sandals

But be shod with sandals; and not put on two coats.

And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.

And she took sandals upon her feet, and put about her her bracelets, and her chains, and her rings, and her earrings, and all her ornaments, and decked herself bravely, to allure the eyes of all men that should see her.

Her sandals ravished his eyes, her beauty took his mind prisoner, and the fauchion passed through his neck.

This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and fagots out of the shops and baths; the Jews especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals,—a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life, he was, even before his martyrdom, adorned with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about also to fix him with nails, he said, “Leave me as I am; for he that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile.”

Now after I had passed by the wild beast, and had moved forward about thirty feet, lo! a virgin meets me, adorned as if she were proceeding from the bridal chamber, clothed entirely in white, and with white sandals, and veiled up to her forehead, and her head was covered by a hood. And she had white hair. I knew from my former visions that this was the Church, and I became more joyful. She saluted me, and said, “Hail, O man!” And I returned her salutation, and said, “Lady, hail!” And she answered, and said to me, “Has nothing crossed your path?” I say, “I was met by a beast of such a size that it could destroy peoples, but through the power of the Lord and His great mercy I escaped from it.” “Well did you escape from it,” says she, “because you cast your care on God, and opened your heart to the Lord, believing that you can be saved by no other than by His great and glorious name. On this account the Lord has sent His angel, who has rule over the beasts, and whose name is Thegri, and has shut up its mouth, so that it cannot tear you. You have escaped from great tribulation on account of your faith, and because you did not doubt in the presence of such a beast. Go, therefore, and tell the elect of the Lord His mighty deeds, and say to them that this beast is a type of the great tribulation that is coming. If then ye prepare yourselves, and repent with all your heart, and turn to the Lord, it will be possible for you to escape it, if your heart be pure and spotless, and ye spend the rest of the days of your life in serving the Lord blamelessly. Cast your cares upon the Lord, and He will direct them. Trust the Lord, ye who doubt, for He is all-powerful, and can turn His anger away from you, and send scourges on the doubters. Woe to those who hear these words, and despise them: better were it for them not to have been born.”

About that time Matthew, the holy apostle and evangelist of Christ, was abiding in the mountain resting, and praying in his tunic and apostolic robes without sandals; and, behold, Jesus came to Matthew in the likeness of the infants who sing in paradise, and said to him: Peace to you, Matthew! And Matthew having gazed upon Him, and not known who He was, said: Grace to you, and peace, O child highly favoured! And why have you come hither to me, having left those who sing in paradise, and the delights there? Because here the place is desert; and what sort of a table I shall lay for you, O child, I know not, because I have no bread nor oil in a jar. Moreover, even the winds are at rest, so as not to cast down from the trees to the ground anything for food; because, for the accomplishing of my fast of forty days, I, partaking only of the fruits falling by the movement of the winds, am glorifying my Jesus. Now, therefore, what shall I bring you, beautiful boy? There is not even water near, that I may wash your feet.

[…] There was a girdle of pearls [round about his loins], … and a great multitude of angels [were singing to him] songs of heaven. [Rays of light shot] forth out of [his] eyes of diamonds which were like unto [the splendour] that I saw in the tabernacle of the Father. And characters and signs were written upon his forehead, the which flesh and blood were unable [to read]. And the Name[s] of the Father, and the Son, and the Holy Spirit were written upon his body in seven [symbolic signs?]. And the thongs of the sandals which were on the feet of the father shone brighter than the sun and the moon twice seven times. Eve herself was adorned with the adornments of the Holy Spirit, and the Powers and the Virgins sang hymns to her in the celestial language, calling her 'Zôê', the mother of all the living.

But Simeon and Gad and six other of our brethren took the price of Joseph, and bought sandals for themselves, and their wives, and their children, saying:

Alien nations ascended Thine altar, They trampled (it) proudly with their sandals;

THAT WIVES OUGHT TO OBEY THEIR HUSBANDS AND WALK IN TRUE WISDOM. Let the wife obey and be subject to her husband, for the head of a wife is her husband,” and the head of the man that walketh in the way of righteousness is Christ; and “the head of Christ is God” the Father, who is above all, who was and is to come, the Creator of all, with His Son our Lord Jesus Christ, to whom be honour, greatness, and majesty and glory. Ye women also obey your husbands, and be in subjection with humility and honour and the fear of God; and delight your husbands with good service, that ye may find favour with them, as we said before. For thus saith the wisdom of Solomon, “If any man have found a brave woman, she is more precious than a jewel of great price. She that is such— the heart of her husband trusteth in her; she that is such-—good spoil will not be wanting. She helpeth her husband with good in good, and not with evil in evil (in) her life; who cardeth wool and flax, (and) hath wrought with her hands (that which is) good. She is as a ship which tradeth afar; and she gathereth for herself all riches. And she riseth up by night, and giveth food to her household, and their tasks to her handmaidens. She saw a field and bought (it); with the fruit of her hands she planted a possession. She firmly girded her loins, and put forth her hands to the work. She tasted that labour is good, and her lamp goeth not out all night long. She stretcheth out her hands to what doth profit, and her arm is strong to spin. And she opened her hands in mercy to the needy, and the palm of her hand is stretched out to the poor. And her husband hath no care about his house, even if he tarrieth long anywhere. All her household are clothed; double cloaks of fine linen and purple she made for her husband, and for herself she made garments. And her husband becometh notable in the gates, when he sitteth in the assembly with the elders of the land. Linen garments she made, and gave (them) away, and girdles for the Canaanites. And her mouth she opened according to the law, and set a fence for her tongue. With strength and beauty was she clothed, and rejoiced in the latter days. They that enter her house are many: she hath not eaten the bread of idleness. She openeth her mouth in wisdom, and according to the ordinance of the law; and her almsgiving hath brought up children and enriched (them), and her husband hath praised her. Many daughters have obtained riches, and many have done mightily, but thou excellest and hast surpassed them all. Flattery is deceitful, and beauty is despised, for a wise woman shall be blessed, and she that feareth the Lord shall be extolled. Give her of the fruit of her lips, and let her husband be praised in the gates,” ” that ye, O women, may know that a woman who loveth her husband: shall find honour and blessing and compassion with the Lord God. Take heed and understand, O woman, that desirest and wishest to be faithful, that thou mayest please the Lord, vaunt not thyself, nor adorn thyself for another man; and clothe not thyself with gorgeous apparel, nor put sandals on thy feet for show, as the harlots do to lead (men) astray: but keep thyself from all evil-doing and adultery, lest by thee other men offend. Obey thy husband rather, and show kindness unto him. But if thou desirest to walk about in the assembly and the streets, to ensnare the souls of many, then judgment from God shall come upon thee, and thou shalt be as one that hath no hope, as when a wicked man falleth into great affliction, and bringeth on himself disgrace, and dishonour, and sorrow. In like manner a wicked woman bringeth on herself dishonour: and as,a lion that lieth in wait and rendeth, so she ensnareth fools, even as it is written, saying, “As moths (destroy) a garment, and as decay a tree, So sorrow wasteth the heart of a man.” And furthermore it is said, “It is better to dwell in the wilderness, than that thou shouldest dwell with a quarrelsome and talkative and passionate woman.” And now also I say unto you, O Christian people, look not after nor follow adulterous women. But it is right for faithful women to veil themselves in purity, not seeking to enhance the beauty of their faces with dyes and painting and adornment, which have no profit, on the form which God created. Let them not do thus, but when they walk in the way let them incline their heads, being veiled. [i., 10.] And take heed to yourselves, ye faithful women, and speak no (word of) hate to anyone, but above all (not) to your husbands. O ye good and gentle " women, worship God with joy and gladness; and ye also, our children and our brethren and kinsmen and beloved, seek after the precious wisdom that adorneth our life, and enlighteneth our -hearts, and bringeth us close to God, and winneth for us an entrance into the Kingdom of heaven in life eternal and rest.

And as Solomon was talking in this wise with the Queen, he saw a certain labourer carrying a stone upon his head and a skin of water upon his neck and shoulders, and his food and his sandals were [tied] about his loins, and there were pieces of wood in his hands; his garments were ragged and tattered, the sweat fell in drops from his face, and water from the skin of water dripped down upon his feet.

Let the Hebrews marry, at the age fit for it, virgins that are free, and born of good parents. And he that does not marry a virgin, let him not corrupt another man's wife, and marry her, nor grieve her former husband. Nor let free men marry slaves, although their affections should strongly bias any of them so to do; for it is decent, and for the dignity of the persons themselves, to govern those their affections. And further, no one ought to marry a harlot, whose matrimonial oblations, arising from the prostitution of her body, God will not receive; for by these means the dispositions of the children will be liberal and virtuous; I mean, when they are not born of base parents, and of the lustful conjunction of such as marry women that are not free. If any one has been espoused to a woman as to a virgin, and does not afterward find her so to be, let him bring his action, and accuse her, and let him make use of such indications to prove his accusation as he is furnished withal; and let the father or the brother of the damsel, or some one that is after them nearest of kin to her, defend her If the damsel obtain a sentence in her favor, that she had not been guilty, let her live with her husband that accused her; and let him not have any further power at all to put her away, unless she give him very great occasions of suspicion, and such as can be no way contradicted. But for him that brings an accusation and calumny against his wife in an impudent and rash manner, let him be punished by receiving forty stripes save one, and let him pay fifty shekels to her father: but if the damsel be convicted, as having been corrupted, and is one of the common people, let her be stoned, because she did not preserve her virginity till she were lawfully married; but if she were the daughter of a priest, let her be burnt alive. If any one has two wives, and if he greatly respect and be kind to one of them, either out of his affection to her, or for her beauty, or for some other reason, while the other is of less esteem with him; and if the son of her that is beloved be the younger by birth than another born of the other wife, but endeavors to obtain the right of primogeniture from his father's kindness to his mother, and would thereby obtain a double portion of his father's substance, for that double portion is what I have allotted him in the laws,—let not this be permitted; for it is unjust that he who is the elder by birth should be deprived of what is due to him, on the father's disposition of his estate, because his mother was not equally regarded by him. He that hath corrupted a damsel espoused to another man, in case he had her consent, let both him and her be put to death, for they are both equally guilty; the man, because he persuaded the woman willingly to submit to a most impure action, and to prefer it to lawful wedlock; the woman, because she was persuaded to yield herself to be corrupted, either for pleasure or for gain. However, if a man light on a woman when she is alone, and forces her, where nobody was present to come to her assistance, let him only be put to death. Let him that hath corrupted a virgin not yet espoused marry her; but if the father of the damsel be not willing that she should be his wife, let him pay fifty shekels as the price of her prostitution. He that desires to be divorced from his wife for any cause whatsoever, [and many such causes happen among men,] let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him. If a woman's husband die, and leave her without children, let his brother marry her, and let him call the son that is born to him by his brother's name, and educate him as the heir of his inheritance, for this procedure will be for the benefit of the public, because thereby families will not fail, and the estate will continue among the kindred; and this will be for the solace of wives under their affliction, that they are to be married to the next relation of their former husbands. But if the brother will not marry her, let the woman come before the senate, and protest openly that this brother will not admit her for his wife, but will injure the memory of his deceased brother, while she is willing to continue in the family, and to bear him children. And when the senate have inquired of him for what reason it is that he is averse to this marriage, whether he gives a bad or a good reason, the matter must come to this issue, That the woman shall loose the sandals of the brother, and shall spit in his face, and say, He deserves this reproachful treatment from her, as having injured the memory of the deceased. And then let him go away out of the senate, and bear this reproach upon him all his life long; and let her marry to whom she pleases, of such as seek her in marriage. But now, if any man take captive, either a virgin, or one that hath been married, and has a mind to marry her, let him not be allowed to bring her to bed to him, or to live with her as his wife, before she hath her head shaven, and hath put on her mourning habit, and lamented her relations and friends that were slain in the battle, that by this means she may give vent to her sorrow for them, and after that may betake herself to feasting and matrimony; for it is good for him that takes a woman, in order to have children by her, to be complaisant to her inclinations, and not merely to pursue his own pleasure, while he hath no regard to what is agreeable to her. But when thirty days are past, as the time of mourning, for so many are sufficient to prudent persons for lamenting the dearest friends, then let them proceed to the marriage; but in case when he hath satisfied his lust, he be too proud to retain her for his wife, let him not have it in his power to make her a slave, but let her go away whither she pleases, and have that privilege of a free woman.

A woman may go out with ribbons made of hair, whether they are of her own hair or her friend’s, or an animal’s; And with frontlets or head-bangles if they are sewn, And with a hair-net and with a wig into a courtyard; And with wool in her ear, with wool in her sandals, and with wool which she prepared for her menstruation; With a peppercorn, with a lump of salt and anything that is placed in her mouth, providing that she does not put it in her mouth in the first place on Shabbat, And if it falls out, she may not put it back. A false tooth or a gold tooth: Rabbi permits but the sages forbid it.

If one carries something out, whether with his right or with his left hand, in his lap or on his shoulder, he is liable, because this the way of the carrying of the children of Kohat (Numbers 7:9). In a backhanded manner, with his foot, in his mouth, with his elbow, in his ear, in his hair, in his belt with its opening downwards, between his belt and his shirt, in the hem of his shirt, in his shoes or sandals, he is not liable, because he has not carried [it] out as people [generally] carry out.

You have some knots for which one is not liable like [one is] for camel-drivers’ knots and sailors’ knots. A woman may tie up the opening of her chemise, the strings of her hair-net and of her belt, the laces of her shoes or sandals, leather-bottles of wine and oil, and a meat dish. Rabbi Elazar ben Ya’akov says: one may tie [a rope] in front of an animal, that it should not go out. One may tie a bucket [over a well] with a belt but not with a rope; Rabbi Judah permits it. Rabbi Judah stated a general rule: any knot that is not permanent one is not liable for it.

In three baskets each of [the capacity of] three seahs they make the appropriation [of shekels] from the chamber. And on them was inscribed: Aleph, Beth, Gimmel. Rabbi Ishmael says: Greek was inscribed on them, alpha, beta, gamla. The one who made the appropriation did not enter the chamber wearing either a bordered cloak or shoes or sandals or tefillin or an amulet, lest if he became poor people might say that he became poor because of a sin committed in the chamber, or if he became rich people might say that he became rich from the appropriation in the chamber. For it is one’s duty to be free of blame before others as before God, as it is said: “And you shall be guiltless before the Lord and before Israel” (Numbers 32:22), and it says: “And you will find favor and good understanding in the eyes of God and man” (Proverbs 3:4).

[On] Yom HaKippurim it is forbidden to eat, to drink, to wash, to anoint oneself, to put on sandals, or to have intercourse. A king or bride may wash their face, and a woman after childbirth may put on sandals, the words of Rabbi Eliezer. But the sages forbid it.

[On] Yom HaKippurim it is forbidden to eat, to drink, to wash, to anoint oneself, to put on sandals, or to have intercourse. A king or bride may wash their face, and a woman after childbirth may put on sandals, the words of Rabbi Eliezer. But the sages forbid it.

One may send clothes, whether they are sewn up or not sewn up, and even though there is kil'ayim (mixed wool and linen) in them, provided they are necessary for the festival. But [one may] not [send] nailed sandals nor unfinished shoes. Rabbi Judah says: not even white shoes because they [still] require an artisan [to blacken them]. This is the general rule: whatever may be used on Yom Tov may [also] be sent [on Yom Tov].

Whether one consecrates his property or evaluates himself, it [the Sanctuary] has no claim to his wife's garment or his children's garment or to the dyed clothes which he had dyed for their use or to the new sandals which he has bought for their use. Although they said: “Slaves are sold with their garments to increase their value,” because when a garment for thirty denars is bought for him his value is increased by a maneh. And likewise with a cow, if it is kept waiting to the market-day it increases in value, and similarly a pearl, if brought to a big city increases in value. Nevertheless, the Sanctuary can only claim the value of anything in its own place and at its own time.

There are three different types of hides: That which is used as a rug is susceptible to midras uncleanness; That which is used as a wrapper for vessels is susceptible to corpse uncleanness; And that which is intended for straps and sandals is free from all uncleanness.

If a hide had contracted midras uncleanness and its owner then intended it to be used for straps or sandals, it becomes clean as soon as he put the knife to it, the words of Rabbi Judah. But the sages say: it does not become clean until he has reduced its size to less than five handbreadths. Rabbi Elazar bar Zadok says: even if one made a napkin from a hide it remains unclean, But if [he made one from] a covering it becomes clean.

If a person entered a house afflicted with a nega, carrying his clothes upon his shoulders, and his sandals and rings in his hands, both he and they become unclean immediately. If, however, he was wearing his clothes and had his sandals on his feet and his rings on his hands, he becomes unclean immediately, but they remain clean, unless he stayed as much time as is required for the eating of half a loaf of wheat bread and not of barley bread, while in a reclining posture and eating with some condiment.

If a person entered a house afflicted with a nega, carrying his clothes upon his shoulders, and his sandals and rings in his hands, both he and they become unclean immediately. If, however, he was wearing his clothes and had his sandals on his feet and his rings on his hands, he becomes unclean immediately, but they remain clean, unless he stayed as much time as is required for the eating of half a loaf of wheat bread and not of barley bread, while in a reclining posture and eating with some condiment.

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."

It has been stated: “A mourner and one banned on a trip are permitted to wear sandals. When they come to town they should remove them. The same holds for the Ninth of Av and public fasts.”

It is stated: The carriers may not wear sandals lest a shoelace of one of them break so he would be eliminated from the good deed.

MISHNAH: One is required to recite a benediction for bad things the same way it is said for good things, as it is written (Deut. 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” “With all your heart,” with your two instincts, the goodinstinct and the bad instinct. “With all your soul,” even if He takes your soul. “With all your force,” with all your money. Another explanation: “With all your force,” for every measure that He measures for you, for everything thank him very much. A person should not behave improperly before the Eastern gate, which lies in a straight line with the Holiest of Holies. And one should not enter the Temple Mount with his walking stick, sandals, money belt, or dust on his feet. Also one should not use it as a short cut, and certainly not spit there. All endings of benedictions in the Temple were “from eternity.” When heretics did err and said that there was only one world, they ordained that one should say “from eternity to eternity.” They also instituted that one should greet his friend by the Name, as it was said (Ruth 2:4): “Lo, Boaz came from Bethlehem and said to the harvesters: The Eternal be with you!” And it says (Pr. 23:22): “Be not contemptuous because your mother got old.” (Ps. 119:126) “It is time to work for the Eternal; they violated Your Torah.” Rebbi Nathan says, they violated Your Torah, it is time to work for the Eternal.

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.

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.

One does not wear new boots and sandals except if he wore and walked in them during daytime. How far should he walk? The sons of Bar Qappara’s daughter said, from the House of Study of Bar Qappara to the House of Rebbi Hoshea’s teacher. 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.

“If he does not have a wound on his foot.” Therefore if he has a wound on his foot he may wear one. On which foot does he wear it? Samuel said, he wears it on the one which has no wound. If you would say that he wears it on the one which has the wound, how does he tie it that he could not put it on the other? Rebbi Joḥanan said, he wears it on the one which has the wound. Simeon bar Abba served Rebbi Joḥanan; he brought him his sandals as it was stated in Derekh Ereṣ: When he puts them on, he puts the right foot one on first and after this the left foot one, when he removes them he removes the left foot one and after this the right foot one. Rebbi Joḥanan said to him, Babylonian, you should not act in this way for the earlier generations did not do this. But when he puts them on, he puts the left foot one on first and after this the right foot one, that the right side one should not look deficient. This implies that he wears it on the one which has the wound. He told him, yes, Babylonian, you got it.

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.

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.

Rebbi Abba, Rav Jehudah in the name of Rav: If a town is built like a bow, if between the ends there is [a distance of] 3’999 [cubits] he walks its entirety and outside it 2’000; 4’000 he only has 2’000 cubits from the place of his eruv. Rebbi Aḥa said, Rebbi Samuel explained it. If he would put his sandals at one place he could go outside and put them on; and if he would put his sandals at another place he could go outside and put them on. He could come from either side to the outside. From one side it is forbidden, from both sides it is permitted.

Rebbi Abba, Rav Jehudah in the name of Rav: If a town is built like a bow, if between the ends there is [a distance of] 3’999 [cubits] he walks its entirety and outside it 2’000; 4’000 he only has 2’000 cubits from the place of his eruv. Rebbi Aḥa said, Rebbi Samuel explained it. If he would put his sandals at one place he could go outside and put them on; and if he would put his sandals at another place he could go outside and put them on. He could come from either side to the outside. From one side it is forbidden, from both sides it is permitted.

When Rebbi Jacob bar Aḥa went to a hostelry, when it was possible for him to put it in order, he did it. Otherwise he would spread out his clothing. He would put his staff at one place, his sandals at another, his wallet at another. Rabbi Mattaniah said, this you are saying if the hostel keeper was a Gentile. But if the hostel keeper was an Israel, he is not suspected to carry.

It happened that Jehudah and Hillel, Rabban Gamliel’s sons, went to bathe in the bathhouse of Kabul. They said to them, it is not our usage that two brothers should be bathing together. They did not want to tell them, so it is permitted, but entered one after the other. Also they went to promenade in gilded bark sandals at Biro in the night of the Sabbath. They said to them, it is not our usage to promenade in gilded bark sandals on the Sabbath. They did not want to tell them, so it is permitted, but sent them by their slaves.

It happened that Jehudah and Hillel, Rabban Gamliel’s sons, went to bathe in the bathhouse of Kabul. They said to them, it is not our usage that two brothers should be bathing together. They did not want to tell them, so it is permitted, but entered one after the other. Also they went to promenade in gilded bark sandals at Biro in the night of the Sabbath. They said to them, it is not our usage to promenade in gilded bark sandals on the Sabbath. They did not want to tell them, so it is permitted, but sent them by their slaves.

HALAKHAH: “Rebbi Meïr says, any work which one started before the Fourteenth he may finish on the Fourteenth,” but only what is needed on the holiday. “But he may not start one on the Fourteenth,” even something needed for the holiday. “But the Sages say, three trades are working on Passover Eve, the tailors,” since a non-professional may sew normally on the intermediate days of the holiday. “The barbers,” since nezirim and lepers shave on the holiday. “The laundrymen,” since usually people who ascend from impurity to purity launder on the holiday. “Rebbi Yose ben Rebbi Jehudah says, also the cobblers,” since the pilgrims are used to repair their boots and sandals on the holiday. But the rabbis say, they were rich and made the pilgrimage on animals.

Rebbi Abba in the name of Rav Jehudah: They did not sanctify under the wing in Jerusalem. Rebbi Jeremiah in the name of Rav Samuel bar Rav Isaac: That the sufferers from skin disease might find shelter in summer from the sun and in the rainy season from rain. Did they similarly not sanctify under the wing of the Temple Mount, that sufferers from gonorrhea and flux might find shelter in summer from the sun and in the rainy season from rain? The sufferer from skin disease has no place to find shelter; the sufferer from gonorrhea finds shelter in all of Jerusalem. Rebbi Joḥanan bar Marius in the name of Rebbi Phineas: Since we see that the rabbis take off their sandals under the wing of the Temple Mount, this implies that they did not sanctify under the wing of the Temple Mount. Rav asked the Elder Rebbi Ḥiyya: What is the status of roofs in Jerusalem? He told him, since one uses as proverb: the Pesaḥ in an olive-sized bit and Hallel breaks the roof, this implies that the roofs of Jerusalem are sanctified. Rebbi Jeremiah, Rebbi Miasha, Rebbi Samuel bar Rav Isaac in the name of Rav: The roofs of Jerusalem are profane. But did we not state, “From the wing and inside it is like inside; from the wing and outside it is like outside”? Explain it that the Mishnah speaks about a roof surrounded by buildings forming a courtyard. But did we not state, “windows and the thickness of the wall are like inside”? Explain it again that the Mishnah speaks about a roof surrounded by buildings forming a courtyard. This parallels what Rebbi Aḥa said in the name of Rebbi Ḥinena: glacis and wall mourned, the wall and the ante-wall. If they sanctified the thickness of the wall, not so much more the window? Rebbi Aḥa said, it is necessary for the window on top of the wing. Even though you are saying that they did not sanctify under the wing of Jerusalem, they sanctified the window over the wing.

MISHNAH: One disburses from the lodge into three boxes of three seah each, on which is written ג ,ב ,א. Rebbi Ismael says, it was written in Greek, A, B, Γ. The disburser enters neither in trousers with pockets, nor with shoes, nor with sandals, nor with phylacteries nor with an amulet, lest he become poor and people would say, he became poor because he sinned in the lodge, or he became rich and people would say, he enriched himself from the money lifted from the lodge, for a person needs to be clean before people as he has to be clean before the Omnipresent, as it is said, you have to be blameless before the Eternal and before Israel, and it says, find grace and understanding in the eyes of God and men.

MISHNAH: When the Seventeenth of Marḥeshwan arrived without rainfall, particular people started to fast. They eat and drink while it is dark and are permitted work, washing, and anointing, and wearing sandals, and sexual intercourse.

MISHNAH: If the New Moon of Kislev came without rainfall the Court decrees three public fast-days. They eat and drink while it is dark and are permitted work, washing, and anointing, and wearing sandals, and sexual intercourse.

MISHNAH: If these passed without rainfall the Court decrees three supplementary public fast-days. They eat and drink while it is daylight and are forbidden work, washing, anointing, wearing sandals, and sexual intercourse. In addition, one closes the bath houses.

MISHNAH: If somebody said, I shall not stand before the Ark in coloreds, also in whites he shall not stand. With sandals I shall not stand, also barefoot he shall not stand. He who makes his tefillah round puts himself in danger and it is no meritorious deed. If he places it on his forehead or on his hand, it is the way of heretics. If he covered it with gold and put it on his sleeve, it is the way of outsiders.

Rebbi Aḥa instructed about him who comes from the road and his feet ache that he is permitted to wash them with water. It has been stated: “A mourner and one excommunicated are permitted to wear sandals on a trip. When they come to town they should remove them. The same holds for the Ninth of Av and public fasts.” It is stated: “At a place where one is used to greet mourners on the Sabbath one may do so. In the South one does greet.” The great Rebbi Hoshaya went to some place, saw there mourners on the Sabbath and greeted them. He said to them: “I do not know the custom of your place, but be greeted according the custom of our place.” Rebbi Yose, son of Rebbi Ḥalaphta, praised Rebbi Meïr before the people of Sepphoris: A great, holy, and meek man. At some time, he saw mourners on the Sabbath and greeted them. They said to him: Is that the one whose praise you proclaim? He said to them, what did he do? They said to him, he saw mourners on the Sabbath and greeted them. He said to them: you have to recognize his strength; he comes to make you aware that there is no mourning on the Sabbath. That is what is written: The Eternal’s blessing makes rich, that is the blessing of Sabbath, He will not add grief to it, that is mourning, as it is said: The king is grieving about his son.

If he used it to sprinkle on the sufferer from skin disease, is it acceptable to use it for another sufferer from skin disease? If somebody said it is acceptable, Rebbi Jehudah and Rebbi Eleazar will agree with him. But with him who said, it is disqualified, Rebbi Jehudah and Rebbi Eleazar will disagree. It was stated: Rebbi Jehudah said, it was my Sabbath and I followed Rebbi Tarphon to his house. He said to me, Jehudah, my son, give me my sandals. I gave them to him. He reached with his hand to the window and gave me a stick from there. He said to me, Jehudah, my son, with this one I cleansed three sufferers from skin disease and I taught with it seven practices. That it is yabrut, on its head is a leaf, it is one cubit long, its width is about one fourth that of a bed’s leg (split one into two and two into four), and one sprinkles and repeats and does it a third time, and one purifies when there is a Temple and when there is no Temple, and one purifies in the countryside.

It is stated: The carriers may not wear sandals lest a shoelace of one of them break so he would be prevented from performing a good deed.

The great Jehudah went to the synagogue. He took off his sandals and they disappeared. He said, if I had not gone to the synagogue, my sandals would not have disappeard. Rebbi Yose was sitting and teaching when a dead body was brought in. He did not say anything either to those who got up or to those who remained sitting.

The great Jehudah went to the synagogue. He took off his sandals and they disappeared. He said, if I had not gone to the synagogue, my sandals would not have disappeard. Rebbi Yose was sitting and teaching when a dead body was brought in. He did not say anything either to those who got up or to those who remained sitting.

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.

Rebbi Ḥiyya bar Abba sent to buy sandals for himself at the fair of Tyre. Rebbi Jacob bar Aḥa said to him, are you a buyer at fairs? He answered him, did you never buy a loaf of bread? He said to him, there is a difference, since Rebbi Joḥanan said, they did not forbid the necessities of life. Rebbi Simeon ben Joḥanan sent to ask Rebbi Simeon ben Josadaq, did you not check out the nature of the fair at Tyre? He told him, yes. He gave two pounds of peppers to an איסקרנדה. He went and found an inscription there, “I, King Diocletian, settled this fair at Tyre to the genius of my brother Heraklius, eight days.” Rebbi Isaac bar Naḥman asked Rebbi Ḥanina: What is the nature of the fair at Gaza? He said to him, did you ever go to Tyre and see a Jew and a Gentile sharing a pot, and he does not worry that the Gentile pour something into the pot? This is difficult. He asked him; what did he answer him? But since Rebbi Ḥanina never said something that he had not heard, for that reason when he asked him this he responded with that. Rebbi Yose ben Rebbi Abun came, Abba bar bar Ḥana in the name of Rebbi Joḥanan: They forbade only the fair at Botnah, as it was stated thus: There are three fairs, the fair at Gaza, the fair at Acco, the fair at Botnah. The clearest of them is the fair at Botnah.

"Wheat" — for there is a Mishnaic teaching : Whoever enters a plague-infected house with his garments upon his shoulders, his sandals and rings in his hand, he and they immediately become unclean. If he was clothed in his garments, his sandals upon his feet and his rings upon his finger, he immediately becomes un-clean, but they remain undefiled until he tarries there a sufficient time to eat a peras of wheaten-bread, but not barley-bread, reclining and eating it with a relish.

"Wheat" — for there is a Mishnaic teaching : Whoever enters a plague-infected house with his garments upon his shoulders, his sandals and rings in his hand, he and they immediately become unclean. If he was clothed in his garments, his sandals upon his feet and his rings upon his finger, he immediately becomes un-clean, but they remain undefiled until he tarries there a sufficient time to eat a peras of wheaten-bread, but not barley-bread, reclining and eating it with a relish.

Our Rabbis have taught : Six things are a disgrace to a disciple of the wise : He should not go out into the street perfumed ; nor go out alone at night ; nor go out with patched sandals ; nor converse with a woman in the street ; nor recline in the company of 'Amme ha'ares ; nor be the last to enter the House of Study. Some declare that he should also not walk with a big stride, nor walk with an erect carriage.

He should not go out with patched sandals. This supports the statement of R. Hiyya b. Abba who said : It is a disgrace for a disciple of the wise to go out with patched sandals. But it is not so; for R. Hiyya b. Abba went out thus! Mar Zotra b. Rab Nahman said : It means with a patch on top of a patch, and it refers only to the legging ; but as for the sole, we have no objection. And even in the case of the legging, it means only when walking by the way ; but as for wearing such in the house, we have no objection. It further refers to the days of Summer, but in the days of Winter we have no objection.

He should not go out with patched sandals. This supports the statement of R. Hiyya b. Abba who said : It is a disgrace for a disciple of the wise to go out with patched sandals. But it is not so; for R. Hiyya b. Abba went out thus! Mar Zotra b. Rab Nahman said : It means with a patch on top of a patch, and it refers only to the legging ; but as for the sole, we have no objection. And even in the case of the legging, it means only when walking by the way ; but as for wearing such in the house, we have no objection. It further refers to the days of Summer, but in the days of Winter we have no objection.

‘Wheat’ is an allusion to the house afflicted with scale disease as we have learned: If a person entered a house afflicted with a nega, carrying his clothes upon his shoulders, and his sandals and rings in his hands, both he and they become unclean immediately.

If, however, he was wearing his clothes and had his sandals unclean immediately, but they remain clean, unless he stayed as much time as is required for the eating of half a loaf of wheat bread and not of barley bread, while in a reclining posture and eating with some condiment.

Oxen are different, since they provide shelter for shepherds in summer from the sun, and in the rainy season from the rain. If so, should not a bed [also be so regarded] since it provides shelter to the shoes and sandals under it?

Rava made the following exposition What is it that is written, “How beautiful are your steps in sandals, O prince’s daughter?” (Song of Songs 7:2): How beautiful are the steps of Israel when they go up [to Jerusalem] to celebrate a festival. “O prince’s daughter”: Daughter of our father Abraham, who is called prince, as it is said, “The princes of the peoples are gathered together, the people of the God of Abraham” (Psalms 47:10). The God of Abraham! And not the God of Isaac and Jacob? But the meaning is, The God of Abraham who was the first of the converts.

The same R. Jose had a she-ass which he used to hire out. Those who hired her would place the hire upon her back, and she would walk home. If the amount was too much or too little, the ass would not move from the spot. One day a pair of sandals was forgotten on the ass, and she refused to proceed until the shoes were taken off.