rebbi

It was stated: One does not strip by the feet on the holiday, nor on a weekday of a firstling or disqualified sancta. Rebbi Abun said, so he should not be like one who uses it for work when it is still living. Rebbi Justus bar Shunem said, they decided that one should not form herds from them. Rebbi Mana said, everybody agrees that to make bellows is permitted, to beat them, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said it is forbidden, the other said it is permitted. Rebbi Yose ben Rebbi Abun said, everybody agrees that to beat them is permitted, to make bellows, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said it is forbidden, the other said it is permitted.

It was stated: One does not strip by the feet on the holiday, nor on a weekday of a firstling or disqualified sancta. Rebbi Abun said, so he should not be like one who uses it for work when it is still living. Rebbi Justus bar Shunem said, they decided that one should not form herds from them. Rebbi Mana said, everybody agrees that to make bellows is permitted, to beat them, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said it is forbidden, the other said it is permitted. Rebbi Yose ben Rebbi Abun said, everybody agrees that to beat them is permitted, to make bellows, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said it is forbidden, the other said it is permitted.

It was stated: One does not strip by the feet on the holiday, nor on a weekday of a firstling or disqualified sancta. Rebbi Abun said, so he should not be like one who uses it for work when it is still living. Rebbi Justus bar Shunem said, they decided that one should not form herds from them. Rebbi Mana said, everybody agrees that to make bellows is permitted, to beat them, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said it is forbidden, the other said it is permitted. Rebbi Yose ben Rebbi Abun said, everybody agrees that to beat them is permitted, to make bellows, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said it is forbidden, the other said it is permitted.

It was stated: One does not strip by the feet on the holiday, nor on a weekday of a firstling or disqualified sancta. Rebbi Abun said, so he should not be like one who uses it for work when it is still living. Rebbi Justus bar Shunem said, they decided that one should not form herds from them. Rebbi Mana said, everybody agrees that to make bellows is permitted, to beat them, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said it is forbidden, the other said it is permitted. Rebbi Yose ben Rebbi Abun said, everybody agrees that to beat them is permitted, to make bellows, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said it is forbidden, the other said it is permitted.

HALAKHAH: “One does not sharpen the knife on the holiday but he cleanses it on another.” Rav Ḥisda said, this is Rebbi Jehudah’s. Rav Jehudah in the name of Samuel said, it is everybody’s opinion, to remove the fat on it.

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.

HALAKHAH: Rav Huna said, either less or more. Rebbi Eleazar said to Zeura bar Ḥama, fill me this vessel and tomorrow we shall measure it.

It was stated: “Rebbi Eleazar ben Rebbi Ṣadoq and Abba Shaul ben Botnit were grocers in Jerusalem. They used to fill their measuring vessels on the eve of a holiday and give them to the customers on the holiday. Rebbi Ḥananiah ben Aqabiah says, they also acted in the same way on the intermediate days of the holiday because of the emptying of the measuring vessels. Also he collected 300 amphoras, and his colleague collected 300 amphoras. The Sages said to them, you did not have to do this, but since you were stringent with yourselves, they should be used for public needs.” Once he was sick and our teachers went to visit him. He said to them, you are seeing this right hand which was measuring in truth.

It was stated: “Rebbi Eleazar ben Rebbi Ṣadoq and Abba Shaul ben Botnit were grocers in Jerusalem. They used to fill their measuring vessels on the eve of a holiday and give them to the customers on the holiday. Rebbi Ḥananiah ben Aqabiah says, they also acted in the same way on the intermediate days of the holiday because of the emptying of the measuring vessels. Also he collected 300 amphoras, and his colleague collected 300 amphoras. The Sages said to them, you did not have to do this, but since you were stringent with yourselves, they should be used for public needs.” Once he was sick and our teachers went to visit him. He said to them, you are seeing this right hand which was measuring in truth.

It was stated: “Rebbi Eleazar ben Rebbi Ṣadoq and Abba Shaul ben Botnit were grocers in Jerusalem. They used to fill their measuring vessels on the eve of a holiday and give them to the customers on the holiday. Rebbi Ḥananiah ben Aqabiah says, they also acted in the same way on the intermediate days of the holiday because of the emptying of the measuring vessels. Also he collected 300 amphoras, and his colleague collected 300 amphoras. The Sages said to them, you did not have to do this, but since you were stringent with yourselves, they should be used for public needs.” Once he was sick and our teachers went to visit him. He said to them, you are seeing this right hand which was measuring in truth.

Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written, His surroundings are very hairy. He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written, He is awesome on His surroundings, His fear on those near Him is greater than those far away.

Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written, His surroundings are very hairy. He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written, He is awesome on His surroundings, His fear on those near Him is greater than those far away.

Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written, His surroundings are very hairy. He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written, He is awesome on His surroundings, His fear on those near Him is greater than those far away.

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 Jacob bar Aḥa in the name of Rebbi Yasa: It is forbidden to touch dried Muqṣeh.

Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: It is forbidden to touch dried Muqṣeh.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the upper floor. He said to him, is it not forbidden because of muqṣeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sosartai: Because they stink in between. Rebbi Ze`ira asked before Rebbi Yasa: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the upper floor. He said to him, is it not forbidden because of muqṣeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sosartai: Because they stink in between. Rebbi Ze`ira asked before Rebbi Yasa: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the upper floor. He said to him, is it not forbidden because of muqṣeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sosartai: Because they stink in between. Rebbi Ze`ira asked before Rebbi Yasa: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the upper floor. He said to him, is it not forbidden because of muqṣeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sosartai: Because they stink in between. Rebbi Ze`ira asked before Rebbi Yasa: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the upper floor. He said to him, is it not forbidden because of muqṣeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sosartai: Because they stink in between. Rebbi Ze`ira asked before Rebbi Yasa: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the upper floor. He said to him, is it not forbidden because of muqṣeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sosartai: Because they stink in between. Rebbi Ze`ira asked before Rebbi Yasa: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the upper floor. He said to him, is it not forbidden because of muqṣeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sosartai: Because they stink in between. Rebbi Ze`ira asked before Rebbi Yasa: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the upper floor. He said to him, is it not forbidden because of muqṣeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sosartai: Because they stink in between. Rebbi Ze`ira asked before Rebbi Yasa: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the upper floor. He said to him, is it not forbidden because of muqṣeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sosartai: Because they stink in between. Rebbi Ze`ira asked before Rebbi Yasa: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

“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.”

“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.”

“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 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.

It was stated: “Rebbi Eleazar ben Rebbi Simeon said, the Houses of Shammai and Hillel did not disagree that one brings wood from the field from what was collected, but from a corral even what was strewn about. Where did they disagree? About what is strewn about in a field, where the House of Shammai forbid but the House of Hillel permit.

It was stated: “Rebbi Eleazar ben Rebbi Simeon said, the Houses of Shammai and Hillel did not disagree that one brings wood from the field from what was collected, but from a corral even what was strewn about. Where did they disagree? About what is strewn about in a field, where the House of Shammai forbid but the House of Hillel permit.

Rebbi Nathan said, The House of Shammai agrees with the House of Hillel that one brings wood from the field from what was collected, and from a corral what was collected. Where did they disagree? About what is strewn about in a corral, where the House of Shammai forbid but the House of Hillel permit.” Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥaninah brings it in the name of Rav: practice follows the person who restricts, [including] what was strewn about in a corral. The opinion of Rebbi Jehudah seems inverted, as we have stated there, “[Rebbi Jehudah says], even if it only contains a cistern, or an irrigation ditch, or a cave, one carries in it..” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

Rebbi Nathan said, The House of Shammai agrees with the House of Hillel that one brings wood from the field from what was collected, and from a corral what was collected. Where did they disagree? About what is strewn about in a corral, where the House of Shammai forbid but the House of Hillel permit.” Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥaninah brings it in the name of Rav: practice follows the person who restricts, [including] what was strewn about in a corral. The opinion of Rebbi Jehudah seems inverted, as we have stated there, “[Rebbi Jehudah says], even if it only contains a cistern, or an irrigation ditch, or a cave, one carries in it..” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

Rebbi Nathan said, The House of Shammai agrees with the House of Hillel that one brings wood from the field from what was collected, and from a corral what was collected. Where did they disagree? About what is strewn about in a corral, where the House of Shammai forbid but the House of Hillel permit.” Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥaninah brings it in the name of Rav: practice follows the person who restricts, [including] what was strewn about in a corral. The opinion of Rebbi Jehudah seems inverted, as we have stated there, “[Rebbi Jehudah says], even if it only contains a cistern, or an irrigation ditch, or a cave, one carries in it..” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

Rebbi Nathan said, The House of Shammai agrees with the House of Hillel that one brings wood from the field from what was collected, and from a corral what was collected. Where did they disagree? About what is strewn about in a corral, where the House of Shammai forbid but the House of Hillel permit.” Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥaninah brings it in the name of Rav: practice follows the person who restricts, [including] what was strewn about in a corral. The opinion of Rebbi Jehudah seems inverted, as we have stated there, “[Rebbi Jehudah says], even if it only contains a cistern, or an irrigation ditch, or a cave, one carries in it..” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

Rebbi Nathan said, The House of Shammai agrees with the House of Hillel that one brings wood from the field from what was collected, and from a corral what was collected. Where did they disagree? About what is strewn about in a corral, where the House of Shammai forbid but the House of Hillel permit.” Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥaninah brings it in the name of Rav: practice follows the person who restricts, [including] what was strewn about in a corral. The opinion of Rebbi Jehudah seems inverted, as we have stated there, “[Rebbi Jehudah says], even if it only contains a cistern, or an irrigation ditch, or a cave, one carries in it..” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

Rebbi Nathan said, The House of Shammai agrees with the House of Hillel that one brings wood from the field from what was collected, and from a corral what was collected. Where did they disagree? About what is strewn about in a corral, where the House of Shammai forbid but the House of Hillel permit.” Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥaninah brings it in the name of Rav: practice follows the person who restricts, [including] what was strewn about in a corral. The opinion of Rebbi Jehudah seems inverted, as we have stated there, “[Rebbi Jehudah says], even if it only contains a cistern, or an irrigation ditch, or a cave, one carries in it..” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

Rebbi Nathan said, The House of Shammai agrees with the House of Hillel that one brings wood from the field from what was collected, and from a corral what was collected. Where did they disagree? About what is strewn about in a corral, where the House of Shammai forbid but the House of Hillel permit.” Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥaninah brings it in the name of Rav: practice follows the person who restricts, [including] what was strewn about in a corral. The opinion of Rebbi Jehudah seems inverted, as we have stated there, “[Rebbi Jehudah says], even if it only contains a cistern, or an irrigation ditch, or a cave, one carries in it..” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

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.

Rebbi Ḥiyya stated: One may heat with edibles, but not with their shells or pits. Rav was sitting before the Elder Rebbi Ḥiyya and was eating. He was seen throwing into the stove and in front of the stove. The Elder Rebbi Ḥiyya said to him, throw in this way. He asked him, what is the difference between this way and that way? He said to him, pasha’s son, behind them, behind them. Rebbi Ḥanina said, he was throwing food. The Babylonian Rebbi Immi said, he was sick. He said to him, in this way it would be forbidden on the holiday.

Rebbi Ḥiyya stated: One may heat with edibles, but not with their shells or pits. Rav was sitting before the Elder Rebbi Ḥiyya and was eating. He was seen throwing into the stove and in front of the stove. The Elder Rebbi Ḥiyya said to him, throw in this way. He asked him, what is the difference between this way and that way? He said to him, pasha’s son, behind them, behind them. Rebbi Ḥanina said, he was throwing food. The Babylonian Rebbi Immi said, he was sick. He said to him, in this way it would be forbidden on the holiday.

Rebbi Ḥiyya stated: One may heat with edibles, but not with their shells or pits. Rav was sitting before the Elder Rebbi Ḥiyya and was eating. He was seen throwing into the stove and in front of the stove. The Elder Rebbi Ḥiyya said to him, throw in this way. He asked him, what is the difference between this way and that way? He said to him, pasha’s son, behind them, behind them. Rebbi Ḥanina said, he was throwing food. The Babylonian Rebbi Immi said, he was sick. He said to him, in this way it would be forbidden on the holiday.

Rebbi Ḥiyya stated: One may heat with edibles, but not with their shells or pits. Rav was sitting before the Elder Rebbi Ḥiyya and was eating. He was seen throwing into the stove and in front of the stove. The Elder Rebbi Ḥiyya said to him, throw in this way. He asked him, what is the difference between this way and that way? He said to him, pasha’s son, behind them, behind them. Rebbi Ḥanina said, he was throwing food. The Babylonian Rebbi Immi said, he was sick. He said to him, in this way it would be forbidden on the holiday.

Rebbi Ḥiyya stated: One may heat with edibles, but not with their shells or pits. Rav was sitting before the Elder Rebbi Ḥiyya and was eating. He was seen throwing into the stove and in front of the stove. The Elder Rebbi Ḥiyya said to him, throw in this way. He asked him, what is the difference between this way and that way? He said to him, pasha’s son, behind them, behind them. Rebbi Ḥanina said, he was throwing food. The Babylonian Rebbi Immi said, he was sick. He said to him, in this way it would be forbidden on the holiday.

“Neither with a hatchet.” In the House of Rebbi Yannai they are saying, one splits with a hatchet. Rebbi Hoshaia stated, one splits with a hatchet. Samuel said, practice follows him who said, one splits with a hatchet. It was stated: Rebbi Yose ben Kipper said in the name of Rebbi Eleazar ben Shamua, the House of Shammai forbid but the House of Hillel permit.

“Neither with a hatchet.” In the House of Rebbi Yannai they are saying, one splits with a hatchet. Rebbi Hoshaia stated, one splits with a hatchet. Samuel said, practice follows him who said, one splits with a hatchet. It was stated: Rebbi Yose ben Kipper said in the name of Rebbi Eleazar ben Shamua, the House of Shammai forbid but the House of Hillel permit.

“Neither with a hatchet.” In the House of Rebbi Yannai they are saying, one splits with a hatchet. Rebbi Hoshaia stated, one splits with a hatchet. Samuel said, practice follows him who said, one splits with a hatchet. It was stated: Rebbi Yose ben Kipper said in the name of Rebbi Eleazar ben Shamua, the House of Shammai forbid but the House of Hillel permit.

“Neither with a hatchet.” In the House of Rebbi Yannai they are saying, one splits with a hatchet. Rebbi Hoshaia stated, one splits with a hatchet. Samuel said, practice follows him who said, one splits with a hatchet. It was stated: Rebbi Yose ben Kipper said in the name of Rebbi Eleazar ben Shamua, the House of Shammai forbid but the House of Hillel permit.

“Rebbi Meïr says, also one freshly makes accessible and takes.” Rebbi Abba, Rav Jehudah in the name of Samuel: But only at the place of access. And so it was stated “The Sages agree with Rebbi Meïr about cachets in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.”

“Rebbi Meïr says, also one freshly makes accessible and takes.” Rebbi Abba, Rav Jehudah in the name of Samuel: But only at the place of access. And so it was stated “The Sages agree with Rebbi Meïr about cachets in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.”

“Rebbi Meïr says, also one freshly makes accessible and takes.” Rebbi Abba, Rav Jehudah in the name of Samuel: But only at the place of access. And so it was stated “The Sages agree with Rebbi Meïr about cachets in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.”

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.

There, we have stated: “About rural pans, that they are pure in a tent with a corpse but impure if carried by a person afflicted with gonorrhea. Rebbi Eleazar ben Rebbi Ṣadoq says, even if carried by a person afflicted with gonorrhea they are pure since their production was not finished.” It turns out that the minority opinion here corresponds to the majority opinion there and the minority opinion there corresponds to the majority opinion here.

There, we have stated: “About rural pans, that they are pure in a tent with a corpse but impure if carried by a person afflicted with gonorrhea. Rebbi Eleazar ben Rebbi Ṣadoq says, even if carried by a person afflicted with gonorrhea they are pure since their production was not finished.” It turns out that the minority opinion here corresponds to the majority opinion there and the minority opinion there corresponds to the majority opinion here.

Rebbi Abba in the name of Rav Jehudah: A splinter one leans on the wall lest it scratches. It was stated: One does not extinguish a splinter to save it; if to prevent it filling the house or the pot with smoke it is permitted. Rebbi Ḥanania said, if there is no empty space there. But if there is empty space there one throws it into the empty space and this is enough. Rebbi Nasa said, is this correct? Are we saying so, salve one is permitted to rub on to use kohl on the holiday? Rebbi Mana said, one is to guard, the other for healing.

Rebbi Abba in the name of Rav Jehudah: A splinter one leans on the wall lest it scratches. It was stated: One does not extinguish a splinter to save it; if to prevent it filling the house or the pot with smoke it is permitted. Rebbi Ḥanania said, if there is no empty space there. But if there is empty space there one throws it into the empty space and this is enough. Rebbi Nasa said, is this correct? Are we saying so, salve one is permitted to rub on to use kohl on the holiday? Rebbi Mana said, one is to guard, the other for healing.

Rebbi Abba in the name of Rav Jehudah: A splinter one leans on the wall lest it scratches. It was stated: One does not extinguish a splinter to save it; if to prevent it filling the house or the pot with smoke it is permitted. Rebbi Ḥanania said, if there is no empty space there. But if there is empty space there one throws it into the empty space and this is enough. Rebbi Nasa said, is this correct? Are we saying so, salve one is permitted to rub on to use kohl on the holiday? Rebbi Mana said, one is to guard, the other for healing.

Rebbi Abba in the name of Rav Jehudah: A splinter one leans on the wall lest it scratches. It was stated: One does not extinguish a splinter to save it; if to prevent it filling the house or the pot with smoke it is permitted. Rebbi Ḥanania said, if there is no empty space there. But if there is empty space there one throws it into the empty space and this is enough. Rebbi Nasa said, is this correct? Are we saying so, salve one is permitted to rub on to use kohl on the holiday? Rebbi Mana said, one is to guard, the other for healing.

“About a wick three things were said as restrictions and three as leniencies. The following three were said as restrictions: One does not make it new on the holiday, nor does one cut one into two pieces, nor does one singe it by fire. The following three were said as leniencies: One softens it, and soaks it in oil, and divides it into two lights by fire.” Rebbi Ḥinena said, if he needs both of them. It was stated, Rebbi Jehudah bar Pazi in the name of Bar Delaia: He brings two candles, introduces it into both of them, and separates them by fire into two candles. Rebbi Jacob bar Aḥa, Ḥinena bar Idi in the name of Rav: One cleans the wick on a holiday.

“About a wick three things were said as restrictions and three as leniencies. The following three were said as restrictions: One does not make it new on the holiday, nor does one cut one into two pieces, nor does one singe it by fire. The following three were said as leniencies: One softens it, and soaks it in oil, and divides it into two lights by fire.” Rebbi Ḥinena said, if he needs both of them. It was stated, Rebbi Jehudah bar Pazi in the name of Bar Delaia: He brings two candles, introduces it into both of them, and separates them by fire into two candles. Rebbi Jacob bar Aḥa, Ḥinena bar Idi in the name of Rav: One cleans the wick on a holiday.

“About a wick three things were said as restrictions and three as leniencies. The following three were said as restrictions: One does not make it new on the holiday, nor does one cut one into two pieces, nor does one singe it by fire. The following three were said as leniencies: One softens it, and soaks it in oil, and divides it into two lights by fire.” Rebbi Ḥinena said, if he needs both of them. It was stated, Rebbi Jehudah bar Pazi in the name of Bar Delaia: He brings two candles, introduces it into both of them, and separates them by fire into two candles. Rebbi Jacob bar Aḥa, Ḥinena bar Idi in the name of Rav: One cleans the wick on a holiday.

The daughter of the Elder Rebbi Ḥiyya went to bake in the stove. She found a heap in it. She came and asked her father who said to her, go and empty it. She said, I cannot do it. He said to her, go and smoothen it. She had known this but she wanted to hear it from her father

“One does not arrange two amphoras to cook a pot on them.” Because of building. It was stated: “A blind person may not go out with his stick, nor the shepherd with his bag, but Rebbi Simeon permits.” So was Rebbi Simeon saying: Since one thing is permitted to him, let him be permitted everything.

“One does not arrange two amphoras to cook a pot on them.” Because of building. It was stated: “A blind person may not go out with his stick, nor the shepherd with his bag, but Rebbi Simeon permits.” So was Rebbi Simeon saying: Since one thing is permitted to him, let him be permitted everything.

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.

HALAKHAH: What is between them? To make a heap. In Rebbi Eliezer’s opinion one may make a heap, in the rabbis’ opinion one may not make a heap.

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.

“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.” The argument of Rebbi Eliezer seems inverted, as we have stated there, “the House of Shammai say, one may not take unless one had moved when it was still daylight,” and is Rebbi Eliezer not a Shammaite? One is restrictive if living things are involved. “But the Sages say, only if he delineates and says, from here to here.” The argument of the Sages seems inverted, since we have stated there “the House of Hillel say, he may stand there and say, this and that I shall take,” and here they are saying so? Still they hold that one is restrictive if living things are involved.

“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.” The argument of Rebbi Eliezer seems inverted, as we have stated there, “the House of Shammai say, one may not take unless one had moved when it was still daylight,” and is Rebbi Eliezer not a Shammaite? One is restrictive if living things are involved. “But the Sages say, only if he delineates and says, from here to here.” The argument of the Sages seems inverted, since we have stated there “the House of Hillel say, he may stand there and say, this and that I shall take,” and here they are saying so? Still they hold that one is restrictive if living things are involved.

“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.” The argument of Rebbi Eliezer seems inverted, as we have stated there, “the House of Shammai say, one may not take unless one had moved when it was still daylight,” and is Rebbi Eliezer not a Shammaite? One is restrictive if living things are involved. “But the Sages say, only if he delineates and says, from here to here.” The argument of the Sages seems inverted, since we have stated there “the House of Hillel say, he may stand there and say, this and that I shall take,” and here they are saying so? Still they hold that one is restrictive if living things are involved.

Rebbi Simeon ben Rebbi Yannai said: I did not hear from my father; my sister told me in his name. An egg which was laid on a holiday one props up against a vessel so it should not roll off. But one does not cover it with a vessel. But Samuel says, one may cover it with a vessel. Rebbi Mana said, only if the vessel not touch the body of the egg.

Rebbi Simeon ben Rebbi Yannai said: I did not hear from my father; my sister told me in his name. An egg which was laid on a holiday one props up against a vessel so it should not roll off. But one does not cover it with a vessel. But Samuel says, one may cover it with a vessel. Rebbi Mana said, only if the vessel not touch the body of the egg.

Rebbi Simeon ben Rebbi Yannai said: I did not hear from my father; my sister told me in his name. An egg which was laid on a holiday one props up against a vessel so it should not roll off. But one does not cover it with a vessel. But Samuel says, one may cover it with a vessel. Rebbi Mana said, only if the vessel not touch the body of the egg.

Rebbi Hoshaia stated: One may spread a sheet over a swarm of bees in the summer because of the sun, in the rainy season because of the rain. Is this following Rav? Following Samuel? Here on top, there below.

Rebbi Bisna in the name of Rebbi Yose bar Ḥanina: It is forbidden to move the weaver’s beam weaving fine cloth. The hunters were spreading traps and these were damaged by the sun. They came to ask Rav, may one move them? He told them, [it is forbidden to touch them.] Intend to put them under your heads and it is permitted for you to move them.

Rebbi Bisna in the name of Rebbi Yose bar Ḥanina: It is forbidden to move the weaver’s beam weaving fine cloth. The hunters were spreading traps and these were damaged by the sun. They came to ask Rav, may one move them? He told them, [it is forbidden to touch them.] Intend to put them under your heads and it is permitted for you to move them.

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

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

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

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

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

It was stated: “One puts a vessel under a leak on the Sabbath. If it was filled, one pours out and repeats without hesitation.” Rebbi Ḥanania said, they made this like rivers and sources coming from outside the Sabbath domain, as it was stated: from rivers and sources coming from outside the Sabbath domain one fills on the Sabbath and it is not necessary to say on a holiday.

It was stated: One does not climb on a tree whether moist or dried-up. One understands moist; dried-up? So we are saying, it is forbidden to step on a twig on the Sabbath? Or does it follow Rebbi Meïr, as Rebbi Meïr said, “a dried-up vine is forbidden but does not sanctify”? It is everybody’s opinion; they forbade the dried-up tree because of a moist tree. Rav Ḥiyya bar Ashi came running before Rav. He asked him, how did you come? He told him, [by] the warped date palm. He said to him, who permitted you?

It was stated: One does not climb on a tree whether moist or dried-up. One understands moist; dried-up? So we are saying, it is forbidden to step on a twig on the Sabbath? Or does it follow Rebbi Meïr, as Rebbi Meïr said, “a dried-up vine is forbidden but does not sanctify”? It is everybody’s opinion; they forbade the dried-up tree because of a moist tree. Rav Ḥiyya bar Ashi came running before Rav. He asked him, how did you come? He told him, [by] the warped date palm. He said to him, who permitted you?

Rebbi <aḥa> in the name of Rav: It is forbidden to trample on a twig on the Sabbath. There is no difference between the roots of a tree or the leaves of cabbage. If they are three {hand-breadths} high. But if they are not three {hand-breadths} high they are like the ground.

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

“Nor sail on water” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: This implies that it is forbidden to set something under sail to send it away from him. And similarly, it is forbidden to set something under sail to bring it to him. Rebbi Abba Mari and Rebbi Mattaniah were sitting. They saw a person splitting the water to both sides and drinking. Rebbi Abba Mari said to Rebbi Mattaniah, this is what Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu, a person is forbidden to set something under sail to send it away from him. He answered, it is what we have stated, “a person may break open an amphora to eat dried figs from it”

“Nor sail on water” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: This implies that it is forbidden to set something under sail to send it away from him. And similarly, it is forbidden to set something under sail to bring it to him. Rebbi Abba Mari and Rebbi Mattaniah were sitting. They saw a person splitting the water to both sides and drinking. Rebbi Abba Mari said to Rebbi Mattaniah, this is what Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu, a person is forbidden to set something under sail to send it away from him. He answered, it is what we have stated, “a person may break open an amphora to eat dried figs from it”

“Nor sail on water” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: This implies that it is forbidden to set something under sail to send it away from him. And similarly, it is forbidden to set something under sail to bring it to him. Rebbi Abba Mari and Rebbi Mattaniah were sitting. They saw a person splitting the water to both sides and drinking. Rebbi Abba Mari said to Rebbi Mattaniah, this is what Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu, a person is forbidden to set something under sail to send it away from him. He answered, it is what we have stated, “a person may break open an amphora to eat dried figs from it”

“Nor sail on water” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: This implies that it is forbidden to set something under sail to send it away from him. And similarly, it is forbidden to set something under sail to bring it to him. Rebbi Abba Mari and Rebbi Mattaniah were sitting. They saw a person splitting the water to both sides and drinking. Rebbi Abba Mari said to Rebbi Mattaniah, this is what Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu, a person is forbidden to set something under sail to send it away from him. He answered, it is what we have stated, “a person may break open an amphora to eat dried figs from it”

“Nor sail on water” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: This implies that it is forbidden to set something under sail to send it away from him. And similarly, it is forbidden to set something under sail to bring it to him. Rebbi Abba Mari and Rebbi Mattaniah were sitting. They saw a person splitting the water to both sides and drinking. Rebbi Abba Mari said to Rebbi Mattaniah, this is what Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu, a person is forbidden to set something under sail to send it away from him. He answered, it is what we have stated, “a person may break open an amphora to eat dried figs from it”

“Nor sail on water” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: This implies that it is forbidden to set something under sail to send it away from him. And similarly, it is forbidden to set something under sail to bring it to him. Rebbi Abba Mari and Rebbi Mattaniah were sitting. They saw a person splitting the water to both sides and drinking. Rebbi Abba Mari said to Rebbi Mattaniah, this is what Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu, a person is forbidden to set something under sail to send it away from him. He answered, it is what we have stated, “a person may break open an amphora to eat dried figs from it”