mishnah

MISHNAH: If the food became less he adds, transfers rights, but does not have to notify. If [dwellers] are added he adds, transfers rights, and has to notify.

MISHNAH: If a straw-heap between two courtyards is ten [hand-breadths] high, one makes two eruvin but cannot make one eruv. Each feeds from his side. If the straw became less than ten [hand-breadths] high, one makes one eruv but cannot make two eruvin.

MISHNAH: Rebbi Yose said, when has this been said? When one starts an eruv. But remains of an eruv [are valid] in any quantity. They said to make eruv for courtyards only lest the children forget.

MISHNAH: Anything and participation except water and salt, the words of Rebbi Eliezer. Rebbi Joshua says, an eruv is a loaf of bread. Even if a se’ah was baked but is sliced one may not use it for eruv; a loaf the size of an as which is complete may be used for eruv. A person may give an obolus to a grocer or a baker to acquire part in his eruv, the words of Rebbi Eliezer. But the Sages say, his money did not acquire for him. They agree for anybody else that his money does acquire for him, because one makes an eruv for a person only with his agreement. Rebbi Jehudah explained, when has this been said? For eruv of domains, but eruvin of courtyards one makes with or without his agreement since one may give benefits to a person in his absence but impose obligations on him only in his presence.

HALAKHAH: Paragraph. Rebbi Abbahu in the name of Rebbi Joḥanan: This implies that money does not transfer title as word of the Torah. Then even if he comes to the grocer? There is a difference, maybe he would forget and sell it. Rebbi Aḥa in the name of Rebbi Ḥinena: My father did not say so but: “But the Sages say, his money did not acquire for him.” This implies that money does transfer title as word from the Torah. “They agree for anybody else that his money does acquire for him,” because the grocer will transfer title through a third person. “Because one makes an eruv for a person only with his agreement;” the Mishnah is Rebbi Meïr’s since Rebbi Meïr said, by an eruv, by participation. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob [bar Aḥa] in the name of Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

MISHNAH: How does one participate for domains? One puts down an amphora and says, this is for all people of my town who intend to go to a house of mourning or to a wedding feast. Anybody who accepted when it still was daytime is permitted, after dark it is prohibited since one may not make an eruv after dark.

MISHNAH: What is its measure? Food for two meals for everybody, food for weekday but not the Sabbath, the words of Rebbi Meïr; Rebbi Jehudah says for Sabbath but not for weekday. Both of them intended to be lenient. Rebbi Joḥanan ben Beroqa says, a loaf for a dupondius if four seah are a tetradrachma. Rebbi Simeon says, two thirds of a loaf if three are made from a qab; half of this for the leprous house, and half of this half bring impurity to a body.

MISHNAH: If people of a courtyard and those on a balcony forgot and did not make an eruv, anything higher than ten hand-breadths belongs to the balcony, less than this to the courtyard. The enclosure of a cistern or a rock ten hand-breadths high belong to the balcony, less than this to the courtyard. When has this been said? If it is close. But if it is far away even if it is ten hand-breadths high it belongs to the courtyard. What is close? Any which is not four hand-breadths distant.

The following is obvious. If both of them are by a door, both of them are forbidden the house (in which are) [between] two courtyards. For one of them by throwing and for one by lowering. Samuel says, lowering is permitted since it is ordinary but throwing is forbidden since it is not ordinary. Rav said, it did not do anything. Our Mishnah disagrees with Rav: “anything higher than ten hand-breadths belongs to the balcony, less than this to the courtyard.” The Mishnah refers to the case that neither one uses by throwing nor by lowering; within three hand-breadths of the upper one which is more than ten hand-breadths from the lower one. Where do Rav and Samuel disagree? If it is equal.

The following is obvious. If both of them are by a door, both of them are forbidden the house (in which are) [between] two courtyards. For one of them by throwing and for one by lowering. Samuel says, lowering is permitted since it is ordinary but throwing is forbidden since it is not ordinary. Rav said, it did not do anything. Our Mishnah disagrees with Rav: “anything higher than ten hand-breadths belongs to the balcony, less than this to the courtyard.” The Mishnah refers to the case that neither one uses by throwing nor by lowering; within three hand-breadths of the upper one which is more than ten hand-breadths from the lower one. Where do Rav and Samuel disagree? If it is equal.

Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the Mishnah is from three to four [hand-breadths]. Less than three even more than ten [cubits] is permitted, four even less than ten [cubits] is prohibited. Where do we hold? From three to four.

MISHNAH: If one deposits his eruv in a porter’s lodge, a porch, or a balcony, it is no eruv and any person who might dwell there does not forbid him. In a storage room for straw, in a cowshed, in a storage room for wood, or a general storage area, it is an eruv and any person who might dwell there does forbid him. Rebbi Jehusah says, if the householder retains rights of use he does not forbid him.

MISHNAH: If somebody leaves his house to stay in an other town for the Sabbath, whether he be Gentile of Jewish, he forbids, the words of Rebbi Meïr. Rebbi Jehudah says, a Gentile forbids but a Jew does not forbid since it is not Jewish to come on the Sabbath. Rebbi Simeon says, even if he left his house and went to keep the Sabbath at his daughter’s in the same town he does not forbid since already he does not think of it any more.

MISHNAH: From a cistern between two courtyards one may not draw water on the Sabbath unless one made for it a partition ten hand-breadths high, either below or inside its rim. Rabban Simeon ben Gamliel said, the House of Shammai say below but the House of Hillel say above. Rebbi Jehudah says, a partition should not be more than the wall in between them.

MISHNAH: From a water canal which crosses a courtyard one does not draw on the Sabbath unless one made a partition ten hand-breadths high at its entrance and exit. Rebbi Jehudah said, it happened that from the water canal of Abel one was drawing water on the instruction of Elders on the Sabbath. They told him, because it did not have the measure.

HALAKHAH: Paragraph. The Mishnah if it is deep ten [hand-breadths] and wide four [hand-breadths] and open on both sides. If it is open on one side one puts a beam or a lathe on that side. If it is open on both sides one puts a beam or a lathe on one side and makes the shape of a door at the other. Do not two different domains use the same domain? Explain it if there were houses on one side.

The following is obvious: If it is ten deep but not four wide one may move and fill. If it was four wide but not ten deep it is obvious that one may move. May one fill? Rebbi Ḥinena said, it is permitted. Rebbi Mana said, it is forbidden. Our Mishnah disagrees with Rebbi Mana: “They told him, because it did not have the measure.” It was neither ten deep nor four wide. But if it had been ten deep but not four wide it would have been forbidden. Even if it is four wide but not ten deep it is permitted. The case happened as it happened.

MISHNAH: From a balcony above the sea one may not draw water on the Sabbath unless one made a partition ten hand-breadths high either above or below. Similarly, two balconies one on top of the other, if they made for the upper one but not for the lower one both are forbidden until they make an eruv.

Rebbi Ḥiyya bar Abba said, Rebbi Ḥanania ben Aqabia said it only for Lake Genezareth since mountains surround it. Rebbi Eleazar asked Rebbi Joḥanan, if one threw from a circular road into public domain or from public domain into it? He said to him, in your opinion a public domain does not exist. Rebbi Simeon ben Laqish said, there is no public domain unless it be open from one end of the world to the other. The argument of Rebbi Simeon ben Laqish seems inverted since he said, there is no public domain in this world, only in the future as it is written, every valley will be lifted. A Mishnah disagrees with Rebbi Simeon ben Laqish: “What is a private domain? The paths of Bet-Gilgul. Private domain regarding the Sabbat but public domain for impurity.”

MISHNAH: If a courtyard be less that four [by four] cubits one may not pour water in it on the Sabbath unless one make for it a sump containing two seah below the hole, whether inside or outside; only that outside one has to cover but inside one does not have to cover. Rebbi Eliezer ben Jacob says, one may pour water on the Sabbath into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer but one may pour onto the roof and it flows down into the sewer. Courtyard and porch combine for four cubits. Two rows of apartments, one opposite the other, one side made a sump, the other did not make a sump. Those who made a sump are permitted, those who did not make a sump are forbidden.

The Mishnah disagrees with Rebbi Joḥanan: “Courtyard and porch combine for four cubits.” He explains it if they are level. A baraita disagrees with Rebbi Simeon ben Laqish: The terrace, the roof, and the courtyard combine for four cubits. Still it is if they are level. You should know that it is so since it was stated: The house, the upper floor, the courtyard, and the porch do not combine. Is that not because they are not level?

MISHNAH: All rooftops of a town form one domain on condition that no roof be ten [hand-breadths] higher or ten lower, the words of Rebbi Meïr, but the Sages say that each roof is a domain by itself. Rebbi Simeon says, not only rooftops but also courtyards and corrals are single domains for vessels which started the Sabbath in them but not for vessels which started the Sabbath in the house.

HALAKHAH: “All rooftops of a town form one domain,” etc. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagree. Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. They wanted to say, where do Rebbi Meïr and the rabbis disagree? If they made an eruv. But if they did not have to make an eruv, he explains it if all [houses] were the property of one person. Our Mishnah if all of them were climbing up either on a Tyrian or an Egyptian ladder. But if all were climbing up using an Egyptian ladder except for one using a Tyrian, the Tyrian becomes a door and the remaining ones are as if climbing up and climbing down.

May one carry in all of it? Samuel said, he carries in all of it. Rav said, he only carries within four cubits. Our Mishnah disagrees with Rav: “If a large roof is adjacent to a small one, the large one is permitted but the small forbidden.” One understands that of the large one four cubits are permitted. But of the small one is forbidden four cubits? Is anything forbidden in four cubits? Do not Rav and Samuel say that one allows him four cubits in front of his door? Rebbi Yose ben Rebbi Abun said in Samuel’s name: If there was a door open to the roof, even then the large one is permitted since it is not completely open, and the small one is forbidden because it is completely open.

Rebbi Joḥanan said, if they did not make an eruv. But if they made an eruv the courtyard becomes like the houses. Rebbi Zeˋira said, it is the same whether they made an eruv or they did not make an eruv. Our Mishnah disagrees with Rebbi Zeˋira: “not for vessels which started the Sabbath in the house.” If they did not make an eruv, is this necessary? It is forbidden to remove from the roof, not so much to the roof? Rebbi Abun bar Cahana said before Rebbi La: When each one made an eruv by itself; even then not for the vessels which started the Sabbath in the house.

MISHNAH: If a large roof is adjacent to a small one, the large one is permitted but the small forbidden. If a large courtyard is open to a small one, the large one is permitted but the small forbidden since it acts as a door to the large one.

HALAKHAH: “If a large roof is adjacent to a small one, the large one is permitted but the small forbidden.” Our Mishnah [refers to] one roof only, but on another roof it is forbidden. If it is not level, but if it is level it is permitted. Our Mishnah disagrees with Samuel: “If a large courtyard is open to a small one, the large one is permitted but the small forbidden.” Should one not be able to move there up to the place of the partitions? The colleagues said before Rebbi Yose in the name of Rebbi Aḥiyya: What Samuel said, on this Sabbath itself, what the Mishnah deals with the next Sabbath. Where do we hold? If they made one eruv together, they should be permitted both on this and on the next Sabbath. If they did not make any eruv, they should be forbidden both on this and on the next Sabbath. The case happened as it happened. Rebbi Abun bar Cahana said before Rebbi La: When each of them made separate eruvin, nevertheless the large one is permitted since it is breached along its entire length and the small one is forbidden since it was not breached along its entire length.

HALAKHAH: “If a large roof is adjacent to a small one, the large one is permitted but the small forbidden.” Our Mishnah [refers to] one roof only, but on another roof it is forbidden. If it is not level, but if it is level it is permitted. Our Mishnah disagrees with Samuel: “If a large courtyard is open to a small one, the large one is permitted but the small forbidden.” Should one not be able to move there up to the place of the partitions? The colleagues said before Rebbi Yose in the name of Rebbi Aḥiyya: What Samuel said, on this Sabbath itself, what the Mishnah deals with the next Sabbath. Where do we hold? If they made one eruv together, they should be permitted both on this and on the next Sabbath. If they did not make any eruv, they should be forbidden both on this and on the next Sabbath. The case happened as it happened. Rebbi Abun bar Cahana said before Rebbi La: When each of them made separate eruvin, nevertheless the large one is permitted since it is breached along its entire length and the small one is forbidden since it was not breached along its entire length.

HALAKHAH: “If a large roof is adjacent to a small one, the large one is permitted but the small forbidden.” Our Mishnah [refers to] one roof only, but on another roof it is forbidden. If it is not level, but if it is level it is permitted. Our Mishnah disagrees with Samuel: “If a large courtyard is open to a small one, the large one is permitted but the small forbidden.” Should one not be able to move there up to the place of the partitions? The colleagues said before Rebbi Yose in the name of Rebbi Aḥiyya: What Samuel said, on this Sabbath itself, what the Mishnah deals with the next Sabbath. Where do we hold? If they made one eruv together, they should be permitted both on this and on the next Sabbath. If they did not make any eruv, they should be forbidden both on this and on the next Sabbath. The case happened as it happened. Rebbi Abun bar Cahana said before Rebbi La: When each of them made separate eruvin, nevertheless the large one is permitted since it is breached along its entire length and the small one is forbidden since it was not breached along its entire length.

MISHNAH: If a courtyard is open to the public domain, anybody who brings from it into a private domain or from a private domain into it is liable, the words of Rebbi Eliezer. But the Sages say from it into the public domain and from the public domain into it one is not liable since it is like karmelit.

HALAKHAH: Paragraph. Rebbi Zeriqa, Rebbi Jacob bar Abun in the name of Rebbi Ḥanina: Rebbi Eleazar said this only for the place of partitions if the main parts had been removed on both sides, and only four [handbreadths]. Rebbi Zeˋira and Rebbi Illa both are saying, it is forbidden not at the place of partitions, but at the place of partitions even the rabbis agree. Rebbi Zeriqan said, many times I explained [the Mishnah] with Rebbi Jacob bar Abun and never heard this from him. They said to him, does it not happen that one person hears something which another does not hear? Rav Jeremiah in the name of Rav: if the main partitions had been removed on both sides, and only if it is level.

MISHNAH: If a courtyard became open on both sides, or a house became open on both sides, or an alley whose beam or lathes were removed, they are permitted the same Sabbath but forbidden in the future, the words of Rebbi Jehudah. Rebbi Yose says, if they are permitted the same Sabbath they are permitted in the future, and if they are forbidden in the future they are forbidden this Sabbath.

MISHNAH: If somebody builds an upper floor connecting two houses, and similarly open bridges, one carries under them, the words of Rebbi Jehudah, but the Sages forbid it. In addition, Rebbi Jehudah said that one may make an eruv for open alleys but the Sages forbid it.

HALAKHAH: Paragraph. Rav Huna said, no public domain is roofed. Rebbi Simeon bar Carsana said, did you not learn from the desert, and was the desert not roofed? Our Mishnah does not say so, but “and similarly open bridges, one carries under them the words of Rebbi Jehudah, but the Sages forbid it.” It only says “but the Sages forbid it;” therefore there is no liability of a purification offering.

MISHNAH: He who finds tefillin brings them in pair by pair; Rabban Gamliel says, two by two. When has this been said? For used ones, but for new ones he is not liable. If he found them in heaps or bundles he stays there until it becomes dark and then brings them, but in times of danger he covers them and goes away.

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

MISHNAH: Rebbi Simeon says, he gives them to another person, and this one to another, until one reaches the outermost courtyard. Similarly with his son, he gives him to another person, and this one to another, even if they are one hundred. Rebbi Jehudah says, a person may give an amphora to another person, and this one to another, even outside the Sabbath domain. They said to him, it should go no farther than its owner’s feet.

MISHNAH: He who reads a scroll on the threshold and the scroll rolls away from his hand, rolls it back to himself. If he was reading on a rooftop and the scroll rolls away from his hand, if it did not reach ten hand-breadths he rolls it back to himself; but after it reached ten hand-breadths he turns it upside down on the writing. Rebbi Jehudah says, even if it is removed from the ground only a thread’s width he rolls it back to himself. Rebbi Simeon says, even from the ground itself he rolls it back to himself, since no rabbinic Sabbath prohibition stands before Holy Scripture.

HALAKHAH: Paragraph. The Mishnah: On the threshold it is permitted, but outside the threshold it is forbidden. Explain it that he was sitting there reading when it still was daytime, or he forgot and took it out. Before it reaches ten hand-breadths he rolls it back to himself. After it reaches ten hand-breadths it is forbidden. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: It is Rebbi Jehudah’s who said that it is forbidden to use the airspace within ten hand-breadths.

MISHNAH: On a ledge in front of a window one puts things on the Sabbath and removes from there.

MISHNAH: A person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits. A person may not stand in a private domain and urinate in the public, or in the public and urinate in the private. Similarly, he may not spit. Rebbi Jehudah says, even somebody whose spittle was accumulating should not walk four cubits before spitting.

HALAKHAH: Paragraph. Not only “a person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits.” Rav said, a Mishnah says so, “A person may not stand in a private domain and unlock in the public domain, in the public domain and unlock in a private domain unless there was made for him a partition ten hand-breadths high, the words of Rebbi Meïr.”

MISHNAH: A person may not stand in a private domain and drink in the public domain, in the public domain and drink in a private domain, unless he put his head and most of his body there where he drinks; the same holds for a wine press. A person may collect from a leader lower than ten hand-breadths, and drink anywhere from a gutter.

If one inserted a stick, surrounded it by a partition, and threw into it from the public domain. Rebbi Isaac ben Eleazar says, a case in dispute. Rebbi Yudan objected: But did we not state: “If she was standing on the top of her roof and he threw it to her, as soon as it reached the roof’s airspace she is divorced.” Rebbi Eleazar said, the Mishnah speaks about a roof with a parapet, after it descended into the airspace of the parapet. If there is no parapet, only if it descended into three [hand-breadths] close to the roof since any three [hand-breadths] close to the roof are like the roof.

MISHNAH: If the railing around a cistern in the public domain is ten hand-breadths high, one may fill from it through a window above it on the Sabbath. If a dungheap in the public domain is ten hand-breadths high, one may pour waste water onto it through a window above it on the Sabbath.

MISHNAH: A tree which gives a round shadow on the ground, if its crown is less than three hand-breadths from the ground one may carry under it. One may not put back the door of a shed, or the thorns in a breach, or a mat, unless they are higher than the ground.

The Mishnah refers to the case that there are no hinges. But if there are hinges that is what was stated: “a hinged door, a hinged mat, hinged lattice gates, one may open and lock on the Sabbath, and it is not necessary to say on a holiday. If a mat was tied to and hanging from a pillar, one may open and lock on the Sabbath, and it is not necessary to say on a holiday.”

MISHNAH: A person may not stand in a private domain and unlock in the public domain, in the public domain and unlock in a private domain unless there was made for him a partition ten hand-breadths high, the words of Rebbi Meïr. They told him, it happened at the market of the cattle feeders in Jerusalem that they locked up and put the key into the window above the door. Rebbi Yose says, it was the market of the wool vendors.

MISHNAH: If a bolt is topped by a lock, Rebbi Eleazar forbids and Rebbi Yose permits. Rebbi Eleazar said, it happened at the synagogue of Tiberias that they used to permit it until Rabban Gamliel and the Elders came and forbade it to them. Rebbi Yose says, they used to consider it forbidden when Rabban Gamliel and the Elders came and permitted it to them. With a dragged bolt one locks at the Temple but not in the countryside, but the one left alone is forbidden here and there. Rebbi Jehudah says, the one left alone in the Temple and the dragged one in the countryside.

MISHNAH: One may replace the lower hinge at the Temple but not in the countryside; the upper one is forbidden here and there. One replaces a wound dressing in the Temple but not in the countryside; a new one is forbidden here and there.

MISHNAH: One replaces a wound dressing in the Temple but not in the countryside; a new one is forbidden here and there. One ties strings in the Temple but not in the countryside; a new one is forbidden here and there. One cuts a wart in the Temple but not in the countryside; using an implement is forbidden here and there.

MISHNAH: A Cohen who has a wound on his finger binds bast on it in the Temple but not in the countryside; it there is no blood it is forbidden here and there. One sprinkles salt on the ramp so it should not be slippery and one fills from the cistern of the Diaspora with a wheel on the Sabbath, from the large cistern and from the cold well on a holiday.

MISHNAH: If a crawling animal was found in the Temple, a Cohen carries it outside in his belt in order not to continue the impurity, the words of Rebbi Joḥanan ben Beroqa. Rebbi Jehudah says, with wooden tongs in order not to increase impurity. From where does one remove it? From the Temple Hall, and the vestibule, and from between the vestibule and the altar, the words of Rebbi Simeon ben Nannas. Rebbi Aqiba says, from a place where one is liable for extirpation in case of criminal intent and a purification offering if in error one removes it; at all other places one places a wine cooler over it. Rebbi Simeon said, at a place where the Sages permitted it to you they gave it from your own since they only permitted because of rabbinic Sabbath restrictions.

MISHNAH: At nightfall of the Fourteenth one checks leavened matter by candle light. A place into which no leavened matter is introduced does not need checking. And where did they say two rows in the cellar? A place where one introduces leavened matter. The House of Shammai are saying two rows in the front of the entire cellar, but the House of Hillel are saying the outermost two rows which are the uppermost.

Rebbi Yose said, the Mishnah implies that checking during daytime is called checking, as we have stated: “Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the Fourteenth, and at the moment of elimination.” Not only Rebbi Jehudah but even the rabbis, as we have stated: “If he did not check at nightfall of the Fourteenth he shall check on the Fourteenth.”

MISHNAH: One does not suspect that a mole dragged it from room to room or from place to place; if that were the case, also from courtyard to courtyard and from town to town without end.

HALAKHAH: “One does not suspect,” etc. Rebbi Jonah said, so the Mishnah should have been stated: From town to town and from courtyard to courtyard, from place to place and from room to room. If you suspect from town to town, you will suspect from courtyard to courtyard. If you suspect from courtyard to courtyard, you will suspect from place to place. If you suspect from place to place, you will suspect from room to room. Rebbi Yose said, even following the Mishnah it is correct. “One does not suspect that a mole pulled it from room to room or from place to place; if that were the case, also from courtyard to courtyard and from town to town without end.” For if you do not suspect from room to room, not so much more you suspect from place to place? If you do not suspect from place to place, not so much more from courtyard to courtyard? If you do not suspect from courtyard to courtyard, not so much more from town to town? All of Israel can check their leavened matter together.

HALAKHAH: “One does not suspect,” etc. Rebbi Jonah said, so the Mishnah should have been stated: From town to town and from courtyard to courtyard, from place to place and from room to room. If you suspect from town to town, you will suspect from courtyard to courtyard. If you suspect from courtyard to courtyard, you will suspect from place to place. If you suspect from place to place, you will suspect from room to room. Rebbi Yose said, even following the Mishnah it is correct. “One does not suspect that a mole pulled it from room to room or from place to place; if that were the case, also from courtyard to courtyard and from town to town without end.” For if you do not suspect from room to room, not so much more you suspect from place to place? If you do not suspect from place to place, not so much more from courtyard to courtyard? If you do not suspect from courtyard to courtyard, not so much more from town to town? All of Israel can check their leavened matter together.

MISHNAH: Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the mourning of the Fourteenth, and at the time of elimination. But the Sages say, he who did not check at nightfall of the Fourteenth has to check on the Fourteenth; he who did not check on the Fourteenth has to check on the holiday. He who did not check on the holiday has to check after the holiday. And what he leaves he should deposit at a guarded place so that he would not be obligated to repeat checking.

MISHNAH: Rebbi Meïr says, one eats all during the fifth [hour] and burns at the start of the sixth. Rebbi Jehudah says, one eats the entire fourth [hour], suspends during the fifths, and burns at the start of the sixth.

MISHNAH: In addition, Rebbi Jehudah said, two disqualified loaves of thanksgiving offering were lying on the roof of the stoa. As long as they were lying there, everybody was eating. If one was removed one suspends, neither does one eat nor burn. If both were removed, everybody started to burn. Rabban Gamliel says, profane food is eaten the entire fourth [hour] and heave the entire fifth; and one burns at the start of the sixth.

MISHNAH: Rebbi Ḥananiah, the executive officer of the Cohanim, says, the Cohanim never refrained from burning meat which became impure by derivative impurity with meat which became impure by original impurity even though they added impurity to it.

MISHNAH: Rebbi Aqiba added and said, the Cohanim never refrained from burning oil which became disqualified by a ṭevul-yom in a lamp impure by the impurity of the dead even though they added impurity to it.

MISHNAH: Rebbi Meïr said, from their words we learned that one burns pure heave together with impure on Pesaḥ. Rebbi Yose said to him, this is not the implication. Rebbi Eliezer and Rebbi Joshua agree that each of these is burned separately. Where did they disagree? On the suspended and impure ones, where Rebbi Eliezer says each one should be burned separately while Rebbi Joshua said, both together.

MISHNAH: Any time one is permitted to eat one feeds it to domestic or wild animals or birds, or sells it to a Non-Jew, and one may have usufruct from it. If its time has passed one may not have usufruct from it, nor use it to heat an oven or a cooking stove. Rebbi Jehudah says, leavened matter may only be eliminated by burning. But the Sages say, he makes crumbs and scatters them in the wind or throws it into the Sea.

MISHNAH: A Non-Jew’s leavened matter which existed during Passover is permitted for usufruct but a Jew’s is forbidden for usufruct since it is said, it should not be seen in your possession. If a Non-Jew gave a loan to a Jew secured by leavened matter, after Passover it is permitted for usufruct but if a Jew gave a loan to a Non-Jew secured by leavened matter, after Passover it is forbidden for usufruct. Leavened matter on which debris fell is as if eliminated; Rabban Simeon ben Gamliel says, only one which cannot be dug out by a dog.

HALAKHAH: Therefore it is forbidden for eating? The Mishnah refers to a place where they are used not to eat Gentile bread; [but at a place where they used to eat Gentile bread] it is permitted even for eating.

MISHNAH: Somebody who eats leavened heave on Passover, if in error pays its value and a fifth, if intentionally is not liable for restitution even as value of wood.

HALAKHAH: It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Simeon ben Josadaq: Our Mishnah if he separated it as unleavened and it became leavened. But if he separated it leavened, it does not apply. If he separated unleavened for leavened? Rebbi Zeˋira said, any heave which does not permit the remainder as food is no heave. [Even] if he separated leavened for unleavened? Rebbi Zeˋira said, since if he gave from its kind it would not be heave, and even if he gives from this kind for another place it is not heave.

Rebbi Yose asked, if somebody benefited from Temple property less than the value of a perutah, is he liable for reimbursement? (He said to him.) Let us hear from the following: What he appropriated from sancta he has to repay, except what is less than the value of a perutah. There are Tannaim who state, to add. (He who said except, for) [he who said “except what is less than the value of a perutah” for reimbursement and] sacrifice. He who said “to add”, for reimbursement. As you are saying there, intentionally less than the value of a perutah, even though he does not pay the fifth and a reparation sacrifice he has to pay to the tribe, one says the same here. The colleagues said before Rebbi Yose, is that not a Mishnah? “Somebody who eats leavened heave on Passover, if in error pays its value and a fifth, if intentionally he is not liable for restitution even as value of wood”? He told them, there it is impossible to complete, but here it is possible to complete.

MISHNAH: With the following one fulfills his obligation on Passover: With wheat, and with barley, and with spelt, and with rye, and with fox grain, and with demay, and with First Tithe whose heave was removed, and with Second Tithe or sancta which were redeemed, and the Cohanim with ḥallah and heave. But not with ṭevel, nor with First Tithe whose heave was not removed, nor with Second tithe or sancta which were not redeemed. Flat cakes for a thanksgiving offering and wafers of a nazir, if he made them for himself one cannot fulfill his obligation; if he made them to sell on the market one fulfills his obligation.

MISHNAH: And with the following vegetables a person can fulfill his obligation on Passover: With Romaine lettuce, with endives, with gingidium. harhabina and bitter herb. One fulfills his obligation with both fresh and wilted, but not marinated or cooked in water or cooked in broth; and they may be combined for the volume of an olive. One fulfills his obligation with their stalk, and with demay, and with First Tithe whose heave was removed, and with Second Tithe or sancta which were redeemed.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

MISHNAH: One may not soak bran as chicken feed but one may parboil. A woman may not soak bran to take it in her hand to the bath house but she may rub it dry on her skin. A person may not chew wheat kernels to put on his wound since they become leavened.

MISHNAH: One adds flour neither to haroset nor to mustard. If one did add, he has to eat it immediately, but Rebbi Meïr forbids. One may not cook the Passover sacrifice either in fluid or in fruit juice, but one may rub it or immerse it in them. Water used by a baker has to be poured out because it causes leavening.

MISHNAH: And the following are removed on Passover: Babylonian kutah, and Median beer, and Edomite vinegar, and Egyptian zythum, and dyers’ gravy, and cooks’ starch, and scribes’ glue; Rebbi Eliezer says, also women’s make-up This is the principle: Anything made from grain one removes on Passover; these are included in the warning but they are not cause for extirpation.

MISHNAH: Dough in crannies of the baking trough: if there is the volume of an olive at one place one is obligated to eliminate; less than this becomes insignificant. Similarly in matters of impurity, if he is bothered by it it separates; if he desires its existence it is like the baking trough. Deaf dough is forbidden if a similar kind became sour.

MISHNAH: How does one separate ḥallah in impurity on the holiday? Rebbi Eliezer says, it should not be given a name until after it is baked. Ben Bathyra says, one should keep it in cold water. Rebbi Joshua said, this is not leavening where one is warned that it should not be seen nor found, but one separates it and leaves it until the evening, and if it fermented, it fermented.

HALAKHAH: The Mishnah if it became impure after rolling. But if it became impure before rolling, he should make them into pieces of single qab. If it was kneaded on the holiday. But if it was kneaded before the holiday, it is as it was stated: “if one kneads dough on a holiday, he separates its ḥallah on the holiday. If he kneaded it before the holiday but forgot to take its ḥallah, it is forbidden to move it; it is unnecessary to say, to take ḥallah from it.” If he mixed water and flour? He only mentioned “kneaded”, so not when he mixed? Rebbi Samuel, brother of Rebbi Berekhiah, said: explain it if the dough was impure where he takes ḥallah only at the end. Rebbi Yose ben Rebbi Abun said, it should have been the rule that for pure dough one should take ḥallah only at the end. They instituted that one should take it at the start, lest the dough become impure. The Mishnah is about the holiday of Passover; therefore on Pentecost and Tabernacles it is permitted. Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Aḥa, even on Pentecost and Tabernacles it is prohibited, because of no work shall be done on them.

HALAKHAH: The Mishnah if it became impure after rolling. But if it became impure before rolling, he should make them into pieces of single qab. If it was kneaded on the holiday. But if it was kneaded before the holiday, it is as it was stated: “if one kneads dough on a holiday, he separates its ḥallah on the holiday. If he kneaded it before the holiday but forgot to take its ḥallah, it is forbidden to move it; it is unnecessary to say, to take ḥallah from it.” If he mixed water and flour? He only mentioned “kneaded”, so not when he mixed? Rebbi Samuel, brother of Rebbi Berekhiah, said: explain it if the dough was impure where he takes ḥallah only at the end. Rebbi Yose ben Rebbi Abun said, it should have been the rule that for pure dough one should take ḥallah only at the end. They instituted that one should take it at the start, lest the dough become impure. The Mishnah is about the holiday of Passover; therefore on Pentecost and Tabernacles it is permitted. Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Aḥa, even on Pentecost and Tabernacles it is prohibited, because of no work shall be done on them.

Rebbi Isaac and Rebbi Joshia, one like one of them, the other like the other. Rebbi Berekhiah preached following Ben Bathyra, the Mishnah says so: “she shall beat it and wet it with cold water.” The words of the rabbis disagree, but Rebbi Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar: In every instance where Rebbi formulated a disagreement and later formulated it anonymously, practice follows the anonymous statement.

MISHNAH: Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking. Rebbi Aqiba says, neither all women nor all wood nor all ovens are equal. This is the principle, she shall beat it and wet it with cold water.

MISHNAH: Sour dough is to be burned but a person who eats it is not liable; cracked dough is to be burned and a person who eats it is liable for extirpation. What is sour dough? Like locusts’ antlers; cracked if its fissures joined one another, the words of Rebbi Jehudah, but the Sages say, in both cases one who eats it is liable. What is sour dough? Any which is pale like a man whose hair is standing up.

MISHNAH: If the Fourteenth falls on a Sabbath one eliminates everything before the Sabbath, the words of Rebbi Meïr, but the Sages say, on their time. Rebbi Eleazar bar Sadoq says, heave before the Sabbath and profane on their time.

MISHNAH: A person who goes to slaughter his Passover sacrifice, or to circumcise his son, or to eat the betrothal meal at his father-in-law’s house, and remembers that he has leavened matter in his house, if he can return, eliminate it, and return to his meritorious deed, he shall return and eliminate; otherwise, he has to nullify it in his thought. To save from the army, or from a river, or from a conflagration, or from a house collapse, he has to nullify it in his thought. To celebrate the holiday according to his wishes, he has to return immediately.

MISHNAH: Similarly, somebody who left Jerusalem and remembers that he has with him sacrificial meat, if he passed Mount Scopus he burns it on the spot, otherwise he returns and burns it before the citadel on altar wood. Up to what do they return? Rebbi Meïr says, in both cases the size of an olive; Rebbi Jehudah says, in both cases the size of an egg. But the Sages say, sacrificial meat in the volume of an olive, but leavened matter in that of an egg.

Some Tannaim state it switched. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa following our Mishnah. Rebbi Yudan said, an indication is that of Berakhot: “What is the minimum to ‘invite’? Down to the size of an olive, Rebbi Jehudah says to the size of an egg.” Less than that one does not importune him to return. What is the difference between one and the other? One can be declared insignificant, the other cannot be declared insignificant. So far sacrificial meat; leavened matter from where? Rebbi Yose ben Rabbi Abun said, from what we have stated, “similarly, somebody who left Jerusalem”, this implies that what is incident to one is incident to the other.

MISHNAH: In a place where one was used to work on Passover Eve before noon one works; in a place where one was used not to work on Passover Eve before noon one does not work. If one goes from a place where he works to one where he does not work, or from a place where he does not work to one where he works, one puts on him the restrictions of the place he left and the restrictions of the place to which he comes, but a person should not change because of the controversy.

Rebbi Simeon ben Laqish asked Rebbi Joḥanan: Is it not forbidden because of “do not split into sects”? He said to him, in case these follow the House of Shammai and those the House of Hillel. But between the House of Shammai and the House of Hillel does practice not follow the House of Hillel? He said to him, in case these follow Rebbi Meïr and those follow Rebbi Yose. But between Rebbi Meïr and Rebbi Yose, does practice not follow Rebbi Yose? He answered him, there are two Tannaim regarding Rebbi Meïr and two Tannaim regarding Rebbi Yose. He said to him, is there not New Year’s Day and the Day of Atonement, where in Judea one used to follow Rebbi Aqiba and in Galilee Rebbi Joḥanan ben Nuri. He told him, there is a difference since if he changed and in Judea acted as in Galilee or in Galilee as in Judea he discharged his obligation. But is there not Purim, where these read on the fourteenth and those on the fifteenth? He told him, he who edited the Mishnah based it on Scripture: Family and family, country and country, and town and town.

MISHNAH: Similarly, he who brings Sabbatical produce from a place where it was exhausted to one where it was not exhausted or from a place where it was not exhausted to one where it was exhausted is obligated to eliminate. Rebbi Jehudah says, go and get it for yourself.

MISHNAH: At a place where they used to sell small cattle to Gentiles one sells; at a place where they used not to sell one does not sell; nobody should change this because of controversy. Nowhere does one sell to them large animals, calves, and donkey foals, whole or damaged. Rebbi Jehudah permits damaged ones; Ben Bathyra permits horses.

MISHNAH: In a place where usually one eats roast meat in the Passover nights one eats; in a place where one does not usually eat one does not eat. In a place where one is used to ignite a candle in the night of the Day of Atonement one ignites, in a place where one is used not to ignite one does not ignite. One ignites in synagogues, and in houses of study, and in dark passages, and near sick persons.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

MISHNAH: In a place where usually one works on the Ninth of Av, one works. In a place where usually one refrains one does not work, but everywhere the scholars are idle. Rabban Simeon ben Gamliel says, should everybody make himself a scholar?

MISHNAH: Also the Sages say, in Judea one did work on Passover Eve until noon, but in Galilee one did not work at all. In the night, the House of Shammai forbid, but the House of Hillel permit until sunrise.

MISHNAH: Rebbi Meïr says, any work which one started before the Fourteenth he may finish on the Fourteenth. But he may not start one on the Fourteenth even if he can finish it. But the Sages say, three trades are permitted working on Passover Eve, the tailors, and the barbers, and the laundrymen. Rebbi Yose ben Rebbi Jehudah says, also the cobblers.

MISHNAH: One sets hens on brooding stalls on the Fourteenth; and a hen which fled one returns to its place, or if it died one installs another in its place. One cleans under the feet of animals on the Fourteenth; on the holiday one sweeps to the side. Vessels one delivers to and brings from the artisan’s house even though they are not needed on the holiday.

“A hen which fled one returns to its place,” only if one returns it within three days of its escape. “Or if it died one installs another in its place,” only it sat on its eggs three days of 24 hours. Rebbi Mana said, the Mishnah implies this, the 13th, 14th, 15th, and part of a day is counted as a whole day. Rebbi Abun said, explain it if it sat down by itself and it implies nothing.

MISHNAH: Six things used the people of Jericho to do; on three of them they interfered, about three they did not interfere. The following are where they did not interfere: They grafted date palms during the entire day, and they bundled the šemaˋ and they cut grain and tied it into sheaves before the ˋomer; they did not interfere. The following are where they did interfere: They permitted sycamore figs of dedicated trees, and they ate wind-fall on the Sabbath, and they gave peah from vegetables; here they did interfere.

MISHNAH: The daily sacrifice is slaughtered at [hour] eight and a half and brought at nine and a half. On Passover Eve it is slaughtered at [hour] seven and a half and brought at eight and a half whether it be weekday or Sabbath. If Passover Eve falls on a Friday, it is slaughtered at [hour] six and a half and brought at seven and a half. The Pesaḥ is following.