manure

"Don't give what's holy to the dogs, or else it might be thrown on the manure pile. Don't throw pearls to the pigs, or else they might […]"

O my son! spare not to beat thy son, for the drubbing of thy son is like manure to the garden, and like tying the mouth of a purse, and like the tethering of beasts, and like the bolting of the door.

If he was passing through a vineyard, and seeds fell from him, or [seeds] went [into the field] with manure, or with [irrigation] water, or if he was [in a grain field] scattering seed and the wind blew some behind him [into a vineyard], everything is permitted. If the wind blew the seed in front of him [into a vineyard], Rabbi Akiba says: If it has produced small shoots, he must turn the soil. If it has reached the stage of green ears, he must beat them out. If it has grown into grain, it must be burnt.

They may manure and hoe cucumbers and gourds until Rosh Hashanah. So too with regard to irrigated fields. They may remove flaws from trees, strip off leaves, cover roots with earth, and fumigate the plants until Rosh Hashanah. Rabbi Shimon says: one may also remove leaves from a grape cluster even in the seventh year itself.

From when may they bring out manure to the dung-heaps? From when the workers have ceased to work, the words of Rabbi Meir. But Rabbi Judah says: until the sweetness [of the manure] has dried up. Rabbi Yose says: until [the dung dries] into knots.

From when may they bring out manure to the dung-heaps? From when the workers have ceased to work, the words of Rabbi Meir. But Rabbi Judah says: until the sweetness [of the manure] has dried up. Rabbi Yose says: until [the dung dries] into knots.

How much manure may they take out and make into dung-heaps? Three dung-heaps for every bet seah, [each consisting of] ten baskets [of foliage] of a letekh each. They may add to the number of baskets, but not to the number of heaps. Rabbi Shimon says: also to the number of heaps.

A man may deposit in his field three dung-heaps for every bet seah [and even] more, the words of Rabbi Shimon. The sages forbid unless he [deposits them] three [handbreadths] below or three handbreadths above. A man may pile up all the manure into one [large] store. Rabbi Meir forbids unless he [deposits them] three [handbreadths] below or three handbreadths above. If he had just a little, he may constantly add to it. Rabbi Elazar ben Azariah forbids unless he [deposits them] three [handbreadths] below or three handbreadths above or until he places them on a rock.

One who makes a fence between his own property and the public domain, he is allowed to dig down to rock level. What should he do with the soil? He piles it up in the public domain, and then restores it, the words of Rabbi Joshua. Rabbi Akiva says: just as no damage may be done to a public domain, so one may not repair it. Then what should he do with the soil? He heaps it up in his own field in the manner of those who bring out dung [for manure]. Similarly when one digs a cistern, a trench or a cave.

Red earth, as much as is required for a seal on merchandise bags, the words of Rabbi Akiva. But the sages say: as much as is required for the seal on letters. Manure, or thin sand, as much as is required for fertilizing a cabbage stalk, the words of Rabbi Akiva. But the sages say: for fertilizing one leek plant. Thick sand, as much as is required for putting on a full plaster trowel. Reed, as much as is required for making a pen. But if it is thick or crushed, as much as is required for boiling the lightest of eggs beaten up and placed in a stew pot.

They may set up chicken-houses for fowls on the fourteenth; and if a fowl ran away, one may return her to her place; and if she died, one may set another in her place. They may sweep away [the manure] from under an animal’s feet on the fourteenth, but on the festival one may only move it to the side. They may take vessels to and bring them back from a craftsman’s house, even if they are not required for the festival.

Then he sprinkled the top of the altar seven times. And he would pour out the remainder of the blood at the western base of the outer altar. And [the remainder of the blood sprinkled] on the outer altar he poured out at the southern base. Both mingled in the aqueduct and flowed into Nahal Kidron, and they were sold to gardeners as manure and by using them one transgresses the law of trespass (meilah).

One may not set a price for produce before its market-price is known. After its market-price is known, one may set a price, for even though this one does not have [the produce] another does have it. If he was the first to harvest his crop, he may set a price with his fellow over grain stacked in a heap, or over grapes in their harvesting basket, or over olives in a vat, or over the clay-balls of the potter, or over lime as soon as the limestone is sunk in the kiln. One may set a price for manure at any time of the year. Rabbi Yose says: “One may not set a price over manure unless the seller has manure on the dungheap.” But the Sages permit it. One may set the price at the cheapest rate [that will be at the time of delivery]. Rabbi Judah says: “Even if he didn’t set the price at the cheapest rate he may say, “Give me at the such a price or give me back my money.”

One may not set a price for produce before its market-price is known. After its market-price is known, one may set a price, for even though this one does not have [the produce] another does have it. If he was the first to harvest his crop, he may set a price with his fellow over grain stacked in a heap, or over grapes in their harvesting basket, or over olives in a vat, or over the clay-balls of the potter, or over lime as soon as the limestone is sunk in the kiln. One may set a price for manure at any time of the year. Rabbi Yose says: “One may not set a price over manure unless the seller has manure on the dungheap.” But the Sages permit it. One may set the price at the cheapest rate [that will be at the time of delivery]. Rabbi Judah says: “Even if he didn’t set the price at the cheapest rate he may say, “Give me at the such a price or give me back my money.”

One may not set a price for produce before its market-price is known. After its market-price is known, one may set a price, for even though this one does not have [the produce] another does have it. If he was the first to harvest his crop, he may set a price with his fellow over grain stacked in a heap, or over grapes in their harvesting basket, or over olives in a vat, or over the clay-balls of the potter, or over lime as soon as the limestone is sunk in the kiln. One may set a price for manure at any time of the year. Rabbi Yose says: “One may not set a price over manure unless the seller has manure on the dungheap.” But the Sages permit it. One may set the price at the cheapest rate [that will be at the time of delivery]. Rabbi Judah says: “Even if he didn’t set the price at the cheapest rate he may say, “Give me at the such a price or give me back my money.”

If one rented a house to his fellow, he is obligated to provide it with a door, a bolt a lock and anything which is the work of a craftsman. However, that which is not the work of a craftsman, the tenant must make himself. The manure [which collects in the courtyard] belongs to the owner of the house, and the tenant can only claim the refuse from the oven and the stove.

If one’s wall was near his fellow’s garden and it fell down and his fellow said to him, “Clear away your stones”, and he answered, “They have become yours”, they do not listen to him. If after the other (the owner of the garden) had accepted he (the owner of the wall) said to him, “Here is your expenditures and I will take back what is mine”, they do not listen to him. If one hired a laborer to help him in his work with chopped straw and stubble, and the laborer said to him, “Give me my wages”, and he said to him, “Take as your wages that with which you have labored”, they do not listen to him. If after the other (the employee) had accepted he (the employer) said to him, “Here are your wages and I will take what is mine”, they do not listen to him. One who removes his manure into the public domain: from the time he removes it another may take it to manure [his fields]. One may not soak clay or make bricks in the public domain, but clay may be kneaded in the public domain but not bricks. One who builds in the public domain: one brings the stones and another builds (immediately). And if he causes damage, he pays what he has damaged. Rabban Shimon ben Gamaliel says: “He may, indeed, make preparation for his work for thirty days [in the public domain].

If one’s wall was near his fellow’s garden and it fell down and his fellow said to him, “Clear away your stones”, and he answered, “They have become yours”, they do not listen to him. If after the other (the owner of the garden) had accepted he (the owner of the wall) said to him, “Here is your expenditures and I will take back what is mine”, they do not listen to him. If one hired a laborer to help him in his work with chopped straw and stubble, and the laborer said to him, “Give me my wages”, and he said to him, “Take as your wages that with which you have labored”, they do not listen to him. If after the other (the employee) had accepted he (the employer) said to him, “Here are your wages and I will take what is mine”, they do not listen to him. One who removes his manure into the public domain: from the time he removes it another may take it to manure [his fields]. One may not soak clay or make bricks in the public domain, but clay may be kneaded in the public domain but not bricks. One who builds in the public domain: one brings the stones and another builds (immediately). And if he causes damage, he pays what he has damaged. Rabban Shimon ben Gamaliel says: “He may, indeed, make preparation for his work for thirty days [in the public domain].

One may not dig a cistern near his fellow’s cistern; Nor may he dig a ditch, cave, water-channel, or laundry pool unless it is three handbreadths away from his fellow’s wall, and he must plaster it with lime. They distance piles of olive refuse, manure, salt, lime or stones three handbreadths from his fellow’s wall, and he plasters it with lime. They distance seeds, and a plow and urine three handbreadths from the wall. And they distance the mill [from the wall]: three [handbreadths] from the lower millstone and four [handbreadths] from the upper millstone. And [they distance] the oven [from the wall]: three from the belly of the oven and four from the rim of the oven.

What are usages which are effective in establishing title through possession and what are usages which are not effecting in establishing title through possession? If a man put a beast in a courtyard, or an oven or stoves or mill-stones, or reared fowl [in a courtyard] or put his manure in a courtyard, this is not effective in establishing title through possession. But if he built for his beast a partition ten hand-breadths high, so too for an oven, so too for a stove, so too for a mill-stone, [or] he brought fowl inside the house, or prepared for his manure a place three hand-breadths deep or three hand-breadths high, this is effective in establishing title through possession.

What are usages which are effective in establishing title through possession and what are usages which are not effecting in establishing title through possession? If a man put a beast in a courtyard, or an oven or stoves or mill-stones, or reared fowl [in a courtyard] or put his manure in a courtyard, this is not effective in establishing title through possession. But if he built for his beast a partition ten hand-breadths high, so too for an oven, so too for a stove, so too for a mill-stone, [or] he brought fowl inside the house, or prepared for his manure a place three hand-breadths deep or three hand-breadths high, this is effective in establishing title through possession.

If one finds utensils upon which is the figure of the sun or moon or a dragon, he casts them into the Dead Sea. Rabban Shimon ben Gamaliel says: if [one of these figures] is upon precious utensils they are prohibited, but if upon common utensils they are permitted. Rabbi Yose says: he may grind [an idol] to powder and scatter it to the wind or throw it into the sea. They said to him, even so it may then become manure, as it says, “let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)”.

One may not sit in its shadow, but if he sat he is pure. Nor may he pass beneath it, and if he passed he is impure. If it encroaches upon the public road and he passed beneath he is pure. They may sow vegetables beneath it in winter but not in summer, and lettuce neither in summer nor winter. Rabbi Jose says: even vegetables [may not be planted] in winter because the foliage falls upon them and becomes manure for them.

Whatever is fit for the altar and not for Temple repair, for Temple repair and not for the altar, neither for the altar nor for Temple repair is subject to the law of sacrilege. How so? If one consecrated a cistern full of water, a dump full of manure, a dove-cote full of pigeons, a tree laden with fruit, a field covered with herbs, the law of sacrilege applies to them and to their contents. But if one consecrated a cistern and it was later filled with water, a dump and it was later filled with manure, a dove-cote and it was later filled with pigeons, a tree and it afterwards bore fruit or a field and it afterwards produced herbs, the law of sacrilege applies to the consecrated objects themselves but not to their contents, the words of Rabbi Judah. Rabbi Shimon says: if one consecrated a field or a tree, the law of sacrilege applies to it and to its produce for it is the growth of consecrated property. The young of [cattle set aside as] tithe may not nurse from cattle set aside for tithe, but others consecrate for such use. The young of consecrated cattle may not nurse from consecrated cattle, but others consecrate for such use. Workers may not eat dry figs dedicated to the Temple, nor may a cow eat of the vetch belonging to the Temple.

Whatever is fit for the altar and not for Temple repair, for Temple repair and not for the altar, neither for the altar nor for Temple repair is subject to the law of sacrilege. How so? If one consecrated a cistern full of water, a dump full of manure, a dove-cote full of pigeons, a tree laden with fruit, a field covered with herbs, the law of sacrilege applies to them and to their contents. But if one consecrated a cistern and it was later filled with water, a dump and it was later filled with manure, a dove-cote and it was later filled with pigeons, a tree and it afterwards bore fruit or a field and it afterwards produced herbs, the law of sacrilege applies to the consecrated objects themselves but not to their contents, the words of Rabbi Judah. Rabbi Shimon says: if one consecrated a field or a tree, the law of sacrilege applies to it and to its produce for it is the growth of consecrated property. The young of [cattle set aside as] tithe may not nurse from cattle set aside for tithe, but others consecrate for such use. The young of consecrated cattle may not nurse from consecrated cattle, but others consecrate for such use. Workers may not eat dry figs dedicated to the Temple, nor may a cow eat of the vetch belonging to the Temple.

MISHNAH: If somebody was passing through a vineyard and accidentally dropped some seeds, or that seeds were brought there by manure or water, or someone sowed and the wind carried the seeds behind him, all this is permitted. If the wind carried the seeds before him, Rebbi Aqiba says, if they produce greenery it should be plowed under, if they are green stalks, they should be broken, if they produced grain it must be burned.

HALAKHAH: “One gives manure and one hoes in melon fields”, etc. May one plough for these? It was stated: “As long as one may plough one may fertilize and hoe; if one may not plough then one may neither fertilize nor hoe.” Rebbi Yose said, the Mishnah implies this: “One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields,” and we have stated on this: “One ploughs irrigated fields until the New Year; Rebbi says until three days before the New Year so that one may sow and it starts to form roots, or one plants and it starts to form roots.” If it would grow roots in three days! “Rebbi says, until three months before the New Year so that one may sow rice, have it form roots, transplant it and have the roots take hold.”

MISHNAH: When may one bring out manure to form dungheaps? From the moment the agricultural workers stop, the words of Rebbi Meïr. Rebbi Jehudah says, when the colocynth dried up. Rebbi Yose says, when it forms its fruit. How much manure may one use? Up to three dungheaps for a bet seah, each one containing ten boxes of a letekh each. One may add boxes but not dungheaps; Rebbi Simeon says, also dungheaps.

MISHNAH: When may one bring out manure to form dungheaps? From the moment the agricultural workers stop, the words of Rebbi Meïr. Rebbi Jehudah says, when the colocynth dried up. Rebbi Yose says, when it forms its fruit. How much manure may one use? Up to three dungheaps for a bet seah, each one containing ten boxes of a letekh each. One may add boxes but not dungheaps; Rebbi Simeon says, also dungheaps.

May one do that during the prohibition of the first two terms? Let us hear from the following: “One may sell and transport manure with those who work during the Sabbatical year until the New Year, with a Gentile and a Samaritan even during the Sabbatical year on condition that he not unload the boxes.” It said only, “on condition that he not unload the boxes,” hence he is permitted to transport. That means it is permitted. If you say it is forbidden, he should be forbidden to transport.

MISHNAH: A person may fill his entire field with dungheaps, three each per bet seah; more is forbidden, the words of Rebbi Simeon. But the Sages say, only if he raises or lowers it by three [hand-breadths]. A person may store his entire manure together; Rebbi Meïr says only if he raises or lowers it by three [hand-breadths]. If he had little, he may continuously add to it; Rebbi Eleazar ben Azariah says only if he raises or lowers it by three [hand-breadths] or puts it on a rock.

One may give two explanations: If he had little [manure] on his field, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be manure and it will turn out that he fertilizes that place. One may give another explanation: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. Has it not been fertilized before the Sabbatical year? Rebbi Abba, Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression [it is forbidden] unless he transports ten boxes together. Do the rabbis not care for a bad impression? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap.

One may give two explanations: If he had little [manure] on his field, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be manure and it will turn out that he fertilizes that place. One may give another explanation: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. Has it not been fertilized before the Sabbatical year? Rebbi Abba, Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression [it is forbidden] unless he transports ten boxes together. Do the rabbis not care for a bad impression? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap.

One may give two explanations: If he had little [manure] on his field, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be manure and it will turn out that he fertilizes that place. One may give another explanation: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. Has it not been fertilized before the Sabbatical year? Rebbi Abba, Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression [it is forbidden] unless he transports ten boxes together. Do the rabbis not care for a bad impression? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap.

One may give two explanations: If he had little [manure] on his field, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be manure and it will turn out that he fertilizes that place. One may give another explanation: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. Has it not been fertilized before the Sabbatical year? Rebbi Abba, Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression [it is forbidden] unless he transports ten boxes together. Do the rabbis not care for a bad impression? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap.

Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah said, one does not build a new water canal during the intermediate days of holidays or during the Sabbatical year.” Rebbi Zeїra said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression. They wanted to say, the one who says there “because of the bad impression” says here “because of the bad impression”; the one who says “because he would prepare its banks to be sown”, what can he say here? The only answer would be “maybe there will be no more manure and it will turn out that he fertilizes that place.” What would be the difference between them? If he dug to build a water canal for a building. They wanted to say, the one who says there “because of the bad impression” will say in this case “because of the bad impression,” but the one who says there "because he would prepare its banks to be sown,” here its banks will not be prepared to be sown. Everybody agrees that if he built there with lime, pebbles, stones, or cement it would be permitted.

MISHNAH: He who wants his field to be fertilized makes a corral enclosing two bet seah. He may remove the walls in three directions and leave the middle one; then he may fertilize four bet seah; Rabban Simeon ben Gamliel says eight bet seah. If his entire field was only four bet seah, he leaves out part of it because of the bad impression. He may take [manure] out from the corral and put it on his field the way professionals do it.

MISHNAH: Shoulder stones come from anywhere. The contractor may bring them from anywhere. These are shoulder stones: Any which cannot be taken up with one hand, the words of Rebbi Meïr. Rebbi Yose says shoulder stones are what their name indicates; all that can be carried on the shoulder by three’s or two’s. Somebody building a fence between his property and the public domain may dig down to the bedrock. What should he do with the soil? He makes heaps in the public domain and then uses it to improve [the public domain], the words of Rebbi Joshua. Rebbi Aqiba says, just as one may not damage the public domain, so one may not improve it. What should he do with the soil? He makes heaps on his own property in the way of those who manure. The same rule applies to somebody digging a cistern, a ditch, or a cave.

Rebbi Abun asked: Before the agricultural workers stop, may one make heaps on his own property in the way of those who spread manure?

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

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

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

MISHNAH: Earth for a seal of merchandise, the words of Rebbi Aqiba, but the Sages say, for seals of letters. Manure and sand to fertilize one cabbage stalk, the words of Rebbi Aqiba, but the Sages say, to fertilize a stalk of leek. Coarse sand to add to a handful of lime, reed to make writing pen. If it was wide or splintered, to cook a most easily cooked egg, scrambled in a pan.

Manure in an alley one sweeps aside, in a cowshed and a courtyard one takes it out to the dungheap. Rebbi Abba said, this is for a small courtyard, but in a large courtyard one sweeps it aside. In a cowshed, whether large or small, one takes out to the dungheap. Rebbi Abba said, because its ugliness is dangerous.

Refined gold, one was cutting it up like olives, form it into dough, and feed it to ostriches; they filter it. But some are saying, that they were burying it in manure for seven years.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

MISHNAH: One does not contract for produce until a rate was established. If he was the first to harvest, he may contract for the stack of sheaves, or the vat of grapes, or the barrel of olives, or for potter’s clay and lime when it was loaded in his oven. One may contract for manure the entire year; Rebbi Yose says, one may not contract for manure unless he has manure on his dungheap, but the Sages permit it. One contracts for wholesale price; Rebbi Jehudah says, even if one did not contract for wholesale price he may say to him, give me some like that or return my money. A person may lend to his sharecroppers wheat for wheat as seed grain but not as food; but Rebban Gamliel lent his sharecroppers wheat grain; if at high price and the rate went down or at low price and the rate went up, he took from them at the low rate, not because this is practice but because he wanted to be strict with himself.

MISHNAH: One does not contract for produce until a rate was established. If he was the first to harvest, he may contract for the stack of sheaves, or the vat of grapes, or the barrel of olives, or for potter’s clay and lime when it was loaded in his oven. One may contract for manure the entire year; Rebbi Yose says, one may not contract for manure unless he has manure on his dungheap, but the Sages permit it. One contracts for wholesale price; Rebbi Jehudah says, even if one did not contract for wholesale price he may say to him, give me some like that or return my money. A person may lend to his sharecroppers wheat for wheat as seed grain but not as food; but Rebban Gamliel lent his sharecroppers wheat grain; if at high price and the rate went down or at low price and the rate went up, he took from them at the low rate, not because this is practice but because he wanted to be strict with himself.

MISHNAH: One does not contract for produce until a rate was established. If he was the first to harvest, he may contract for the stack of sheaves, or the vat of grapes, or the barrel of olives, or for potter’s clay and lime when it was loaded in his oven. One may contract for manure the entire year; Rebbi Yose says, one may not contract for manure unless he has manure on his dungheap, but the Sages permit it. One contracts for wholesale price; Rebbi Jehudah says, even if one did not contract for wholesale price he may say to him, give me some like that or return my money. A person may lend to his sharecroppers wheat for wheat as seed grain but not as food; but Rebban Gamliel lent his sharecroppers wheat grain; if at high price and the rate went down or at low price and the rate went up, he took from them at the low rate, not because this is practice but because he wanted to be strict with himself.

MISHNAH: He who leases a dwelling to another person: the lessee must provide the door, the key-bolt and the door handle and everything that requires expert installation. But anything that does not require experts, the lessor does it. Manure belongs to the lessee; the lessor only has what comes from the oven and the cooking stove.

MISHNAH: Somebody’s wall bordering on another’s vegetable garden collapsed. That one told him, remove your stones; if he said, they are yours, one does not listen to him. If after the other had accepted, he told him: here are your expenses and I shall take what is mine, one does not listen to him. Somebody hired a worker to work on straw and chaff. When he said to him, pay me my wages, he answered, take what you worked on as your wages, one does not listen to him. If after the other had accepted, he told him: here are your wages and I shall take what is mine, one does not listen to him. If somebody brought his manure into the public domain, he who brings, brings, and he who uses it to manure, manures. One does not soak loam in the public domain nor does one form bricks; one kneads loam in the public domain but not bricks. If somebody builds in the public domain and somebody brings stones; he who brings, brings, and he who builds, builds; but if he caused damage, he pays for what he damaged. Rabban Simeon ben Gamliel says, also he has to prepare his work 30 days in advance.

MISHNAH: Somebody’s wall bordering on another’s vegetable garden collapsed. That one told him, remove your stones; if he said, they are yours, one does not listen to him. If after the other had accepted, he told him: here are your expenses and I shall take what is mine, one does not listen to him. Somebody hired a worker to work on straw and chaff. When he said to him, pay me my wages, he answered, take what you worked on as your wages, one does not listen to him. If after the other had accepted, he told him: here are your wages and I shall take what is mine, one does not listen to him. If somebody brought his manure into the public domain, he who brings, brings, and he who uses it to manure, manures. One does not soak loam in the public domain nor does one form bricks; one kneads loam in the public domain but not bricks. If somebody builds in the public domain and somebody brings stones; he who brings, brings, and he who builds, builds; but if he caused damage, he pays for what he damaged. Rabban Simeon ben Gamliel says, also he has to prepare his work 30 days in advance.

HALAKHAH: “Somebody who brought his manure,” etc. It was stated: ”A person may unload his manure at his courtyard door in the public domain in order immediately to remove it. But it is forbidden to leave it there. If another person was injured by it, he is liable. Rebbi Jehudah says, at the time of carrying out manure a person may unload his manure at his courtyard door in the public domain for it to be broken down by the feet of people and animals for 30 days, for on this condition did Joshua distribute the Land to Israel.” “A person may unload his dust at his courtyard door in the public domain in order immediately to mix it with water and to bring it to the row of stones; it is forbidden to leave it there. If another person was injured by it, he is liable. He should not knead on one side [and build on the other] but on the side where he is building.” “A person may unload his stones at his courtyard door in the public domain in order immediately to remove them; it is forbidden to leave them there. If another person was injured by them, he is liable. If the quarryman delivered to the camel driver, the camel driver is liable. The camel driver to the stone-mason, the stone-mason is liable. The stone-mason to the porter, the porter is liable. It it was brought up to scaffolding, it was wobbly there and fell, the master-mason is liable. If the (stone-mason) [quarryman] handed it to the (porter) [stone mason] and somebody was injured either by splinters or the stone, the stone-mason is liable. The stone-mason to the porter and he was injured by a splinter, the stone-mason is liable. By the stone, the porter is liable. If it was delivered, settled in the row, and fell, he is not liable.”

HALAKHAH: “Somebody who brought his manure,” etc. It was stated: ”A person may unload his manure at his courtyard door in the public domain in order immediately to remove it. But it is forbidden to leave it there. If another person was injured by it, he is liable. Rebbi Jehudah says, at the time of carrying out manure a person may unload his manure at his courtyard door in the public domain for it to be broken down by the feet of people and animals for 30 days, for on this condition did Joshua distribute the Land to Israel.” “A person may unload his dust at his courtyard door in the public domain in order immediately to mix it with water and to bring it to the row of stones; it is forbidden to leave it there. If another person was injured by it, he is liable. He should not knead on one side [and build on the other] but on the side where he is building.” “A person may unload his stones at his courtyard door in the public domain in order immediately to remove them; it is forbidden to leave them there. If another person was injured by them, he is liable. If the quarryman delivered to the camel driver, the camel driver is liable. The camel driver to the stone-mason, the stone-mason is liable. The stone-mason to the porter, the porter is liable. It it was brought up to scaffolding, it was wobbly there and fell, the master-mason is liable. If the (stone-mason) [quarryman] handed it to the (porter) [stone mason] and somebody was injured either by splinters or the stone, the stone-mason is liable. The stone-mason to the porter and he was injured by a splinter, the stone-mason is liable. By the stone, the porter is liable. If it was delivered, settled in the row, and fell, he is not liable.”

HALAKHAH: “Somebody who brought his manure,” etc. It was stated: ”A person may unload his manure at his courtyard door in the public domain in order immediately to remove it. But it is forbidden to leave it there. If another person was injured by it, he is liable. Rebbi Jehudah says, at the time of carrying out manure a person may unload his manure at his courtyard door in the public domain for it to be broken down by the feet of people and animals for 30 days, for on this condition did Joshua distribute the Land to Israel.” “A person may unload his dust at his courtyard door in the public domain in order immediately to mix it with water and to bring it to the row of stones; it is forbidden to leave it there. If another person was injured by it, he is liable. He should not knead on one side [and build on the other] but on the side where he is building.” “A person may unload his stones at his courtyard door in the public domain in order immediately to remove them; it is forbidden to leave them there. If another person was injured by them, he is liable. If the quarryman delivered to the camel driver, the camel driver is liable. The camel driver to the stone-mason, the stone-mason is liable. The stone-mason to the porter, the porter is liable. It it was brought up to scaffolding, it was wobbly there and fell, the master-mason is liable. If the (stone-mason) [quarryman] handed it to the (porter) [stone mason] and somebody was injured either by splinters or the stone, the stone-mason is liable. The stone-mason to the porter and he was injured by a splinter, the stone-mason is liable. By the stone, the porter is liable. If it was delivered, settled in the row, and fell, he is not liable.”

HALAKHAH: “Somebody who brought his manure,” etc. It was stated: ”A person may unload his manure at his courtyard door in the public domain in order immediately to remove it. But it is forbidden to leave it there. If another person was injured by it, he is liable. Rebbi Jehudah says, at the time of carrying out manure a person may unload his manure at his courtyard door in the public domain for it to be broken down by the feet of people and animals for 30 days, for on this condition did Joshua distribute the Land to Israel.” “A person may unload his dust at his courtyard door in the public domain in order immediately to mix it with water and to bring it to the row of stones; it is forbidden to leave it there. If another person was injured by it, he is liable. He should not knead on one side [and build on the other] but on the side where he is building.” “A person may unload his stones at his courtyard door in the public domain in order immediately to remove them; it is forbidden to leave them there. If another person was injured by them, he is liable. If the quarryman delivered to the camel driver, the camel driver is liable. The camel driver to the stone-mason, the stone-mason is liable. The stone-mason to the porter, the porter is liable. It it was brought up to scaffolding, it was wobbly there and fell, the master-mason is liable. If the (stone-mason) [quarryman] handed it to the (porter) [stone mason] and somebody was injured either by splinters or the stone, the stone-mason is liable. The stone-mason to the porter and he was injured by a splinter, the stone-mason is liable. By the stone, the porter is liable. If it was delivered, settled in the row, and fell, he is not liable.”

Rav Huna said, a courtyard is divided by the number of doors. Rav Ḥisda said, the baraita refers to manure. It was stated as follows: “For the cooking stove one handbreadth, for manure according to doors, for the covered walkway according to people.” “Five courtyards which were using a water conduit and it broke. All of them repair together with the uppermost. The uppermost repairs at its place; the others with the second one. The second one repairs at its place; the lowest one repairs with all of them and at its place.” “Five apartments are built above a house which broke. All of them repair with the lowest. The lowest repairs at its place; the others with the second one. The second one repairs at its place; the uppermost repairs with all of them and at its place. If it was a storm sewer they can prevent it being used for laundry. For laundry they cannot prevent it being used as storm sewer.”

Rav Huna said, a courtyard is divided by the number of doors. Rav Ḥisda said, the baraita refers to manure. It was stated as follows: “For the cooking stove one handbreadth, for manure according to doors, for the covered walkway according to people.” “Five courtyards which were using a water conduit and it broke. All of them repair together with the uppermost. The uppermost repairs at its place; the others with the second one. The second one repairs at its place; the lowest one repairs with all of them and at its place.” “Five apartments are built above a house which broke. All of them repair with the lowest. The lowest repairs at its place; the others with the second one. The second one repairs at its place; the uppermost repairs with all of them and at its place. If it was a storm sewer they can prevent it being used for laundry. For laundry they cannot prevent it being used as storm sewer.”

MISHNAH: A person may not dig a cistern close to his neighbor’s cistern, nor a ditch, nor a cave, nor a water canal, nor a washer’s pond except if he distanced himself from his neighbor’s wall three handbreadths and lined with lime. One removes olive peat, and manure, and salt, and lime, and rocks from his neighbor’s wall three handbreadths or lines with lime. One distances seeds, and ploughs, and urine three handbreadths from the wall. One distances a grindstone three from the base, which means four from the moving stone, and the oven three from the base, which means four from its rim.

HALAKHAH: “A person may not dig a cistern,” etc. So is the Mishnah: “[A person may not dig a cistern close to the wall of his neighbor’s cistern. Nor a ditch, nor a cave, nor a water canal, nor a washer’s pond except if he distanced himself from his neighbor’s wall three handbreadths] and lined with lime. If he lined with lime, any distance. If he did not line with lime, three handbreadths. From the following: “One removes olive peat, and manure, and salt, and lime, and rocks from his neighbor’s wall three handbreadths or lines with lime.” Here you say, because rocks generate heat. But there you say that they do not generate heat. Rebbi Yose said, in no case do rocks generate heat. But because they loosen the earth and damage the ground around the wall.

MISHNAH: The following count for a claim of undisturbed possession and the following do not count for a claim of undisturbed possession. If one put his animals into a courtyard, an oven, a cooking stove, or a grindstone, or raises chickens, or puts his manure in a courtyard, it does not count for a claim of undisturbed possession. But if he made for his animals an enclosure ten [handbreadths] high, or did it for an oven, a cooking stove, or a grindstone, brought chickens into the house, or made a place for his manure three [handbreadths] low or three high: this counts for a claim of undisturbed possession.

MISHNAH: The following count for a claim of undisturbed possession and the following do not count for a claim of undisturbed possession. If one put his animals into a courtyard, an oven, a cooking stove, or a grindstone, or raises chickens, or puts his manure in a courtyard, it does not count for a claim of undisturbed possession. But if he made for his animals an enclosure ten [handbreadths] high, or did it for an oven, a cooking stove, or a grindstone, brought chickens into the house, or made a place for his manure three [handbreadths] low or three high: this counts for a claim of undisturbed possession.

MISHNAH: He who sells a ship sold the mast, and the sail, and the anchors, and all steering gear, but he neither sold the slaves, nor the storage bags, nor the load. If he said, “it and all that is in it,” all is sold. He who sold a truck did not sell the mules; he who sold the mules did not sell the truck. He who sold the yoke did not sell the cattle; he who sold the cattle did not sell the yoke. Rebbi Jehudah says, the price is an indicator. How is that? If he said to him, sell me your yoke and harness for 200 denars, it is obvious that yoke and harness are not worth 200 denars. But the Sages say, the price is no indicator. He who sells a donkey did not sell its gear. Nahum the Mede says, he sold the gear. Rebbi Jehudah says, sometimes it is sold, sometimes it is not sold. How is this? If a donkey was standing there with his gear on it and he said, sell me this donkey, his gear is sold; your donkey, for this one the gear is not sold. He who sells a donkey sold the foal; he who sold a cow did not sell its young. He who sold a dungheap sold the manure; he who sold a cistern sold its water. He who sold a beehive sold the bees; he who sold the dovecote sold the pigeons. He who bought the yield of a dovecote leaves the first brood to fledge, of a beehive takes three swarms and then intermittently, honeycombs leaves two honeycombs, olive trees to cut down leaves two handbreadths.

MISHNAH: The order of burning: One makes him sink into manure up to his knees, puts a stiff cloth into soft ones and winds them around his throat. One person draws in his direction, the other draws in his direction until he opens his mouth. Then one lights a wick and throws it into his mouth that it enters his innards and chars his intestines. Rebbi Jehudah says, in that case, if he would die in their hands they would not have fulfilled the duty of burning; one opens his mouth forcefully with tongs, lights a wire and throws it into his mouth that it enters his innards and chars his intestines. Rebbi Eleazar ben Ṣadoq said, it happened that a Cohen’s daughter whored; they surrounded her with firewood and burned her. They told him, because the court at that time was incompetent.

MISHNAH: The order of the strangled: One makes him sink into manure up to his knees, puts a stiff cloth into soft ones and winds them around his throat. One person draws in his direction, the other one draws in his direction until he expires.

It has been reported : If manure is being carried past a person, Abbai said : It is permitted to read the Shema' ; Raba said : It is prohibited to read it.

Rab Pappa said : A pig's snout is to be regarded as passing manure [for the purpose of reading the Shema']. That is obvious! No; it is necessary [to mention it], because even if it just came up out of the river [it is to be so considered].