sandal

And when John the Theologian had said these things, he looked towards the east, and he ascribed glory to God, and stretching out his hands again he prayed, saying, 'Be Thou with me, O my Lord Jesus, the Christ.' Then straightway he cast himself down into the pit which they had dug, the place wherein his apparel was spread out, and when he had said to them, 'Peace and grace,' he dismissed the brethren, and they departed. And they came out [of the city] on the morrow, and they could not find him, but they found his sandal, and the newly-dug ground in the place where he had gone down into the earth. Finally they remembered the word which the Lord had spoken to Peter, saying, 'If I will to make him remain until I come, what [is that] to thee? Follow thou Me.' And they ascribed glory to the Lord Jesus, the Christ, because of His miracle which took place in the blessed Apostle, and Evangelist, and Theologian, and holy virgin, Saint John, the beloved of the Christ, Jesus our Lord, and our God, and our Saviour, to Whom, with the Father and the Holy, and universally vivifying and consubstantial Spirit, all glory is seemly, now, and always, and for ever and for ever. Amen.

Therefore it is written in the writing of the law of Moses, that whosoever will not raise up seed to his brother, his sandal should be unloosed, and they should spit in his face.

And the brethren of Joseph wished not that their brother should live, and the Lord loosed from them the sandal which they wore against Joseph their brother.

For golden throne and golden sandal famed,

And if we come to the legislation of Moses, many of the laws manifest the irrationality, and others the impossibility, of their literal observance. The irrationality [in this], that the people are forbidden to eat vultures, although no one even in the direst famines was [ever] driven by want to have recourse to this bird; and that children eight days old, which are uncircumcised, are ordered to be exterminated from among their people, it being necessary, if the law were to be carried out at all literally with regard to these, that their fathers, or those with whom they are brought up, should be commanded to be put to death. Now the Scripture says: “Every male that is uncircumcised, who shall not be circumcised on the eighth day, shall be cut off from among his people.” And if you wish to see impossibilities contained in the legislation, let us observe that the goat-stag is one of those animals that cannot exist, and yet Moses commands us to offer it as being a clean beast; whereas a griffin, which is not recorded ever to have been subdued by man, the lawgiver forbids to be eaten. Nay, he who carefully considers [the famous injunction relating to] the Sabbath, “Ye shall sit each one in your dwellings; let no one go out from his place on the seventh day,” will deem it impossible to be literally observed: for no living being is able to sit throughout a whole day, and remain without moving from a sitting position. And therefore those who belong to the circumcision, and all who desire that no meaning should be exhibited, save the literal one, do not investigate at all such subjects as those of the goat-stag and griffin and vulture, but indulge in foolish talk on certain points, multiplying words and adducing tasteless traditions; as, for example, with regard to the Sabbath, saying that two thousand cubits is each one’s limit. Others, again, among whom is Dositheus the Samaritan, condemning such an interpretation, think that in the position in which a man is found on the Sabbath-day, he is to remain until evening. Moreover, the not carrying of a burden on the Sabbath-day is an impossibility; and therefore the Jewish teachers have fallen into countless absurdities, saying that a shoe of such a kind was a burden, but not one of another kind; and that a sandal which had nails was a burden, but not one that was without them; and in like manner what was borne on one shoulder [was a load], but not that which was carried on both.

A man may not go out with a nail-studded sandal, Nor with a single [sandal] if he has no wound on his foot; Nor with tefillin, Nor with an amulet, if it is not from an expert; Nor with a breastplate, Nor with a helmet; Nor with iron boots. Yet if he goes out with these, he is not liable for a sin-offering.

A man may not go out with a nail-studded sandal, Nor with a single [sandal] if he has no wound on his foot; Nor with tefillin, Nor with an amulet, if it is not from an expert; Nor with a breastplate, Nor with a helmet; Nor with iron boots. Yet if he goes out with these, he is not liable for a sin-offering.

The commandment of halitzah must be performed in the presence of three judges, even though all the three are laymen. If the woman performed the halitzah with a shoe, her halitzah is valid, [but if] with a felt sock it is invalid. If with a sandal to which a heel is attached it is valid, but [if with one] that has no heel it is invalid. [If the sandal was tied] below the knee the halitzah is valid, but if above the knee it is invalid.

The commandment of halitzah must be performed in the presence of three judges, even though all the three are laymen. If the woman performed the halitzah with a shoe, her halitzah is valid, [but if] with a felt sock it is invalid. If with a sandal to which a heel is attached it is valid, but [if with one] that has no heel it is invalid. [If the sandal was tied] below the knee the halitzah is valid, but if above the knee it is invalid.

If the woman performed the halitzah with a sandal that did not belong to him, or with a wooden sandal, or with the one of the left foot [which he was wearing] on his right foot, the halitzah is valid. If she performed the halizah with a sandal too large [for him], in which, however, he is able to walk, or with one too small which, however, covers the greater part of his foot, her halizah is valid. If she performed the halitzah at night, her halitzah is valid. Rabbi Elazar disqualifies [halitzah at night]. [If she performed it] with [the yavam’s] left shoe, her halitzah is invalid, Rabbi Elazar validates it.

If the woman performed the halitzah with a sandal that did not belong to him, or with a wooden sandal, or with the one of the left foot [which he was wearing] on his right foot, the halitzah is valid. If she performed the halizah with a sandal too large [for him], in which, however, he is able to walk, or with one too small which, however, covers the greater part of his foot, her halizah is valid. If she performed the halitzah at night, her halitzah is valid. Rabbi Elazar disqualifies [halitzah at night]. [If she performed it] with [the yavam’s] left shoe, her halitzah is invalid, Rabbi Elazar validates it.

If the woman performed the halitzah with a sandal that did not belong to him, or with a wooden sandal, or with the one of the left foot [which he was wearing] on his right foot, the halitzah is valid. If she performed the halizah with a sandal too large [for him], in which, however, he is able to walk, or with one too small which, however, covers the greater part of his foot, her halizah is valid. If she performed the halitzah at night, her halitzah is valid. Rabbi Elazar disqualifies [halitzah at night]. [If she performed it] with [the yavam’s] left shoe, her halitzah is invalid, Rabbi Elazar validates it.

[This is the procedure in the performance of] the commandment of halitzah: He and his deceased brother’s wife come to the court, and they offer him appropriate advice, for it is said, “Then the elders of his city shall call him and speak to him” (Deut. 25:8). She then says: “My husband’s brother refuses to establish a name for his brother in Israel; he will not perform the duty of a levir (yavam)” (verse. Then he says: “I do not wish to marry her” (verse. [These sayings] were spoken in the holy tongue (Hebrew). “Then his brother’s widow shall go up to him in the presence of the elders, pull the sandal off his foot and spit in his face” (verse spit that the judges can see. “And make this declaration: Thus shall be done to the man who will not build up his brother’s house”. Thus far they used to dictate. When Rabbi Hyrkanus was under the terebinth at Kefar Etam he dictated the reading and completed the entire section, the practice was established to complete the entire section. “And he shall go in Israel by the name of ‘the family of the unsandaled one’” (verse. [The recitation of this verse] is a commandment [to be performed] by the judges and not by the disciples. Rabbi Judah says: it is a commandment incumbent upon all present to cry “[the man] that had his shoe pulled off, [the man] that had his shoe pulled off, [the man] that had his shoe pulled off.”

Rabbi Akiba declared three things; about two they agreed with him, and about one they disagreed with him. About a lime-burner’s sandal, that it is liable to contract midras impurity; And about the remains of a [broken] oven, that they must be four handbreadths high [in order to retain impurity], whereas they used to say three and [when he said four] they agreed with him. And about one they disagreed with him About a stool, from which two of its covering-boards had been removed, the one beside the other, which Rabbi Akiba pronounces able to contract impurity, but the Sages declare unable to contract impurity.

There is one who is [counted as] a firstborn [with respect to] inheritance but not with respect to redemption from a priest; a firstborn with respect to redemption from a priest but not a firstborn [with respect] to inheritance; a firstborn [with respect to both] inheritance and redemption from a priest; and a firstborn [in respect] to neither inheritance nor redemption from a priest. Which is a firstborn [with respect] to inheritance but not to redemption from a priest? One which follows one which was not viable whose head came forth alive, or one born in the ninth month whose head came out dead, or when a woman aborts something that looks like an animal, beast or bird, the words of Rabbi Meir. But the sages say: [it is not considered an opening of the womb] until [the abortion] has the form of a human being. If [a woman] aborts a sandal or a placenta or a fetus having an articulated shape, or if an embryo came out by pieces, [the infant] which follows after them is a first-born [with respect] to inheritance but not a first-born for redemption from a priest. If one who never had children married a woman who had already given birth, even if she had given birth when she was a slave but is now free, or [had given birth] when she was a non-Jew but has since converted, if after coming to the Israelite she gave birth, [the infant] is considered a first-born [with respect] to inheritance but not a first-born for redemption from a priest. Rabbi Yose the Galilean says: [the infant] is a firstborn [with respect] to inheritance and for redemption from a priest, as it says: “Whatever opens the womb in Israel” (Exodus 13:2), meaning only if it opens the womb in Israel. If one had children already and married a woman who had never given birth previously Or if she converted when pregnant, or if she was freed when pregnant, and she gave birth; If she and a priestess gave birth, she and a Levite’s daughter, she and a woman who had already given birth; And similarly [if a woman] who did not wait three months after her husband's death, married and gave birth and it is not known if the infant was born in the ninth month since the death of the first [husband] or in the seventh month since she married the second, it is a firstborn for redemption from a priest but not a first-born [with respect] to inheritance. Which is a firstborn both [in respect] of inheritance and for redemption from a priest? If [a woman] miscarries a sac full of blood or full of water or full of pieces of flesh; or if [a woman] miscarries something with the shape of fish or locusts or reptiles, or creeping things, or if she discharges on the fortieth day [of conception], [the infant] which follows after [these discharges] is a firstborn both [in respect] of inheritance and for redemption from a priest.

Some women [after childbirth] bring an offering which is eaten; some bring one which is not eaten, and some bring no offering at all. These bring an offering which is eaten: If a woman miscarries a fetus which has the shape of beast, or a wild animal or a bird, the words of Rabbi Meir; but the sages say: only if it has a human shape. Or if a woman miscarries a sandal-like fetus or a placenta or a fully formed fetus, or one that comes out in pieces. Similarly, if a female slave miscarries, she brings an offering which is eaten.

An Imki sandal and a laced-up bag, Rabbi Judah says: also an Egyptian basket; Rabban Shimon ben Gamaliel says: also to a Lattakian sandal can be made susceptible to uncleanness and again be made insusceptible without the aid of a craftsman. Rabbi Yose said: But can't all vessels be made susceptible to uncleanness and again insusceptible without the aid of a craftsman? Rather, these, even when they are unlaced are susceptible to uncleanness since a layman is able to restore them. They spoke only of an Egyptian basket which even a craftsman cannot [easily] restore.

An Imki sandal and a laced-up bag, Rabbi Judah says: also an Egyptian basket; Rabban Shimon ben Gamaliel says: also to a Lattakian sandal can be made susceptible to uncleanness and again be made insusceptible without the aid of a craftsman. Rabbi Yose said: But can't all vessels be made susceptible to uncleanness and again insusceptible without the aid of a craftsman? Rather, these, even when they are unlaced are susceptible to uncleanness since a layman is able to restore them. They spoke only of an Egyptian basket which even a craftsman cannot [easily] restore.

A sandal, one of whose holes was broken but was then fixed, retains its midras uncleanness. If a second hole was broken and it was fixed, it is free from midras uncleanness but is unclean from contact with midras. If the second hole was broken before the first could be mended, it is clean. If its heel was torn off, or if its toe-piece was removed, or if it was torn in two, it becomes clean. A heel-less slipper that was torn anywhere becomes clean. A shoe that was damaged becomes clean if it cannot contain the greater part of the foot. A shoe that is still on the last: Rabbi Eliezer says: it is insusceptible to uncleanness, But the sages say that it is susceptible. All water skins whose holes have been tied up are insusceptible to uncleanness, except for Arabian ones. Rabbi Meir says: if they are tied up for a while, they are clean; but if they are tied with a permanent knot they are unclean. Rabbi Yose says: all tied up water skins are clean.

Any object that is susceptible to corpse uncleanness, though not susceptible to midras uncleanness, is still susceptible to negaim uncleanness. For instance: the sail of a ship, a curtain, the forehead band of a hair-net, the wrappings of scrolls, a coiled belt, the straps of a shoe or sandal that are at least as wide as a split bean, Behold these are susceptible to the uncleanness of negaim. A thick cloak on which a nega appeared: Rabbi Eliezer ben Jacob says: unless it appears on the texture and on the stuffing. A skin bottle or a shepherd's leather wallet are inspected in the position in which they are used, and a nega may effectively spread from its inner side to its outer side and from its outer side to its inner side.

One that is born from the side, the hire of a harlot or the price of a dog is invalid. Rabbi Eliezer says that it is valid, as it says, "You shall not bring the hire of a harlot or the price of a dog into the house of the Lord your God," (Deuteronomy 23:19) and this was not brought into the house. All blemishes that cause consecrated animals to be invalid cause also the [red] cow to be invalid. If one had ridden on it, leaned on it, hung on its tail, crossed a river by its help, doubled up its leading rope, or put one's cloak on it, it is invalid. But if one had only tied it up by its leading rope or made for it a sandal to prevent it from slipping or spread one's cloak on it because of flies, it is valid. This is the general rule: wherever anything is done for its own sake, it remains valid; but if for the sake of another, it becomes invalid.

One who prepares the mixture of the hatat should not wear his sandals, for were some of the liquid to fall on his sandal it would become unclean and [the sandal] would defile him. Behold he would say [to the sandal], "That which defiled you did not defile me, but you did defile me." If some of the liquid fell on his skin he remains clean. If it fell on his garment it becomes unclean and defiles him. Behold he would say [to the garment], "That which defiled you did not defile me, but you did defile me."

One who prepares the mixture of the hatat should not wear his sandals, for were some of the liquid to fall on his sandal it would become unclean and [the sandal] would defile him. Behold he would say [to the sandal], "That which defiled you did not defile me, but you did defile me." If some of the liquid fell on his skin he remains clean. If it fell on his garment it becomes unclean and defiles him. Behold he would say [to the garment], "That which defiled you did not defile me, but you did defile me."

One who prepares the mixture of the hatat should not wear his sandals, for were some of the liquid to fall on his sandal it would become unclean and [the sandal] would defile him. Behold he would say [to the sandal], "That which defiled you did not defile me, but you did defile me." If some of the liquid fell on his skin he remains clean. If it fell on his garment it becomes unclean and defiles him. Behold he would say [to the garment], "That which defiled you did not defile me, but you did defile me."

The following do not require that the water shall enter inside them: Knots [in the clothes] of a poor man, or in tassels, or in the thong of a sandal, or in a head-tefillin if it is fastened tightly, or in an arm-tefillin if it does not move up or down, or in the handles of a water-skin, or in the handles of a wallet.

The following require that water shall enter inside them: The knot in an undergarment which is tied to the shoulder. The hem of a sheet must be stretched out. And the knot of head tefillin if it is not fastened tightly, Or of the arm-tefillin if it moves up and down. And the laces of a sandal. Clothes which are immersed when they have just been washed must be kept immersed until they bubble up; But if they are immersed when already dry, they must be kept immersed until they throw up bubbles and then cease to bubble up.

If she aborted a sandal or a placenta she sits in uncleanness for both male and female. If a placenta is in a house, the house is unclean, not because a placenta is a fetus but because generally there can be no placenta without a fetus. Rabbi Shimon says: the child might have been mashed before it came out.

It was stated: One may not use Sabbatical oil to caulk an oven or a hearth; one does not use it to rub on shoes and sandals. Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

It was stated: One may not use Sabbatical oil to caulk an oven or a hearth; one does not use it to rub on shoes and sandals. Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

“From here did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness to meekness, meekness to fear of sin, fear of sin to the Holy Spirit, the Holy Spirit to piety, piety to the Resurrection of the Dead, the Resurrection of the Dead through Elijah, may his remembrance be a blessing.”“Promptitude to cleanliness,” he finishes, and he atones.“Cleanliness to purity,” the Cohen shall atone for her, then she will be pure.“Purity to holiness,” he shall purify it and sanctify it.“Holiness to meekness,” for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity and holiness I dwell, and the suppressed and of meek spirit.“Meekness to fear of sin,” the consequence of meekness is fear of the Eternal. Rebbi Isaac bar Eleazar said, what wisdom proclaimed as a crown to its head, meekness made a heel for its sandal, for it is written, the head of wisdom is the fear of the Eternal, but it is written, the heel of meekness is fear of the Eternal.“Fear of sin to the Holy Spirit,” as it is written, then you will understand and knowledge of God you will find.“The Holy Spirit to piety,” as it is written, then You spoke in a vision to Your pious.“Piety to the Resurrection of the Dead,” as it is written, I shall give My Spirit into you and you will live.“The Resurrection of the Dead through Elijah, may his remembrance be a blessing,” as it is written, behold I am sending to you Elijah the prophet, before the coming of the great and awesome day of the Eternal, that he turn the fathers’ hearts to the sons and the sons’ hearts to their fathers.It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who eats his profane food in purity, speaks in the holy language, and recites the Shemaˋ mornings and evenings is assured to participate in the life of the World to Come.

How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails, since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi and were oiling and rinsing, but not scraping. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails, since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi and were oiling and rinsing, but not scraping. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails, since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi and were oiling and rinsing, but not scraping. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

“A sandal whose holes, edges, or loops are torn or one of whose soles fell off is pure. If one of its holes, edges, or loops is torn or most of its soles fell of it is impure. Rebbi Jehudah says, on the inside it is impure, on the outside it is pure.” Rebbi Jacob bar Aḥa, Rebbi Tevele, Ḥanin bar Abba in the name of Rav: Practice follows Rebbi Jehuda as far as the Sabbath is concerned.

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Zeˋira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Zeˋira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food [store]. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Zeˋira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is a kind of clothing: “Or with a left [foot sandal] on the right [foot], the ḥaliṣah is valid.” That means, in (length). But in (width) it must cover most of the foot.

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Zeˋira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Zeˋira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food [store]. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Zeˋira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is a kind of clothing: “Or with a left [foot sandal] on the right [foot], the ḥaliṣah is valid.” That means, in (length). But in (width) it must cover most of the foot.

“Nor with a single one.” Rebbi Abba said, because of the suspicion. That they should not say Mr. X’s sandal was torn and and he put it under his arm pit.

HALAKHAH: Samuel said, one goes out with them because they are like a sandal, and one may enter the Temple Court with them. Rebbi Yannai asked, one goes out with them because they are like sandals, and one may enter the Temple Court with them, because they are not sandals? Rebbi (asked) [Mana] said, instead of asking about Samuel he should have asked about the Mishnah, “its supports are impure by stepping on, one may go out with them on the Sabbath, and one may not enter the Temple Court with them.” Rebbi Mana said, say does its last part not disagree with Samuel? “Its supports are impure by stepping on, one may not go out with them on the Sabbath, and one may not enter the Temple Court with them. Donkey figures are pure and one may go out with them.” What are pure donkey figures? Rebbi Abbahu said, ὄνος κατʹ ὦμον, arm’s donkey.

MISHNAH: One who takes out either with his right hand, or with his left hand, or in his bosom, or on his shoulder, is liable since this was the carrying of the Kehatites. On the back of his hand, on his foot, in his mouth, on his elbow, in his ear, or in his hair, or in his money belt whose opening is downward, between his belt and his garment, or in the seam of his garment, in his shoe, or in his sandal, he is not liable since he did not take out in the way of takers-out.

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

HALAKHAH: 2. Rebbi Ḥizqiah said, if one opens the hem which is connected to the garment. Rebbi Yose said, if one opens a [split] garment which is made like two sheets. If shoe or sandal laces were dislocated, one removes and returns them, only one may not knot them. If its nose was dislocated, there are Tannaim who state, it is permitted to put it back, and there are Tannaim who state, it is forbidden to put it back. They wanted to say, he who says that it is permitted, if there is one hole; he who says that it is forbidden, if there are two holes. Rebbi Yose ben Rebbi Abun said, in both cases it is following him who says that there are two holes. What about it? He who says that it is permitted, if they are loose; he who says that it is forbidden, if they are squeezed.

The roof of a tower is considered [part of] the town. The roof of a cave is considered as fields. What, really dwellers? Or maybe just inhabitable? Since Rebbi Isaac bar Naḥman said in the name of Rebbi Ḥanina: one considers it as if filled by water and clay, this means even inhabitable. Rebbi Isaac ben Rebbi Eleazar said, this implies (a city) which has two exits, if between one and the other there are 3’999 cubits one walks in its entirety and outside it 2’000 cubits, 4’000 cubits he only has 2’000 cubits from the place of his eruv. Rabbi Aḥa said; Rebbi Ze`ira explained it. If he would put his sandal anywhere he could go outside and put it on; and if he would put his sandal anywhere he could go outside and put it on. What is the difference from which side he comes? From one side it is forbidden, from both sides it is permitted.

The roof of a tower is considered [part of] the town. The roof of a cave is considered as fields. What, really dwellers? Or maybe just inhabitable? Since Rebbi Isaac bar Naḥman said in the name of Rebbi Ḥanina: one considers it as if filled by water and clay, this means even inhabitable. Rebbi Isaac ben Rebbi Eleazar said, this implies (a city) which has two exits, if between one and the other there are 3’999 cubits one walks in its entirety and outside it 2’000 cubits, 4’000 cubits he only has 2’000 cubits from the place of his eruv. Rabbi Aḥa said; Rebbi Ze`ira explained it. If he would put his sandal anywhere he could go outside and put it on; and if he would put his sandal anywhere he could go outside and put it on. What is the difference from which side he comes? From one side it is forbidden, from both sides it is permitted.

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.

“He who carries “support” may carry heave but not sancta. Rebbi Abba in the name of Rav Jehudah, because of a happening. It happened to a person that his amphora sprung a leak and he plugged it with his sandal. Rebbi Ze`ira, Rebbi Yasa in the name of Rebbi Eleazar: If he transgressed and carried it, it is pure. This follows what Rebbi Eleazar said: some say, he shall not carry; if he transgressed and carried it is impure. [But some say,] he shall not carry; if he transgressed and carried it is pure. Rebbi Ze`ira said in front of Rebbi Mana does this not imply that they made his body not like a sufferer from gonorrhea? [If you would say, they made his body not like a sufferer from gonorrhea,] then if he transgressed and carried he would be impure. He answered him, explain it if it is connected to sancta.

HALAKHAH: “The decree of seven”, sandal and soap. “The decree of thirty,” mending, and pressing, and shaving. What is pressing? New pressed woolen garments, and pressed white linen garments. Rebbi Ḥelbo, Rav Ḥuna in the name of Rav: If his eighth day fell on a Sabbath, he shaves on Friday. How is this possible? Explain it if he had been dragged away by a wild animal and they gave up hope to look after him. It was stated thus: When do you start to count for somebody who was dragged away by a wild animal? When they gave up hope to look after him. If they found separate limbs of him one counts when his head and most of his body had been found. Rebbi Jehudah says, spine and skull form the majority. Rebbi Abun said, explain it that the cover plate was laid Friday evening at the start of darkness. How is this possible? Rebbi Aḥa said, explain it if it was closed by a Gentile. Some wanted to say that he received a current notice on the Sabbath.

MISHNAH: The commandment of ḥalîṣah is to be executed before three judges; all three may be lay people. If she performed ḥalîṣah with a shoe, the ḥalîṣah is valid, with a felt slipper it is invalid. With a sandal having a heel it is valid, without a heel it is invalid. Below the knee the ḥalîṣah is valid, above the knee it is invalid.

“If she performed ḥalîṣah with a shoe, the ḥalîṣah is valid.” For whom is this statement needed? For Rebbi Meїr, since Rebbi Meїr said, one does not perform ḥalîṣah with a shoe. It was stated: Rebbi Yose said, it happened that I went to Nsebin and saw there an old man to whom I said, did you ever know Rebbi Jehudah ben Bathyra in your lifetime? He told me, Rabbi, I was a banker in my city and he was a constant customer of my bank. I told him, did you ever see him supervising a ḥalîṣah in your lifetime and what he did use for ḥalîṣah, a shoe or a sandal? He said to me, Rabbi, is there a sandal in our place? I wondered, how could Rebbi Meïr say that one does not perform ḥalîṣah with a shoe?

“If she performed ḥalîṣah with a shoe, the ḥalîṣah is valid.” For whom is this statement needed? For Rebbi Meїr, since Rebbi Meїr said, one does not perform ḥalîṣah with a shoe. It was stated: Rebbi Yose said, it happened that I went to Nsebin and saw there an old man to whom I said, did you ever know Rebbi Jehudah ben Bathyra in your lifetime? He told me, Rabbi, I was a banker in my city and he was a constant customer of my bank. I told him, did you ever see him supervising a ḥalîṣah in your lifetime and what he did use for ḥalîṣah, a shoe or a sandal? He said to me, Rabbi, is there a sandal in our place? I wondered, how could Rebbi Meïr say that one does not perform ḥalîṣah with a shoe?

Rebbi Abba, Rav Jehudah in the name of Rav: If Elijah came and said that one performs ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice. Rebbi Ze‘ira, Rav Jeremiah, in the name of Rav: If Elijah came and said that one does not perform ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice.

Rebbi Abba, Rav Jehudah in the name of Rav: If Elijah came and said that one performs ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice. Rebbi Ze‘ira, Rav Jeremiah, in the name of Rav: If Elijah came and said that one does not perform ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice.

Rebbi Abba, Rav Jehudah in the name of Rav: If Elijah came and said that one performs ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice. Rebbi Ze‘ira, Rav Jeremiah, in the name of Rav: If Elijah came and said that one does not perform ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice.

Rebbi Abba, Rav Jehudah in the name of Rav: If Elijah came and said that one performs ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice. Rebbi Ze‘ira, Rav Jeremiah, in the name of Rav: If Elijah came and said that one does not perform ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice.

“With a sandal having a heel it is valid.” There, they say, for example those קנסרוס. But the rabbis here say, like ours. Rav said, if I had not seen my uncle, the elder Rebbi Ḥiyya, performing a ḥalîṣah with a sandal with plaited straps, I would not feel competent to do so. The maternal uncle of Rav Cahana performed ḥalîṣah in the night, as single judge, on Friday night, with a cork sandal, and standing; (Rabbi Zeriqa said) and she did not spit. Rav heard that and said, who would ever do that except the maternal uncle of Rav Cahana?

“With a sandal having a heel it is valid.” There, they say, for example those קנסרוס. But the rabbis here say, like ours. Rav said, if I had not seen my uncle, the elder Rebbi Ḥiyya, performing a ḥalîṣah with a sandal with plaited straps, I would not feel competent to do so. The maternal uncle of Rav Cahana performed ḥalîṣah in the night, as single judge, on Friday night, with a cork sandal, and standing; (Rabbi Zeriqa said) and she did not spit. Rav heard that and said, who would ever do that except the maternal uncle of Rav Cahana?

“With a sandal having a heel it is valid.” There, they say, for example those קנסרוס. But the rabbis here say, like ours. Rav said, if I had not seen my uncle, the elder Rebbi Ḥiyya, performing a ḥalîṣah with a sandal with plaited straps, I would not feel competent to do so. The maternal uncle of Rav Cahana performed ḥalîṣah in the night, as single judge, on Friday night, with a cork sandal, and standing; (Rabbi Zeriqa said) and she did not spit. Rav heard that and said, who would ever do that except the maternal uncle of Rav Cahana?

MISHNAH: If she performed ḥalîṣah with a sandal that was not his, with a wooden sandal, or with a left [foot sandal] on the right [foot], the ḥalîṣah is valid. If she performed ḥalîṣah with [a sandal that was] too large but he could walk in it, or one too small which covers most of his foot, the ḥalîṣah is valid. If she performed ḥalîṣah in the night, the ḥalîṣah is valid; Rebbi Eliezer declares it invalid. [If she performed ḥalîṣah] with her left hand, the ḥalîṣah is invalid but Rebbi Eliezer declares it valid.

MISHNAH: If she performed ḥalîṣah with a sandal that was not his, with a wooden sandal, or with a left [foot sandal] on the right [foot], the ḥalîṣah is valid. If she performed ḥalîṣah with [a sandal that was] too large but he could walk in it, or one too small which covers most of his foot, the ḥalîṣah is valid. If she performed ḥalîṣah in the night, the ḥalîṣah is valid; Rebbi Eliezer declares it invalid. [If she performed ḥalîṣah] with her left hand, the ḥalîṣah is invalid but Rebbi Eliezer declares it valid.

MISHNAH: If she performed ḥalîṣah with a sandal that was not his, with a wooden sandal, or with a left [foot sandal] on the right [foot], the ḥalîṣah is valid. If she performed ḥalîṣah with [a sandal that was] too large but he could walk in it, or one too small which covers most of his foot, the ḥalîṣah is valid. If she performed ḥalîṣah in the night, the ḥalîṣah is valid; Rebbi Eliezer declares it invalid. [If she performed ḥalîṣah] with her left hand, the ḥalîṣah is invalid but Rebbi Eliezer declares it valid.

MISHNAH: If she performed ḥalîṣah with a sandal that was not his, with a wooden sandal, or with a left [foot sandal] on the right [foot], the ḥalîṣah is valid. If she performed ḥalîṣah with [a sandal that was] too large but he could walk in it, or one too small which covers most of his foot, the ḥalîṣah is valid. If she performed ḥalîṣah in the night, the ḥalîṣah is valid; Rebbi Eliezer declares it invalid. [If she performed ḥalîṣah] with her left hand, the ḥalîṣah is invalid but Rebbi Eliezer declares it valid.

HALAKHAH: “If she performed ḥalîṣah with a sandal that was not his,” etc. Rebbi Eleazar says, a ram’s horn belonging to idolatry or to a “seduced city” is valid. Rebbi Ḥiyya stated, it is valid. Rebbi Hoshaia stated, it is invalid. Everybody agrees that such a palmbranch is invalid. What is the difference between a ram’s horn and a palmbranch? Rebbi Yose said, for a palmbranch it is written: “You shall take for yourselves,” from your own money. But here, “a day of horn blowing it shall be for you,” from any source. Rebbi Eleazar said, there he fulfills his obligation with the article itself, but here with its sound. Is any sound forbidden usufruct? Everybody agrees that a sandal from a “seduced city” is valid. For it is written “stripped of shoe,” from any source. Rebbi Mana said, as you say there, “a day of horn blowing it shall be for you,” from any source, so you say here, “stripped of shoe,” from any source.

HALAKHAH: “If she performed ḥalîṣah with a sandal that was not his,” etc. Rebbi Eleazar says, a ram’s horn belonging to idolatry or to a “seduced city” is valid. Rebbi Ḥiyya stated, it is valid. Rebbi Hoshaia stated, it is invalid. Everybody agrees that such a palmbranch is invalid. What is the difference between a ram’s horn and a palmbranch? Rebbi Yose said, for a palmbranch it is written: “You shall take for yourselves,” from your own money. But here, “a day of horn blowing it shall be for you,” from any source. Rebbi Eleazar said, there he fulfills his obligation with the article itself, but here with its sound. Is any sound forbidden usufruct? Everybody agrees that a sandal from a “seduced city” is valid. For it is written “stripped of shoe,” from any source. Rebbi Mana said, as you say there, “a day of horn blowing it shall be for you,” from any source, so you say here, “stripped of shoe,” from any source.

“A wooden sandal.” The colleagues in the name of Rav: If only the edges are wooden. Rebbi Abba in the name of Rav: If only the bottom of the sole is wooden. There, they say in the name of Rav: If only the loops are wooden. Rebbi Hila in the name of Rebbi Joḥanan: Even if it is entirely of wood it is valid. A baraita supports Rebbi Joḥanan: “ A straw sandal becomes impure by being stepped on and a woman may use it for ḥalîṣah, the words of Rebbi Aqiba, but the Sages do not agree about impurity by being stepped on.”

“A wooden sandal.” The colleagues in the name of Rav: If only the edges are wooden. Rebbi Abba in the name of Rav: If only the bottom of the sole is wooden. There, they say in the name of Rav: If only the loops are wooden. Rebbi Hila in the name of Rebbi Joḥanan: Even if it is entirely of wood it is valid. A baraita supports Rebbi Joḥanan: “ A straw sandal becomes impure by being stepped on and a woman may use it for ḥalîṣah, the words of Rebbi Aqiba, but the Sages do not agree about impurity by being stepped on.”

“ A sandal whose holes, edges, or loops are torn or one of whose soles fell off is pure. If one of its holes, edges, or loops is torn or most of it soles fell of it is impure. Rebbi Jehudah says, on the inside it is impure, on the outside it is pure.” Rebbi Jacob bar Aḥa, Rebbi Tevele, Ḥanin bar Abba in the name of Rav: Practice follows Rebbi Jehuda as far as the Sabbath is concerned. A case came before Rebbi Samuel bar Rav Isaac. He sent Rebbi Jacob bar Aḥa to ask Rebbi Ḥiyya bar Abba. He said to him, just as they disagree about impurity so they disagree about the Sabbath, and instructed him following the rabbis. Rebbi Samuel bar Rav Isaac asked himself: One heard saying, practice follows Rebbi Jehuda, and he instructed him following the rabbis? A case came before Rebbi Aḥa bar Isaac. He sent to ask Rebbi Ze‘ira and Rebbi Ze‘ira asked Rebbi Immi. The latter said to him: Following the words of him who declares impure, it is permitted to go out on it on the Sabbath. Following the words of him who declares pure, it is forbidden to go out on it on the Sabbath. He did not get anything out of him.

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Ze‘ira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Ze‘ira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food store. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Ze‘ira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is clothing, since we have stated: “Or with a left [foot sandal] on the right [foot], the ḥalîṣah is valid.” That means, in width. But in length it must cover most of the foot.

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Ze‘ira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Ze‘ira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food store. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Ze‘ira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is clothing, since we have stated: “Or with a left [foot sandal] on the right [foot], the ḥalîṣah is valid.” That means, in width. But in length it must cover most of the foot.

Rebbi Eleazar in the name of Rebbi Ḥanina: If they saw her putting on her underpants and the pedlar leaves her house, the thing is ugly, she should leave. There is slime on her bed, the thing is ugly, she should leave. There is slime on his bed, the thing is ugly, she should leave. His sandal is in front of her bed, the thing is ugly, she should leave. Her sandal is in front of his bed, the thing is ugly, she should leave. Both leave the same dark place, the thing is ugly, she should leave. They lift one another from the cistern, the thing is ugly, she should leave. Both of them clap on her thighs in the bathhouse, the thing is ugly, she should leave. Ḥanina bar Iqa in the name of Rebbi Jehudah, in all these cases, if she brings an explanation for her behavior she is believed. Rav Ada bar Aḥawa in the name of Rav: A case came before Rebbi and he said, what of it? They asked before him: Even if they saw him putting his mouth on her mouth? He said, this did happen, that they saw a man putting his mouth on her mouth. The case came befote Rebbi Yose, who said that she should leave without ketubah. Her relatives appealed the case and said, if she is deviant, she should leave without ketubah. If she is not deviant, she should take the entire ketubah. Rebbi Mana said to them, bring the ketubah that we may read it. They brought the ketubah and found written in it: If this X marries this Y as her husband and should no longer desire his company, she shall take half the ketubah sum. Rebbi Abun said, since she agreed that he should put his mouth on her mouth it is as if she hated him; she has only half the ketubah. She lies in his bosom or he lies in her bosom, she is deviant. If they embrace, she is deviant. If they kiss, she is deviant. If the door is locked, she is deviant. If it is blocked, that is a problem.

Rebbi Eleazar in the name of Rebbi Ḥanina: If they saw her putting on her underpants and the pedlar leaves her house, the thing is ugly, she should leave. There is slime on her bed, the thing is ugly, she should leave. There is slime on his bed, the thing is ugly, she should leave. His sandal is in front of her bed, the thing is ugly, she should leave. Her sandal is in front of his bed, the thing is ugly, she should leave. Both leave the same dark place, the thing is ugly, she should leave. They lift one another from the cistern, the thing is ugly, she should leave. Both of them clap on her thighs in the bathhouse, the thing is ugly, she should leave. Ḥanina bar Iqa in the name of Rebbi Jehudah, in all these cases, if she brings an explanation for her behavior she is believed. Rav Ada bar Aḥawa in the name of Rav: A case came before Rebbi and he said, what of it? They asked before him: Even if they saw him putting his mouth on her mouth? He said, this did happen, that they saw a man putting his mouth on her mouth. The case came befote Rebbi Yose, who said that she should leave without ketubah. Her relatives appealed the case and said, if she is deviant, she should leave without ketubah. If she is not deviant, she should take the entire ketubah. Rebbi Mana said to them, bring the ketubah that we may read it. They brought the ketubah and found written in it: If this X marries this Y as her husband and should no longer desire his company, she shall take half the ketubah sum. Rebbi Abun said, since she agreed that he should put his mouth on her mouth it is as if she hated him; she has only half the ketubah. She lies in his bosom or he lies in her bosom, she is deviant. If they embrace, she is deviant. If they kiss, she is deviant. If the door is locked, she is deviant. If it is blocked, that is a problem.

And like planted nails. Why does he not say, “like fixed nails and planted trees”? They chose and selected the iron and improved the planting of iron rods. Another explanation, and like planted nails. Just as this nail, once it has been fixed, if you then remove it from its place, its place remains visible; so everybody against whom the rabbis stretched out their hand, even if afterwards they took him back, in the end he will take what is coming to him from their hands. Another explanation, and like planted nails; it is written watches. Since there are 24 watches, there should be 24 nails. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥinena said seven, corresponding to your days are your steps. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put eleven on one [shoe] and thirteen on the other, for the number of watches. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Abba bar Zavda asked before Rebbi Zeˋira: may one put all of them on one boot? He told him, it is permitted. May one put all of them on one sandal? He told him, it is permitted. It was stated: One does not scrape old boots or sandals but one may anoint them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. They asked Rebbi, who told them, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. Rebbi Ḥiyya bar Ashi said, we used to sit before Rav and were anointing and rinsing, but not scraping. It was stated: A person should wear new boots and sandals only if he walked in them during daytime. How far should he walk? The people from the house of Bar Qappara said, from the House of Study of Bar Qappara to the House of Study of Rebbi Hoshaia. The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store. It was stated: Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it. Another explanation, and like planted nails. If words about Torah are spelled out clearly by their authors, they are sweet to their listeners like well-ordered saplings. But if they come out confused, they are as bitter for their listeners as nails.

And like planted nails. Why does he not say, “like fixed nails and planted trees”? They chose and selected the iron and improved the planting of iron rods. Another explanation, and like planted nails. Just as this nail, once it has been fixed, if you then remove it from its place, its place remains visible; so everybody against whom the rabbis stretched out their hand, even if afterwards they took him back, in the end he will take what is coming to him from their hands. Another explanation, and like planted nails; it is written watches. Since there are 24 watches, there should be 24 nails. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥinena said seven, corresponding to your days are your steps. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put eleven on one [shoe] and thirteen on the other, for the number of watches. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Abba bar Zavda asked before Rebbi Zeˋira: may one put all of them on one boot? He told him, it is permitted. May one put all of them on one sandal? He told him, it is permitted. It was stated: One does not scrape old boots or sandals but one may anoint them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. They asked Rebbi, who told them, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. Rebbi Ḥiyya bar Ashi said, we used to sit before Rav and were anointing and rinsing, but not scraping. It was stated: A person should wear new boots and sandals only if he walked in them during daytime. How far should he walk? The people from the house of Bar Qappara said, from the House of Study of Bar Qappara to the House of Study of Rebbi Hoshaia. The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store. It was stated: Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it. Another explanation, and like planted nails. If words about Torah are spelled out clearly by their authors, they are sweet to their listeners like well-ordered saplings. But if they come out confused, they are as bitter for their listeners as nails.

And like planted nails. Why does he not say, “like fixed nails and planted trees”? They chose and selected the iron and improved the planting of iron rods. Another explanation, and like planted nails. Just as this nail, once it has been fixed, if you then remove it from its place, its place remains visible; so everybody against whom the rabbis stretched out their hand, even if afterwards they took him back, in the end he will take what is coming to him from their hands. Another explanation, and like planted nails; it is written watches. Since there are 24 watches, there should be 24 nails. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥinena said seven, corresponding to your days are your steps. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put eleven on one [shoe] and thirteen on the other, for the number of watches. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Abba bar Zavda asked before Rebbi Zeˋira: may one put all of them on one boot? He told him, it is permitted. May one put all of them on one sandal? He told him, it is permitted. It was stated: One does not scrape old boots or sandals but one may anoint them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. They asked Rebbi, who told them, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. Rebbi Ḥiyya bar Ashi said, we used to sit before Rav and were anointing and rinsing, but not scraping. It was stated: A person should wear new boots and sandals only if he walked in them during daytime. How far should he walk? The people from the house of Bar Qappara said, from the House of Study of Bar Qappara to the House of Study of Rebbi Hoshaia. The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store. It was stated: Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it. Another explanation, and like planted nails. If words about Torah are spelled out clearly by their authors, they are sweet to their listeners like well-ordered saplings. But if they come out confused, they are as bitter for their listeners as nails.

R. Jose says : The Ba'al Keri may study what is familiar to him, but he must not expound the Mishnah. R. Jonathan b. Joseph says : He may expound the Mishnah but not the Talmud. R. Nathan b. Abishalom says : Also the Talmud may he expound, but he must not pronounce the name of God when it occurs. R. Johanan the Sandal-maker, disciple of R.'Akiba, said in the name of R.'Akiba : Such a man should not enter upon study at all. Another version of this statement is : Such a man should not enter a House of Study at all. R. Judah says : He may study the Halakot of Derek Eres.

He who says both are forbidden agrees with R. Johanan the Sandal-maker; and he who says both are permitted agrees with R. Judah b. Batyra.

Abbai said : Should the excrement be but a minute quantity, one can nullify it [by covering it] with spittle. Raba said : It must be with thick spittle. Raba said : If excrement be in a hole, he may place his sandal over it and read the Shema'. Mar b. Rabina asked : How is it if excrement adheres to his sandal ? The question remained unanswered.

Abbai said : Should the excrement be but a minute quantity, one can nullify it [by covering it] with spittle. Raba said : It must be with thick spittle. Raba said : If excrement be in a hole, he may place his sandal over it and read the Shema'. Mar b. Rabina asked : How is it if excrement adheres to his sandal ? The question remained unanswered.

A man should not behave with levity towards the Eastern Gate [of the Temple], since it is directed towards the Holy of Holies. Nor may one enter the Temple Mount with his staff, his sandal, his wallet, and with the dust upon his feet ; nor may he use it as a short cut, and to expectorate [on the Temple Mount is forbidden] a fortiori. At the conclusion of every benediction in the Sanctuary they used to say

Our Rabbis have taught : [If one dreams] there is a corpse in the house, there will be peace in the house ; that he was eating and drinking in the house, it is an auspicious omen for the house ; that he took a vessel from the house, it is an inauspicious omen for the house. Rab Pappa explained [the "vessel" to refer to] a shoe or sandal. Everything that the corpse takes away [if seen in a dream] is auspicious with the exception of a shoe or sandal; and everything that the corpse gives is auspicious with the exception of dust and mustard.

Our Rabbis have taught : [If one dreams] there is a corpse in the house, there will be peace in the house ; that he was eating and drinking in the house, it is an auspicious omen for the house ; that he took a vessel from the house, it is an inauspicious omen for the house. Rab Pappa explained [the "vessel" to refer to] a shoe or sandal. Everything that the corpse takes away [if seen in a dream] is auspicious with the exception of a shoe or sandal; and everything that the corpse gives is auspicious with the exception of dust and mustard.

[The course of] Bilgah always divided it in the south. Our Rabbis taught: It happened that Miriam the daughter of Bilgah became an apostate and married an officer of the Greek kings. When the Greeks entered the Sanctuary, she stamped with her sandal upon the altar, crying out, ‘Lukos! Lukos! How long will you consume Israel’s money and not stand by them in the time of oppression! And when the Sages heard of the incident, they made her ring immovable and blocked up her alcove.

and the thong of his sandal came off, and he took it up and placed it on the mouth of the cask, and it fell into the inside of the cask, and it was made unclean. In the same hour they said, He that taketh up that which has been made unclean by pressure may offer the heave-offering but not the hallowed things. If so, the heave-offering also is forbidden.

Nay, but shall I tell you on what authority this depends? This is the teaching of R. Chănaniah ben Akbia; for he said, They have only made this restriction as regards Jordan or a ship, and in accordance with the matter that occurred. What was that? There is a Baraitha, viz., A man shall not take up the waters of sin and the ashes of sin, and carry them away over Jordan or in a ship, and he shall not stand on this side and throw them to the other side, and he shall not make them to swim upon the face of the waters, and he shall not ride upon the back of a beast nor upon the back of his comrade, but if he do, his feet must touch the ground; but he may bear them over a bridge, and he need not regard whether it be Jordan or any other river. R. Chănaniah ben Akbia says, They have only made this restriction as regards Jordan and the case when the man is in a ship, and in accordance with the matter that occurred. What was the matter that occurred? R. Jehudah said that Rab said, A matter occurred with a certain man, who was carrying the waters of sin and the ashes of sin over Jordan and in a ship, and a piece of a dead body as large as an olive was found fixed in the bottom of the ship. In the same hour they said, A man shall not bear waters of sin and ashes of sin and carry them over Jordan in a ship. This question was put by them. In the case of an unclean sandal the law is clear, but what if the case be one of a clean sandal? In the case of an open cask the law is clear, but what if the case be one of a closed cask? What also if it be the case of a man who has passed over and borne it? R. Ela said, If he has passed over and borne it, he is unclean. R. Zera said, If he has passed over and borne it, he is clean.

Nay, but shall I tell you on what authority this depends? This is the teaching of R. Chănaniah ben Akbia; for he said, They have only made this restriction as regards Jordan or a ship, and in accordance with the matter that occurred. What was that? There is a Baraitha, viz., A man shall not take up the waters of sin and the ashes of sin, and carry them away over Jordan or in a ship, and he shall not stand on this side and throw them to the other side, and he shall not make them to swim upon the face of the waters, and he shall not ride upon the back of a beast nor upon the back of his comrade, but if he do, his feet must touch the ground; but he may bear them over a bridge, and he need not regard whether it be Jordan or any other river. R. Chănaniah ben Akbia says, They have only made this restriction as regards Jordan and the case when the man is in a ship, and in accordance with the matter that occurred. What was the matter that occurred? R. Jehudah said that Rab said, A matter occurred with a certain man, who was carrying the waters of sin and the ashes of sin over Jordan and in a ship, and a piece of a dead body as large as an olive was found fixed in the bottom of the ship. In the same hour they said, A man shall not bear waters of sin and ashes of sin and carry them over Jordan in a ship. This question was put by them. In the case of an unclean sandal the law is clear, but what if the case be one of a clean sandal? In the case of an open cask the law is clear, but what if the case be one of a closed cask? What also if it be the case of a man who has passed over and borne it? R. Ela said, If he has passed over and borne it, he is unclean. R. Zera said, If he has passed over and borne it, he is clean.