shoe

He replied : The Tanna derives it from the shoe, and thou sayest [it should be derived] from the short cut — how can that be? For there is a teaching : A man must not enter the Temple Mount with his staff in his hand, his shoe upon his foot, and his money tied up in his cloth or in his money-bag thrown over his shoulder, nor may he make it a short cut ; and [the prohibition of] expectoration is derived a fortiori from the shoe — as in the case of a shoe which is not in itself contemptible the Torah declares, "Put off thy shoes from off thy feet" (Exod. iii. 5), must not expectoration, which is in itself contemptible, be all the more forbidden !

He replied : The Tanna derives it from the shoe, and thou sayest [it should be derived] from the short cut — how can that be? For there is a teaching : A man must not enter the Temple Mount with his staff in his hand, his shoe upon his foot, and his money tied up in his cloth or in his money-bag thrown over his shoulder, nor may he make it a short cut ; and [the prohibition of] expectoration is derived a fortiori from the shoe — as in the case of a shoe which is not in itself contemptible the Torah declares, "Put off thy shoes from off thy feet" (Exod. iii. 5), must not expectoration, which is in itself contemptible, be all the more forbidden !

He replied : The Tanna derives it from the shoe, and thou sayest [it should be derived] from the short cut — how can that be? For there is a teaching : A man must not enter the Temple Mount with his staff in his hand, his shoe upon his foot, and his money tied up in his cloth or in his money-bag thrown over his shoulder, nor may he make it a short cut ; and [the prohibition of] expectoration is derived a fortiori from the shoe — as in the case of a shoe which is not in itself contemptible the Torah declares, "Put off thy shoes from off thy feet" (Exod. iii. 5), must not expectoration, which is in itself contemptible, be all the more forbidden !

[Rab Pappa] answered : This is the position I take up : Let us derive a strict conclusion from the instance, [of the shoe] and also from the instance [of the short cut]

and I say that with reference to the Temple Mount where [the wearing of] a shoe is forbidden, let one derive [the prohibition against expectoration] from a shoe; but with reference to the Synagogue where one is permitted [to wear] shoes, instead of deriving permission [to expectorate, by analogy] from a shoe, let him derive a prohibition [against expectoration, by analogy] from the short cut !

and I say that with reference to the Temple Mount where [the wearing of] a shoe is forbidden, let one derive [the prohibition against expectoration] from a shoe; but with reference to the Synagogue where one is permitted [to wear] shoes, instead of deriving permission [to expectorate, by analogy] from a shoe, let him derive a prohibition [against expectoration, by analogy] from the short cut !

and I say that with reference to the Temple Mount where [the wearing of] a shoe is forbidden, let one derive [the prohibition against expectoration] from a shoe; but with reference to the Synagogue where one is permitted [to wear] shoes, instead of deriving permission [to expectorate, by analogy] from a shoe, let him derive a prohibition [against expectoration, by analogy] from the short cut !

'Abbayi and Raba used to wear shoes without soles. Maremar and Mar Zuṭra used to transfer the right shoe to the left foot and the left shoe to the right foot. The scholars of the school of R. 'Ashi, however, wore their shoes in the usual way, agreeing with Samuel, who said, there are no public fasts in Babylonia except the Ninth of Ab.

'Abbayi and Raba used to wear shoes without soles. Maremar and Mar Zuṭra used to transfer the right shoe to the left foot and the left shoe to the right foot. The scholars of the school of R. 'Ashi, however, wore their shoes in the usual way, agreeing with Samuel, who said, there are no public fasts in Babylonia except the Ninth of Ab.

R. Judah, seeing two men who were using bread in a wasteful manner, said: "It seems that there is too great plenty in the world." He cast an angry look about him and a famine came. Said the Rabbis to R. Kahana, son of R. Neḥunya, the disciple of R. Judah: "Try thou, who art his disciple, to prevail upon him (R. Judah) that he should go out to the market-place." He (R. Kahana) prevailed upon him. R. Judah went to the market, and noticing people crowding together, he asked: "What is the matter?" He was told that they were standing around a mass of offals of ground dates which was for sale. "There is evidently a famine in the country," said R. Judah, and ordered his disciple to pull his shoes from his feet. The disciple pulled off one of his master's shoes, and when he was about to pull off the other, Elijah appeared to him saying: "If you pull off the other shoe, you will destroy the world."