transports

And on that day Michael answered Raphael and said: 'The power of the spirit transports and makes me to tremble because of the severity of the judgement of the secrets, the judgement of the angels: who can endure the severe judgement which has been executed, and before which they melt away?'

Similarly, he who transports sabbatical year produce from a place where it has ceased [to exist in the field] to a place where it has not ceased or from a place where it has not ceased to a place where it has ceased, he is bound to remove it. Rabbi Judah says: he can say to them “You can go out too and bring [produce] for yourself.”

One may give two explanations: If he had little [manure] on his field, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be manure and it will turn out that he fertilizes that place. One may give another explanation: If he had little [manure] in his house before the Sabbatical year and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the agricultural workers stopped; Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it will turn out that he fertilizes that place. Has it not been fertilized before the Sabbatical year? Rebbi Abba, Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamai: Because of the bad impression [it is forbidden] unless he transports ten boxes together. Do the rabbis not care for a bad impression? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap.

Rebbi Ḥiyya stated: The laborer may eat the first bunch of grapes. It was stated, the last bunch. Rebbi Samuel in the name of Rebbi Hila: If he put it in the basket it is forbidden. Rebbi Yose said, that needs to be said if he harvests and another transports. But if he harvests and transports originally he eats because of local usage. At the end he eats because of “ the laborers eat when they go from one row to the next and when they return to the winepress, and the donkey until it is unloaded.”

Rebbi Ḥiyya stated: The laborer may eat the first bunch of grapes. It was stated, the last bunch. Rebbi Samuel in the name of Rebbi Hila: If he put it in the basket it is forbidden. Rebbi Yose said, that needs to be said if he harvests and another transports. But if he harvests and transports originally he eats because of local usage. At the end he eats because of “ the laborers eat when they go from one row to the next and when they return to the winepress, and the donkey until it is unloaded.”

MISHNAH: If somebody transports figs through his courtyard to cut them into pieces, his children and companions may eat and they are free; the same holds for laborers who work for him as long as they cannot claim their meals from him. But those who can claim their meals from him may not eat. If somebody takes his workers out to the field, if they have no claim to meals from him, they eat and are free. But if they can claim meals from him they may eat single fruits from the fig tree but not from the basket or the box or the muqẓeh. If somebody hires a laborer to work with him on olive trees and said to him “on condition to be able to eat olives,” he eats one by one and if he takes them together he is obligated. To thin out onions, if he said to him “on condition to be able to eat vegetables” he snips off leaf by leaf and eats but if he takes them together he is obligated.

It was stated: All that was brought from the field to town became ṭevel. The baraita is Rebbi’s, as it was stated: “ If somebody brought figs from the field to eat them in his unprotected courtyard, then forgot and brought them into his house or the children brought them, he may bring them back to their intended place and eat.” They said that only concerning error; therefore, if intentional it is forbidden. Who stated this? Rebbi! As it was stated: “ If somebody brought figs from the field to eat them on his roof, Rebbi obligates, Rebbi Yose ben Rebbi Jehudah frees.” It is as it was stated, “if somebody transports figs through his courtyard to cut them into pieces;” therefore, if it is not to cut into pieces he is obligated.

MISHNAH: If somebody transports Second Tithe produce from a place of high prices to one of low prices or vice versa, he redeems at the level of his place. If he brings produce from the threshing floor to town or from the wine-press to town, the excess value belongs to the Second but the expense is on him. One redeems Second Tithe following the low rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins. One does not redeem Second Tithe en bloc; if the price is known it is redeemed by the information of one person, if the price is not known by the information of three, as e. g., wine getting sour, fruit rotting, or coins rusting.

HALAKHAH: “If somebody transports Second Tithe produce,” etc. Rebbi Mana said, they said only “if somebody transports”; therefore originally it is forbidden. This is about Second Tithe produce, but for produce which is ṭevel for Second Tithe it is originally permitted, following this: Rebbi had produce here and in Batanaia; he fixed the tithes of here there and redeemed them according to the going price there.

HALAKHAH: “If somebody transports Second Tithe produce,” etc. Rebbi Mana said, they said only “if somebody transports”; therefore originally it is forbidden. This is about Second Tithe produce, but for produce which is ṭevel for Second Tithe it is originally permitted, following this: Rebbi had produce here and in Batanaia; he fixed the tithes of here there and redeemed them according to the going price there.

Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: A man never should refrain from going to the House of Study; since in Jabneh this question was asked many times, why is a Jordan skiff impure? Nobody answered anything until Rebbi Ḥanina ben Antigonos came and explained it in his city: Why is a Jordan skiff impure? Because one fills it with produce and transports it from dry land to the sea and from the sea to dry land. In addition he explained that palm branches which one cut both for lying down and for tents need tying. They objected, are there not the infrequent ones of Askalon? Rebbi Isaac ben Eleazar said, there is a difference since part of them are in the sea and part of them on dry land.

MISHNAH: There are 39 categories of work. He who ploughs, who sows, who harvests, who binds into sheaves, who threshes, and who winnows, who selects, who grinds, and who sifts, who makes dough, and who bakes. He who shears wool, who bleaches it, who cards it, who dyes it, who spins it, who prepares the loom, who ties two threads as warp, who weaves two rows, who hits two threads, who ties, and who unties. Also who sews two stitches, who tears in order to sew two stitches. He who catches a deer, who slaughters it, who skins it, who salts it, who rubs it clean, who tans it, who cuts it, who writes two letters, and who erases in order to write two letters. He who builds, and who tears down, who extinguishes fire, and who lights fire, and who hits with a hammer, and who transports from one domain to another; these are the 39 categories of work.

From a rock in the sea higher than ten hand-breadths one transports neither from it to the sea nor from the sea onto it. If it was less than this it is permitted. What is the difference between a rock and a ship? A ship rises and falls; a rock stays in its place. But is it not karmelit? Is it permitted to move on karmelit only four cubits? Rebbi Ila said, it refers to the beginning: “from a rock in the sea higher than ten hand-breadths one moves neither from it to the sea nor from the sea onto it.” If it was higher it becomes like a fence made for agriculture where inside one is permitted to transport only four cubits. If it was lower one transports from it to the sea and from the sea onto it, and one transports up to two bet se’ah. Rebbi Abun bar Ḥiyya asked, two adjacent karmeliot, may one transport from one to the other? Rebbi Ḥananiah the son of Rebbi Hillel said, since the sea surrounds it from all sides it is considered as a single karmelit.

From a rock in the sea higher than ten hand-breadths one transports neither from it to the sea nor from the sea onto it. If it was less than this it is permitted. What is the difference between a rock and a ship? A ship rises and falls; a rock stays in its place. But is it not karmelit? Is it permitted to move on karmelit only four cubits? Rebbi Ila said, it refers to the beginning: “from a rock in the sea higher than ten hand-breadths one moves neither from it to the sea nor from the sea onto it.” If it was higher it becomes like a fence made for agriculture where inside one is permitted to transport only four cubits. If it was lower one transports from it to the sea and from the sea onto it, and one transports up to two bet se’ah. Rebbi Abun bar Ḥiyya asked, two adjacent karmeliot, may one transport from one to the other? Rebbi Ḥananiah the son of Rebbi Hillel said, since the sea surrounds it from all sides it is considered as a single karmelit.

From a rock in the sea higher than ten hand-breadths one transports neither from it to the sea nor from the sea onto it. If it was less than this it is permitted. What is the difference between a rock and a ship? A ship rises and falls; a rock stays in its place. But is it not karmelit? Is it permitted to move on karmelit only four cubits? Rebbi Ila said, it refers to the beginning: “from a rock in the sea higher than ten hand-breadths one moves neither from it to the sea nor from the sea onto it.” If it was higher it becomes like a fence made for agriculture where inside one is permitted to transport only four cubits. If it was lower one transports from it to the sea and from the sea onto it, and one transports up to two bet se’ah. Rebbi Abun bar Ḥiyya asked, two adjacent karmeliot, may one transport from one to the other? Rebbi Ḥananiah the son of Rebbi Hillel said, since the sea surrounds it from all sides it is considered as a single karmelit.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. Rebbi Haggai in the name of Rebbi Zeˋira: Collecting bones [is] what it means. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Zeˋira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: what is recited in the synagogue. These are consolations of mourners, what is said in the row. It was stated: But one says words. What are words? The rabbis of Caesarea are saying, eulogies.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. Rebbi Haggai in the name of Rebbi Zeˋira: Collecting bones [is] what it means. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Zeˋira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: what is recited in the synagogue. These are consolations of mourners, what is said in the row. It was stated: But one says words. What are words? The rabbis of Caesarea are saying, eulogies.

MISHNAH: If one who cannot walk saw the new moon one transports him on a donkey, even on a litter. If they are fearful, they take sticks with them. If the distance was great they take with them food, for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon, as it is said, these are the festive times of the Eternal, proclaimed as holy.

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

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

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

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

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

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.

MISHNAH: If somebody transports a bill of divorce and loses it, if he finds it on the spot it is valid, otherwise it is invalid. If he finds it in a small bag or in a box, if he recognizes it, it is valid. If somebody transports a bill of divorce from an old or sick man, he delivers it to her under the presumption that the man is alive. The daughter of an Israel who is married to a Cohen and whose husband went overseas, may eat heave under the presumption that he is alive. If somebody sends his purification offering from overseas, it is sacrificed under the presumption that he is alive.

MISHNAH: If somebody transports a bill of divorce and loses it, if he finds it on the spot it is valid, otherwise it is invalid. If he finds it in a small bag or in a box, if he recognizes it, it is valid. If somebody transports a bill of divorce from an old or sick man, he delivers it to her under the presumption that the man is alive. The daughter of an Israel who is married to a Cohen and whose husband went overseas, may eat heave under the presumption that he is alive. If somebody sends his purification offering from overseas, it is sacrificed under the presumption that he is alive.

HALAKHAH: “If somebody transports a bill of divorce and loses it,” etc. What means “on the spot”? Rebbi Joḥanan said, as long as nobody passed by there. Rebbi Jacob bar Idi, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: as long as three people did not pass by there. If a Gentile passed by there? Let us hear from the following: Abba bar bar Ḥana transported a bill of divorce; he lost it and a Saracen found it. The case came before Rebbi Joḥanan; they declared [the bill] valid. This means that if a Gentile passed by it is valid. Could we say that he had a mark to identify it? But was it not stated: There are no marks for bills of divorce. That is, if he said, two or three lines. But here, the ה in it had a spot. Rebbi Ezra asked before Rebbi Mana: Why is it invalid here? I say, it was another [husband] whose name was like his name. Think of it, if they checked out that entire place and did not find another man whose name was like his name! But it is because of the severity of adultery. But did we not state: “They went and found nobody but let his wife remarry; they went there, did not recognize him, and let his wife remarry”? Rebbi Mana told him: This man had two bills of divorce in his hand, one valid, the other invalid. He lost the valid one and threw away the invalid. When he found it, I say that what he found was the invalid bill.

MISHNAH: If somebody transports a bill of divorce overseas and falls sick, he assembles a court to send it and declares before them: “it was written and signed before me.” The later messenger does not have to say: “it was written and signed before me,” but he says: “I am an agent of the court.

HALAKHAH: If somebody transports a bill of divorce overseas and falls sick,” etc. Rebbi Mana said, this is only necessary if he already has arrived in the Land of Israel. Lest you say, since he arrived in the Land of Israel it should be treated as a bill of divorce from the Land of Israel, and for bills of divorce from the Land of Israel one does not have to say: “it was written and signed before me.”

“If somebody said to ten persons, ‘bring this bill of divorce’, one transports in the name of all of them. ‘All of you shall bring’, they all transport and one delivers in the name of all of them; therefore, if one of them died, the bill of divorce becomes invalid.” Rebbi Joḥanan in the name of Rebbi Eleazar from Rome: The one who awards it like one who says “all of you”.

MISHNAH: One who transports an amphora from place to place and it breaks shall swear, whether unpaid or paid trustee. Rebbi Eliezer said, both shall swear, but I am wondering whether any of them be able to swear.

HALAKHAH: “One who transports an amphora from place to place,” etc. It was stated: Rebbi Nehemiah the potter gave his pots to a person who broke them. He confiscated his coat. He went to Rebbi Yose ben Ḥanina, who told him, go and tell him: “That you should go in the ways of good people.” He went and told him who then returned his coat. He asked him, did he pay your wages? He said, no. He told him, go and tell him: “And to the paths of the just you shall keep.” He went and told him who then paid his wages.

HALAKHAH: “Not only this,” etc. It was stated: If somebody transports a coffin from one place to the other, the rules of collecting bones do not apply. Rebbi Aḥa said, this means in a marble coffin. But in a wooden coffin, the rules of collecting bones do apply. Rebbi Yose said, even for a wooden coffin the rules of collecting bones do not apply. What is “collecting bones”?

MISHNAH: [Denial] about words of the Sopherim is more serious than about words of the Torah. He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable. One executes him not at the court in his town, nor at the court at Jabneh but one transports him to the Supreme Court in Jerusalem, keeps him until a holiday of pilgrimage, and executes him on the holiday as it is said, the entire people shall see and fear, the words of Rebbi Aqiba. Rebbi Jehudah says, one does not procrastinate in his case but executes him immediately, writes, and sends messengers to all places: Mr. A son of Mr. B was found guilty to be executed by the court.

MISHNAH: One may stamp with a Non-Jew in the wine press but one may not harvest with him. With a Jew who works in impurity one neither stamps nor harvests with him but one transports with him amphoras to the wine press and brings with him from the wine press.