mishnah

MISHNAH: One who writes two letters in one oblivion is liable. He is liable if he wrote in ink, by chemicals, in vermilion, with gum, with vitriol of copper, with anything which leaves a record, on two walls of a house or two leaves of a wooden book if they can be read together. One who writes on his body is liable. If he scratches on his flesh, Rebbi Eliezer declares him liable but Rebbi Joshua declares him not liable.

MISHNAH: If he wrote with fluid of drinks, with fruit juice, with road dust, with scribe’s dust, or with anything which is not permanent, he is not liable. With the back of his hand, with his foot, with his mouth, with his elbow; if he wrote one letter adjacent to existing writing, wrote over existing writing, intended to write ח and wrote זז, one on the ground and one on a beam, on two walls of a house or two leaves of a wooden tablet if they cannot be read together, he is not liable. If he wrote one letter as abbreviation, Rebbi Joshua ben Bathyra declares liable but the Sages declare not liable.

MISHNAH: One who wrote two letters in two periods of oblivion, one in the morning and one in the evening, Rabban Gamliel declares liable but the Sages declare not liable.

MISHNAH: Rebbi Eliezer says, he who weaves three threads to start or one on the weave is liable. But the Sages say, whether at the beginning or at the end its measure is two threads.

MISHNAH: He who makes two mashes, [attaching them] to the cross-pieces or to the thrums, of for a fine or coarse sieve, or for a basket, is liable. One who sews two stitches or who tears in order to sew two stitches.

MISHNAH: He who tears in his rage or about a deceased person, any who spoil are not liable. The measure for one who spoils in order to repair is as for repairing.

MISHNAH: The measure of one who bleaches, or who beats flax, who dyes, or who spins, is double the width of a span. The measure for him who weaves two threads is the length of a span.

MISHNAH: Rebbi Jehudah says, one who catches a bird for a cage or a deer for a house is liable, but the Sages say, a bird for a cage and a deer for a garden, or a courtyard, or a vivarium. Rebbi Simeon ben Gamliel says, not all vivaria are equal. The principle: In every case where it still needs catching, he is not liable, if it does not need catching he is liable.

HALAKHAH: 5. Rebbi Ḥinena said, our Mishnah dos not follow Rebbi Jehudah, as we have stated: “ one who catches a bird for a cage or a deer for a house is liable;” therefore for a garden or a vivarium he is not liable. The argument of Rebbi Jehudah is inverted since we have stated there: “one does not catch fish from vivaria, one does not feed them,” therefore for a garden or a vivarium he is not liable? The argument of the rabbis is inverted, as we have stated: “but the Sages say, a bird for a cage and a deer for a garden, or a courtyard, or a vivarium,” and we have stated there, “but one catches wild animals and fowl from vivaria and feeds them,” therefore not for a garden or a vivarium? One for a covered courtyard, the other for a courtyard which is not covered. But did we not state “a garden”? Can you say a covered garden? But here a large one, there a small one. Rebbi Ulla said, they asked before Rebbi Aḥa, how should one state? In any case where catching is still missing one is liable, but if catching is not missing one is not liable? He answered them, do we not deal with the case that he corrals them into it? But “in any case where catching is still missing it is forbidden, but if catching is not missing it is permitted”. Rebbi Samuel, Rebbi Berekhiah’s brother, said: any which needs nets needs catching, what does not need nets does not need catching.

MISHNAH: If a deer enters a house, he who locked the house while it was there is liable. If two together locked, they are not liable. If one alone could not have locked it and two did it, they are liable; but Rebbi Simeon holds them not liable.

MISHNAH: If one sat in the door opening but did not fill it and a second person came and filled it, the second is liable. If the first one sat in the door and filled it when the second came and sat next to him, even though the first one got up and left, the first is liable and the second not liable. To what can this be compared? To one who locks his house in order to watch it and it turns out that a deer is kept inside.

MISHNAH: The eight kinds of vermin mentioned in the Torah: one who catches or injures them is liable. Other abominations and vermin: one who injures them is not liable; if he catches them for some need he is liable, otherwise he is not liable. Wild animals and fowl in his possession: if he catches them he is not liable but if he injures them he is liable.

HALAKHAH: “The eight kinds of vermin,” etc. Rebbi Zeriqan in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, this is everybody’s opinion; the other said, it is in dispute. We do not know who said what. Rebbi Zeˋira said, let us explain the rabbis’ words from their own words, since we have stated there: “these are the ones whose skins are like their flesh, human skin and domesticated pigskin. Rebbi Yose says, also wild pigskin.” Rebbi Joḥanan said, they taught this only regarding prohibition and impurity. But with regard to flogging it is hide and one may not flog for it because of carcass meat. Rebbi Simeon ben Laqish said, Rebbi taught a complete Mishnah, whether for prohibition, or for flogging, or for impurity. A baraita supports one, and a baraita supports the other. A baraita supports Rebbi Joḥanan: “The eight kinds of vermin have hides. Rebbi Joḥanan ben Nuri said, therefore I am saying that the eight kinds of vermin have hides.” A baraita supports Rebbi Simeon ben Laqish. He who injures vermin, for those who have hides he is liable, for those who have no hides he is not liable. Rebbi Joḥanan ben Nuri said, therefore I am saying that all kinds of vermin have hides. Rebbi Yose ben Rebbi Abun in the name of Rav: It is hide and one may not flog for it because of carcass meat. This follows what Rebbi Joḥanan said, “he who caught crickets, flies, ḥagazin, mosquitoes is liable, but Rebbi Jehudah declares not liable, for so did Rebbi Jehudah say, one is liable only for something which usually is hunted. One who catches locusts in dew is not liable, in dry time is liable. Eleazar ben Aḥbai says, even in heat one is not liable if it forms clusters. One who catches a lame, blind, sick, young deer is not liable, for a sleeping one he is liable,” for it closes one and opens one.

MISHNAH: One makes no brine on the Sabbath but he may make salt water, dips his bread in it, and adds it to a dish. Rebbi Yose said, is that not brine, whether strong or mild? But the following is permitted salt water: if he starts by adding oil to water or salt.

MISHNAH: One may not eat Greek hyssop on the Sabbath because it is not food of healthy people, but one may eat true maiden hair and drink shepherd’s flute. Any food may a person eat as medicine and any drink may he drink except piercing water and a cup of roots because these are for hepatitis. But one may drink piercing water for his thirst and rub oil of roots not for healing.

MISHNAH: One whose teeth are aching may not sip vinegar, but he may dip as usual and if he is healed, he is healed. One whose hips are aching may not rub in oil and vinegar, but he may rub in oil, except for rose oil. Princes may rub rose oil on their injuries because they usually do this also on a weekday. Rebbi Simeon says, all of Israel are princes.

HALAKHAH: 4. It is written, like vinegar for the teeth or like smoke for the eyes, and you are saying so? Rebbi Simeon bar Abba said, the Mishnah is about fruit vinegar. Rebbi Eleazar bar Yose said, even if you are saying as our Mishnah, it is good for a bad situation and bad for a good one.

HALAKHAH: 4. It is written, like vinegar for the teeth or like smoke for the eyes, and you are saying so? Rebbi Simeon bar Abba said, the Mishnah is about fruit vinegar. Rebbi Eleazar bar Yose said, even if you are saying as our Mishnah, it is good for a bad situation and bad for a good one.

It was stated: One should not sip vinegar and spit it out, but he may sip vinegar and swallow. The Mishnah says that it is forbidden to sip and to swallow, as we have stated, “One whose teeth are aching may not sip vinegar.” What about it? Either following Rebbi or following everyone who sips vinegar of heave after dipping.

The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath. Rebbi Ze‘ira objected, did we not state: “One whose teeth are aching may not sip vinegar,”? Is this not inside from the lips? [Rebbi Ze‘ira] did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger. Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spittle is forbidden for the eye on the Sabbath From this you infer for lichen. The rabbis of Caesarea said, ranula is dangerous. Rebbi Ḥizqiah from Acco in the name of the rabbis of Caesarea: spider sickness is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover. A boil is permitted. Rebbi Yose said, the Mishnah says this: “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye, they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted. He told them, also I am permitting it.

MISHNAH: The following are the knots for which one is liable: a camel driver’s knot and a mariner’s knot. Just as one is liable for knotting them so he is liable for untying them. Rebbi Meїr says, one is never liable for a knot which one can untie with one hand.

MISHNAH: But there are knots for which one is not liable as one is for a camel driver’s knot and a mariner’s knot. A woman may knot the openings of her garment, and the threads of the hair net, of the belt, and laces of shoe and sandal, wine and oil skins, and of a meat pot. Rebbi Eliezer ben Jacob said, one may tie in front of an animal that it should not leave; one may tie a pail to a belt but not to a rope, but Rebbi Jehudah permits it. Rebbi Jehudah stated a principle: One is never liable for a knot which is not permanent.

Do they disagree with Rebbi Eliezer ben Jacob? Since it was stated: “The Sages agree with Rebbi Meїr about seals in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.” This implies that they do not disagree with Rebbi Eliezer ben Jacob. Rebbi Abba said, the Mishnah is about a rope hanging down, a rope tied hanging down.

“To a belt but not to a rope, but Rebbi Jehudah permits it.” Therefore the rabbis do not? But because the earlier statement was in the name of Rebbi Jehudah, so also this is in the name of Rebbi Jehudah: “Rebbi Jehudah stated a principle: One is never liable for a knot which is not permanent.” Rebbi Samuel in the name of Rebbi Zeˋira: So is the Mishnah: One is never liable for a knot which is not permanent and which is temporary.

MISHNAH: One may fold garments even four or five times and make the beds from Friday Night to the Sabbath Day, but not from Sabbath for after the Sabbath. Rebbi Ismael says, one folds garments and makes beds from the day of Atonement to the Sabbath. The fats of the Sabbath are brought on the Day of Atonement but those of the Day of Atonement are not brought on the Sabbath. Rebbi Aqiba says, neither are those of the Sabbath brought on the Day of Atonement nor those of the Day of Atonement on the Sabbath.

MISHNAH: One saves all holy Scriptures from a fire, whether they be used for reading or not used for reading; even though they be written in any language they have to be hidden. Why does one not read in them? Because of neglect of the House of Study.

One does not save from a fire. For him who says, they render hands impure, one saves them from a fire; but for him who says, they do not render hands impure, one does not save them from a fire. They objected: Is there not a Hebrew book which was written in Aramaic; it will not render hands impure but one saves it from a fire, since we have stated: “even though they are written in any language they have to be hidden.” The Mishnah follows Rebbi Simeon, since Rebbi Simeon said, nothing forbidden only rabbinically stands in the way of Holy Scriptures. Do they disagree? There it is because of their degradation, but here everybody agrees that one saves them from a fire. For whom is it needed? For Rabban Simeon ben Gamliel. Even though Rabban Simeon ben Gamliel said, “also Hagiographa they permitted only that they could be written in Greek,” would he agree here that one saves them from a fire? “It happened that Rabban [Simeon ben] Gamliel was supervising builders on the the Temple Mount when he an Aramaic version of Job was brought to him. He told the builder to hide it under a row of stones.”

Then at a place where there is a House of Study one should not read, at a place where there is no House of Study one should read? You only have what Rebbi Neḥemiah stated, as Rebbi Neḥemiah stated, why may one only read Hagiographa after afternoon prayers? Because of persons’ documents. Because if you were telling him that it is permitted, then he would say, there is nothing wrong if I would occupy myself with my documents. Since you are telling him that it is forbidden, then he will say, since Hagiographa are forbidden, so much more private documents. This implies that Mishnah has precedence over Bible. This supports what Rebbi Simeon ben Yoḥai stated, as Rebbi Simeon ben Yoḥai stated, he who studies the written Torah does himself good that is not so good; he who studies Mishnah is occupied in an endeavor which deserves reward; he who studies Talmud could not endeavor anything greater than this, always a person should pursue Mishnah more than Talmud. Rebbi Yose ben Rebbi Abun said, this was before Rebbi incorporated most of the Mishnah in the Talmud, but since Rebbi incorporated most of the Mishnah in the Talmud, a person should pursue Talmud more than Mishnah.

Then at a place where there is a House of Study one should not read, at a place where there is no House of Study one should read? You only have what Rebbi Neḥemiah stated, as Rebbi Neḥemiah stated, why may one only read Hagiographa after afternoon prayers? Because of persons’ documents. Because if you were telling him that it is permitted, then he would say, there is nothing wrong if I would occupy myself with my documents. Since you are telling him that it is forbidden, then he will say, since Hagiographa are forbidden, so much more private documents. This implies that Mishnah has precedence over Bible. This supports what Rebbi Simeon ben Yoḥai stated, as Rebbi Simeon ben Yoḥai stated, he who studies the written Torah does himself good that is not so good; he who studies Mishnah is occupied in an endeavor which deserves reward; he who studies Talmud could not endeavor anything greater than this, always a person should pursue Mishnah more than Talmud. Rebbi Yose ben Rebbi Abun said, this was before Rebbi incorporated most of the Mishnah in the Talmud, but since Rebbi incorporated most of the Mishnah in the Talmud, a person should pursue Talmud more than Mishnah.

Then at a place where there is a House of Study one should not read, at a place where there is no House of Study one should read? You only have what Rebbi Neḥemiah stated, as Rebbi Neḥemiah stated, why may one only read Hagiographa after afternoon prayers? Because of persons’ documents. Because if you were telling him that it is permitted, then he would say, there is nothing wrong if I would occupy myself with my documents. Since you are telling him that it is forbidden, then he will say, since Hagiographa are forbidden, so much more private documents. This implies that Mishnah has precedence over Bible. This supports what Rebbi Simeon ben Yoḥai stated, as Rebbi Simeon ben Yoḥai stated, he who studies the written Torah does himself good that is not so good; he who studies Mishnah is occupied in an endeavor which deserves reward; he who studies Talmud could not endeavor anything greater than this, always a person should pursue Mishnah more than Talmud. Rebbi Yose ben Rebbi Abun said, this was before Rebbi incorporated most of the Mishnah in the Talmud, but since Rebbi incorporated most of the Mishnah in the Talmud, a person should pursue Talmud more than Mishnah.

Then at a place where there is a House of Study one should not read, at a place where there is no House of Study one should read? You only have what Rebbi Neḥemiah stated, as Rebbi Neḥemiah stated, why may one only read Hagiographa after afternoon prayers? Because of persons’ documents. Because if you were telling him that it is permitted, then he would say, there is nothing wrong if I would occupy myself with my documents. Since you are telling him that it is forbidden, then he will say, since Hagiographa are forbidden, so much more private documents. This implies that Mishnah has precedence over Bible. This supports what Rebbi Simeon ben Yoḥai stated, as Rebbi Simeon ben Yoḥai stated, he who studies the written Torah does himself good that is not so good; he who studies Mishnah is occupied in an endeavor which deserves reward; he who studies Talmud could not endeavor anything greater than this, always a person should pursue Mishnah more than Talmud. Rebbi Yose ben Rebbi Abun said, this was before Rebbi incorporated most of the Mishnah in the Talmud, but since Rebbi incorporated most of the Mishnah in the Talmud, a person should pursue Talmud more than Mishnah.

Then at a place where there is a House of Study one should not read, at a place where there is no House of Study one should read? You only have what Rebbi Neḥemiah stated, as Rebbi Neḥemiah stated, why may one only read Hagiographa after afternoon prayers? Because of persons’ documents. Because if you were telling him that it is permitted, then he would say, there is nothing wrong if I would occupy myself with my documents. Since you are telling him that it is forbidden, then he will say, since Hagiographa are forbidden, so much more private documents. This implies that Mishnah has precedence over Bible. This supports what Rebbi Simeon ben Yoḥai stated, as Rebbi Simeon ben Yoḥai stated, he who studies the written Torah does himself good that is not so good; he who studies Mishnah is occupied in an endeavor which deserves reward; he who studies Talmud could not endeavor anything greater than this, always a person should pursue Mishnah more than Talmud. Rebbi Yose ben Rebbi Abun said, this was before Rebbi incorporated most of the Mishnah in the Talmud, but since Rebbi incorporated most of the Mishnah in the Talmud, a person should pursue Talmud more than Mishnah.

Then at a place where there is a House of Study one should not read, at a place where there is no House of Study one should read? You only have what Rebbi Neḥemiah stated, as Rebbi Neḥemiah stated, why may one only read Hagiographa after afternoon prayers? Because of persons’ documents. Because if you were telling him that it is permitted, then he would say, there is nothing wrong if I would occupy myself with my documents. Since you are telling him that it is forbidden, then he will say, since Hagiographa are forbidden, so much more private documents. This implies that Mishnah has precedence over Bible. This supports what Rebbi Simeon ben Yoḥai stated, as Rebbi Simeon ben Yoḥai stated, he who studies the written Torah does himself good that is not so good; he who studies Mishnah is occupied in an endeavor which deserves reward; he who studies Talmud could not endeavor anything greater than this, always a person should pursue Mishnah more than Talmud. Rebbi Yose ben Rebbi Abun said, this was before Rebbi incorporated most of the Mishnah in the Talmud, but since Rebbi incorporated most of the Mishnah in the Talmud, a person should pursue Talmud more than Mishnah.

MISHNAH: One saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries even if there are coins inside. Where does one save it to? To a side street which is a dead end; Ben Bathyra says, also one open on both ends.

HALAKHAH: Our Mishnah if it is not connected; but if it is connected it is like its body. One understands the case of the book with the book. The case of phylacteries with the phylacteries? Rebbi Ḥaggai in the name of Rebbi Zeˋira understands it from the following: The Eternal’s angel is camping around those who fear Him and saves them. Similarly, it says. then these men were bound in their coats.

MISHNAH: One saves food for three meals; human food for humans and animal feed for animals. How is this? If the fire started Friday Night, one saves food for three meals, in the morning one saves food for two meals, in the afternoon one saves food for one meal. Rebbi Yose says, one always saves food for three meals.

HALAKHAH: Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal, this is Rebbi Nehemiah’s who said, it can be taken only if necessary. Rebbi Yose said, the reason of the rabbis there is that everything in the house is prepared, but here if you would say so he would save from today for tomorrow. The Mishnah is from Rebbi הונדקס who said, one always saves food for three meals. Explain it if the fire started Friday evening before he ate. What should one say on the day of Atonement? Should he not save anything following the rabbis? Everybody agrees that one saves food for one meal because of the danger.

MISHNAH: One saves a bag full of loaves even if it contains food for a hundred meals, and loaves of dried figs, and wine amphoras, and one says to others, come and save for yourselves. If they are intelligent they settle accounts with him after the Sabbath. Where does one save to? To a courtyard with an eruv. Ben Bathyra says, even if there is no eruv.

HALAKHAH: Does the Mishnah follow Rebbi Yose who said, “one always saves food for three meals”? Since all is one body, all of it counts as one meal.

MISHNAH: There he also brings out all his utensils, and he puts on all he can wear and wraps around all he can wrap. Rebbi Yose says, 18 garments. He can come back and put on, and says to others: come and save with me.

MISHNAH: Rebbi Simeon ben Nanas says, one spreads kid leather over a chest, a box, or a cupboard which are on fire since it is singed. One builds a wall out of vessels, whether full or empty, lest the fire cross over. Rebbi Yose forbids new clay vessels full of water since they cannot withstand the heat, spring leaks, and extinguish the fire.

HALAKHAH: So is the Mishnah: Before they are on fire. Rebbi Jeremiah, Rebbi Abba bar Mamal in the name of Rav: If a scroll started burning at one side one puts water on the other side; if it was extinguished it was extinguished. If the fire burned on both sides one spreads it out and reads in it; if it was extinguished it was extinguished. If a toga started burning at one side one puts water on the other side; if it was extinguished it was extinguished. If the fire burned on both sides one takes it and wraps oneself in it; if it was extinguished it was extinguished.

MISHNAH: If a Gentile comes to extinguish one tells him neither to extinguish nor not to extinguish since you are not responsible for him resting. But if a minor comes to extinguish one may not listen to him since you are responsible for him resting.

MISHNAH: One may put a pot over a light lest it set fire to a beam, and over a child’s excrement, and over a scorpion to prevent it from stinging. Rebbi Jehudah said, this happened before Rabban Joḥanan ben Zakkai in Arab and he said, I fear that he incurred liability for a purification sacrifice.

MISHNAH: If a Gentile lit a candle, the Jew may use its light; but if he did it for the Jew it is forbidden. If he drew water to let his animals drink, the Jew may let his animals drink, but if he did it for the Jew it is forbidden. If the Gentile built a ramp to descend on it, the Jew may descend after him, but if he did it for the Jew it is forbidden. It happened that Rabban Gamliel and the Elders arrived in a ship, the Gentile make the ramp to descend on it and the Elders descended on it.

MISHNAH: All implements may be taken on the Sabbath and their doors with them, even if they were disassembled on the Sabbath; they are not similar to doors of a house because the latter are not prepared.

There, we have stated: “A door-bolt, Rebbi Joshua says one may slip it off one door and hang it on another on the Sabbath. Rebbi Tarphon says, it is like any other implement and may be moved in the courtyard.” In the House of Rebbi Yannai they say, the Mishnah is about a courtyard without an eruv. If it is about a courtyard without an eruv, is that what we did state, “it is like any other implement and may be moved in the courtyard”? Rebbi Yose in the name of Rebbi Jeremiah, Rebbi Ḥananiah reaches it in the name of Rebbi Eleazar: they formulated before implements were permitted. (If they formulated before implements were permitted,) is that what we have stated: “it is like any other implement and may be moved in the courtyard”? Like the “three implements which can be carried in a courtyard: a small knife, the chopper of fig cake, and the soup ladle.”

MISHNAH: A person may take a hammer to crack nuts, an axe to cut the fig cake, a saw to shave cheese with, a rake to rake with it dried figs, a spade or a pitchfork to feed a child, a spindle or a spinning top to stick into something, a sewing needle to remove a thorn, and one of sack-clothiers to open a door.

HALAKHAH: “A person may take a hammer to crack nuts.” Therefore not to open nuts not. Is the Mishnah Rebbi Nehemiah’s, since Rebbi Nehemiah says, they may be taken only for a need?

“A spade or a pitchfork to feed a child, a spindle or a spinning top to stick into something.” Rebbi Simon said, Rebbi Abbahu permitted me to apply eye salve on the Sabbath. Rebbi Abba bar Cohen in the name of Rav Sheshet: The Mishnah implies this, “a sewing needle to remove a thorn,” since what would be the difference between this and a thorn? Rebbi Abba asked before Rebbi Mana, may one compound it on a holiday? He told him, it is not food.

MISHNAH: If a stick used to stir olives has a knot at its top it is an object of impurity, otherwise it is impervious to impurity. In any case it may be used on the Sabbath.

MISHNAH: All implements may be taken on the Sabbath except for the large saw and the blade of the plough. All implements may be taken whether for a need or not for a need; Rebbi Nehemiah says, they may be taken only for a need.

MISHNAH: Of all implements which may be taken on the Sabbath their breakage also may be taken as long as they are for some use: pieces from a trough to cover the top of an amphora, and of glass to cover the mouth of a phial. Rebbi Jehudah says, only if they can be used similarly to their original use: pieces from a trough to pour pap into them, and of glass to pour olive oil into them.

MISHNAH: If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it; otherwise one may not fill with it. If a piece of vine is tied to a pail one may use it to draw water on the Sabbath.

HALAKHAH: We have stated: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it.” Since it is squeezed in it it is like its body. The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself. A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby.

HALAKHAH: We have stated: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it.” Since it is squeezed in it it is like its body. The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself. A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby.

HALAKHAH: We have stated: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle does not fall out when used to fill, one may fill with it.” Since it is squeezed in it it is like its body. The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself. A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby.

MISHNAH: Rebbi Eliezer says, if the window plug is connected and hanging one may plug with it, otherwise one may not plug with it. But the Sages say, in any case one may plug with it. All implement covers which have handles may be taken on the Sabbath. Rebbi Yose said, when has this been said? Covers of the ground. But covers of implements in any case may be taken on the Sabbath.

MISHNAH: One removes even four or five baskets of straw or of grain because of guests or because of obstruction of the House of Study, but not the storehouse. One removes pure heave, and demay, and First Tithe of which its heave was taken, and Second Tithe or sancta which were redeemed, and dry lupines because it is food of the poor; but not ṭevel, nor First Tithe whose heave was not taken, nor Second Tithe and sancta which were not redeemed, nor serpentary, nor mustard seed. Rabban Simeon ben Gamliel permits serpentary because it is food of ravens.

Rebbi Eleazar said, a person can say on a Friday, this shall be heave tomorrow, but nobody can say on the Sabbath, this shall be heave tomorrow. Rebbi Yose ben Rebbi Abun said, nobody can say on a Friday, this shall be heave tomorrow. A Mishnah disagrees with Rebbi Yose ben Rebbi Abun: “If a vessel was immersed that day and somebody filled it from an amphora with ṭevel tithe, if he said, its contents should be heave [of the tithe] tomorrow, i. e., after nightfall, then this is heave. If he said, that should be eruv, he did not say anything.” Explain it if he transgressed. But Rebbi Ḥiyya stated: “He says,” and you say, if he transgressed? Rebbi Yose ben Rebbi Abun retracted that. What is to be done? “From before I shall separate it.” Think about it, if it was pure heave, “from before I shall eat it.” Think about it, if it was impure heave, “from before I shall deposit it in a corner.”

MISHNAH: One moves bundles of straw, and bundles of wood, and bundles of shoots if they were prepared as animal feed; otherwise one does not move them. One turns over a basket before the chicks that they may climb up and down. A chicken which escaped one may push until it re-enters. One helps calves and fillies to walk in the public domain and a woman may help her son to walk. Rebbi Jehudah said, when? If he lifts one foot and puts the other one down but if he draws them it is forbidden.

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

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

MISHNAH: One does not use midwifery for animals on a holiday but one helps. One helps a woman in childbirth on the Sabbath, and calls a midwife for her from place to place, and desecrates the Sabbath for her, and ties the umbilical cord; Rebbi Yose says, also one cuts it. All that is necessary for circumcision one does on the Sabbath.

So is the Mishnah: “Everything that is necessary for a woman in childbirth one does on the Sabbath.” It was stated: “Concerning the placenta on the Sabbath, the rich women hide it in oil, the poor ones hide it in straw and sand. Both hide it in the earth, to give a pledge to Earth.”

MISHNAH: Rebbi Eliezer says, if one did not bring the implement before the Sabbath he brings it openly on the Sabbath and in times of danger he brings it covered by the testimony of witnesses. In addition, Rebbi Eliezer said, one cuts down trees to make charcoal to make iron; Rebbi Aqiba stated a principle: Any work which he might have done on Friday does not push the Sabbath aside; circumcision which is impossible to perform on Friday pushes the Sabbath aside.

Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Our Mishnah implies that it is forbidden to make walls of people, as we have stated: “Rebbi Eliezer says, if one did not bring the implement before the Sabbath he brings it openly on the Sabbath.” For if you are saying that one may make, could he not find it possible to make and bring it?

MISHNAH: One does everything necessary for circumcision; one circumcises, and uncovers, and drains, and puts a bandage and cumin on it. If he did not grind on Friday he chews with his teeth and puts it on. If he did not mix wine and oil, he gives each one separately. One does not make a new dressing for it but binds a rag around it. If he did not prepare this on Friday he winds it around his finger and brings it even from another courtyard.

MISHNAH: One bathes the baby before and after the circumcision by sprinkling on him with one’s hand but not with a vessel. Rebbi Eleazar ben Azariah says, one bathes the baby on the third day which falls on the Sabbath as it is said, it was on the third day when they were hurting. One does not desecrate the Sabbath for a case of doubt or for a hermaphrodite; Rebbi Jehudah permits for the hermaphrodite.

HALAKHAH: We have stated: “One washes the baby.” It was stated in the House of Rebbi: “One washes the circumcision.” Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows him who says, “one washes the baby”. Rebbi Yose said, you are forced to say, one washes the baby. Samuel stated, one never withholds either oil or warm water from a wound on the Sabbath. Rebbi Yose said, my teacher Rebbi Zeˋira always was coming to say to me, state in your Mishnah, not only this but one sprinkles warm water on a wound on the Sabbath. If you are saying, “one washes the circumcision”, what is the difference between an adult and a baby?

MISHNAH: If one had two children to circumcise, one on Friday and one on the Sabbath. If he forgot and circumcised the one for Friday on the Sabbath he is liable. One to circumcise on Sunday and one on the Sabbath; if he forgot and circumcised the one for Sunday on the Sabbath, Rebbi Eliezer makes him liable for a purification sacrifice but Rebbi Joshua declares him not liable.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

MISHNAH: A baby is circumcised on the eighth day, the ninth, the tenth, the eleventh, the twelfth, no less and no more. In the normal case, on the eighth. If he was born at dusk, on the ninth. In the twilight Friday evening, on the tenth. If there is a holiday on Sunday, on the eleventh; the two days of the New Year on the twelfth. A sick baby one does not circumcise until he gets well.

MISHNAH: The following are the fibers which invalidate a circumcision: the flesh which covers most of the corona; then he could not eat heave. If he was fat one corrects him because of the bad impression. If he circumcised but did not uncover the circumcision it is as if he did not circumcise.

MISHNAH: Rebbi Eliezer says, one hangs the yeast-sieve on a holiday and one uses one hanging on the Sabbath. But the Sages say, one may not hang a yeast-sieve on a holiday and may not use a hanging one on the Sabbath but one may use a hanging one on a holiday.

MISHNAH: One may add water to the yeast to clear it; one may sift wine through sheets or a Egyptian basket. One may break an egg into the sieve of mustard seed, and make honey-wine on the Sabbath. Rebbi Jehudah says, on the Sabbath in a cup, on a holiday in a pitcher, and during a holiday week in an amphora. Rebbi Ṣadoq says, everything according to the number of guests.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

MISHNAH: One does not soak asafoetida in lukewarm water but one may add it to vinegar. One does not soak vetch and does not smooth it, but one may put it into a pot or into a bag. One does not shake straw in a sieve and does not expose it on an elevated place to cause the chaff to fall down, but one may take it in a sieve to put it into a trough.

HALAKHAH: Rebbi Mana said, so is the Mishnah: But one may put it in vinegar in his presence. Rav Huna said, they taught only lukewarm water; therefore it is permitted in cold water. Rebbi Joḥanan in the name of Rebbi Yannai, even in cold water it is forbidden. Rebbi Joḥanan said to him, did they not teach only lukewarm water? (But) {He said to him], did we exert ourselves for nothing

MISHNAH: One cleans up after an animal to be fattened, and one removes it to the sides for one grazing, the words of Rebbi Dosa, but the Sages forbid. One may take from before one animal and put it before another one on the Sabbath.

HALAKHAH: “One cleans up after an animal to be fattened,” etc. Because what the animal to be fattened leaves over, the grazing one eats. The following is in question: May one take from before one animal and give it before another animal? Is that not the Mishnah, “one may take from before one animal and put it before another on the Sabbath”? The Mishnah is about the same kind; what he asks is about another kind. It was stated, a person may take from before a donkey and put before a cow; from before an animal whose mouth is repelling to an animal whose mouth is nice.

HALAKHAH: “One cleans up after an animal to be fattened,” etc. Because what the animal to be fattened leaves over, the grazing one eats. The following is in question: May one take from before one animal and give it before another animal? Is that not the Mishnah, “one may take from before one animal and put it before another on the Sabbath”? The Mishnah is about the same kind; what he asks is about another kind. It was stated, a person may take from before a donkey and put before a cow; from before an animal whose mouth is repelling to an animal whose mouth is nice.

MISHNAH: Straw on a bed one may not move with his hands but he may move it with his body; if it was animal feed or there was a pillow or a sheet one may move it with his hand. One may open a clothes press in a private home but one may not close it; a washer’s one may not be touched. Rebbi Jehudah said, if it was open from before the Sabbath he removes the clothes and lets it drop.

HALAKHAH: “Straw on a bed.” Our Mishnah: if he did not sleep on it yesterday; but if he slept on it yesterday it is like its body. Rebbi Jacob bar Idi said, the earlier generations were asking, may he stir it by his fingertips? Rebbi Yannai said, the balding is bald, the deprived is deprived, pour cold water on the shivering, the house fell on the dweller in it. Rebbi Ḥiyya stated, this is the rule for the poor man.

But was it not stated, “the Sages agree with Rebbi Meїr about seals in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary [to mention] on a holiday.”. This implies that they treated the clothes press as if it were in the ground. Rebbi Yose said, the Mishnah said so, “a washer’s one may not be touched.”

MISHNAH: A person may lift his son with a stone in the latter’s hand, or a basket with a stone in it. One may move impure heave together with pure one or with profane food. Rebbi Jehudah says, one also may lift demaˋ by 101.

MISHNAH: An amphora covered by a stone: one tilts it and the stone falls down. If it was between amphoras one lifts it, tilts it and the stone falls down. Coins on a pillow: one shakes the pillow and they fall down. If chicken droppings were on it, one cleans it with a rag. If it was of leather, one pours water on it until it disappears.

MISHNAH: The House of Hillel say, one removes from the table bones and shells, but the House of Shammai say, one removes the entire table and shakes it. One removes from the table crumbs less than olive size, hair of chick-peas and lentils, since it is animal feed. One cleans with a sponge if it has a leather handle; otherwise one does not clean with it. The Sages say in any case it may be taken on the Sabbath and is impervious to impurity.

MISHNAH: If an amphora broke, one saves from it food for three meals and tells others: come and save for yourselves; only one may not absorb it in a sponge. One does not squeeze fruits to extract their juice and if it seeped out by itself it is forbidden. Rebbi Jehudah says, if they are solid food, what comes from them is permitted, but if they are for drinks, what comes from them is forbidden. What flows from itself from honeycombs which he crushed on Friday is forbidden, but Rebbi Eliezer permits it.

MISHNAH: Everything which was in hot water on Friday one soaks in hot water on the Sabbath but anything which was not in hot water on Friday one rinses in hot water on the Sabbath except for old salted fish and anchovies in salt and Spanish mackerel, for which rinsing is the end of preparation.

MISHNAH: A person may break open an amphora to eat dried figs from it; only he may not intend to make it into a vessel. One does not drill a hole in the plug of an amphora, the words of Rebbi Jehudah, but Rebbi Yose permits. One may not drill a hole in its side, and if it has a hole one may not close it with wax because he smears. Rebbi Jehudah said, a case came before Rabbon Joḥanan ben Zakkai in Arab and he said, I fear that he incurred liability for a purification sacrifice.

MISHNAH: One may put food in a cistern for preservation, and potable water into bad one to cool, and cold water into hot to warm it. One whose garments became soaked on the road walks in them without worry. If he comes to an outer courtyard he puts them out to dry in the sun but not in public.

MISHNAH: One who bathes in the waters of a cave or in the waters of Tiberias dries himself even with ten towels but may not bring them in his hand. But ten people dry with one towel their faces, and their hands, and their feet, and bring it in their hands.

MISHNAH: One anoints and massages the belly but one does not exercise or scratch. One does not go to a mud-bath, nor does one make an emetic on the Sabbath, nor does one stretch a baby, nor set a fracture. If somebody’s hand or foot became dislocated he cannot force it back with cold water but he may wash in his usual way and if this healed him, he was healed.

MISHNAH: A person may ask from a neighbor wine jugs and oil jugs, only he may not say to him: lend me; and similarly a woman loaves from her neighbor. If that one does not trust him he may leave his toga with him and settle the account after the Sabbath. Similarly, on a Passover eve in Jerusalem which happens on a Sabbath he leaves his toga with him, eats his Passover sacrifice, and settles the account after the holiday.

MISHNAH: A person counts his guests and his desserts orally but not from a written list. A person may make a lottery with his children and his family on the table on condition that he not make portions large or small, because of gambling. One casts lots on sancta on the holiday but not on portions.

MISHNAH: A person may not hire workers on the Sabbath and not say to another to hire workers for him. One does not wait for nightfall at the Sabbath boundary to hire workers and to bring produce, but one may wait for nightfall to watch and to bring produce in his hand. Abba Shaul formulated a principle: For anything which I am permitted to talk about I am permitted to wait for nightfall.

MISHNAH: One waits for nightfall at the Sabbath border to oversee preparations for a wedding or preparations for a burial, to bring a casket and shrouds. If a Gentile brought fifes on the Sabbath, a Jew should not use them for dirges unless they came from a nearby place. If they made for him a casket and dug him a grave a Jew may be buried in it; but if it was made for a Jew he never should be buried in it.

MISHNAH: One does all that is needed for a corpse, one anoints, and rinses, on condition that none of his limbs be moved. One takes away the pillow under him and lays him on sand so he can wait. One ties the jaw, not to lift it but lest it descend. Similarly, if a beam broke one supports it by a bench or the long logs of a bed-frame, not to lift it but lest it descend. One does not close the eyelids of a corpse on the Sabbath, nor on a weekday at the moment of death. Anybody who closes the eyes at the moment of death is spilling blood.

MISHNAH: If somebody is caught on the road when it gets dark, he gives his wallet to a Non-Jew; if no Non-Jew is with him he puts it on the donkey. If he comes to an outer courtyard he removes the implements which may be moved on the Sabbath. For those which may not be moved he unties the rope and the sacks fall down by themselves.