not to reload. Rabbi Shimon says, “To reload as well.” Rabbi Yose the Galilean says, “If the beast was carrying more than its proper load he is not obligated [to help unload it], for it is written, “under its load”, [which is to say] a load which it is able to endure.

If he found an [animal] in a stable, he is not responsible for it [even though the stable door was loose and unguarded. But if he found it in the public domain he is responsible for it. If it was in a cemetery he need not contract uncleanness because of it. If his father said to him, “Contract uncleanness”, or if he said to him, “Do not return it”, he may not listen to him. If he unloaded [the ass fallen under its load] and reloaded it and again unloaded it and reloaded it, even four or five times he is still obligated, for it is written, “You must surely raise it with him”. If the owner went and sat down and said, “Since the commandment is upon you, if you wish to unload, unload”, he is not obligated, for it is written “with him”. But if the owner was aged or sick, he is obligated. It is a commandment from the Torah to unload but not to reload. Rabbi Shimon says, “To reload as well.” Rabbi Yose the Galilean says, “If the beast was carrying more than its proper load he is not obligated [to help unload it], for it is written, “under its load”, [which is to say] a load which it is able to endure.

If a man found his own lost property and his father’s, his own takes priority. If his own and that of his teacher, his own takes priority. If he found his father’s and his teacher’s, his teacher’s takes priority for his father brought him into this world, but his teacher who taught him wisdom brings him into the world to come. If his father was a Sage, his father’s takes priority. If his father and teacher each were carrying a load, he must first relieve his teacher and afterward relieve his father. If his father and teacher were each taken captive, he must first ransom his teacher and afterward his father. But if his father was a Sage, he must first ransom his father and afterward his teacher.

If they were both closing or opening [a door], [the clean person and his clothes are unclean]. But the sages say: [he is not unclean] unless one was shutting and the other opening [it]. If one was lifting the other out of a pit [the clean person and his clothes are unclean]. Rabbi Judah says: only if the clean person was pulling out the unclean one. If they were twisting ropes together [the clean person and his clothes are unclean]. But the sages say: unless the one pulled one way and the other pulled the other way. If they were both weaving together, whether they were standing or sitting, or grinding wheat, [the clean person and his clothes are unclean]. Rabbi Shimon says [the clean person] in every case is pure, except where they [both] were grinding with a hand-mill. If they [both] were unloading or loading a donkey, they are unclean if the load was heavy, but clean if the load was light. In all cases, however, they are clean for members of the synagogue, but are unclean for terumah.

If they were both closing or opening [a door], [the clean person and his clothes are unclean]. But the sages say: [he is not unclean] unless one was shutting and the other opening [it]. If one was lifting the other out of a pit [the clean person and his clothes are unclean]. Rabbi Judah says: only if the clean person was pulling out the unclean one. If they were twisting ropes together [the clean person and his clothes are unclean]. But the sages say: unless the one pulled one way and the other pulled the other way. If they were both weaving together, whether they were standing or sitting, or grinding wheat, [the clean person and his clothes are unclean]. Rabbi Shimon says [the clean person] in every case is pure, except where they [both] were grinding with a hand-mill. If they [both] were unloading or loading a donkey, they are unclean if the load was heavy, but clean if the load was light. In all cases, however, they are clean for members of the synagogue, but are unclean for terumah.

It was stated: “The porter may recite the Shema‘ even with his load on his shoulders but he should start neither when he unloads nor when he loads because he cannot then concentrate. In any case he may not pray until he unloads, but if he was carrying a load of 4 qab it is permitted.” Rebbi Joḥanan said: only if he is in equilibrium. What means that he is in equilibrium? Two parts on his back and one part in front.

It was stated: “The porter may recite the Shema‘ even with his load on his shoulders but he should start neither when he unloads nor when he loads because he cannot then concentrate. In any case he may not pray until he unloads, but if he was carrying a load of 4 qab it is permitted.” Rebbi Joḥanan said: only if he is in equilibrium. What means that he is in equilibrium? Two parts on his back and one part in front.

It was stated: If he wants to be more stringent with himself one does not listen to him. Why? Because of the honor of the deceased or because he has nobody to carry his load? What is the difference between them? If he has someone who is carrying his load; if you say because of the honor of the deceased it is forbidden, but if you say because he has nobody to carry his load, here he has somebody to carry his load. Has it not been stated: he is free from taking the lulab? Explain that it refers to weekdays. But has it not been stated: he is free from blowing the shofar. Can you say on weekday? No, on holiday. Rebbi Ḥanina said: Because he is obliged to bring him a casket and burial shrouds as we have stated (Šabbat 23:4): “One waits for nightfall at the borders of the Šabbat domain to oversee matters for a bride and matters for a deceased to bring for him a casket, burial shrouds, fifes, and women mourners;” it is as if someone was carrying his load.

It was stated: If he wants to be more stringent with himself one does not listen to him. Why? Because of the honor of the deceased or because he has nobody to carry his load? What is the difference between them? If he has someone who is carrying his load; if you say because of the honor of the deceased it is forbidden, but if you say because he has nobody to carry his load, here he has somebody to carry his load. Has it not been stated: he is free from taking the lulab? Explain that it refers to weekdays. But has it not been stated: he is free from blowing the shofar. Can you say on weekday? No, on holiday. Rebbi Ḥanina said: Because he is obliged to bring him a casket and burial shrouds as we have stated (Šabbat 23:4): “One waits for nightfall at the borders of the Šabbat domain to oversee matters for a bride and matters for a deceased to bring for him a casket, burial shrouds, fifes, and women mourners;” it is as if someone was carrying his load.

It was stated: If he wants to be more stringent with himself one does not listen to him. Why? Because of the honor of the deceased or because he has nobody to carry his load? What is the difference between them? If he has someone who is carrying his load; if you say because of the honor of the deceased it is forbidden, but if you say because he has nobody to carry his load, here he has somebody to carry his load. Has it not been stated: he is free from taking the lulab? Explain that it refers to weekdays. But has it not been stated: he is free from blowing the shofar. Can you say on weekday? No, on holiday. Rebbi Ḥanina said: Because he is obliged to bring him a casket and burial shrouds as we have stated (Šabbat 23:4): “One waits for nightfall at the borders of the Šabbat domain to oversee matters for a bride and matters for a deceased to bring for him a casket, burial shrouds, fifes, and women mourners;” it is as if someone was carrying his load.

It was stated: If he wants to be more stringent with himself one does not listen to him. Why? Because of the honor of the deceased or because he has nobody to carry his load? What is the difference between them? If he has someone who is carrying his load; if you say because of the honor of the deceased it is forbidden, but if you say because he has nobody to carry his load, here he has somebody to carry his load. Has it not been stated: he is free from taking the lulab? Explain that it refers to weekdays. But has it not been stated: he is free from blowing the shofar. Can you say on weekday? No, on holiday. Rebbi Ḥanina said: Because he is obliged to bring him a casket and burial shrouds as we have stated (Šabbat 23:4): “One waits for nightfall at the borders of the Šabbat domain to oversee matters for a bride and matters for a deceased to bring for him a casket, burial shrouds, fifes, and women mourners;” it is as if someone was carrying his load.

It was stated: If he wants to be more stringent with himself one does not listen to him. Why? Because of the honor of the deceased or because he has nobody to carry his load? What is the difference between them? If he has someone who is carrying his load; if you say because of the honor of the deceased it is forbidden, but if you say because he has nobody to carry his load, here he has somebody to carry his load. Has it not been stated: he is free from taking the lulab? Explain that it refers to weekdays. But has it not been stated: he is free from blowing the shofar. Can you say on weekday? No, on holiday. Rebbi Ḥanina said: Because he is obliged to bring him a casket and burial shrouds as we have stated (Šabbat 23:4): “One waits for nightfall at the borders of the Šabbat domain to oversee matters for a bride and matters for a deceased to bring for him a casket, burial shrouds, fifes, and women mourners;” it is as if someone was carrying his load.

HALAKHAH: It was stated: One does not say to him, bring camels and load up. The baraita speaks if he wants to give more than the measure, but if he gives according to the measure then one says to the poor to bring camels and load up. If his field is large and the poor few, he gives according to the field. His field is small and the poor many, he gives according to the poor. Rebbi Simeon explained two things to make it easy for the owner: If his field is large and the poor few, he gives according to the poor; if his field is small and the poor many, he gives according to the field. The Mishnah does not say so, but “everything is according to the size of the field, the poor, and the humility (yield).”

HALAKHAH: It was stated: One does not say to him, bring camels and load up. The baraita speaks if he wants to give more than the measure, but if he gives according to the measure then one says to the poor to bring camels and load up. If his field is large and the poor few, he gives according to the field. His field is small and the poor many, he gives according to the poor. Rebbi Simeon explained two things to make it easy for the owner: If his field is large and the poor few, he gives according to the poor; if his field is small and the poor many, he gives according to the field. The Mishnah does not say so, but “everything is according to the size of the field, the poor, and the humility (yield).”

They brought before him two radishes from between New Year’s Day and the Great Fast. It was the year after a Sabbatical, and they were a full camel’s load. He said to them, are they not forbidden as aftergrowth? He said to him, they were sown at the end of New Year’s Day. At that moment did Rebbi permit to buy vegetables immediately after the end of the Sabbatical year.

A load of raisins came up to Tiberias. Gamliel the twin asked Rebbi Abba bar Kahana. He said to him: All of the Land of Israel does not produce a load of raisins. Does all of the Land of Israel not produce a load of raisins? But so he said to him: No single place in the land of Israel produces a load of raisins.

A load of raisins came up to Tiberias. Gamliel the twin asked Rebbi Abba bar Kahana. He said to him: All of the Land of Israel does not produce a load of raisins. Does all of the Land of Israel not produce a load of raisins? But so he said to him: No single place in the land of Israel produces a load of raisins.

A load of raisins came up to Tiberias. Gamliel the twin asked Rebbi Abba bar Kahana. He said to him: All of the Land of Israel does not produce a load of raisins. Does all of the Land of Israel not produce a load of raisins? But so he said to him: No single place in the land of Israel produces a load of raisins.

A load of raisins came up to Tiberias. Gamliel the twin asked Rebbi Abba bar Kahana. He said to him: All of the Land of Israel does not produce a load of raisins. Does all of the Land of Israel not produce a load of raisins? But so he said to him: No single place in the land of Israel produces a load of raisins.

MISHNAH: He who wants to cut off greens of vegetables in order to lighten his load should not throw them away before he tithed. He who buys vegetables on the market and then decides to return them should not return them before he tithed, because nothing is missing but counting. If he stopped to buy but saw another, better, load, he may change his mind because he did not take it up.

MISHNAH: He who wants to cut off greens of vegetables in order to lighten his load should not throw them away before he tithed. He who buys vegetables on the market and then decides to return them should not return them before he tithed, because nothing is missing but counting. If he stopped to buy but saw another, better, load, he may change his mind because he did not take it up.

How does he do it? He takes from the uppermost layer and puts it in order. Is that not forbidden because of robbery? Like that of Rebbi Simeon bar Cahana who was supporting Rebbi Eliezer. They passed by a vineyard. He said to him, bring me a sliver as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the fence of this man would be gone. Rebbi Ḥaggai was supporting Rebbi Zeïra. A person passed by who was carrying a load of chips. He said to him, bring me a chip as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the load of this man would be gone. Is not Rebbi Zeïra particularly pious? No, he told us that we should observe the words of our Creator. Rebbi Abbahu in the name of Rebbi Joḥanan: When he took one stalk, nothing was missing but counting them. How does he do it? He pays for one of them and puts it in order.

How does he do it? He takes from the uppermost layer and puts it in order. Is that not forbidden because of robbery? Like that of Rebbi Simeon bar Cahana who was supporting Rebbi Eliezer. They passed by a vineyard. He said to him, bring me a sliver as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the fence of this man would be gone. Rebbi Ḥaggai was supporting Rebbi Zeïra. A person passed by who was carrying a load of chips. He said to him, bring me a chip as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the load of this man would be gone. Is not Rebbi Zeïra particularly pious? No, he told us that we should observe the words of our Creator. Rebbi Abbahu in the name of Rebbi Joḥanan: When he took one stalk, nothing was missing but counting them. How does he do it? He pays for one of them and puts it in order.

It was stated: “One does not carry to the mourner’s house in colored glass containers because he carries a false load.”

HALAKHAH: “Hand towels, etc.” There, we have stated: “There are three kinds of towels. Hand towels may become impure by load; scroll wraps may become impure by the dead; the wrappings of the Levites’ harps are always pure.” Rebbi La in the name of Rebbi Joḥanan, because one may put them on the pillow and sleep on them. Rav said, because he puts them under his upper arms.

MISHNAH: Nobody should start a quarry inside his field unless there were three heaps of three by three standard stones, 27 stones in all. A stone wall containing ten stones, each a load for two carriers, may be taken away. The measure of a stone wall is ten hand-breadths. Less than that is a quarry; he may cut it down to a distance of less than a hand-breadth from the soil. That is, from his own. But from another person’s, he may take what he wants. That is, if he did not start it before the Sabbatical year. But if he started it before the Sabbatical year, he may take what he wants.

MISHNAH: Stones which the plough displaced or which were hidden and became uncovered may be taken if among them there are two which are a load for two carriers. He who clears his field from stones takes the upper ones and leaves those which touch the soil. And so from a round heap of pebbles or a stone heap, he takes the upper ones and leaves those which touch the soil; if beneath them is rock or straw they may be taken.

HALAKHAH: Not only if the plough displaced them, but even if the plough might displace them in the future. Rebbi Yose said, a baraita says so: “They may be taken if among all of them there are two which are a two-person load”.

HALAKHAH: What means “to eat everything commonly eaten”? “One does not oblige anybody to eat mouldy bread, or discarded leaves of vegetables, or spoiled food.” On the other hand, if somebody wants to eat raw beets or chew raw wheat kernels one does not listen to him.What means “to drink everything one commonly drinks”? “ One does not oblige anybody to drink oily fish sauce, or sour fish sauce, or wine with yeast. He who has a toothache should not sip vinegar and spit out but he may sip and swallow. He may dip his food in as much [vinegar] as he wants without second thoughts. He who has a throat ache should not gargle with oil but he may load fish sauce with oil and sip it.”

What means “to eat everything commonly eaten”? “One does not oblige anybody to eat mouldy bread, or discarded leaves of vegetables, or spoiled food.” On the other hand, if somebody wants to eat raw beets or chew raw wheat kernels one does not listen to him. What means “to drink everything one commonly drinks”? “One does not oblige anybody to drink oily fish sauce, or sour fish sauce, or wine with yeast. He who has a toothache should not sip vinegar and spit out but he may sip and swallow. He may dip his food in as much [vinegar] as he wants without second thoughts. He who has a throat ache should not gargle with oil but he may load fish sauce with oil and sip it.” “One should not anoint with wine or vinegar, but with olive oil.” “If somebody has a headache or he has a scab, he may rub with oil but not with wine or vinegar.”

When did Simeon ben Cahana live? In the days of Rebbi Eliezer. Rebbi Simeon bar Cahana was supporting Rebbi Eliezer. They passed by a fence. He said to him, bring me a sliver as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the fence of this man would be gone. Rebbi Ḥaggai was supporting Rebbi Zeïra. A person passed by who was carrying a load of chips. He said to him, bring me a chip as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the load of this man would be gone. Is not Rebbi Zeïra particularly pious? No, he told us that we should observe the words of our Creator.

When did Simeon ben Cahana live? In the days of Rebbi Eliezer. Rebbi Simeon bar Cahana was supporting Rebbi Eliezer. They passed by a fence. He said to him, bring me a sliver as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the fence of this man would be gone. Rebbi Ḥaggai was supporting Rebbi Zeïra. A person passed by who was carrying a load of chips. He said to him, bring me a chip as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the load of this man would be gone. Is not Rebbi Zeïra particularly pious? No, he told us that we should observe the words of our Creator.

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 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.

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

MISHNAH: They House of Shammai say, one does not sell to a Non-Jew, nor put a load on him unless he may reach a nearby destination, but the House of Hillel permit it.

MISHNAH: The House of Shammai say, one does not give hides to the tannery worker nor clothing to the Non-Jewish washer unless the work may be done when it is still daylight. In all cases, the House of Hillel permit as long as the sun still shines. Rabban Simeon ben Gamliel says, my father’s house used to give their white garments to a Non-Jewish washer three days before the Sabbath. They both agree that one may load the beam of the olive press and the round stone of the wine press.

“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”.

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.

“One may go out with an expert amulet whether written or based on herbs, on condition that it be put neither in a chain nor in a ring.” They asked before Rebbi Jonathan, may it be put in a tube? He answered him, “on condition that it be put neither in a chain nor in a ring.” They asked before Rebbi Jonathan, may one go out with a necklace? He said, because of jewelry. If because of jewelry, Daniel should have prohibited, and a golden necklace around his neck. If because of a load on the Sabbath, we may say that anything connected to a garment is like a garment.

Two students of Rebbi Ḥanina went out to chop wood. An astrologer saw them, these two if they go out will not return. When they went out they met an old man who told them, acquire merit by me; for three days I did not eat anything. They had a loaf with them, cut off half of it and gave it to him. He ate and prayed for them; he said to them, may your life be preserved today as you did preserve my life today. They went out in peace and returned in peace. There were people there who had heard his voice and told him, did you not say, these two if they go out will not return? He said, if it is so, this man is a liar and his astrology consists of lies. Nevertheless they went and investigated and found a viper half in this load and half in the other load. They asked, what good deed did you do today? They told him the facts. He said, what can this man do if the Jew’s God is propitiated by half a loaf!

Two students of Rebbi Ḥanina went out to chop wood. An astrologer saw them, these two if they go out will not return. When they went out they met an old man who told them, acquire merit by me; for three days I did not eat anything. They had a loaf with them, cut off half of it and gave it to him. He ate and prayed for them; he said to them, may your life be preserved today as you did preserve my life today. They went out in peace and returned in peace. There were people there who had heard his voice and told him, did you not say, these two if they go out will not return? He said, if it is so, this man is a liar and his astrology consists of lies. Nevertheless they went and investigated and found a viper half in this load and half in the other load. They asked, what good deed did you do today? They told him the facts. He said, what can this man do if the Jew’s God is propitiated by half a loaf!

MISHNAH: Rebbi Aqiba says, from where that idolatry makes impure by load like a menstruating woman? For it is said, you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load, idolatry also makes impure by load.

MISHNAH: Rebbi Aqiba says, from where that idolatry makes impure by load like a menstruating woman? For it is said, you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load, idolatry also makes impure by load.

MISHNAH: Rebbi Aqiba says, from where that idolatry makes impure by load like a menstruating woman? For it is said, you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load, idolatry also makes impure by load.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

Rebbi Yose said, so is the Mishnah: Only by pairs. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even by pairs. They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Aḥa’s opinion it is clear. Could he not bring them in his hand? It is better to bring them as garment not as load. It is better to push the Sabbath away once not twice.

“But in times of danger he covers them and goes away.” “If it was in the rainy season he covers himself with leather and covers them.” Rebbi Aḥa in the name of Rebbi Abba: This you are saying if it is soft. But if it is hard it is like a load. If the place was at an incline, but if it was not an incline this does not apply.

It was stated: If an amphora of ṭevel became defective one brings another vessel and puts it under it. If it is filled, it is forbidden to move it. Rebbi Ze`ira said, this implies that one makes an uncommon arrangement for muqseh to save it. But did we not state, from the vat of grapes, from the load of olives [which drew fluid] one may not take on the holiday, and is it not necessary to say on the Sabbath? Rav Ḥisda said, even though both of them are tevel, this is muqṣeh and that is not muqṣeh. The following implies that one makes an uncommon arrangement for muqseh to save it. [It was stated.] If a light burned out, one saves its oil. Rebbi Jacob bar Aḥa said, it is Rebbi Simeon’s since Rebbi Simeon said, if it burned out it is permitted to move it. Rebbi Samuel ben Rav Isaac said, he mentioned only “to move it,” therefore one is permitted to save it.

It was seen by the rabbis that the pious man of Kefar-Immi shall pray and rain will come. The rabbis went up to him. His house-companion told them, he is working on the mountain. They went out to him. They said to him “much success” but he did not answer. He sat down to eat and did not invite them to partake. When he finished he made one load of firewood and put the coat on top of the load. He went and said to his house-companion, these rabbis here want us to pray that rain should fall. But if I shall be praying and rain would fall, it would be a shame for them, and if not it would be a desecration of the Name of Heaven. Therefore come, I and you shall go up and pray. If it will rain, we shall say to them, Heaven already did wonders; and if not, we shall say to them, we are not worthy to pray and be heard. They went up, prayed, and it rained. He descended to them and asked them, why did the rabbis trouble themselves here today? They said to him, we ask that you should pray that it rain. He answered them, do you need my prayer? Heaven already did wonders. They asked him, when you were on the mountain, we said to you “much success” but you did not answer us? He told them, I was occupied in my work and did not want to divert my thoughts from my work. They asked him, and when you sat down to eat, why did you not invite us to partake? He answered them, because I had with me only my portion. What could I say to you in flattery? They asked him, why when you finished you put the coat on top of the load? He told them, because it is not mine. It is borrowed so I could pray wearing it. Why should I denigrate it? They asked him, why while you were on the mountain your wife wore dirty clothing, but when you came from the mountain she wore clean clothing? He told them, while I was on the mountain your wife wore dirty clothing so no man should turn his eyes to her; but when I came from the mountain she wore clean clothing so I should not look at another’s wife. They told him, it is correct that you should be heard when praying.

It was seen by the rabbis that the pious man of Kefar-Immi shall pray and rain will come. The rabbis went up to him. His house-companion told them, he is working on the mountain. They went out to him. They said to him “much success” but he did not answer. He sat down to eat and did not invite them to partake. When he finished he made one load of firewood and put the coat on top of the load. He went and said to his house-companion, these rabbis here want us to pray that rain should fall. But if I shall be praying and rain would fall, it would be a shame for them, and if not it would be a desecration of the Name of Heaven. Therefore come, I and you shall go up and pray. If it will rain, we shall say to them, Heaven already did wonders; and if not, we shall say to them, we are not worthy to pray and be heard. They went up, prayed, and it rained. He descended to them and asked them, why did the rabbis trouble themselves here today? They said to him, we ask that you should pray that it rain. He answered them, do you need my prayer? Heaven already did wonders. They asked him, when you were on the mountain, we said to you “much success” but you did not answer us? He told them, I was occupied in my work and did not want to divert my thoughts from my work. They asked him, and when you sat down to eat, why did you not invite us to partake? He answered them, because I had with me only my portion. What could I say to you in flattery? They asked him, why when you finished you put the coat on top of the load? He told them, because it is not mine. It is borrowed so I could pray wearing it. Why should I denigrate it? They asked him, why while you were on the mountain your wife wore dirty clothing, but when you came from the mountain she wore clean clothing? He told them, while I was on the mountain your wife wore dirty clothing so no man should turn his eyes to her; but when I came from the mountain she wore clean clothing so I should not look at another’s wife. They told him, it is correct that you should be heard when praying.

It was seen by the rabbis that the pious man of Kefar-Immi shall pray and rain will come. The rabbis went up to him. His house-companion told them, he is working on the mountain. They went out to him. They said to him “much success” but he did not answer. He sat down to eat and did not invite them to partake. When he finished he made one load of firewood and put the coat on top of the load. He went and said to his house-companion, these rabbis here want us to pray that rain should fall. But if I shall be praying and rain would fall, it would be a shame for them, and if not it would be a desecration of the Name of Heaven. Therefore come, I and you shall go up and pray. If it will rain, we shall say to them, Heaven already did wonders; and if not, we shall say to them, we are not worthy to pray and be heard. They went up, prayed, and it rained. He descended to them and asked them, why did the rabbis trouble themselves here today? They said to him, we ask that you should pray that it rain. He answered them, do you need my prayer? Heaven already did wonders. They asked him, when you were on the mountain, we said to you “much success” but you did not answer us? He told them, I was occupied in my work and did not want to divert my thoughts from my work. They asked him, and when you sat down to eat, why did you not invite us to partake? He answered them, because I had with me only my portion. What could I say to you in flattery? They asked him, why when you finished you put the coat on top of the load? He told them, because it is not mine. It is borrowed so I could pray wearing it. Why should I denigrate it? They asked him, why while you were on the mountain your wife wore dirty clothing, but when you came from the mountain she wore clean clothing? He told them, while I was on the mountain your wife wore dirty clothing so no man should turn his eyes to her; but when I came from the mountain she wore clean clothing so I should not look at another’s wife. They told him, it is correct that you should be heard when praying.

The Mishnah is Rebbi Meïr’s, as Rebbi Meïr said, one prays and reads, one prays and reads. But following the Rabbis, one prays and reads, one prays and leaves. Therefore on it is a musaf. Is the Mishnah Rebbi Meïr’s since Rebbi Meïr said, one prays and reads? There are Tannaim who state it inversely. Rebbi Aḥa in the name of Rebbi Yasa following our Mishnah. Rebbi Simon said, is the load of firewood such an exertion? Rebbi Mana said, because of the meal of the New Moon. Rebbi Eleazar said, because of “what is more frequent than something else has precedence over the other.”

HALAKHAH: It is written: The glory of the Eternal dwelt on Mount Sinai; the cloud covered it for six days; He called to Moses on the Seventh Day. Moses ascended. The Seventh after the Ten Commandments, the start of the Forty. Moses said to them, I shall be occupied on the Mountain for 40 days. When the fortieth day came and he did not come, immediately the people saw that Moses tarried in descending from the Mountain. When noontime came and he did not come, immediately the people congregated on Aaron and said to him, rise and make us gods which shall go before us, etc. The Eternal said to Moses, descend, for your people corrupted, etc. And Joshua heard the sound of the people in its dealings; he said to Moses, there is sound of war in the camp. Moses said, a man who in the future will rule over 600’000 does not know to distinguish between sound and sound? He said, there is no sound of shouts of strength nor sound of sounds of weakness, a sound of shouts I am hearing. Rebbi Yasa said, a sound of acclaim of foreign worship I am hearing. Rebbi Yudan in the name of Rebbi Yasa: There is no generation in which there is not an ounce of the sin of the Calf. It was when he approached the camp that he saw the Calf and fifes. Rebbi Ḥilkiah in the name of Rebbi Aḥa: From here that a person should not argue from guesses. Moses made an argument de minore ad majus. Since for the pesaḥ sacrifice, which is an isolated obligation, it is said no uncircumcised may eat from it, the Torah in which all commandments are contained not so much more? Moses got angry and he threw the tablets from his hand and broke them below the Mountain. Rebbi Ismael stated, the Holy One, praise to Him, told him to break them, [as it is said,] I shall write on the tablets the words which were on the first tablets luckily you broke. He said to him, you did well that you broke. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The tablets were six hand-breadths long and three wide. Moses held two hand-breadth, the Holy One, praise to Him two hand-breadth, and two hand-breadths of space were between them. When Israel sinned in that way, the Holy One wanted to seize them from Moses’s hand, but Moses’s hand had the better of it and seized them from Him. That is what the verse praises him at the end and says, and all the strong hand, peace shall be on the hand which had the better on mine. Rebbi Joḥanan in the name of Rebbi Yose ben Abbai: the tablets wanted to fly off but Moses held them, [as is written,] I grabbed the two tablets. It was stated in the name of Rebbi Nehemiah, the writing itself flew off. Rebbi Ezra in the name of Rebbi Jehudah ben Rebbi Simon: The tablets were a load of forty seah but the writing was carrying them. When the writing flew off they were too heavy for Moses’s hands, they fell, and broke.

Rebbi Joḥanan said, 80’000 young priests (broke through) [fled to] Nebuchadnezzar’s armies and went to the Ismaelites. They said to them, give us to drink for we are thirsty. They brought before them salted fish and inflated waterskins. They said to them, eat and then you can drink. When one of them opened the waterskin and put it into his mouth, the wind came out and suffocated him. That is what is written, load in Arabia, a large load on Arabia. In a forest in Arabia they will stay, those that should have been in the forest of Lebanon, in Arabia they will stay. But the ways of Dedanians, that is the way the Dedanians act. When Ismael was thirsty, did they not bring water towards the thirsty? God opened her eyes and she saw a water cistern. Not voluntarily they came to you, for they fled from swords. From the unfettered sword, because they did not want to keep their Sabbaticals, as you are saying, and the seventh unfetter and abandon. And because ofcocked bows, because they did not want to keep their Sabbaths, as you are saying, in these days I saw in Jehudah people pressing wine-presses on the Sabbath. And because of the difficulty of war, they did not want to engage in the Torah’s war, [as you are saying], therefore it was said in the book of the wars of the Eternal.

Rebbi Joḥanan said, 80’000 young priests (broke through) [fled to] Nebuchadnezzar’s armies and went to the Ismaelites. They said to them, give us to drink for we are thirsty. They brought before them salted fish and inflated waterskins. They said to them, eat and then you can drink. When one of them opened the waterskin and put it into his mouth, the wind came out and suffocated him. That is what is written, load in Arabia, a large load on Arabia. In a forest in Arabia they will stay, those that should have been in the forest of Lebanon, in Arabia they will stay. But the ways of Dedanians, that is the way the Dedanians act. When Ismael was thirsty, did they not bring water towards the thirsty? God opened her eyes and she saw a water cistern. Not voluntarily they came to you, for they fled from swords. From the unfettered sword, because they did not want to keep their Sabbaticals, as you are saying, and the seventh unfetter and abandon. And because ofcocked bows, because they did not want to keep their Sabbaths, as you are saying, in these days I saw in Jehudah people pressing wine-presses on the Sabbath. And because of the difficulty of war, they did not want to engage in the Torah’s war, [as you are saying], therefore it was said in the book of the wars of the Eternal.

Rebbi Jehudah bar Pazi in the name of Rebbi Yose ben Rebbi Jehudah: Three lectured their teachings in front of their teachers: Rebbi Joshua in front of Rabban Joḥana ben Zakkai, Rebbi Aqiba in front of Rebbi Joshua, Ḥananiah ben Ḥakhinai in front of Rebbi Aqiba. From there on their mind was not pure. Four entered the Garden, One peeked and was hurt; one peeked and died; one peeked and cut saplings, one entered in peace and left in peace. Ben Azzai peeked and was hurt; about him the verse says, if you found honey, eat your fill. Ben Zoma peeked and died, about him the verse says, dear in the Eternal’s eyes is the death of his pious. Aḥer peeked and cut saplings. Who is Aḥer? Elisha ben Abuya, who killed the children of Torah. They said, if he saw a student excelling in Torah he killed him. Not only this, but he went to the school house and saw children in front of their Bible teacher. He said, what are these sitting doing here? The profession of this one is builder, the profession of this one is carpenter, the profession of this one is hunter, the profession of this one is tailor. When they heard this, they left him and went away. About him the verse says, do not let your mouth make your flesh sin, etc.; for he destroyed the deeds of himself. Also in the time of religious persecution they made them carry loads. They intended that two together should carry one load, because of two persons who performed one work. He said, make them carry singly. They went and made them carry singly. They intended to unload in karmelit, in order not to carry from a private to a public domain. He said to them, let them carry flasks; they made them carry flasks. Rebbi Aqiba entered in peace and left in peace; about him the verse says, draw me, I shall run after you, etc.

HALAKHAH: Rebbi Yasa in the name of Rebbi Joḥanan: They stated it for touchings. Rebbi Ze`ira asked before Rebbi Yasa, from where did this garment become impure by support? He told him, explain it that the vulgar’s wife sat on it naked. Samuel bar Abba asked before Rebbi Ze`ira: As you are saying there, there is no “support” for profane food but there is “support” for profane food by touching, similarly there is no load for profane food but there is load for profane food by touching. Rebbi Samuel the brother of Rebbi Hoshaia said, Rebbi Jeremiah asked, if she sat on a chair and touched it? As you look at it, if load, there is load; it touching there is touching. As you are saying about load, on condition that most of it be carried, similarly if most of it be touched?

HALAKHAH: Rebbi Yasa in the name of Rebbi Joḥanan: They stated it for touchings. Rebbi Ze`ira asked before Rebbi Yasa, from where did this garment become impure by support? He told him, explain it that the vulgar’s wife sat on it naked. Samuel bar Abba asked before Rebbi Ze`ira: As you are saying there, there is no “support” for profane food but there is “support” for profane food by touching, similarly there is no load for profane food but there is load for profane food by touching. Rebbi Samuel the brother of Rebbi Hoshaia said, Rebbi Jeremiah asked, if she sat on a chair and touched it? As you look at it, if load, there is load; it touching there is touching. As you are saying about load, on condition that most of it be carried, similarly if most of it be touched?

HALAKHAH: Rebbi Yasa in the name of Rebbi Joḥanan: They stated it for touchings. Rebbi Ze`ira asked before Rebbi Yasa, from where did this garment become impure by support? He told him, explain it that the vulgar’s wife sat on it naked. Samuel bar Abba asked before Rebbi Ze`ira: As you are saying there, there is no “support” for profane food but there is “support” for profane food by touching, similarly there is no load for profane food but there is load for profane food by touching. Rebbi Samuel the brother of Rebbi Hoshaia said, Rebbi Jeremiah asked, if she sat on a chair and touched it? As you look at it, if load, there is load; it touching there is touching. As you are saying about load, on condition that most of it be carried, similarly if most of it be touched?

HALAKHAH: Rebbi Yasa in the name of Rebbi Joḥanan: They stated it for touchings. Rebbi Ze`ira asked before Rebbi Yasa, from where did this garment become impure by support? He told him, explain it that the vulgar’s wife sat on it naked. Samuel bar Abba asked before Rebbi Ze`ira: As you are saying there, there is no “support” for profane food but there is “support” for profane food by touching, similarly there is no load for profane food but there is load for profane food by touching. Rebbi Samuel the brother of Rebbi Hoshaia said, Rebbi Jeremiah asked, if she sat on a chair and touched it? As you look at it, if load, there is load; it touching there is touching. As you are saying about load, on condition that most of it be carried, similarly if most of it be touched?

HALAKHAH: Rebbi Yasa in the name of Rebbi Joḥanan: They stated it for touchings. Rebbi Ze`ira asked before Rebbi Yasa, from where did this garment become impure by support? He told him, explain it that the vulgar’s wife sat on it naked. Samuel bar Abba asked before Rebbi Ze`ira: As you are saying there, there is no “support” for profane food but there is “support” for profane food by touching, similarly there is no load for profane food but there is load for profane food by touching. Rebbi Samuel the brother of Rebbi Hoshaia said, Rebbi Jeremiah asked, if she sat on a chair and touched it? As you look at it, if load, there is load; it touching there is touching. As you are saying about load, on condition that most of it be carried, similarly if most of it be touched?

It was stated: Rebbi Jehudah bar Ilai says: Abba Ḥalaphta, Rebbi Eleazar ben Mattia, and Ḥanina bar Ḥakhinai stood on those stones and estimated that each one on them was a load of 40 seah. From here you can estimate how big was the bunch of grapes. It is written: “Each one should lift a stone on his shoulder.” One cannot compare one who lifts from the ground to his shoulder to one who lifts first from the ground to his knee and then from his knee to his shoulder. One cannot compare one who lifts first from the ground to his knee and then from his knee to his shoulder to one onto whom others hang [the load]. One cannot compare one onto whom others hang [the load] to [a load] carried by two. It is written: “One man per tribe.” In the opinion of Rebbi Aqiba who says these are expressions of additions, there were 24, sixteen for the grape bunch and eight for figs, pomegranates, and their belongings. In the opinion of Rebbi Simeon, who says there are double expressions, there were twelve, eight for the grape bunch and four for figs, pomegranates, and their belongings. In the opinion of Rebbi Ismael a beam; in the opinion of Rebbi Aqiba a beam and beams of beams.

It was stated: Rebbi Jehudah bar Ilai says: Abba Ḥalaphta, Rebbi Eleazar ben Mattia, and Ḥanina bar Ḥakhinai stood on those stones and estimated that each one on them was a load of 40 seah. From here you can estimate how big was the bunch of grapes. It is written: “Each one should lift a stone on his shoulder.” One cannot compare one who lifts from the ground to his shoulder to one who lifts first from the ground to his knee and then from his knee to his shoulder. One cannot compare one who lifts first from the ground to his knee and then from his knee to his shoulder to one onto whom others hang [the load]. One cannot compare one onto whom others hang [the load] to [a load] carried by two. It is written: “One man per tribe.” In the opinion of Rebbi Aqiba who says these are expressions of additions, there were 24, sixteen for the grape bunch and eight for figs, pomegranates, and their belongings. In the opinion of Rebbi Simeon, who says there are double expressions, there were twelve, eight for the grape bunch and four for figs, pomegranates, and their belongings. In the opinion of Rebbi Ismael a beam; in the opinion of Rebbi Aqiba a beam and beams of beams.

It was stated: Rebbi Jehudah bar Ilai says: Abba Ḥalaphta, Rebbi Eleazar ben Mattia, and Ḥanina bar Ḥakhinai stood on those stones and estimated that each one on them was a load of 40 seah. From here you can estimate how big was the bunch of grapes. It is written: “Each one should lift a stone on his shoulder.” One cannot compare one who lifts from the ground to his shoulder to one who lifts first from the ground to his knee and then from his knee to his shoulder. One cannot compare one who lifts first from the ground to his knee and then from his knee to his shoulder to one onto whom others hang [the load]. One cannot compare one onto whom others hang [the load] to [a load] carried by two. It is written: “One man per tribe.” In the opinion of Rebbi Aqiba who says these are expressions of additions, there were 24, sixteen for the grape bunch and eight for figs, pomegranates, and their belongings. In the opinion of Rebbi Simeon, who says there are double expressions, there were twelve, eight for the grape bunch and four for figs, pomegranates, and their belongings. In the opinion of Rebbi Ismael a beam; in the opinion of Rebbi Aqiba a beam and beams of beams.

It was stated: Rebbi Jehudah bar Ilai says: Abba Ḥalaphta, Rebbi Eleazar ben Mattia, and Ḥanina bar Ḥakhinai stood on those stones and estimated that each one on them was a load of 40 seah. From here you can estimate how big was the bunch of grapes. It is written: “Each one should lift a stone on his shoulder.” One cannot compare one who lifts from the ground to his shoulder to one who lifts first from the ground to his knee and then from his knee to his shoulder. One cannot compare one who lifts first from the ground to his knee and then from his knee to his shoulder to one onto whom others hang [the load]. One cannot compare one onto whom others hang [the load] to [a load] carried by two. It is written: “One man per tribe.” In the opinion of Rebbi Aqiba who says these are expressions of additions, there were 24, sixteen for the grape bunch and eight for figs, pomegranates, and their belongings. In the opinion of Rebbi Simeon, who says there are double expressions, there were twelve, eight for the grape bunch and four for figs, pomegranates, and their belongings. In the opinion of Rebbi Ismael a beam; in the opinion of Rebbi Aqiba a beam and beams of beams.

HALAKHAH: ‘Until the fig harvest, until there be fig harvest’, etc. “baskets”. Baskets of figs or baskets of raisins? Let us hear from this: “Until they fold the knives”. You have to say, knives for figs, not knives for raisins. Let us hear from the following: A load of raisins came up to Tiberias. Gamliel the twin asked Rebbi Abba bar Zavda. He said to him: All of the Land of Israel does not produce a load of raisins. But so he said to him: No single place in the land of Israel produces a load of raisins.

HALAKHAH: ‘Until the fig harvest, until there be fig harvest’, etc. “baskets”. Baskets of figs or baskets of raisins? Let us hear from this: “Until they fold the knives”. You have to say, knives for figs, not knives for raisins. Let us hear from the following: A load of raisins came up to Tiberias. Gamliel the twin asked Rebbi Abba bar Zavda. He said to him: All of the Land of Israel does not produce a load of raisins. But so he said to him: No single place in the land of Israel produces a load of raisins.

HALAKHAH: ‘Until the fig harvest, until there be fig harvest’, etc. “baskets”. Baskets of figs or baskets of raisins? Let us hear from this: “Until they fold the knives”. You have to say, knives for figs, not knives for raisins. Let us hear from the following: A load of raisins came up to Tiberias. Gamliel the twin asked Rebbi Abba bar Zavda. He said to him: All of the Land of Israel does not produce a load of raisins. But so he said to him: No single place in the land of Israel produces a load of raisins.

MISHNAH: Any person with initially doubtful skin disease is pure as long as he was not declared impure. After he was declared impure, in doubt he is impure. In seven ways does one check the sufferer from a genital discharge before he becomes impure: About eating and drinking, carrying a load or jumping, sickness, looking, and thought. After he becomes impure one does not check him; his accident, doubtful case, and semen are impure since the matter is not unsubstantiated.

HALAKHAH: “Large animals are taken possession of by handing over,” etc. Rebbi Huna said, the halter gives possession only for property of the proselyte. Rav Ḥizqiah, Rebbi Abba: Rebbi Eleazar asked, if there were ten camels tied one to another and he handed him the halter of one of them. Did he take possession of all of them or only of the one of which he handed him [the halter]? Rav Ḥisda said: “Draw this animal to take possession of it, he took possession. To take possession of its offspring, he did not take possession. To take possession of it together with its offspring, he took possession.” If somebody said to another person, draw this animal close to take possession of its load, would he not take possession? Rebbi Yose said, that is, if the animal was not pregnant. But if it was pregnant, they considered it as if carrying a load.

HALAKHAH: “Large animals are taken possession of by handing over,” etc. Rebbi Huna said, the halter gives possession only for property of the proselyte. Rav Ḥizqiah, Rebbi Abba: Rebbi Eleazar asked, if there were ten camels tied one to another and he handed him the halter of one of them. Did he take possession of all of them or only of the one of which he handed him [the halter]? Rav Ḥisda said: “Draw this animal to take possession of it, he took possession. To take possession of its offspring, he did not take possession. To take possession of it together with its offspring, he took possession.” If somebody said to another person, draw this animal close to take possession of its load, would he not take possession? Rebbi Yose said, that is, if the animal was not pregnant. But if it was pregnant, they considered it as if carrying a load.

Rebbi Joḥanan said: A person put down a stone and his load in the public domain, a second person stumbled over it while he held a flask in his hand. Whether he stumbled over the stone and hit the ground or hit the stone and stumbled over the ground, [the first] has to pay damages to the person but is free from damages to the flask. The statement of Rebbi Joḥanan implies that for “pit” damages one is free from damages to vessels. But if he hit it in walking, he has to pay even for the flask.

HALAKHAH: “If his jar was broken in the public domain,” etc. Rebbi Eleazar said, they disagree at the moment of the accident. But after the accident everybody agrees that he must pay. Rebbi Joḥanan said, the disagreement is both at the moment of the accident and afterwards. Rebbi Joḥanan objected to Rebbi Eleazar: If he does not have to pay at the moment of the accident, is it not an inference de minore ad majus afterwards? Why should he be free at the moment of the accident? For a person declares his damaged property in the public domain as ownerless. A baraita supports both of them, as it was stated: “The Sages agree with Rebbi Jehudah that somebody who puts down his stone or his load in the public domain does not have to pay if another person stumbled over it, for on this condition did Joshua distribute the Land.” Therefore, if Joshua had not distributed the Land on this condition, he would have to pay. In the opinion of Rebbi Joḥanan, if he intended use of the potsherds. In the opinion of Rebbi Eleazar, if he intended to cause damage. Rebbi Ze‘ira and Rebbi La both say that Rebbi Jehudah agrees with the Sages that one has to pay if he declares his bull who gored in the public domain ownerless. Stationary damage cannot be compared to walking damage.