mishnah

MISHNAH: How were they lighting the beacons? One brings long logs of cedar, and reed, and oil wood, and linen tow, and ties them with rope. He climbs to the top of the mountain, kindles the fire, moves forward and backward, up and down, until he sees his colleague on the second mountain doing the same, and so on top of the third mountain. Where did one light beacons? From the Mount of Olives to Sartaba, and from Sartaba to Grippina, and from Grippina to Hauran, and from Hauran to Bet Biltin. From Bet Biltin they did not move but he moves up and down until he sees the Diaspora like one fire place.

MISHNAH: A large courtyard was in Jerusalem called Bet Ya`zeq; there all witnesses assembled and there the Court examined them. A big meal one prepared for them so they should get used to come. Originally they did not move from there the entire day. The Elder Rabban Gamliel instituted that they could walk 2’000 cubits in every direction. Not only these but also the midwife who comes to assist in a birth, and one who comes to save from a fire, and from the army, and from a collapse, are like the people of the town and have 2’000 cubits in every direction.

MISHNAH: How does one check the witnesses? The couple who comes first one checks first. One brings the more senior in and tells him to say, how did you see the moon? Before the sun or behind the sun? To its North or its South? How high was it, to where did it point, and how wide was it? If he said, before the sun, he did not say anything. One brings the second one in and examines him. If their words are found coherent, their testimony holds up. All other couples one asks main points, not that one needs them but that they should not leave dissatisfied so they would come in the future.

MISHNAH: The president of the Court says, sanctified, and all people repeat after him, sanctified, sanctified. One sanctifies it whether it was seen in its time or not seen in its time. Rebbi Eleazar ben Rebbi Sadoq says, if it was not seen in its time one does not sanctify it since Heaven already sanctified it.

HALAKHAH: Rebbi Simeon ben Yoḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years, [but] one does not sanctfy months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the Court says: sanctified.” It was stated, for intercalation of the year one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but “in intercalation”, that the Sages added thirty days to it [and intercalated it.] Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Ḥiyya, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

MISHNAH: Rabban Gamliel had pictures of the moon phases on a tablet and on the wall on his upper floor which he showed to the common people and asked, did you see it like this or like that? It happened that two came and said, we saw it in the morning in the East and in the evening in the West. Rebbi Joḥanan {ben Nuri} said, they are false witnesses. Rabban Gamliel accepted them when they came to Jabneh. Another time two came and said, we saw it on time, and in the night of the addition it was not seen, but Rabban Gamliel accepted them. Rebbi Dosa ben Hyrkanos said, they are false witnesses. How can one testify about a woman that she gave birth and the next day she is in labor pains? Rebbi Joshua said to him, I am agreeing with your words.

MISHNAH: Rabban Gamliel sent to him, I am decreeing about you that you shall come to me with your staff and your money purse on the day when the Day of Atonement should be according to your computation. Rebbi Aqiba went and found him afflicted. He said to him, I have to infer that all which Rabban Gamliel does is valid, as it is said, these are the festive times of the Eternal which you have to proclaim. Whether on the correct time or not the correct time, I only have these as festive times.

MISHNAH: He came to Rebbi Dosa ben Hyrkanos, who said to him, if we came to investigate the Court of Rabban Gamliel, we would have to investigate every single Court which was formed since the times of our teacher Moses up to today, as it is said, Moses and Aaron, Adav and Avihu, and seventy of the Elders of Israel ascended. Why were the names of the seventy Elders not given? To teach that any three who formed a Court for Israel are equivalent to the Court of Moses. He took his staff and his money in his hands and went to Rabban Gamliel at Jabneh on the day that was the day of Atonement according to his computation. Rabban Gamliel rose, kissed him on his head, and said to him, come in peace, my teacher and my student. My teacher in wisdom, and my student since you accepted my words.

MISHNAH: If the Court and all of Israel saw it, the witnesses were interrogated but they did not manage to say “sanctified” before nightfall, it is prolonged. If the Court alone saw it, two of them shall stand and testify before them, and they shall say “sanctified, sanctified”. If three who form a court saw it, two of them shall stand up, let two of their colleagues sit with the single one, testify before them, so they can say “sanctified, sanctified”, since no single individual is empowered by himself.

HALAKHAH: “If the Court and all of Israel saw it,” etc. So is the Mishnah: Either the court or all of Israel.

Rebbi Ze`ira, Rebbi Immi in the name of Rebbi Joshua ben Levi: One entangles one who was seen to prolong it; one does entangle one who was not seen to sanctify it. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: One entangles one who was not seen to sanctify it, one does not entangle one who was seen to prolong it. The Mishnah disagrees with Rebbi Ze`ira: “If the Court and all of Israel saw it, the witnesses were interrogated but they did not manage to say “sanctified” before nightfall, it is sanctified.” Because of nightfall. Therefore not if there was no nightfall. This implies that one does not entangle one who was seen to prolong it. A baraita disagrees with Rebbi Abba: “I could think that if two days were needed, one adds two days. The verse says, it. There is authorization only for one day.” This implies that one does not entangle one who was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that just as one intercalates a year according to necessity so one would sanctify the month according to necessity. The verse says, the new moon, one follows the new moon.” This implies that one does not entangle one which was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that if the moon was not seen for two days, they should sanctify the next month for two days. The verse says, they, there are, those would not be My festive seasons”. Because it was not seen; therefore not if it had been seen. This implies that one does not entangle one who was not seen to sanctify it. They wanted to say that they do not disagree. What Rebbi Ze`ira said, about all other months; what Rebbi Abba said, about Nisan and Tishre.

MISHNAH: All shofarot are qualified except from bovines because this is a horn. Rebbi Yose said, are not all shofarot called horn, as it is said, when the ram’s horn sounds, when you hear the sound of the shofar.

MISHNAH: The shofar of New Year’s Day is a straight one from a mountain goat, around its mouthpiece covered with gold, and two trumpets by its sides. The shofar is long and the trumpets short because the obligation of the day is by the shofar.

MISHNAH: On fast days it was from bent ram’s horns, around the mouthpiece covered with silver, and two trumpets in the middle. The shofar is short and the trumpets drawn out because the obligation of the day is by the trumpets.

MISHNAH: The Jubilee is equal to New Year’s Day in blowing and prayer. Rebbi Jehudah says, on New Year’s Day one blows from rams, on the Jubilee from mountain goats.

MISHNAH: A shofar which was split and glued together is disqualified. If one glued together pieces of shofarot it is disqualified. If it was pierced and he plugged it, if it obstructs blowing it is disqualified, otherwise it is qualified.

HALAKHAH: “A shofar which was split and glued together is disqualified.” For whom is this needed? For Rebbi Nathan. “If one glued together pieces of shofarot it is disqualified.” This also is Rebbi Nathan’s. “If it was pierced and he plugged it,” Rebbi Ḥiyya in the name of Rebbi Joḥanan, it is Rebbi Nathan’s, as it was stated, if it was pierced and then repaired, whether with its own kind or another kind, if it obstructs blowing it is disqualified, otherwise it is qualified; Rebbi Nathan says, with its own kind it is qualified, not with its own kind it is disqualified. Rebbi Ḥiyya in the name of Rebbi Joḥanan: so is the Mishnah: “if it was obstructing blowing it is disqualified, otherwise it is qualified.” Rebbi Abba bar Zemina in the name of Rebbi Ze`ira: Only if he plugged it. But if he did not plug it it is qualified since all sounds of a shofar are qualified.

MISHNAH: If somebody blows into a cistern, or into a cellar, or into a barrel, if he heard the sound of the shofar he fulfilled his obligation, if he heard the sound of the echo he did not fulfill his obligation. Similarly, if somebody was passing by a synagogue or his house was near the synagogue and he heard the sound of the shofar or the reading of the Esther scroll, if he listened purposefully he fulfilled his obligation, otherwise he did not fulfill his obligation. Even though both heard, one listened purposefully, but the other did not listen purposefully.

MISHNAH: It was when Moses lifted his hands then Israel had the upper hand, etc. Do Moses’s hands conduct war or break war? But any time that Israel looked up high and directed their thoughts to their Father in Heaven they were dominating, otherwise they were falling.

MISHNAH: Similarly, the Eternal said to Moses, yourself make a poisonous snake and put it on a pole, etc. Does the snake kill or the snake make live? But in times when Israel look upwards and make their thought subservient to their Father in Heaven they were healed, otherwise they were rotting.

MISHNAH: A deaf-and-dumb person, an insane person, or a minor, may not free the public from their obligation. This is the principle: Anybody not obligated for something may not free the public from their obligation.

MISHNAH: If the holiday of the New Year falls on a Sabbath, in the Temple they were blowing but not in the countryside. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that one should blow at any place where there is a Court. Rebbi Eleazar said, Rebbi Joḥanan ben Zakkai instituted this only at Jabneh. They said to him, it is the same at Jabneh and at any place where there is a Court.

MISHNAH: And also in the following Jerusalem was more than Jabneh, that one blows in any village which sees, and hears, and is near, and is able to come; but in Jabneh one only blew in the Court.

MISHNAH: Originally the lulav was taken at the Temple for seven {days}and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as a remembrance of the Temple, and that the day of waving be entirely forbidden.

MISHNAH: Originally they were accepting testimony about the new moon during the entire day. Once the witnesses tarried to come and the Levites erred in the song. They instituted that one would accept only up to the afternoon prayers; if witnesses came after afternoon prayers one kept the day holy and the next day holy. After the Temple was destroyed, Rabban Joḥanan ben Zakkai instituted that one accepted testimony about the new moon during the entire day.

MISHNAH: Rebbi Joshua ben Qorḥa said: In addition, Rabban Joḥanan ben Zakkai instituted that even if the head of the court be anywhere, the witnesses should only go to the seat of the council.

HALAKHAH: So is the Mishnah: To the seat of the Calendar Council.

MISHNAH: The order of benedictions: One recites “fathers”, “mightiness”, and “Sanctification of the Name” and includes Malkhiot but does not blow, “Sanctification of the Day” and blows, Zikhronot and blows, Shofarot and blows, and recites “Service”, “Thanks”, and Priestly Blessing, the words of Rebbi Joḥanan ben Nuri.

MISHNAH: Rebbi Aqiba said to him, if he does not blow for Malkhiot, why does he recite? But one recites “fathers”, “mightiness”, and “Sanctification of the Name”, includes Malkhiot with “Sanctification of the Day” and blows, Zikhronot and blows, Shofarot and blows, and recites “Service”, “Thanks”, and Priestly Blessing. One does not reduce to less than ten verses of Kingdom, ten verses of Remembrance, ten verses of Shofar. Rebbi Joḥanan ben Nuri says, if he said three of each he fulfilled his obligation. One does not mention verses of Kingdom, Remembrance, or Shofar of calamity. One starts with Torah and ends with Prophets; Rebbi Yose says, if he finished with Torah he fulfilled his obligation.

“One starts with Torah and ends with Prophets.” What, in the past? Therefore not from the start? Rebbi Joḥanan said, so is the Mishnah: It is necessary that one finish with a verse from the Torah.

MISHNAH: Of those who stand before the Ark on New Year’s Day the second one leads the shofar blowing, but at the time of Ḥallel the first one reads the Hallel.

MISHNAH: For the shofar of New Year’s Day one neither crosses the Sabbath boundary, nor does one dig out from a heap, nor does one climb on a tree, nor ride on an animal, nor swim in the water, nor cut it in any way, whether it be rabbinically or biblically forbidden. But if one wants to put wine or water into it, he may do so. One does not prevent children from blowing but teaches them until they have learned. The teacher does not fulfill his obligation, nor did one who heard from a teacher fulfill his obligation.

HALAKHAH: So is the Mishnah: What is forbidden rabbinically and biblically.

Rebbi Eleazar said, the Mishnah is about an older one on New Year’s day which falls on a Sabbath. And it was stated so: One teaches not to blow on a Sabbath; one does not prevent children from blowing on the holiday.

MISHNAH: The order of shofar blowing is three times three each. The measure of a straight sound is that of three modulated sounds. The measure of a modulated sound are three whimpers. If he blew straight for the first set and continued a double length for the second he has only one in his hand. If somebody prayed and later has access to a shofar, he blows straight, modulated, and straight three times. A private person is obligated just as the public reader is obligated; Rabban Gamliel says, the public reader absolves the public from their obligation.

“Rabban Gamliel says, the public reader absolves the public from their obligation.” The great Rabbi Ḥuna of Sepphoris in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel in this prayer combined with shofar blowing. Rebbi Ze`ira and Rav Ḥisda were sitting there during the prayer combined with shofar blowing. After they finished praying the prayer, Rav Ḥisda got up and prepared to pray. Rebbi Ze`ira said to him, did we not pray already? He said to him, we prayed and I am going back to pray, for Westerners came down and said (there) in the name of Rebbi Joḥanan, practice follows Rabban Gamliel in this prayer combined with shofar blowing; but I did not concentrate. If I had concentrated I would have fulfilled my obligation. Rebbi Ze`ira said, this is correct. All Tannaim state this in the name of Rabban Gamliel, but Rebbi Hoshaia states it in the name of the Sages. Rebbi Ada from Caesarea in the name of Rebbi Joḥanan: But only if he is present from the start of the prayer. Rebbi Tanḥum ben Rebbi Jeremiah said, the Mishnah implies this: “The order of benedictions: One recites “fathers”, “mightiness”, and “Sanctification of the name.”

MISHNAH: An egg was laid on a holiday. The House of Shammay say that it may be eaten, but the House of Hillel say that it may not be eaten.

MISHNAH: The House of Shammay say that sour dough {causes liability} by the size of an olive and leavened matter by the size of a date, but the House of Hillel say that both are by the size of an olive.

MISHNAH: If somebody slaughtered a wild animal or a bird on the holiday, the House of Shammai say that he shall dig with a picket and cover, but the House of Hillel say that he should not slaughter unless he had dust prepared. But they agree that if he slaughtered that he may dig with a picket and cover, <and> that the ashes of the cooking stove are prepared.

MISHNAH: [4]: The House of Shammai say, one does not move the ladder from dovecote to dovecote, but one may bend it from window to window; and the House of Hillel permit it. The House of Shammai say, one may not take unless one had moved when it was still daylight, but the House of Hillel say, he may stand there and say, this and that I shall take.

MISHNAH: If he prepared black ones and found white ones, white ones and found black ones, two and found three, they are forbidden. Three and found two, they are permitted. Inside the nest and he found outside the nest they are forbidden, but if there are no others around they are permitted.

HALAKHAH: [5]: The Mishnah is Rebbi’s, as it was stated: “200 and he found a mina, (the mina was taken away) [a mina was deposited and a mina taken away], the words of Rebbi. But the Sages are saying, it is profane.” There, we have stated: “If somebody said to his son, ‘Second Tithe is in that corner’ but he found it in another corner, that is profane.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly. But did not Rebbi Ḥalaphta ben Shaul state, the same rule applies to pigeon chicks and to eggs? Therefore, it is Rebbi’s. There, his father put it there and he found, here, his he put it there and he found it. Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda instructed according to Rebbi for Second Tithe.

MISHNAH: The House of Shammai say that one may not take the pestle to cut meat on it, but the House of Hillel permit. The House of Shammai say that one may not give the hide to be trampled on nor lift it unless meat was left on it, but the House of Hillel permit. The House of Shammai say that one may not remove the shutters but the House of Hillel permit even to return them.

MISHNAH: The House of Shammai say, one may bring neither a small child, nor a lulav, nor a Torah scroll into the public domain, but the House of Hillel permit it.

MISHNAH: The House of Shammai are saying, one may not bring ḥallah and priests’ parts to a Cohen on the holiday, whether they have been separated the day before or on the day itself, but the House of Hillel permit. The House of Shammai said to the House of Hillel, it is an equal cut. Ḥallah and priests’ parts are a gift to the Cohen, and heave is a gift to the Cohen. Just as one may not bring heave to the Cohen, so one may not bring these parts. The House of Hillel said to them, no. If you mention heave where he has no right to separate, what can you say about the gifts which he may separate?

It is difficult for the House of Hillel, could he not have the right to separate heave? Think of it, if he made a stipulation! One because of the other. And why was ḥallah stated? Because of ḥallah which was separated on the holiday. 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.

MISHNAH: The House of Shammai say that spices are pounded in a wooden mortar, and salt in a container or with a cooking spoon. But the House of Hillel say that spices are pounded normally in a stone mortar and salt in a wooden mortar.

MISHNAH: If one selects out legumes on the holiday, the House of Shammai say he picks out the food and eats. But the House of Hillel say, he picks out normally into his chest or a basket, but not on a tablet, not with a fine sieve nor with a coarse sieve. Rabban Gamliel says, also he drenches and scoops off.

MISHNAH: The House of Shammai say, on a holiday one sends only portions, but the House of Hillel say one sends domestic animals, wild animals, and birds, whether alive or slaughtered. One sends wines, oils, and flour, and legumes, but no grains. Rebbi Simeon permits grains.

MISHNAH: One may send garments whether sewn or not sewn, and even if they do not respond to a holiday need. But not a sandal with nails nor a shoe which is not sown. Rebbi Jehudah says, also no white shoe because it needs a craftsman. This is the principle: Anything which one may use on the holiday one may send.

HALAKHAH: So is the Mishnah: Because it needs the shoe-maker’s form. Is the Mishnah Rebbi Eliezer’s? As we have stated there, “the shoe on the shoe-maker’s last, Rebbi Eliezer declares pure but the Sages declare impure.” It is the opinion of everybody. It is different here since he is like finishing an implement on the holiday. It was stated: One does not dismantle a shoe from the last on the holiday, but one dismantles a shoe from the last on the intermediate days of the holiday.

HALAKHAH: So is the Mishnah: Because it needs the shoe-maker’s form. Is the Mishnah Rebbi Eliezer’s? As we have stated there, “the shoe on the shoe-maker’s last, Rebbi Eliezer declares pure but the Sages declare impure.” It is the opinion of everybody. It is different here since he is like finishing an implement on the holiday. It was stated: One does not dismantle a shoe from the last on the holiday, but one dismantles a shoe from the last on the intermediate days of the holiday.

Rebbi Ḥalaphta ben Shaul stated: It is forbidden to send jewelry. Rebbi Mana said, they said only to send, therefore to wear is permitted. It was stated: “One may move the shofar to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels.” Rebbi Abun said, a Mishnah says that it is forbidden to wear it, as we have stated: “Anything which one may use on the holiday one may send.” If you say that it is permitted to wear it should be permitted to send. And what is that which was stated: “One may move the shofar to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels”? If they are called implements. So far gold jewelry. Also even silver jewelry? They said in the name of Rebbi Jeremiah forbidden, and they said in the name of Rebbi Jeremiah permitted. Rebbi Ḥizqiah said, I know the beginning and the end. Small girls were growing up in Rebbi Jeremiah’s dwelling. He went and asked Rebbi Ze`ira, who told him: do not forbid and do not permit.

MISHNAH: If the holiday falls on a Friday a person may not cook on the holiday especially for the Sabbath but he may cook for the holiday and if he left over he left over; or he cooks a dish before the holiday and relies on it for the Sabbath. The House of Shammai say two dishes, but the House of Hillel say one dish. But they agree about a fish and the egg on it that they are two dishes. If he ate it or it was lost, he may not start cooking based on it, but if even a minute amount was left, he relies on it for the Sabbath.

Rebbi Cahana the son of Rebbi Ḥiyya bar Abba said, on condition that he not act craftily. The Mishnah follows Rebbi Simeon ben Eleazar as it was stated: “One does not make {food} on a holiday for use after the holiday.” Also, it was stated: “A woman may fill a pot with meat even if one eats only one piece from it, a kettle with hot water even if one drinks only one cup from it. But baking, she should bake only what she needs.” For it is stated: “Rebbi Simeon ben Eleazar says, a woman may fill the entire oven with bread because the bread turns out well if the oven is filled.” Rav Ḥuna preached following Rebbi Simeon ben Eleazar. Rebbi Joḥanan preached to the Tiberians following that of Rebbi Simeon ben Eleazar. He preached this as practice but they took it as to act on. Some wanted to say that he preached to act on. They came and asked him and he preached as practice, and they preached again but we do not know whether as practice or to act on. Rebbi Abba bar Zavdi said, Rebbi Abbahu instructed following Rebbi Simeon ben Eleazar.

MISHNAH: If it falls after the Sabbath, the House of Shammai say that one immerses everything before the start of the Sabbath, but the House of Hillel say implements before the Sabbath and humans on the Sabbath.

HALAKHAH: The Mishnah is about large implements, but for small implements one may use a trick and immerse them. Rebbi Hoshaya stated, a person may fill am impure vessel from the cistern, and be tricky about it and immerse it. If his pail fell into the cistern, his vessel fell into the cistern, he may be tricky about it and immerse it. Two Amoraim, one said about implements impure in original purity; the other said, about implements impure in derivative impurity. The one who said impure in derivative impurity objected to the one who said impure in original purity, even on a weekday would it not need sundown? He said to him, about one who wants to eat his profane food in purity.

MISHNAH: Also they agree that one lets the water in a stone vessel touch but not immerse. One immerses from stage to stage and from group to group on the holiday.

HALAKHAH: The Mishnah does not follow Rebbi, as it was stated: “One does not immerse from stage to stage on the holiday and one does not let the water touch in a stone vessel to purify it on the Sabbath, the word of Rebbi. But the Sages say one immerses from stage to stage on the holiday and one lets the water touch in a stone vessel in purity on the Sabbath.” It only said, in a stone vessel. Therefore not in a wooden vessel.

MISHNAH: The House of Shammai say, one brings well-being offerings without leaning on them, but not elevation offerings; but the House of Hillel say one brings both well-being and elevation offerings and one leans on them.

MISHNAH: The House of Shammai are saying that a person may prepare hot water for his feet only if it is drinkable, but the House of Hillel permit. One may make a pyre and warm himself by it.

MISHNAH: In three matters Rabban Gamliel is restrictive following the words of the House of Shammai: One does not store away hot water from the holiday to the Sabbath, one does not raise the candelabrum on the holiday, and one does not bake his bread as large loaves but as thin cakes. Rabban Gamliel said, never in my father’s house did they bake their bread as large loaves but as thin cakes. They said to him, what can we do about your father’s house who were restrictive for themselves but permissive for all of Israel to bake their bread as large loaves and on charcoal.

MISHNAH: He also said three matters of leniency: On the holiday one sweeps between the couches and puts down incense; and one makes a helmeted kid-goat in the Passover night, but the Sages forbid.

MISHNAH: Three things did Rebbi Eleazar ben Azariah permit but the Sages forbid. His cow was going out with a strip between her horns, and one grooms an animal with combs with small teeth on a holiday, and one grinds peppers in their proper mill. Rebbi Jehudah says, one does not groom an animal on the holiday with a comb with small teeth because it produces bruises, but one may groom with a comb with large teeth. But the Sages are saying one uses a comb with small teeth but not with large teeth.

MISHNAH: The pepper mill is impure because of three vessels, because of a container, and as a metal vessel, and as sieve.

MISHNAH: A baby carriage is impure as support, may be used on the Sabbath, but is drawn on implements. Rebbi Jehudah said, no vessels are drawn except a carriage because it compresses.

HALAKHAH: We have stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rav Ḥuna, Rebbi Ḥaggai in the name of Rebbi Ze`ira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it compresses.”

MISHNAH: One does not catch fish from vivaria and one does not feed them. But one catches wild animals and fowl from vivaria and feeds them. Rabban Simeon ben Gamliel says, not all vivaria are equal. This is the principle: any which still requires catching is forbidden, but any which does not require catching is permitted.

HALAKHAH: “One does not catch fish,” etc. Rebbi Ḥinena said, our Mishnah does not follow Rebbi Jehudah, as we have stated there: “ 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: “one does not catch fish from vivaria and 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 there: “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, “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: One may not take from traps for wild animals, or fowl, or fish which he set before the holiday unless it was known that they were caught before nightfall. It happened that a Gentile brought fish to Rabban Gamliel who said they are permitted, but I do not want to accept from him.

MISHNAH: A dangerously sick animal one should not slaughter unless it be known that one may eat from it a roasted piece in the size of an olive during daytime. Rebbi Aqiba says, even raw in its slaughter house. If he slaughtered in the fields he should not bring it by a yoke or a small yoke, but brings limb by limb in his hands.

MISHNAH: If a firstling fell into a cistern, Rebbi Jehudah says, the expert should go down and inspect; if it has a defect he may lift it and slaughter; Rebbi Simeon says, any whose defect was not recognizable on the eve of the holiday is not prepared.

MISHNAH: An animal which dies one may not move from its place. It happened that Rebbi Tarphon was asked about this and about ḥallah which became impure. He entered the study hall and asked. They told him that one may not move them from their place.

HALAKHAH: Samuel said, the five Elders who instructed Rebbi Tarphon in Lydda erred. Rav Mattanah said, the case concerned a firstling Rebbi Abbin said, the Mishnah says so: “about this and about ḥallah which became impure.” Since that one was holy, so also this one was holy. They asked before Levi, may one inspect a torn animal in a dark house? He said, bring it outside. Rebbi Immi asked, we heard that one does not inspect cases of skin disease in a dark house. Did we hear that one does not inspect a torn animal in a dark house? Rebbi Yose ben Rebbi Abun said, it is not because of this reason, but lest it would be found ṭerefah and be forbidden to be moved. It turns out that Rav Mattanah follows Samuel, and Levi Rav. Rebbi Abba, Rav Jehudah in the name of Samuel said, practice follows Rebbi Jehudah.

MISHNAH: One does not subscribe to an animal on the holiday but one subscribes to it on the eve of the holiday and then slaughters and distributes among them. Rebbi Jehudah says a person may weigh against a vessel or against a dagger, but the Sages are saying that one does not use scales at all.

MISHNAH: One does not sharpen the knife but he cleanses it on another. A person may not say to the butcher, weigh me meat for a denar, but he slaughters and they distribute among themselves.

MISHNAH: A person may say to the grocer, fill me this vessel, but he may not specify the measure. Rebbi Jehudah says, if it was a measuring cup he shall not fill it. It happened that Shaul ben Botnit filled his measures on the eve of the holiday and gave it to the customers on the holiday. Abba Shaul says, that is what one does on a holiday, but the Sages say one acts thus also on a weekday because of the emptying of the measuring vessels.

MISHNAH: A person may say to another, give me eggs or walnuts by the count since it is the way of private persons to count these in his household.

MISHNAH: He who transports wine jugs from place to place may not transport them in a basket or box, but he may transport on his shoulder in front of him. He who transports straw may not tie the box and throw it over his shoulder but has to take it into his hand. One may start from a pile of straw but not from wood in storage.

HALAKHAH: “He who transports wine jugs,” etc. Rebbi Ḥanin bar Levi said, the Mishnah is about these little flasks of which one carries two or three in a hand. If it is one big one, in front of him it is usual, on the back it is usual. Just as you are saying, he brings it with its hide, similarly he brings it with its jar. Just as you are saying, he brings it limb by limb, similarly he brings it vial by vial.

Rebbi Yudan asked, may one move straw from a private domain to the public domain? Is that not the Mishnah, “he who transports straw may not tie the box and throw it over his shoulder”? The Mishnah follows him who says, for all breathing, also animal’s breathing is included. What is his problem? Following him who says, animal’s breathing is not included. Also for him who says, animal’s breathing is included, the Mishnah is about transporting as feed. What is his problem? If he transports as fuel.

Rebbi Yudan asked, may one move straw from a private domain to the public domain? Is that not the Mishnah, “he who transports straw may not tie the box and throw it over his shoulder”? The Mishnah follows him who says, for all breathing, also animal’s breathing is included. What is his problem? Following him who says, animal’s breathing is not included. Also for him who says, animal’s breathing is included, the Mishnah is about transporting as feed. What is his problem? If he transports as fuel.

Rebbi Yudan asked, may one move straw from a private domain to the public domain? Is that not the Mishnah, “he who transports straw may not tie the box and throw it over his shoulder”? The Mishnah follows him who says, for all breathing, also animal’s breathing is included. What is his problem? Following him who says, animal’s breathing is not included. Also for him who says, animal’s breathing is included, the Mishnah is about transporting as feed. What is his problem? If he transports as fuel.

“He said to him, nothing but figs and grapes can be forbidden because of muqṣeh!” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: that is, concerning the Sabbath. But concerning tithes, everything may pass through a stage of muqṣeh. Rebbi Yose said, the Mishnah said so: “Dried figs when he presses them and in a bin if he planes with a roller.”

MISHNAH: One does not take wood from a hut but only from what is leaning on it. One brings wood from the field from what was collected, but from a corral even what is strewn about. What is a corral? Any close to the village, the words of Rebbi Jehudah. Rebbi Yose says, any into which one enters with a key, even inside the Sabbath domain.

MISHNAH: One does not split logs nor a log which broke on the holiday. Also one does split neither with a hatchet, nor with a sickle, nor with a plane, but with a dagger. From a room full of produce which was blocked but became accessible one takes from the opening. Rebbi Meïr says, also one freshly makes accessible and takes.

MISHNAH: One does not open the candle because he would make it a vessel nor does one make charcoal, and one does not cut a wick into two. Rebbi Jehudah says, one may cut it in the fire for two candles.

MISHNAH: One does not break earthenware nor cut paper to grill on them salted fish. One does not clean out stove or cooking range but one smooths. One does not arrange two amphoras to cook a pot on them. One does not support a pot by a splinter, nor the door. One does not drive an animal with a stick on the holiday.

MISHNAH: Rebbi Eliezer says, a person takes a chip to use as a toothpick and collects from the courtyard and ignites since anything in the courtyard is prepared, but the Sages are saying one collects from what is in front of him and ignites.

MISHNAH: One makes fire neither with stones, nor with wood, nor with water, and one does not heat tiles to fry on them. In addition, Rebbi Eliezer says, a person stands by the Muqṣeh on a Sabbath eve in a sabbatical year and says, from here I shall eat tomorrow, but the Sages say, only if he delineates and says, from here to here.

MISHNAH: One lowers produce through a skylight on the holiday. Also one covers produce by vessels because of leaks; the same holds for jugs of wine and jugs of oil. On the Sabbath one may put a vessel under a leak.

HALAKHAH: “One lowers produce through a skylight on the holiday,” etc. The Mishnah is about this roof, but from another roof it is forbidden if it is not equal. But if it was equal it is permitted. It was stated: If there was a window, one lowers through the window.

MISHNAH: One is liable on the holiday for everything classified as Sabbath rest, classified as obligatory, classified as meritorious. These are classified as Sabbath rest: One does not climb on a tree, nor ride on an animal, nor sail on water, nor clap the hands in anger, nor clap the hands in joy, nor dance. These are classified as obligatory, one does not judge, nor contract preliminary marriage, nor give ḥaliṣah, nor enter levirate marriage. These are classified as meritorious, one does not dedicate, nor dedicate one’s worth, nor dedicate as herem, nor collect heaves and tithes. All these were said regarding a holiday, so much more regarding the Sabbath. The only difference between holiday and Sabbath is preparation of food.

“One does not judge.” Rebbi Ḥizqiah, Rebbi Aḥa, said in the name of Rebbi Abbahu: It is forbidden to judge money matters on Friday. Does not a Mishnah object: “Therefore one does not judge <criminal matters> on Sabbath eve or holiday eve”? Hence, one judges money matters! Also, Rebbi Ḥiyya stated thus: One judges money matters on Friday but not criminal matters. One is for practice, the other for words of the Torah.

MISHNAH: Animals and vessels are like the feet of their owner. If he hands over his animal to his son or to a shepherd they are like his own feet. Vessels particular to one of the brothers in a common household are like his feet, but those not particular are like they place where they walk.

HALAKHAH: The Mishnah if he handed it over on the holiday; but if he handed it over to him on holiday eve it is like the shepherd’s feet. If there is there one shepherd, but if there is not one shepherd there, like the feet of the cow hand. And it was stated thus: “If he hands his animal to the cow hand even though he did not inform the cow hand it is like the cow hand’s feet.”

MISHNAH: If one borrows vessels from another person, on holiday eve they are like the feet of the borrower, on the holiday like the feet of the lender. If a woman borrowed from another spices, water, and salt, for her dough, they are like the feet of both of them. Rebbi Jehudah excludes water since it lacks stability.

HALAKHAH: Rebbi Abba said, for eruv they went according to the logical rule. You should know that this is so since they say there in the name of Rav Ḥisda, but they do not know whether from a tradition or a Mishnah, ‘even logs.’ Did we want to say that logs have no stability?

MISHNAH: A burning charcoal is like the feet of its owner but a flame may be everywhere. One does not commit larceny with burning charcoals of the Temple; one may not use its flame but one does not commit larceny.

MISHNAH: A private cistern is like the feet of the individual, but one of the townspeople is like the feet of the people of this town, and of the pilgrims from Babylonia like the feet of the person filling.