Jerusalem Talmud Shabbat Chapter 1

יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע בִּפְנִים וּשְׁתַּיִם שֶׁהֵן אַרְבַּע בַּחוּץ. בְּאֵי זָה צַד. הֶעָנִי עוֹמֵד בַּחוּץ וּבַעַל הַבַּיִת בִּפְנִים. פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָתַן לְתוֹךְ יָדוֹ שֶׁל בַּעַל הַבַּיִת אוֹ שֶׁנָּטַל מִתּוֹכָה וְהוֹצִיא הֶעָנִי חַיָיב וּבַעַל הַבַּיִת פָּטוּר. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָתַן לְתוֹךְ יָדוֹ שֶׁל עָנִי אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהִכְנִיס בַּעַל הַבַּיִת חַיָיב וְהֶעָנִי פָּטוּר. פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָטַל בַּעַל הַבַּיִת מִתּוֹכָהּ אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהוֹצִיא שְׁנֵיהֶן פְּטוּרִין. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָטַל הֶעָנִי מִתּוֹכָהּ אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהִכְנִיס שְׁנֵיהֶן פְּטוּרִין: יְצִיאוֹת הַשַּׁבָּת כול׳. מָהוּ שְׁתַּיִם שֶׁהֵן אַרְבַּע. שְׁתַּיִם לְחִייוּב וּשְׁתַּיִם לִפְטוֹר אוֹ אַרְבַּע לְחִיּוּב וְאַרְבַּע לִפְטוֹר. נִישְׁמְעִינָהּ מְן הָדָא. שְׁבוּעוֹת שְׁתַּיִם שֶׁהֵן אַרְבַּע. אָמַר רִבִּי בָּא. תַמָּן כּוּלְּהוֹן לְחִייּוּב. בְּרַם הָכָא חִייּוּב וּפְטוֹר אֲתִינָן מַתְנֵי. הָדָא אָמְרָה. ד׳ לְחִיּוּב וְד׳ לִפְטוֹר. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. שְׁבוּעוֹת שְׁתַּיִם שֶׁהֵן אַרְבַּע. לֹא לְחִיוּב. וְדִכְוָותָהּ. יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע לְחִיוּב. וְהָא תַנֵּי. דַּלְתוֹת הַהֵיכַל שְׁנַיִם שֶׁהֵן אַרְבַּע. אִית לָךְ לְמֵימַר. לֹא לְחִיּוּב וְלֹא לִפְטוֹר. נִיתְנֵי. שְׁנֵים עָשָׂר פְּטוֹר. לֹא אֲתִינָן מִיתְנֵי אֶלָּא פְטוֹר שֶׁהוּא כְנֶגֶד חִייוּב. אָמַר רִבִּי חִיָיא בָּר אַבָּא. מָהוּ הָהֵן פְּטוֹר דְּתַנִּינָן הָכָא. מוּתָּר. אָמַר רִבִּי יוֹסֵי. עָנִי וְעָשִׁיר אֶחָד הֵן וּמָנוּ אוֹתָן חֲכָמִים שְׁנַיִם. הַכְנָסָה וְהוֹצָאָה אֶחָד הֵן וּמָנוּ אוֹתָן חֲכָמִים שְׁנַיִם. יְצִיאוֹת הַשַּׁבָּת אֵין הַכְנָסָה בִכְלָל. הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת אֵין הַמַּכְנִיס בִכְלָל. נִישְׁמְעִינָהּ מִן הָדָא. דָּמַר רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. הִכְנִיס חֲצִי גְרוֹגֶרֶת וְהוֹצִיא חֲצִי גְרוֹגֶרֶת חַיָיב. מְנַיִין שֶׁהוֹצָאָה קְרוּיָה מְלָאכָה. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְשֵׁם רִבִּי יוֹנָתָן שָׁמַע לָהּ מִן הָדָא. וַיְצַו מֹשֶׁה וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה לֵאמֹר אִישׁ וְאִשָּׁה אַל יַעֲשׂוּ עוֹד מְלָאכָה לִתְרוּמַת הַקּוֹדֶשׁ וַיִּכָּלֵא הָעָם מֵהָבִיא. נִמְנְעוּ הָעָם מִלְּהוֹצִיא מִבָּתֵּיהֶן וְלִיתֵּן לַגִּיזְבָּרִים. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אִלָא. אֲפִילוּ הַכְנָסָה אַתְּ שְׁמַע מִינָּהּ. כְּשֵׁם שֶׁנִּמְנְעוּ הָעָם מִלְּהוֹצִיא מִבָּתֵּיהֶן וְלִיתֵּן לַגִּיזְבָּרִין כָּךְ נִמְנְעוּ הַגִּזְבָּרִין מִלְּקַבֵּל מִיָּדָן וּלְהַכְנִיס לַלִּישְׁכָּה. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אָחָא שָׁמַע כּוּלְּהֹן מִן הָדֵין קִרְיָיא. לֹא תוֹצִיאוּ מַשָּׂא מִבָּתֵּיכֶם בְּיוֹם הַשַּׁבָּת וְכָל מְלָאכָה לֹא תַעֲשׂוּ. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. הִכְנִיס חֲצִי גְרוֹגֶרֶת וְהוֹצִיא חֲצִי גְרוֹגֶרֶת חַיָיב. מַה דָמַר רִבִּי יוֹחְנָן דְּלָא כְּרִבִּי יוֹסֶה. דְּתַנֵּי. הוֹצִיא חֲצִי גְרוֹגֶרֶת וְחָזַר וְהוֹצִיא חֲצִי גְרוֹגֶרֶת בְּהֶעֱלֵם אֶחָד חַיָיב. בִּשְׁנֵי הֶעֱלֵימוֹת פָּטוּר. רִבִּי יוֹסֵי אוֹמֵר. בְּעֶלֵם אֶחָד בִּרְשׁוּת אֶחָד חַיָיב. בְּעֶלֶם אֶחָד בִּשְׁתֵּי רְשׂוּיוֹת אוֹ בִשְׁנֵי הֶעֱלֵימוֹת בִּרְשׁוּת אֶחָד פָּטוּר. וְקַשְׁיָין. אִילּוּ הוֹצָאה וְהוֹצָאָה אֵינָן מִצְטָרְפוֹת כְּרִבִּי יוּסֶה לֹא כָל שֶׁכֵּן הַכְנָסָה וְהוֹצָאָה. הֲוֵי מַה דָמַר רִבִּי יוֹחְנָן דְּלָא כְּרִבִּי יוּסֵי. אָמַר רִבִּי אִילָא. לֹא סוֹף דָּבָר שָׁנֵי פְתָחִים פְּתוּחִים לִשְׁתֵּי פַּלַטִיּוֹת. אֶלָּא אֲפִילו פְתוּחִין לְפַלָטִיַת אַחַת אוֹף רִבִּי יוֹסֵי מודֶה. דְּרִבִּי יוֹסֵי מְדַמֵּי רְשׁוּיוֹת לְהֶעֱלֵימוֹת לְחִיּוּב. כְּמַה דְּרִבִּי יוֹסֵי מְדַמֵּי רְשׁוּיוֹת לְהֶעֱלֵימוֹת לִפָטוֹר כָּךְ מְדַמֶּה רְשׁוּיוֹת לְעֱלֵימוֹת לְחִייוב. שֶׁאִם הוֹצִיא כִגְרוֹגֶרֶת בְּפֶתַח זֶה וְכִגְרוֹגֶרֶת בְּפֶתַח זֶה כְעֶלֵם אֶחָד שֶׁמָּא אֵינוֹ חַיָיב שְׁתַּיִם. אָמַר רִבִּי יוּדָן. רִבִּי יוֹסֵי מְדַמֶּה רְשׁוּיוֹת לַאֲכִילַת פְּרָסִיִים. שֶׁאִם אָכַל חֲצִי זַיִת בְּתוֹךְ כְּדֵי אֲכִילַת פְּרָס הַזֶּה וַחֲצִי זַיִת בְּתוֹךְ כְּדֵי אֲכִילַת פְּרָס הַזֶּה שֶׁמָּא אֵינוֹ פָטוּר. אָכַל כַּמָּה זֵיתיִם בְּכַמָּה פְרָסִים בֶּעֶלֵם אֶחָד אֵינוֹ חַיָיב אֶלָּא אַחַת. רַבָּנִין דְּקַיְסָרִין אָמְרִין. עַד דְּאַתְּ מְדַמֵּי לָהּ לַחֲלָבִים דַּמִּינָהּ לַשַּׁבָּת. שֶׁאִם אָרַג חוּט אֶחָד בְּתוֹךְ בֶּגֶד הַזֶּה וְחוּט אֶחָד בְּתוֹךְ בֶּגֶד זֶה שֶׁמָּא אֵינוֹ פָטוּר. אָרַג כַּמָּה חוּטִין בְּכַמָּה בְגָדִים בֶּעֶלֵם אֶחָד אֵינוֹ חַיָיב אֶלָּא אַחַת. רִבִּי יוּסֵי בְשֵׁם רִבִּי יוֹחָנָן. הַמּוֹצִיא אֵינוֹ חַיָיב עַד שֶׁיַּנִּיחַ. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. עַד שֶׁיִּטּוֹל וְעַד שֶׁיַּנִּיחַ. רִבִּי זְעִירָא בָעֵי. עַד שֶׁיִּטּוֹל עַל מְנָת לְהָנִיחַ. נָטַל לֶאֱכוֹל וְנִמְלָךְ לָהָנִיחַ לֹא. הָוֵי (חַיָיב) מַה דָמַר רִבִּי יוֹחָנָן דְּלֹא כְּרִבִּי יוֹסֵי. דְּתַנֵּי. הוֹצִיא חֲצִי גְרוֹגֶרֶת וְהִנִּיחָהּ וְחָזַר וְהוֹצִיא חֲצִי גְרוֹגֶרֶת. אִם הִנִּיחָהּ בְּתוֹךְ ד׳ אַמּוֹת לָרִאשׁוֹנָה חַיָיב. וְאִם לָאו פָּטוּר. רִבִּי יוֹסֵי אוֹמֵר. אִם הֶעֱבִירוֹ דֶּרֶךְ עָלֶּיהָ חַיָיב. וְאִם לָאו פָּטוּר. רִבִּי יוֹסֵי עֲבִיד הַמְהַלֵּךְ כְּמַנִּיחַ. כְּמָה דְּרִבִּי יוֹסֵי עֲבִיד הַמְהַלֵּךְ כְּמַנִּיחַ לְחִייוּב כָּךְ הוּא עֲבִיד הַמְהַלֵּךְ כְּמַנִּיחַ לִפְטוֹר. כֵּיוָן שֶׁהוֹצִיאָהּ נַעֲשֶׂה כְמוֹ שֶׁהִנִּיחָהּ שָׁם וִיהֵא פָטוּר. תִּיפְתָּר שֶׁהָיְתָה נְתוּנָה בְּתוֹךְ ד׳ אַמּוֹת. כְּהָדָא דְתַנֵּי. וְאִם לָאו פָּטוּר. אָמַר רָבָא בַּר בְּרֵיהּ דְּרַב פַּפַּי. תִּיפְתָּר שֶׁהָיָה הַפֶּתַח רָחָב חָמֵשׁ אַמּוֹת וְהוֹצִיא אַחַת לְכָאן וְאַחַת לְכָאן. וַהֲרֵי לֹא הוֹצִיא את הַשְּׂנִיָּה בְתוֹךְ ד׳ אַמּוֹת לָרִאשׁוֹנָה. תַּמָּן תַּנִּינָן. רִבִּי מֵאִיר אוֹמֵר. אִם הָיְתָה שַׁבָּת וְהוֹצִיאוֹ. אָמְרוּ לוֹ. אֵינוֹ הַשֵּׁם. שֶׁזֶּה חַיָיב מִשּׁוּם מְהַלֵּךְ וְזֶה חַיָיב מִשּׁוּם מַנִּיחַ. מַנֵּי אָמְרוּ לוֹ. רִבִּי יוֹסֵי. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹסֵי. תַּמָּן לָא עֲבַד הַמְהַלֵּךְ כְּמַנִּיחַ וָכָה עֲבִיד הַמְהַלֵּךְ כְּמַנִּיחַ. אָמַר רִבִּי יוּדָן. תִּיפְתָּר שֶׁהָיָה מוּטָּל עַל הָאַסְקוּפָּה מִקְצָתוֹ בִּפְנִים וּפִיו לַחוּץ וּפָשַׁט יָדוֹ וּנְטָלָהּ וַאֲכָלָהּ. וַהֲרֵי לֹא הִילֵּךְ. אָמַר רִבִּי יַנַּאי. בָּלַע חֲצִי זַיִת והִקִּיאוֹ וְחָזַר וּבְלָעוֹ חַיָיב. הִכְנִיס חֲצִי גְרוֹגֶרֶת וְחָזַר וְהוֹצִיאָהּ פָּטוּר. מַה בֵינָהּ לְבֵין קַדְמִיָיתָא. תַּמָּן נֶהֱנֶה חִיכּוֹ בִכְזַיִת. בְּרַם הָכָא לֹא נִתְעַסֵּק בֵּכִגְרוֹגֶרֶת שְׁלֵימָה. אָמַר רִבִּי יוֹסֵי. פְּעָמִים שֶׁהוּא מִתְעַסֵּק בִּגְרוֹגֶרֶת שְׁלֵימָה וְהוּא פָטוּר. הֵיךְ עֲבִידָא. הוֹצִיא חֲצִי גְרוֹגֶרֶת וְהִנִּיחָהּ וְחָזַר וְהוֹצִיא חֲצִי גְרוֹגֶרֶת וְלֹא הִסְפִּיק לְהַנִּיחָהּ עַד שֶׁנִּשְׂרְפָה הָרִאשׁוֹנָה. וַהֲרֵי נִתְעַסֵּק בִּגְרוֹגֶרֶת שְׁלֵימָה וְהוּא פָטוּר. בְּגִין מְדַמְיָיתָהּ לַחֲלָבִין וְהוּא עֲבַד כֵּן. אָמַר רִבִּי יוֹחָנָן. הַמּוֹצִיא מֵרְשׁוּת הָיָּחִיד לִרְשׁוֹת הָרַבִּים דֶּרֶךְ כַּרְמְלִית חַיָיב מִן הַמּוֹצִיא לַאֳחָרָיו. מִן הָדָא. הַמִּתְכַּוֵּין לְהוֹצִיא לְפָנָיו וּבָא לוֹ לַאֲחַרָיו פָּטוּר. לַאֲחַרָיו וּבָא לוֹ לְפָנָיו חַיְָָיב. וְאֶיפְשַׁר שֶׁלֹּא יֵעָשֶׂה בֵינוֹ לְבֵין הַכּוֹתֵל כַּרְמְלִית. אָמַר רִבִּי יוֹסֵי. תִּיפְתָּר שֶׁהָיוּ פָנָיו הֲפוּכוֹת לַכּוֹתֶל וּמַשּׂוֹאוֹ לְאַחֲרָיו וּבְכָךְ יָצָא מַשּׂוֹאוֹ תְחִילָּה. רִבִּי חִיָיה בַּר אַבָּא בְעָא קוֹמֵי רִבִּי מָנָא. וְזוֹ לֹא דֶּרֶךְ הוֹצָאָה הִיא. אָמַר לֵיהּ. שֶׁכֵּן כַּתָּפַיָיא אוּמְנַיָּא עָבְדִין כֵּן. וֵיידָא אָמְרָה דָא. דָּמַר רִבִּי אָחָא רִבִּי מַיְישָׁא בְשֵׁם רִבִּי יוֹחָנָן. הַמּוֹצִיא אוֹכְלִים וּנְתָנָן עַל הָאַסְקוּפָּה. וְהָא אַסְקוּפָּה לָאו כַּרְמְלִית הִיא. וּבְאִישׁ לְרִבִּי יוֹסֵי דְלָא אָמְרָהּ מִן גַּרְמֵיהּ. רַב הוּנָא בְשֵׁם רַב. הַכֹּל מוֹדִין בְּזוֹרֵק שֶׁהוּא חַיָיב. דִּבְרֵי הַכֹּל הוּא שֶׁאֵין אֲוֵיר כַּרְמְלִית כְּמַמָּשָׁהּ. וּמַה פְלִיגִין. בְּמוֹצִיא. בֶּן עַזַּאי פוֹטֵר. וַחֲכָמִים מְחַיְיבִין. בֶּן עַזַּאי עֲבַד הַמְהַלֵּךְ כְּמֵנִיחַ. וְרַבָּנִין לָא עָבְדֵי מְהַלֵּךְ כְּמֵנִיחַ. רַב חִסְדָּא שָׁאַל לְרַב הוּנָא. עַל דַּעְתֵּיהּ דְּבֶן עַזַּאי. אֵין אָדָם מִתְחַיֵיב בְּתוֹךְ אַרְבַּע אַמּוֹת לְעוֹלָם. מִכֵּיוָן שֶׁהוֹצִיאָן נַעֲשֶׂה כְּמוֹ שֶׁהִנִּיחָהּ עַל כָּל אַמָּה וָאַמָּה וִיהֵא פָטוּר. רַב יְהוּדָה בְשֵׁם רַב. הַכֹּל מוֹדִין בְּמוֹצִיא שֶׁהוּא פָטוּר. דִּבְרֵי הַכֹּל הוּא שֶׁהַמְהַלֵּךְ כְּמֵנִיחַ. וּמַה פְלִיגִין. בְּזוֹרֵק. בֶּן עַזַּאי פוֹטֵר וַחֲכָמִים מְחַיְיבִין. בֶּן עַזַּאי עֲבַד אֲוֵיר כַּרְמְלִית כְּמַמָּשָׁהּ וְרַבָּנִן לָא עָבְדִין אֲוֵיר כַּרְמְלִית כְּמַמָּשָׁהּ. מַתְנִיתָא מְסַיְיעָא לְדֵין וּמַתְנִיתָא מְסַיְיעָא לְדֵין. מַתְנִיתָא מְסַיְיעָא לְרַב הוּנָא. הָיָה עוֹמֵד בִּרְשׁוּת הָרַבִּים וְזָרַק לְדִיר אוֹ לְסַהַר דֶּרֶךְ כַּרְמְלִית חַיָיב. וְאִם הוֹצִיא פָטוּר. מַתְנִיתָא מְסַיְיעָא לְרַב יְהוּדָה. הַמּוֹצִיא אוֹכְלִין וּנְתָנָן עַל הָאַסְקוּפָּה בֵּין שֶׁחָזַר וְהוֹצִיאָן בֵּין שֶׁהוֹצִיאָן אַחֵר פָּטוּר. שֶׁלֹּא עָשָׂה מְלַאכְתָּן בְּבַת אַחַת. הָא אִם עָשָׂה מְלַאכְתָּן בְּבַת אַחַת חַיָיב. בֶּן עַזַּאי אוֹמֵר. אֲפִילוּ עָשָׂה מְלַאכְתּוֹ בַת אַחַת פָּטוּר. וְהָא תַנִּינָן. רִבִּי מֵאִיר אוֹמֵר. אִם הָיְתָה שַׁבָּת וְהוֹצִיאוֹ. וְאָמְרוּ לוֹ. אֵינוֹ הַשֵּׁם. שֶׁזֶּה חַיָיב מִשּׁוּם מְהַלֵּךְ וְזֶה חַיָיב מִשּׁוּם מֵנִיחַ. עַל דַּעְתֵּיהּ דְּרַב הוּנָא דְּלֹא כְבֶן עַזַּאי. עַל דַּעְתֵּיהּ דְּרַב יְהוּדָה דְּלֹא כְבֶן עַזַּאי וּדְלֹא כְרַבָּנִן. אָמַר רִבִּי חִינְנָא. מָנוּ אָמְרוּ לוֹ. חֲכָמִים. שֶׁהֵן בְּשִׁיטַּת בֶּן עַזַּאי. רִבִּי יוֹחָנָן בָּעֵי. הָיָה עוֹמֵד בִּרְשׁוֹת הָרַבִּים וְזָרַק וְקִידֵּם וּקְלָטָהּ. מָהוּ. וְלָאו מַתְנִיתָא הִיא. קְלָטָהּ אַחֵר קְלָטָהּ כֶּלֶב אוֹ שֶׁנִּשְׂרְפָה. פָּטוּר. רִבִּי שְׁמוּאֵל בְשֵׁם רִבִּי זְעִירָא. בְּחוֹטֵף כֵּן. הָא אִם קָלָט חַיָיב. מַה בֵין נָחָה לָאָרֶץ לְנָחָה לְתוֹךְ יָדוֹ. תַּמָּן לָמָּה הוּא חַיָיב. תַּמָּן הוּא זָרַק וְאַחֵר קִיבֵּל. בְּרַם הָכָא הוּא זָרַק הוּא קִיבֵּל. וּתְהֵא פְשִׁיטָא לֵיהּ שֶׁהוּא פָטוּר. אִילּוּ זָרַק בִּימִין וְהוֹצִיא וְקָלַט בִּשְׂמֹאל שֶׁמָּא אֵינוֹ חַיָיב מְִן הָדֵין פִּיו. וּפִיו לָאו כְּאַחֵר הוּא. וָכָא שְׂמֹאלוֹ כְאַחֵר הוּא. אָמַר רִבִּי יוּדָן. פְּשִׁיטָא לֵיהּ לְרִבִּי יוֹחָנָן שֶׁזָּרַק בִּימִין וְקָלַט בִּשְׂמֹאל שֶׁהוּא חַיָיב. וּמַה צְרִיכָה לֵיהּ. בְּזוֹרֵק בִּימִין וְקָלַט בִּימִין. רַבָּנִין דְּקַיְסָרִין. רִבִּי שַׁמַּי בְשֵׁם רִבִּי אָחָא. אֲפִילוּ זָרַק בִּימִין וְקָלַט בִּשְׂמֹאל צְרִיכָה לֵיהּ חַיָיב. אִין תֵּימַר פִּיו. וּפִיו כֵּיוָן שֶׁאֲכָלָהּ כְּאַחֵר הִיא. בְּרַם הָכָא יָדוֹ כְאַחֵר הוּא. רִבִּי מָנָא בָעֵי. מֵעַתָּה הוֹצִיא כִגְרוֹגֶרֶת בִּשְׁתֵּי יָדָיו יְהֵא פָטוּר מִשּׁוּם שְׂנַיִם שֶׁעָשׂוּ מְלָאכָה אַחַת. אָמַר לֵיהּ רִבִּי חִיָיא בַּר אָדָא. וָדָא הִיא בַּעֲשׂוֹתָהּ. וְלֹא כֵן תַּנֵּי. יָחִיד שֶׁעֲשָׂאָהּ חַיָיב. שְׁנַיִם שְׁלֹשָׁה שֶׁעָשׂוּ פְטוּרִין. אָמַר רִבִּי יוֹחָנָן. הָיָה עוֹמֵד בִּרְשׁוּת הָרַבִּים וְקָלַט גְּשָׁמִים מֵאֲוֵיר מְחִיצוֹת וְהוֹצִיא. חַיָיב. רִבִּי בּוּן בַּר חִיָיא בְשֵׁם רִבִּי זְעִירָא. בַּחוֹטֵף כֵּן. הָא אִם קָלַט פָּטוּר. מַה בֵין נָתָן לוֹ אַחֵר מַה בֵין נָתְנוּ לוֹ שָׁמַיִם. אַתְיָיא כְרִבִּי. דְּרִבִּי עֲבַד אֲוֵיר מְחִיצוֹת כְּמַמָּשָׁהּ. הָיָה עוֹמֵד בִּפְנִים וְיָדוֹ מְלֵיאָה פֵירוֹת פְּשׁוּטָה לַחוּץ וְקִדֵּשׁ עָלָיו הַיּוֹם אָסוּר לַהֲחֲזִירָהּ. רִבִּי אָחָא בְשֵׁם רִבִּי בָּא. כְּמָאן דָּמַר. אָסוּר לָהִשְׁתַּמֵּשׁ בַּאֲוֵיר עֲשָׂרָה. אִית תַּנָּיֵי תַנֵּי. מוּתָּר. הֲווּן בָּעֵיי מֵימַר. מָאן דָּמַר מוּתָּר. בְּשֶׁיֵּשׁ שָׁם רוֹחַב אַרְבָּעָה. וּמָאן דָּמַר אָסוּר בְּשֶׁאֵין שָׁם רוֹחַב אַרְבָּעָה. אַמָר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. בֵּין זֶה וּבֵין זֶה אָסוּר. כְּמָאן דָּמַר. אָסוּר לְהִשְׁתַּמֵּשׁ בַּאֲוֵיר עֲשָׂרָה. מַיי כְדוֹן. מָאן דָּמַר. אָסוּר. לְמַטָּה מֵעֲשָׂרָה. וּמָאן דָּמַר מוּתָּר. לְמַעֲלָה מֵעֲשָׂרָה. הֶעָנִי חַיָיב וּבַעַל הַבַּיִת פָּטוּר. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. וְהִיא שֶׁתְּהֵא יָדוֹ שֶׁלְּעָנִי בְּתוֹךְ עֲשָׂרָה לַקַּרְקַע. אָמַר רִבִּי זְעִירָא. בְּרָחוֹק מִן הַכּוֹתֶל ד׳. אֲבָל אִם אֵינוֹ רָחוֹק מִן הַכּוֹתֶל אַרְבָּעָה כַּרְמְלִית הוּא. רִבִּי לָּעְזָר בְּשֵׁם רִבִּי שִׁמְעוֹן כַּרְסָנָה. בְּשֶׁהָיוּ פָנָיו הֲפוּכוֹת לַפְּלַטְיָא. אֲבָל אִם הָיוּ פָנָיו הֲפוּכוֹת לַכּוֹתֶל כַּרְמְלִית הִיא. רִבִּי חִסְדָּא בְשֵׁם אַשִּׁי. קָנֶה נָעוּץ בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה טְפָחִים. הַמִּשְׁתַּמֵּשׁ מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים וּמֵרְשׁוּת הָרַבִּים לְתוֹכוֹ חַיָיב. רַב אָמַר. תַּרְכּוֹס שֶׁהוּא עוֹמֵד בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה טְפָחִים וְרוֹחַב ד׳. הַמִּשְׁתַּמֵּשׁ מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים וּמֵרְשׁוּת הָרַבִּים לְתוֹכוֹ חַיָיב. תַּנֵּי רִבִּי הוֹשַׁעְיָה. מְנוֹרָה שֶׁהִיא עוֹמֶדֶת בִּרְשׁוּת הָרַבִּים גָּובְהָהּ עֲשָׂרָה וּפִירְחָהּ אַרְבָּעָה. הַמִּשְׁתַּמֵּשׁ מִתּוֹכָהּ לִרְשׁוּת הָרַבִּים וּמֵרְשׁוּת הָרַבִּים לְתוֹכָהּ חַיָיב. אָמַר רִבִּי מָנָא. לֹא סוֹף דָּבָר מְנוֹרָה. אֶלָּא אֲפִילוּ קָנֶה בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה טְפָחִים וְטַבֻּלָה נְתוּנָה בְרֹאשׁוֹ. הַמִּשְׁתַּמֵּשׁ מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים וּמֵרְשׁוּת הָרַבִּים לְתוֹכוֹ חַיָיב. מְנַיִין לְמַעֲלָה מֵי׳ שֶׁהִיא רְשׁוּת אֲחֶרֶת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפּוֹרֶת אֲשֶׁר עַל אָרוֹן הָעֵדוּת מִבֵּין שְׁנֵי הַכְּרֻבִים. וְכָתוּב. אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּיבַּרְתִּי עִמָּכֶם. מַה דִיבּוּר שֶׁנֶּאֱמַר לְהַלָּן רְשׁוּת אֲחֶרֶת אַף דִּיבּוּר שֶׁנֶּאֱמַר כָּאן רְשׁוּת אֲחֶרֶת. וַאֲרוֹן לֹא תִשְׁעָה טְפָחִים הוּא. דְּבֵית רִבִּי יַנַּאי אָמְרֵי. וְכַפּוֹרֶת טֶפַח. רִבִּי זְעִירָא בָעֵי. מְנַיִין לַכַּפּוֹרֶת שֶׁהוּא טֶפַח. תַּנָּא רִבִּי חֲנַנְיָה בַּר שְׁמוּאֵל. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ נָתְנָה הַתּוֹרָה מִידַּת אָרְכוּ וְרוֹחְבוֹ וְנָתְנָה שִׁיעוּר קוֹמָתָן. חוּץ מִן הַכַּפּוֹרֶת שֶׁנָּתְנָה הַתּוֹרָה מִידַּת אוֹרְכָהּ וְרָחְבָּהּ וְלֹא נָתְנָה שִׁיעוּר קוֹמָתָהּ. תְּלַמְּדֶינָּהּ מִכְּלִי קָטָֹוֹן שֶׁבַּמִּקְדָּשׁ. וְעָשִׂיתָ לּוֹ מִסְגֶּרֶת טֹפַח סָבִיב. מַה כָאן טֶפַח אַף כָּאן טֶפַח. אוֹ אֵינוֹ אֶלָּא וְעָשִׂיתָ זֵר זָהָב לְמִסְגַּרְתּוֹ סָבִיב. מַה כָאן כָּל שֶׁהוּא אַף כָּאן כָּל שֶׁהוּא. מַאי כְדוֹן. רַב אָחָא בַּר יַעֲקֹב אוֹמֵר. פְּנֵי. וְאֵין פְּנֵי פָּחוּת מִטֶּפַח. רִבִּי יוּסֵי בָעֵי. אִילּוּ מִגְדָּל שֶׁהָיָה עוֹמֵד בְּתוֹךְ הַבַּיִת גָּבוֹהַּ כַּמָּה. שֶׁמָּא אֵינוֹ מוּתָּר לְהִשְׁתַּמֵּשׁ מִתּוֹכוֹ לַבַּיִת וּמִן הַבַּיִת לְתוֹכוֹ. אֶלָּא בְשָׁעָה שֶׁהָיָה מְרַבֵּעַ לָהֶן אֶת הָרוּחוֹת אֲנָן קַיָימִין. נִיחָא כְמָאן דְּאָמַר. בָּאַמַּת שִׁשָּׁה. בְּרַם כְּמָאן דְּאָמַר. בָּאַמַּת חֲמִשָּׁה. וָאָרוֹן לָאו שִׁבְעָה טְפָחִים וּמֶחֱצָה הוּא. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. דְּבֵית רִבִּי יַנַּאי וְרִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. חַד יְלִיף לָהּ מִן אָרוֹן. וְחוֹרָנָה יְלִיף לָהּ מִן הָעֲגָלוֹת. וְלָא יָדְעִין מָאן יְלִיף לָהּ מִן אָרוֹן וּמָאן יְלִיף לָהּ מִן עֲגָלוֹת. מִסְתַּבְּרָא דְּבֵית רִבִּי יַנַּאי יְלִיפִין לָהּ מִן אָרוֹן. דְּבֵית רִבִּי יַנַּאי אָמְרִין. וְכַפּוֹרֶת טֶפַח. רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק יְלִיף לָהּ מִן הָעֲגָלוֹת. רִבִּי זְעִירָא בָעֵי. מְנַיִין לָעֲגָלוֹת שֶׁהֵן גְּבוֹהוֹת עֲשָׂרָה. אָמַר רִבִּי יוֹסֵה. וַאֲפִילוּ תֹאמַר גְּבוֹהוֹת עֲשָׂרָה. וְלֹא כֵן תַּנֵּי רִבִּי נְחֶמְיָה. צָב כְּמִין קַמָרֳסְטָא הָיוּ. אִילּוּ חוֹר בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה וְרָחַב אַרְבָּעָה. שֶׁמָּא אֵינוֹ אָסוּר לְהִשְׁתַּמֵּשׁ מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים וּמֵרְשׁוּת הָרַבִּים לְתוֹכוֹ. אֶלָּא בְשָׁעָה שֶׁהָיוּ מוֹשִׁיטִין אֶת הַקְּרָשִׁים מִזּוֹ לָזוֹ תְּרוּטוֹת הָיוּ. שְׁנֵיהֶן פְּטוּרִין. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם חִזְקִיָּה רַבָּנִן בְּשֵׁם רִבִּי יוֹחָנָן. מִשֵּׁם שְׁנַיִם שֶׁעָשׂוּ מְלָאכָה אַחַת. רַב שָׁאַל לְרִבִּי. נָתַן לוֹ אֶחָד חֲבִילָה עַל כְּתֵיפוֹ וְשָׁכַח וְהוֹצִיאָהּ. בְּמַחְזוֹרָה תִּנְיָינָא. אָמַר לֵיהּ. חַיָיב. שֶׁאֵינָהּ דּוֹמָה לְאוֹתָהּ. סָבַר רִבִּי. כֵּיוָן שֶׁעָקַר אֶת רַגְלָיו כְּמוֹ שֶׁעָקַר אֶת הַחֵפֶץ. עַל דַּעְתֵּיהּ דְּרִבִּי. הָיָה עוֹמֵד בִּרְשׁוּת הָרַבִּים וְזָרַק וְקִידֵּם וּקְלָטָהּ לִרְשׁוּת הַיָּחִיד מָהוּ. וְלֹא רִבִּי הוּא. דְּרִבִּי עֲבַד אֲוֵיר מְחִיצוֹת כְּמַמָּשָׁן. לֹא צוֹרְכָה דְלֹא הָיָה עוֹמֵד בִּרְשׁוּת הַיָּחִיד וְזָרַק וְקִידֵּם וּקְלָטָהּ לִרְשׁוּת הָרַבִּים מָהוּ. אַשְׁכַּח תַּנֵּי. רִבִּי פּוֹטֵר עַד שָׁעָה שֶׁתָּנוּחַ. אָמַר רִבִּי אָבוּן. רִבִּי וּבֶן עַזַּאי וְרִבִּי עֲקִיבָה שְׁלָשְׁתָּן אָמְרוּ דָבָר אֶחָד. רִבִּי עֲבַד אֲוֵיר מְחִיצוֹת כְּמַמָּשָׁן. בֶּן עַזַּאי עֲבַד אֲוֵיר כַּרְמְלִית כְּמַמָּשָׁהּ. רִבִּי עֲקִיבָה עֲבַד אֲוֵיר רְשׁוּת הָרַבִּים כְּמַמָּשָׁהּ. אַרְבַּע רְשׁוּיוֹת לַשַּׁבָּת. רְשׁוּת הַיָּחִיד רְשׁוּת הָרַבִּים וְכַרְמְלִית וּמְבוּאוֹת שֶׁאֵינָן מְפוּלָשִׁין. וְאֵי זֶהוּ רְשׁוּת הַיָּחִיד. חָרִיץ שֶׁהוּא עָמוֹק עֲשָׂרָה וְרָחַב אַרְבָּעָה. וְגָדֵר שֶׁהוּא גָבוֹהַּ עֲשָׂרָה וְרָחַב אַרְבָּעָה. זוֹ הִיא רְשׁוּת הַיָּחִיד גְּמוּרָה. וְאֵי זוֹ רְשׁוּת הָרַבִּים גְּמוּרָה. אִיסְטְרַטְיָיא וּפַלַטֵּיָא וּמִדְבָּר וּמְבוּאוֹת הַמְפוּלָשִׁין. אֵין מוֹצִיאִין מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים וְלֹא מַכְנִיסִין מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד. וְאִם הוֹצִיא אוֹ הִכְנִיס שׁוֹגֵג חַיָיב חַטָּאת. מֵזִיד חַיָיב כָּרֵת וְנִסְקָל. אֶחָד הַמּוֹצִיא וְאֶחָד הַמַּכְנִיס אֶחָד הַמּוֹשִׁיט וְאֶחָד הַזּוֹרֵק. יָם וּבִקְעָה וְאִיסְטְוָוה וְאַסְקוּפָּה וְכַרְמְלִית אֵינָן לֹא רְשׁוּת הָרַבִּים וְלֹא רְשׁוּת הַיָּחִיד. וְאֵין נוֹשְׂאִין וְנוֹתְנִין בָּהֶן וְאִם נָשָׂא וְנָתַן בָּהֶן פָּטוּר. אָמַר רַב יוֹסֵף. אַף אֲנָן תַּנִּינָן כּוּלְּהֹן. יָם. דְּתַנִּינָן תַּמָּן. הַזּוֹרֵק בַּיָּם אַרְבַּע אַמּוֹת פָּטוּר. לֹא סוֹף דָּבָר אַרְבַּע אַמּוֹת בַּיָּם. אֶלָּא אֲפִילוּ זוֹרֵק בְּכָל הַיָּם פָּטוּר. שֶׁכָּל הַיָּם נִקְרָא כַרְמְלִית. בִּקְעָה. דְּתַנִּינָן. הַבִּקְעָה בִּימוֹת הַחַמָּה רְשׁוּת הַיָּחִיד לַשַּׁבָּת וּרְשׁוּת הָרַבִּים לַטּוּמְאָה. וּבִימוֹת הַגְּשָׁמִים רְשׁוּת (הַיָּחִיד) [הָרַבִּים] לְכָאן וּלְכָאן. אִם אוֹמֵר אַתְּ. רְשׁוּת הַיָּחִיד לְכָאן וּלְכָאן. לֹא תְהֵא טְעוּנָה הַקָּפַת כְּלֵי בְהֵמָה. וְתַנִּינָן. הִקִּיפוּהָ כְּלֵי בְהֵמָה מְטַלְטְלִין בְּתוֹכָהּ. אִסְטְוָוה. דְּתַנִּינָן. וְכֵן גְּשָׁרִין הַמְפוּלָּשִׁין מְטַלְטְלִין תַּחְתֵּיהֶן בַּשַּׁבָּת. דִּבְרֵי רִבִּי יְהוּדָה. וַחֲכָמִים אוֹסְרִין. אַסְקוּפָּה. דְּתַנִּינָן. הַמּוֹצִיא אוֹכְלִין וּנְתָנָן עַל הָאַסְקוּפָּה. בֵּין שֶׁחָזַר וְהוֹצִיאָן בֵּין שֶׁהוֹצִיאָן אַחֵר. פָּטוּר. שֶׁלֹּא עָשָׂה מְלַאכְתּוֹ בְּבַת אֶחָת. הָא אִם עָשָׂה מְלַאכְתּוֹ בְּבַת אֶחָת חַיָיב. בֶּן עַזַּאי אוּמֵר. אֲפִילוּ אִם עָשָׂה מְלַאכְתּוֹ בְּבַת אֶחָת פָּטוּר. כַּרְמְלִית. תַּנֵּי רִבִּי חִיָיא. כַּרְמֶל. רַךְ מָלֵא. אֵינוֹ לֹא לַח וְלֹא יָבֵשׁ אָלָּא בֵינוֹנִי. וְהָכָא אֵינָהּ לֹא רְשׁוּת הָרַבִּים וְלֹא רְשׁוּת הַיָּחִיד אֶלָּא כַרְמְלִית. אֵי זוֹ הִיא כַרְמְלִית. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. כְּגוֹן חָנוּתֵיהּ דְּבַר יוּסְטִינֵי. חָצֵר שֶׁלְּרַבִּים וּמְבוּאוֹת שֶׁאֵינָן מְפוּלָשִׁין אִם עִירְבוּ מוּתָּרִין. וְאִם לֹא עִירְבוּ אֲסוּרִין. רִבִּי זְעִירָה בְשֵׁם רַב יְהוּדָה רִבִּי זְעִירָא בְשֵׁם רַב חִינְנָא בְשֵׁם רַב חֲנִינָה. סִימְטִיּוֹת שֶׁבֵּין הְעֲמוּדִים נִידוֹנִין כְּכַרְמְלִית. רִבִּי שְׁמוּאֵל בַּר חִיָיה בַּר יְהוּדָה בְשֵׁם רִבִּי חֲנִינָה. פִּירְחֵי הָעֲמוּדִים נִידּוֹנִין כְכַרְמְלִית. לָכֵן צְרִיכָה בִּגְבוֹהִין שְׁלֹשָׁה. חִיָיה בְרֵיהּ דְּרַב. כָּל הַמְעַכֵּב דְּרִסָה בִּרְשׁוֹת הָרַבִּים נִידוֹנִין כְּכַרְמְלִית. רַבָּנִן דְּקַיְסָרִין אָמְרִין. אֲפִילוּ קוֹצִין אֲפִילוּ זְכוּכִית. לָכֵן צְרִיכָה בְּשֶׁאֵינָן גְּבוֹהִין שְׁלֹשָׁה. וְאָמַר רִבִּי יוֹסֵה. אִיסְקוּפָּה שֶׁאָמְרוּ רְחָבָה אַרְבָּעָה וְאֵינָהּ גְּבוֹהָה עֲשָׂרָה. אִין תֵּימַר. גְּבוֹהָה עֲשָׂרָה וּרְחָבָה אַרְבָּעָה. רְשׁוּת בִּפְנֵי עַצְמוֹ הוּא. אִין תֵּימַר. גְּבוֹהָה עֲשָׂרָה וְאֵינָהּ רְחָבָה אַרְבָּעָה. הָדָא דָּמַר רַב חִסְדָּא בְשֵׁם אַסִּי. קָנֶה נָעוּץ בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה טְפָחִים מוּתָּר לְכָאן וּלְכָאן. וּבִלְבַד שֶׁלֹּא יַחֲלִיף. אֶלָּא כֵן אֲנָן קַיָימִין. בְּשֶׁאֵינָהּ לֹא רְחָבָה אַרְבָּעָה וְלֹא גְבוֹהָה עֲשָׂרָה. אִיסְקוּפָּה שֶׁלִּפְנֵי הַפֶּתַח. אֲחֵרִים אוֹמְרִים. כָּל זְמַן שֶׁהַפֶּתַח פָּתוּחַ כּוּלָּהּ כְּלִפְנִים. נָעוּל כּוּלָּהּ כִּלְחוּץ. מָה אֲנָן קַיָימִין. אִם בִּמְקוּרָה אֲפִילוּ נָעוּל כּוּלָּהּ כְּלִפְנִים. אִם בְּשֶׁאֵינָהּ מְקוּרָה אֲפִילוּ פָּתוּחַ כּוּלָּהּ כִּלְחוּץ. אֶלָּא כֵן אֲנָן קַיָימִין. בְּשֶׁחֶצְיָיהּ מְקוּרָה וְחֶצְיָיהּ אֵינָהּ מְקוּרָה. מָהוּ נָעוּל כּוּלָּהּ כִּלְחוּץ. מוּתָּר לְהִשְׁתַּמֵּשׁ מִתּוֹכָהּ לַחוּץ וּמִן הַחוּץ לְתוֹכָהּ. בְּשֶׁהָיָה בַפֶּתַח חוֹר אָסוּר לְהִשְׁתַּמֵּשׁ מִתּוֹכָהּ לַחוֹר וּמִן הַחוֹר לְתוֹכָהּ. רִבִּי נָתָן אוֹמֵר. נָעוּל כּוּלָּהּ כִּלְחוּץ. פָּתוּחַ חֶצְיָיהּ כְּלִפְנִים וְחֶצְיָיהּ כִּלְחוּץ. וְלֹא כֵן סָבְרִנָן מֵימַר. אַסְקוּפָּה אַרְבָּעָה מֵאַחַר שֶׁיִּנְעַל הַפֶּתַח כּוּלָּהּ כִּלְחוּץ. אַף כְּשֶׁהַפֶּתַח פָּתוּחַ חֶצְיָיהּ כְּלִפְנִים וְחֶצְיָיהּ כִּלְחוּץ.

MISHNAH: There are two [kinds] of transport on the Sabbath which are four [kinds] inside, and two [kinds] which are four [kinds] outside (“outside”). In each case, the transport may be effectuated either by the person inside or the person outside (in which case the person is prosecutable but the person standing in the other domain is not involved) or it may be taken up by one person, taken over while moving by another person who then puts it down. In this case both participants have sinned but are not prosecutable. The possible cases are enumerated in Mishnaiot 1–4. “Liable” and “not liable” refer both to the possibility of prosecution for intentional Sabbath desecration and the obligation of a purification sacrifice in the case of unintentional infraction. . How is this? The poor man stands outside and the householder inside. If the poor man stretched out his hand inside and delivered into the householder’s hand or took something from it and brought it outside, the poor man is liable but the householder is not liable. If the householder stretched out his hand outside and delivered into the poor man’s hand or took something from it and brought it inside, the householder is liable but the poor man is not liable. If the poor man stretched out his hand inside and the householder took from it or gave into it and he then took it out, neither is liable. If the householder stretched out his hand outside and the poor man took from it or gave into it and he then took it in, neither is liable. HALAKHAH: 1:1, explained there in Notes 5–20 . The Notes here are restricted to references and short explanations. “Export on the Sabbath,” etc. What means “two which are four”? Two which are four for liability and two which are four for no liability, or four for liability and four for no liability? Let us hear from the following 1:1. : “There are two kinds of oaths which are four kinds.” Rebbi Abba said, there all are about liability, but here we come to state both liability and no liability and Ševuot in that in the case here at least one person involved always is not liable whereas in Ševuot only one person is mentioned and all cases are of liability. For R. Yose, the parallel is only that of Mishnaiot 1–2, not 3–4. Each Mishnah describes two cases of liability; these are two covering in all four cases of liability as in Ševuot 1:1. . This implies four of liability and four of no liability. Rebbi Yose said, the Mishnah says so, “there are two kinds of oaths which are four kinds,” not because of liability? And similarly, “there are two kinds of export on the Sabbath which are four kinds,” because there is liability. But was it not stated 4:1 . The Mishnah is purely descriptive of the construction of Herod’s Temple; the notions of liability or no liability are inappropriate. , “the doors of the Temple hall were two which are four?” Can you say, liability and no liability? Should we state twelve cases of no liability? We only come to state cases of no liability which correspond to cases of liability. Rebbi Ḥiyya bar Abba said, what is this “no liability” which we stated here? Permitted! Rebbi Yose said, the poor man and the rich man are one but the Sages counted them as two. Bringing in or taking out are one but the Sages counted them as two 1:1, editio princeps, and a quote in RITBA Ševuot 1:1: “Taking out or bringing in are two but the Sages counted them as one.” As noted later in this paragraph, taking out is called work by Jeremiah (which cannot be used as a legal text but is confirmation of the interpretation of the law) whereas bringing in is only forbidden by the argument that taking out from A to B is bringing in to B from A. . Taking out on the Sabbath does not include bringing in; if one exports from one domain to the other, does this not include the one who imports? Let us hear from the following, as Rebbi Yasa said in the name if Rebbi Joḥanan: Somebody who brings in half the size of a dried fig and takes out half the size of a dried fig is liable transporting. . And from where that taking out is called work? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan 1:1 and the Babli (6b ): R. Joḥanan; quoted without attribution by R. Ḥananel Šabbat 3b; in a number of Medieval sources R. Jonathan. understood it from the following 36:6 . Babli 96a . : Moses ordered, they made a public proclamation in the camp as follows, men or women should no longer do work to contribute to the sanctuary. The people refrained from taking objects out from their houses to give them to the collectors. Rebbi Ḥizqiah In G, R, Aḥa in the name or R. Ila; in Sefer Haˋittim (ed. Mekize Nirdamim p. 300) R. Aḥa in the name of R. Ḥiyya. In Sefer Miṣwot Gadol #65, (part 1, fol. 17a in Venice edition) R. Ḥiyya in the name of R. Aḥa. in the name of Rebbi Ila: You even understand bringing in from this. Just as the people refrained from taking objects out of their houses to give to the collectors so the collectors did not accept anything from them to bring into the office. Rebbi Ḥizqiah in the name of Rebbi Aḥa understood everything from the following 17:22 . : do not bring out any load from your houses on the Sabbath day, and perform no work. p. 64. Rebbi Yasa in the name of Rebbi Joḥanan: If one brought in half a dried fig and took out half a dried fig he is liable 16:30 ), a sacrifice is possible only if the perpetrator was oblivious either of the fact that the act was forbidden or, in the case of the Sabbath, that the day was a Sabbath. Sins committed during different periods of oblivion require different sacrifices. In addition, the prohibition of work on the Sabbath is not a single prohibition but, as explained in Chapter 7, a set of 39 different prohibitions, each with different minima of forbidden work which trigger the obligation of a sacrifice. Minimal infractions of different prohibitions do not combine to produce the obligation of a sacrifice. On the other hand, infractions which are subsumed under the same prohibition, even if one is clearly biblically prohibited (אַב מְלָאכָה “a master work” such as transporting from a private to the public domain) and one which is classified by a logical argument as belonging to the same class (תּוֹלְדָה “a derivative”, as transporting to the private domain) do combine to create the obligation of a sacrifice. . What Rebbi Joḥanan said does not follow Rebbi Yose, as it was stated 55b , Keritut 17a . The first part is a Tosephta, ed. Liebermann 9:11, ed. princeps 10:7. : “If one took out half a dried fig and again took out half a dried fig during one period of oblivion, he is liable; during different periods of oblivion he is not liable. Rebbi Yose said, during one period of oblivion and one domain he is liable, during one period of oblivion and two domains or during two periods of oblivion and one domain he is not liable.” We find this difficult. If two different transorts do not combine following Rebbi Yose, a fortiori also not bringing in and taking out? Therefore what Rebbi Joḥanan said could not follow Rebbi Yose. Rebbi Ila said, not only if two doors open to two public roads but even if they open to the same public road will Rebbi Yose agree, for Rebbi Yose compares domains to periods of oblivion in matters of liability. Just as Rebbi Yose compares domains to periods of oblivion in absence of liability so Rebbi Yose compares domains to periods of oblivion in matters of liability. For if he took out the volume of a dried fig through this door and the volume of a dried fig through that door in one period of oblivion is he not liable twice? 3:3 (Notes 66–72 ) in a different context. (R. Yose mentioned there is the fifth generation Amora). Rebbi Yudan said, Rebbi Yose compares domains to eating slices 3:7 ), the only example of such solid food is forbidden fat. A sacrifice for inadvertent consumption of forbidden fat is due if at least the volume of an average olive was eaten in the time needed to eat a slice of bread. The slice is defined ( Tosephta Negaˋim 7:10 ) as half a loaf when three loaves are baked from a kav of flour (about 35 cl) . For if one ate the volume of half an olive during the time needed to eat one slice and another volume of half an olive in the time needed to eat another slice, is he not free from liability? If one ate several volumes of olives during several times needed to eat a slice in one period of forgetting, he is liable only once. 3:3 Note 70 . The rabbis of Caesarea object to comparing the rules of the Sabbath to any other biblical prohibition. Mishnah 13:1 states that weaving is forbidden and the threshold for an action requiring a purification sacrifice is weaving two threads. For the majority, weaving two threads in one oblivion triggers the obligation of a sacrifice, for R. Yose only if the two rows were added to the same piece of cloth. The rabbis of Caesarea say, before you compare this to fat, compare it to the rules of Sabbath itself. For if one was weaving one thread on this piece of cloth and weaving one thread on that piece of cloth, is he not free from liability? If he wove several threads on several pieces of cloth in one period of oblivion he is liable only once. Rebbi Yose in the name of Rebbi Joḥanan: The one who takes out is not liable until he put it down. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Unless he take up and put down. Rebbi Zeˋira required, unless he take it up with the intention to put it down 35 , the prohibition of work on the Sabbath is repeated ( vv. 1–3 ) as part of the commandment to build the Tabernacle ( vv. 4–35 ). In 35:33, the construction of the Tabernacle is described as “thinking work”. It is concluded that only “thinking work” is punishable (criminally or by a sacrifice) as desecration of the Sabbath. In the special case of transporting, there is desecration only if the three parts are done with compatible intent, if the lifting up was intended to be followed by a putting down. . Not if he lifted it to eat and then changed his mind to put it down 20b , Ketubot 31a ). . What Rebbi Joḥanan said does not follow Rebbi Yose, as it was stated following the statement here attributed to R. Yose is Tosephta 9:11 (ed. S. Liebermann); the first part Babli 80a. Since in the public domain one is only permitted to move things by a distance of less than four cubits, things farther away are as in two different domains. If each transport was less that a minimal amount, the actions cannot be combined. : “If he took out half the volume of a dried fig and put it down, and then took out another volume of half a dried fig. If he put it down within four cubits of the first piece he is liable, otherwise he is not liable. Rebbi Yose said, if he transported it over it, he is liable, otherwise he is not liable.” Rebbi Yose considers the person walking as if he was putting down 98a , Ketubot 31b ) this opinion is attributed to Ben Azzai, a generation before R. Yose. It is agreed by everybody that standing still while transporting an object is legally putting it down, not on the ground but on the static person. This is the same as depositing the object on a pillar. R. Yose holds that a slow motion such as walking is the equivalent of standing still for a negligible time at many places. An action which does not result in instant deposition is throwing. According to R. Yose, if the second object ever was within 4 cubits of the place where the first was deposited, the two actions combine for liability, even if the second was ultimately deposited somewhere else. . Just as Rebbi Yose considers the person walking as if he was putting down for liability so he considers the person walking as if he was putting down for non-liability. When he took it out he is considered having put it down; then he should be free from liability. Explain it if it was put down within four cubits [of the door], as it was stated, “otherwise he is not liable.” Rebbi Abba the son of Rebbi Pappaeus said, explain it if the door was five cubits wide and he brought one out on this side, the other on the other side. Then the second was not taken out within four cubits of the first. There 3:4 . , we have stated: “Rebbi Meïr says, if it was a Sabbath and he carried it out 7:20 ) which is fat (v.25) and more than 2 days old (v. 18) on the Day of Atonement (23:29). For the illicit use of a sanctum a reparation sacrifice is due (5:15–16). R. Meïr adds that if the day also was a Sabbath and the person would take the piece in a private domain, carry it out and eat it in the public domain, an additional purification offering is needed. The text and R. Yudan’s explanation make it clear that the Yerushalmi does not read with some Babli sources “carried it out in his mouth.” . They told him, it is not the category.” Because this one is liable because of walking and that one is liable because of putting down. Who is “they said to him”? Rebbi Yose! The argument of Rebbi Yose is inverted. There, he does not consider the person walking equal to one who was putting down but here he is considering the person walking equal to one who was putting down! Rebbi Yudan said, explain it that he was laying on the threshold). The word describes not only the threshold but also the stairs leading from the road to the house. [Also cf. Latin scapus “post or newel of a circular staircase; main stile of a door on which it hinges” (E. G.)] partially inside, his mouth outside, when he stretched out his hand, took it, and ate it. Then he did not walk. Rebbi Yannai said, one who swallowed half the volume of an olive, then threw it up, and again swallowed it, is liable 103b , statement and supporting argument are by R. Assi (Yasa) in the name of R. Joḥanan. The food swallowed is supposed to be forbidden fat. . But one who brought in half the volume of a dried fig and took it out again, is not liable. What is the difference between this and the first one? There his palate enjoyed the volume of an olive, but here he never dealt with a full volume of a fig. Rebbi Yose said, sometimes a person may be dealing with a full volume of a fig and not be liable. How is this possible? He took out half of the volume of a dried fig p. 65. , put it down, again took out half of the volume of a dried fig, but did not manage to put it down before the first one was burned. He was dealing with a full volume of a fig but is not liable. Because he compared it to forbidden fat he contrived this. Rebbi Joḥanan said, if one exports from a private domain to the public domain through karmelit is a part of the public domain not readily accessible to the public ( Chapter 13 Note 68 ). The two main examples are “the sides of a thoroughfare”, the part of a street close to the houses if that part is not easy to use because of stairs extending from the houses or if the fronts of the houses do not form a straight line. The other is “valley”, a rural access path which is public domain, not a thoroughfare but meant only as a path for farmers working adjacent fields. Since karmelit is not a thoroughfare (defined as road of at least 16 cubits width) it does not qualify as public domain for which transport from a private domain is forbidden. The statement of R. Joḥanan implies that he cannot consider walking as equivalent of standing still ( Note 56 ) since transporting from a private domain to karmelit followed by transport from karmelit to public domain, while forbidden on the Sabbath, does not generate liability ( Note 81 ). (The etymology of the word karmelit is unknown. Cf. Accadic karmiš “like a ruin”.) , he is liable because of him who carries on his back, from the following: “One who intends to carry on his front but it turns out that he carried on his back is not liable. On his back and he carried on his front he is liable.” For it is impossible that between him and the wall should not karmelit be created around himself since he bars the access of others to this place. This is formulated in 10:2 as “nothing movable in the public domain creates karmelit except a human.” . Rebbi Yose said, explain it that his face was turned to the wall and his load on his back and so his load exited first. Rebbi Ḥiyya bar Abba asked before Rebbi Mana: But this is not a usual way of carrying out! He told him, professional porters act in this way. But the following implies it, as Rebbi Aḥa, Rebbi Maisha said in the name of Rebbi Joḥanan: “If one carries out foodstuffs and puts them on the threshold.” Is the threshold not karmelit ? Rebbi Yose was sorry that he had not said this himself. Rav Huna in the name of Rav: Everybody agrees that for throwing one is liable region. In the Babli (6a ), it is a statement of R. Joḥanan. . It is everybody’s opinion that the air space over karmelit is not like its essence. Where do they disagree? If one carries out. Ben Azzai declares him not liable but the Sages declare him liable. Ben Azzai makes the person walking as if he was putting down 98a , Ketubot 31b ) this opinion is attributed to Ben Azzai, a generation before R. Yose. It is agreed by everybody that standing still while transporting an object is legally putting it down, not on the ground but on the static person. This is the same as depositing the object on a pillar. R. Yose holds that a slow motion such as walking is the equivalent of standing still for a negligible time at many places. An action which does not result in instant deposition is throwing. According to R. Yose, if the second object ever was within 4 cubits of the place where the first was deposited, the two actions combine for liability, even if the second was ultimately deposited somewhere else. but the Sages do not make the person walking as if he was putting down. Rav Ḥisda asked Rav Huna: In Ben Azzai’s opinion nobody ever could become liable for four cubits! Since when he transported something, it is made as if he put it down within every cubit; he should be not liable (p. 307). But in Tosaphot (5b, s.v. בשלמא ) the Yerushalmi is quoted as answering that a person still could become liable by jumping. . Rav Jehudah in the name of Rav: Everybody agrees that for carrying out one is not liable. It is everybody’s opinion that walking counts as if one was putting down. Where do they disagree? If one is throwing, for Ben Azzai declares him not liable but the Sages declare him liable. Ben Azzai considers the air space over karmelit like its essence is considered lying there. but the Sages consider the air space over karmelit not like its essence. A baraita supports one and a baraita supports the other. A baraita supports Rav Huna (p. 307). : If he was standing in the public domain and threw over karmelit into a stable or corral, he is liable; but if he carried it he is not liable. A baraita supports Rebbi Jehudah: “If one carries out foodstuffs and puts them on the threshold; whether he or another person then carries it out, he is not liable since the work was not performed in one step.” Therefore if the work was completed in one step and therefore not creating liability, still does not create liability. he would be liable. Ben Azzai said, even if be completed the work at one time he would not be liable. But did we not state: “Rebbi Meïr says, if it was Sabbath and he carried it out 7:20 ) which is fat (v.25) and more than 2 days old (v. 18) on the Day of Atonement (23:29). For the illicit use of a sanctum a reparation sacrifice is due (5:15–16). R. Meïr adds that if the day also was a Sabbath and the person would take the piece in a private domain, carry it out and eat it in the public domain, an additional purification offering is needed. The text and R. Yudan’s explanation make it clear that the Yerushalmi does not read with some Babli sources “carried it out in his mouth.” . They told him, it is not the category.” Because this one is liable because of walking and that one is liable because of putting down. In the opinion of Rav Huna one is not following Ben Azzai3:4 , for Rav Huna it is clear that walking is not considered depositing. . In the opinion of Rav Jehudah one follows neither Ben Azzai nor the Sages. Rebbi Ḥinena said, who is :they said to him”? The Sages who follow Ben Azzai. Rebbi Joḥanan asked: If he was standing in the public domain, threw, and then caught it, what? Is that not a Mishnah, “if another person caught it, a dog caught it, or it was burned, he is not liable”? Rebbi Samuel in the name of Rebbi Zeˋira: So it is if he snatches; therefore if he caught it he is liable. What is the difference between its coming to rest on the ground to coming to rest in his arm? There, why is he liable? There he threw and another one received it but here he threw, he received it. Should it be obvious for him that he is not liable? Would he not be liable because of his mouth if he threw with his right hand and received with his left? Is his mouth not like another person? Here, his left hand should be like another person. Rebbi Yudan said, it is obvious to Rebbi Joḥanan that he is liable if he threw with his right hand and received with his left. What was his problem? If he threw with his right and and received with his right hand. The rabbis of Caesarea, Rebbi Shammai in the name of Rebbi Aḥa: He is in doubt whether he is liable even if he threw with his right hand and received with his left. If you want to say “his mouth”, his mouth is like another person since he ate it; but is here his hand like another person? Rebbi Mana asked, if this be so, then even if he exported the volume of a dried fig in both hands he should be not liable because of one action executed by two persons! Rebbi Ḥiyya bar Ada said to him, is that when he did it 4:27 . The verse is emphatic that purification sacrifices are available only for single perpetrators acting in error: If one person of the people of the land sin in error, if he act in one of the commandments of the Eternal which is a prohibition, and be damaged. ? But was it not stated: An individual who acted is liable, two or three who acted are not liable 7(9). . Rebbi Joḥanan said, if somebody was standing in the public domain, collected rain from the airspace of walls and carried it out, he is liable. Rebbi Abun bar Ḥiyya in the name of Rebbi Zeˋira, it is so if he grabbed it, but if he collected it he is not liable. What is the difference between whether another person gave him or if Heaven gave? It follows Rebbi, for Rebbi made the airspace of walls like their substance. If he was standing inside and his hand full of produce was stretched to the outside when the day became holy he is forbidden to take it back. Rebbi Aḥa in the name of Rebbi Abba: following him who said that it is forbidden to use the space below ten [hand-breadths] must assume that the outstretched hand was within 10 hand-breadths from the ground. . There are Tannaim who state, it is permitted. They wanted to say, he who says it is permitted if there was four [cubits] of space; but he who says it is forbidden if there was not four [cubits] of space not a private domain. Babli 3b . . Rebbi Yose ben Rebbi Abun said, in both cases (it is forbidden) it follows him who said that it is forbidden to use the space below ten [hand-breadths]. What about it? He who says it is forbidden below ten [hand-breadths]; he who says it is permitted, above ten [hand-breadths]. Mishnah: “The poor man is liable but the householder is not liable.” Rav Jehudah in the name of Samuel: Only if the poor man’s hand is within ten hand-breadths from the ground or not. But R. Zeˋira must follow R. Joḥanan that carrying through karmelit does not relieve from liability if the object was lifted in a private and deposited in a public domain. But if the householder lifts an object in his house and deposits it in karmelit, he is not liable. This also applies if the poor man is standing close to the house with his face to the house; he stands in karmelit (S. Liebermann). . Rebbi Zeˋira said, if he is distant four [hand-breadths] from the wall. But if he is not distant four [hand-breadths] from the wall, it is karmelit is a part of the public domain not readily accessible to the public ( Chapter 13 Note 68 ). The two main examples are “the sides of a thoroughfare”, the part of a street close to the houses if that part is not easy to use because of stairs extending from the houses or if the fronts of the houses do not form a straight line. The other is “valley”, a rural access path which is public domain, not a thoroughfare but meant only as a path for farmers working adjacent fields. Since karmelit is not a thoroughfare (defined as road of at least 16 cubits width) it does not qualify as public domain for which transport from a private domain is forbidden. The statement of R. Joḥanan implies that he cannot consider walking as equivalent of standing still ( Note 56 ) since transporting from a private domain to karmelit followed by transport from karmelit to public domain, while forbidden on the Sabbath, does not generate liability ( Note 81 ). (The etymology of the word karmelit is unknown. Cf. Accadic karmiš “like a ruin”.) . Rebbi Eleazar in the name of Rebbi Simeon Karsanah: If his face was turned towards the public road. But if his face was turned towards the wall it is karmelit . Rebbi Ḥisda in the name of Ashi: If a stick stuck in the public domain ten hand-breadths high, anybody who uses anything from in it into the public domain or from the public domain into it is liable 33b . . Rav said, a leather container 24:5 , the sources read תרבוס which the Geonic Commentary explains as دُرج “box (for money or jewels)”; the translation follows Maimonides who defines it as a leather box (more appropriate for the text of the Mishnah). which stands in the public domain, ten hand-breadths high and four wide; anybody who uses anything from in it into the public domain or from the public domain into it is liable. Rebbi Hoshaia stated: “A candelabra which stands in the public domain, ten hand-breadths high and its flower four [wide]; anybody who uses anything from in it into the public domain or from the public domain into it is liable.” Rebbi Mana said, not only a candelabra but even a stick stuck in the public domain ten hand-breadths high with a tablet Cf. Erubin 3(3) (21a line 30). fixed to its head, anybody who uses anything from in it into the public domain or from the public domain into it is liable. 1:1 ( ס ) 51d l. 56. The parallel discussion in the Babli is Sukkah 5a . Since the entire discussion is Amoraic, one must conclude that for earlier times the limitation of the public domain to 10 hand-breadths from the ground was tradition not subject to verification from biblical sources. From where that higher than ten [hand-breadths] is a different domain? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: There I shall make My Appearance to you, and I shall speak to you from above the cover (which is on the Ark of the Covenant ) from between the two Cherubim 25:6 . The words in parentheses are not in the verse and not in ס ; they are added to indicate that the argument is about the Ark. . And it is written, you have seen that from Heaven I spoke to you 20:22 . . Since speech mentioned there is from another domain, also speech mentioned here is from another domain. But is the Ark not nine hand-breadths 25:10 ). ? In the House of Rebbi Yannai they said, the cover was one hand-breadth 5b , this is questioned but in the end accepted. The biblical data do not fit the assertion. The cover was square of surface area 3.75(cubit) ( Ex. 25:17 ). The hand-breadth and the cubit are not well defined. If we take a small hand-breadth of 9 cm, cubit 54 cm, then a cover of one hand-breadth height would have a volume of 98.415 (dm). Since the cover was of pure gold, of specific weight about 19, the total weight would have been 1870 kg. But the total weight of gold contributed for the Tabernacle ( Ex. 38:24 ) was 29.25 talents or, on a basis of 12.5 g for the sheqel, about 1097 kg, not to speak of the fact that a weight of almost 1.9 tons would have crushed the wooden ark. All these data were well within the knowledge of antiquity. One has to conclude that they imagined the cover to be hollow. . Rebbi Zeˋira asked, from where that the cover was one hand-breadth? Rebbi Ḥananiah bar Samuel stated, for all the vessels in the Sanctuary the Torah gave the measure of length and width, and gave the measure of its height. Except for the cover where the Torah gave the measure of length and width, but did not give the measure of its height. Therefore we shall learn it from the smallest vessel in the Sanctuary, you shall make for it a frame of one hand-breadth all around 5b , this is questioned but in the end accepted. The biblical data do not fit the assertion. The cover was square of surface area 3.75(cubit) ( Ex. 25:17 ). The hand-breadth and the cubit are not well defined. If we take a small hand-breadth of 9 cm, cubit 54 cm, then a cover of one hand-breadth height would have a volume of 98.415 (dm). Since the cover was of pure gold, of specific weight about 19, the total weight would have been 1870 kg. But the total weight of gold contributed for the Tabernacle ( Ex. 38:24 ) was 29.25 talents or, on a basis of 12.5 g for the sheqel, about 1097 kg, not to speak of the fact that a weight of almost 1.9 tons would have crushed the wooden ark. All these data were well within the knowledge of antiquity. One has to conclude that they imagined the cover to be hollow. . Since there it was one hand-breadth, so also here one hand-breadth. But maybe it is only make a golden wreath as its frame all around 5b , this is questioned but in the end accepted. The biblical data do not fit the assertion. The cover was square of surface area 3.75(cubit) ( Ex. 25:17 ). The hand-breadth and the cubit are not well defined. If we take a small hand-breadth of 9 cm, cubit 54 cm, then a cover of one hand-breadth height would have a volume of 98.415 (dm). Since the cover was of pure gold, of specific weight about 19, the total weight would have been 1870 kg. But the total weight of gold contributed for the Tabernacle ( Ex. 38:24 ) was 29.25 talents or, on a basis of 12.5 g for the sheqel, about 1097 kg, not to speak of the fact that a weight of almost 1.9 tons would have crushed the wooden ark. All these data were well within the knowledge of antiquity. One has to conclude that they imagined the cover to be hollow. ? Since there it is a minimal size, so here also a minimal size. What about it? Rav Aḥa bar Jacob said, face. There is no face less than a hand-breadth 16:2 where Aaron is warned not to appear before the face of the cover except on the day of Atonement. This implies that the cover was not simply a sheet lying over the ark but had a face, a vertical dimension which is not negligible. . Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to use anything from in it into the house or from the house into it? But we are dealing when it was indicating to them the geographic directions 10:33 ) while the Sanctuary was carried in the middle ( v. 17 ). At the resting place, the Ark automatically assumed a West-East direction so that the Sanctuary could be placed around it and the tribes camped correctly in the four directions of the compass ( Num. 2 ). The Ark had functions outside the Sanctuary; the reference is legitimate. . This is understandable for him who said, a cubit of six [hand-breadths] 98a . . But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons 31:12–18 and 35:1–3 the observation of the Sabbath is emphasized in the instructions for the building of the Tabernacle. One concludes that the work forbidden on the Sabbath is exactly work needed in building or transporting the Tabernacle. The wagons mentioned here are the 6 wagons donated by the tribal chiefs for the transport of the Sanctuary ( Num. 7:3 ). . We do not know who learned it from the Ark and who learned in from the wagons. It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Zeˋira asked, from where that the Wagons were ten [hand-breadths] high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola(also camera ) “arched or vaulted roof or ceiling, distinct from an outer roof”. The wagons are called עֶגְלֹ֥ת צָב֙. Now צָב means “turtle”; from this comes the usual translation “covered wagon”, using the image of the domed back of the turtle. The expression really is a technical term “freight-wagon”, Accadic ṣubbum, ṣūbum. ? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to use anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight 2:5 . . “Neither is liable.” Rebbi Jacob bar Aḥa in the name of Ḥizqiah, the rabbis in the name of Rebbi Joḥanan: In the category of two people performing one work 4:27 . The verse is emphatic that purification sacrifices are available only for single perpetrators acting in error: If one person of the people of the land sin in error, if he act in one of the commandments of the Eternal which is a prohibition, and be damaged. . Rav asked Rebbi, if another person put a bundle on his back, when he forgot and brought it out? On the occasion of the second repetition another time. he told him, he is liable because it does not compare to this. Rebbi is of the opinion that when he started to walk it is as if he had taken up the object. In the opinion of Rebbi, if he stood in the public domain and threw but ran and caught it in a private domain, what? But is that not Rebbi since Rebbi made the airspace enclosed by walls like its essence? It is only necessary in case he stood in the private domain and threw but ran and and caught it in a public domain, what? It was found stated: Rebbi declares him not liable until the moment it comes to rest. Rebbi Abun said, Rebbi, Ben Azzai, and Rebbi Aqiba, all three said the same. Rebbi made the airspace enclosed by walls like its essence. Ben Azzai made the airspace enclosed by karmelit like its essence is considered lying there. . Rebbi Aqiba made the airspace over public domain like its essence. “There are four kinds of domain on the Sabbath: Private domain, public domain, karmelit, and dead-end streets; their particular status is that by an eruv they can be transformed into private domains, whereas passages open at both ends in general cannot. These differences belong to Tractate Eruvin. . What is private domain? A ditch ten deep and four wide, or a wall ten high and four wide; this is completely private domain. And what is completely public domain? A street. , a wide road, desert, and passages open at both ends . One does not export from a private to a public domain nor import from a public to a private domain. If somebody exported or imported in error he is liable for a purification sacrifice; intentionally he is liable for extirpation or is stoned, whether he exports or imports, or lifts or throws. An ocean, or a valley is a part of the public domain not readily accessible to the public ( Chapter 13 Note 68 ). The two main examples are “the sides of a thoroughfare”, the part of a street close to the houses if that part is not easy to use because of stairs extending from the houses or if the fronts of the houses do not form a straight line. The other is “valley”, a rural access path which is public domain, not a thoroughfare but meant only as a path for farmers working adjacent fields. Since karmelit is not a thoroughfare (defined as road of at least 16 cubits width) it does not qualify as public domain for which transport from a private domain is forbidden. The statement of R. Joḥanan implies that he cannot consider walking as equivalent of standing still ( Note 56 ) since transporting from a private domain to karmelit followed by transport from karmelit to public domain, while forbidden on the Sabbath, does not generate liability ( Note 81 ). (The etymology of the word karmelit is unknown. Cf. Accadic karmiš “like a ruin”.) , or a platform Greek στιβάδιον; a semi-circular couch. , or a threshold, or karmelit are neither public nor private domain; one does not carry there looks like public domain. but if one carried he is not liable.” Rav Joseph said, in fact we have stated does not appear in the Mishnah, all the examples enumerated in the Tosephta are found in the Mishnah and the rules can be deduced from Mishnaic quotes. all of these. The sea as we have stated there: “One who in the sea throws four cubits is not liable.” Not only in the sea four cubits, but even if he throws the entire length of the sea he is not liable, for the entire sea is called karmelit . A valley is a part of the public domain not readily accessible to the public ( Chapter 13 Note 68 ). The two main examples are “the sides of a thoroughfare”, the part of a street close to the houses if that part is not easy to use because of stairs extending from the houses or if the fronts of the houses do not form a straight line. The other is “valley”, a rural access path which is public domain, not a thoroughfare but meant only as a path for farmers working adjacent fields. Since karmelit is not a thoroughfare (defined as road of at least 16 cubits width) it does not qualify as public domain for which transport from a private domain is forbidden. The statement of R. Joḥanan implies that he cannot consider walking as equivalent of standing still ( Note 56 ) since transporting from a private domain to karmelit followed by transport from karmelit to public domain, while forbidden on the Sabbath, does not generate liability ( Note 81 ). (The etymology of the word karmelit is unknown. Cf. Accadic karmiš “like a ruin”.) as we have stated 6:4 . The “valley” is agricultural domain accessible only by rural paths, not by a paved road. In the dry season, after the grain was cut and before the fields are ploughed for new seeds, the fields are accessible to everybody. Since there is nothing hidden there, it is like public domain for impurity but since it is not easy of access it cannot be considered public domain for the rules of the Sabbath. : “A valley during the dry season is private domain for the Sabbath but public domain for impurity1:2 Note 88 . . During the rainy season it is (private) [public] 6b , Bava batra 123b ), and alluded to in Bava batra 9:8 (Note 87 ). The text in brackets is that of the first corrector. It was noted by Qorban Haˋedah (as emendation of the Venice text since the ms. was not accessible to this author) and supported by convincing arguments by S. Liebermann (תלמודא דקיסרין p. 17 Note 2 , הירושלמי כפשוטו p. 15) and J. N. Epstein ( Tarbiz 5, 1934, p. 264) that the text of the scribe is correct and the correction a corruption. In the rainy season the fields are sown, the grain is growing, and any trespass by unauthorized persons is criminal. There is no doubt that the fields have the status of private domain both for the Sabbath and for cases of doubt about impurity. domain for both.” If you say private domain for both it should not need surrounding by animals’ gear, but we have stated 1:8 . A caravan which in the dry season uses a “valley” as camping ground for a stay over the Sabbath is required to turn the fields into a guarded place by arranging the (camel or donkey) loads as a symbolic wall (of 10 hand-breadths height). In the interior then one may carry unrestrictedly. This proves that in the dry season the fields are not private domains in the commonly accepted sense; they are karmelit. : “If they surrounded it by animals’ gear one carries in the interior.” A platform, as we have stated 9:5 . : “And similarly one carries under open bridges on the Sabbath, the words of Rebbi Jehudah; but the rabbis forbid.” A threshold, as we have stated: “If one carries out foodstuffs and puts them on the threshold; whether he or another person then carries it out, he is not liable since the work was not performed in one step.” Therefore if the work was completed in one step and therefore not creating liability, still does not create liability. he would be liable. Ben Azzai said, even if he completed the work at one time he would not be liable. Karmelit. Rebbi Ḥiyya stated: karmel “soft full”, neither moist nor dry but average Wayyiqra I Parsheta 13(8), Pereq 15(1). . And here it is neither public nor private domain but karmelit. What is karmelit ? Rebbi Yasa in the name of Rebbi Joḥanan, for example the store of Bar Justinus S. Liebermann conjectured that the store in question was situated in such a stoa. . A multi-party courtyard and dead-end streets: if there is an eruv they are permitted, but if no eruv was made they are forbidden, “mixing” (of domains), by arranging the potential of a common meal for all interested persons. A genuinely public domain cannot be turned into a private domain. Therefore the domains mentioned as candidates for eruv cannot be public domains. They also cannot be private domains since then they would need no eruv . . Rebbi Zeˋirah in the name of Rav Jehudah; Rebbi Zeˋira in the name of Rav Ḥinena in the name of Rebbi Ḥanina 7a): “Zaˋir bar Ḥinena in the name of Rebbi Ḥanina.” : landings f.) is confirmed by Rashba, the translation follows an emendation of Yefe Enaim, J. N. Epstein ( Tarbiz 1(2) p. 135), and S. Liebermann, to read מסטויות (with consonantal first vaw ), the Galilean form of Babylonian אצטבא used in the parallel 7a (as in Pesaḥim 5:8 ). between pillars are judged as karmelit . Rebbi Samuel bar Ḥiyya bar Jehudah 72b) he is quoted as R. Samuel bar Ḥiyya. in the name of Rebbi Ḥanina: The flowers of the pillars are considered karmelit. There it is necessary that they be higher than three [hand-breadths] ; Ḥiyya the son of Rav: Anything which hinders access in the public domain is considered karmelit. The rabbis of Caesarea say, even thistles, even glass. This is necessary if they are not three [hand-breadths] high. And Rebbi Yose 1(1), Note 162 , shows that the name is Yasa, R. Joḥanan’s student, and not the fifth generation R. Yose. said: The threshold about which they spoke is four wide but not ten high. If you would say, ten high and four wide, it is a domain by itself 33b . . If you would say, ten high but not four wide, that is what Rav Ḥisda said in the name of Assi: If a stick stuck in the public domain ten hand-breadths high, it is permitted both ways on condition that he not exchange. But we must deal with the case that it is neither four wide nor ten high One has to read: “four wide but not ten high” as noted by Qorban Haˋedah. . A threshold in front of the door; others say whenever the door is open it is entirely inside 9a ), since the outside platform is flush with the interior of the house there is no need to rabbinically forbid carrying from the house to the platform. Tosephta 1:6 . , when it is locked it is entirely outside. What are we dealing with? If it is roofed even when it is locked it is entirely inside, if it is not roofed even when it is open it is entirely outside. But we must deal with the case that it is partially roofed and partially not roofed. What does it mean, when it is locked it is entirely outside? It is permitted for use from it to the outside and from the outside to it. If there was a hole in the door it is forbidden for use from it to the hole and from the hole to it. Rebbi Nathan says, when it is locked it is entirely outside; when it is open it is partially inside and partially outside. And that is what we wanted to say; a threshold of four when the door is locked is entirely outside, also when the door is open it is partially inside and partially outside.

לֹא יֵשֵׁב אָדָם לִפְנֵי הַסַּפָּר סָמוּךְ לַמִּנְחָה עַד שֶׁיִּתְפַּלֵּל. לֹא יִכָּנֵס לֹא לַמֶּרְחָץ וְלֹא לַבּוּרְסְקִי לֹא לוֹכַל וְלֹא לָדִין. אִם הִתְחִילוּ אֵין מַפְסִיקִין. מַפְסִיקִין לְקִרִיַת שְׁמַע וְאֵין מַפְסִיקִין לִתְפִילָּה: מתני׳ לֹא יֵשֵׁב אָדָם לִפְנֵי הַסַּפָּר כול׳. אֲנָן תַּנִּינָן. סָמוּךְ לַמִּנְחָה. תַּנֵּי רִבִּי חִיָיה. סָמוּךְ לַחֲשֵׁיכָה. מַתְנִיתִין צְרִיכָה לְמַיתְנִיתֵיהּ דְּרִבִּי חִיָיה. מַתְנִיתֵיהּ דְּרִבִּי חִיָיה צְרִיכָה לְמַתְנִיתִין. אִילּוּ תַנָּא רִבִּי חִיָיה וְלָא תַנִּינָן אֲנָן הֲוִינָן אָמְרִין. לֹא אָמַר אֶלָּא חֲשֵׁיכָה. הָא מִנְחָה לֹא. הֲוֵי צוֹרְכָה לְמַתְנִיתִין. או אִילּוּ תַנָּא רִבִּי חִיָיה וְלָא תַנִּינָן אֲנָן הֲוִינָן אָמְרִין. כּוּלְּהֹן דְּתַנִּינָן מִנְחָה. מִנְחָה. וְכֻלְּהֹן דְּתַנִּינָן חֲשֵׁיכָה. חֲשֵׁיכָה. מִן מַה דְתַנִּינָתָהּ מִנְחָה וְתַנִּתָהּ רִבִּי חִיָיה רוֹבָה חֲשֵׁיכָה. הָדָא אָמְרָה. אֲפִילוּ חֲשֵׁיכָה דְתַנִּינָן דְּבַתְרָהּ מִנְחָה הִיא. רִבִּי חֲנַנְיָה בֶּן אֲחוֹי דְרַב הוֹשַׁעְיָה אָמַר. מַתְנִיתִין בָּעֲמֵי הָאָרֶץ. מִן מַה דְתַנֵּי רִבִּי חִיָיה. בַּחֲבֵירִין. רַבָּנִן דְּקַיְסָרִין אָמְרִין. מַתְנִיתִין כְּרִבִּי יְהוּדָה. מִן מַה דְתַנֵּי רִבִּי חִיָיה כְרַבָּנִן. לִפְנֵי הַסַּפָּר סָמוּךְ לַמִּנְחָה עַד שֶׁיִּתְפַּלֵּל. לֹא יִכָּנֵס לַמֶּרְחָץ. הַתְחָלַת הַסַּפָּר אֵי זוֹ הִיא. מִשֶּׁיַּתְחִיל לְגַלֵּחַ. וְהָתַנֵּי. יָשַׁב לוֹ לְגַלֵּחַ. בָּאוּ וְאָמְרוּ לוֹ. מֵת אָבִיו. הֲרֵי זֶה מַשְׁלִים אֶת רֹאשׁוֹ. אֶחַד הַמְגַלֵּחַ וְאֶחָד הַמִּתְגַּלֵּחַ. לֹא אַתְיָא אֶלָּא מִשֶּׁיִתְעַטֵּף בְּלוֹנְטִית. הַתְחָלַת הַמֶּרְחָץ אֵי זוֹ הִיא. רִבִּי זְרִיקָן בְּשֶׁם רִבִּי חֲנִינָא אָמַר. מִשֶׁיַּתִּיר חֲגוֹרוֹ. רַב אָמַר. מִשֶׁיַּתִּיר מִנְעֲלוֹ. כְּהָדָא רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה יְלִיף שְׁמַע פַּרְשָׁתָה מִן בַּר בְּרֵיהּ בְּכָל עֲרוֹבַת שׁוּבָּא. חַד זְמַן אִינְשִׁי. וְעָאַל מִיסְחֵי בְּהָהֵן דֵּימוֹסִין דְּטִיבֵּרְיִאָ. וַהֲוָה מִסְתַּמֵּיךְ עַל כְּתַפְתֵּיהּ דְּרִבִּי חִיָיא בַּר בָּא. אִינְהַר דְּלָא שְׁמַע פַּרְשָׁתֵיהּ מִן בַּר בְּרֵיהּ וְחָזַר וּנְפַק לֵיהּ. מָה הֲוָה. רִבִּי דְּרוֹסַי אָמַר. סָךְ הֲוָה. רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי אוֹמֵר. שָׁלִיחַ מָנוֹי הֲוָה. אָמַר לֵיהּ רִבִּי חִיָיא בַּר בָּא. וְלֹא כֵן אַלְפַּן רִבִּי. אִם הִתְחִילוּ אֵין מַפְסִיקִין. אָמַר לֵיהּ. חִיָיה בְנִי. קַלָּה הִיא בָעֵינֶיךָ. שֶׁכָּל הַשּׁוֹמֵעַ פַּרְשָׁה מִן בֶּן בְּנוֹ כְּאִילּוּ הוּא שׁוֹמְעָהּ מֵהַר סִינַי. וּמַה טַעֲמָא. וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ. יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יְי אֱלֹהֶיךָ בְּחוֹרֵב. רִבִּי חִזְקִיָּה רִבִּי יִרְמְיָה רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן. אִם יָכוֹל אַתְּ לְשַׁלְשֵׁל אֶת הַשְּׁמוּעָה עַד מֹשֶׁה שַׁלְשְׁלַהּ. וְאִם לָאו. תְּפוֹשׂ אוֹ רִאשׁוֹן רִאשׁוֹן אוֹ אַחֲרוֹן אַחֲרוֹן. מַה טַעֲמָא. וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ יוֹם אֲשֶׁר עָמַדְתָּ. עד יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יי אֱלֹהֶיךָ בְּחוֹרֵב. גִּידּוּל אָמַר. כָּל הָאוֹמֵר שְׁמוּעָה מִפִּי אוֹמְרָהּ יְהֵא רוֹאֶה בַּעַל הַשְּׁמוּעָה כְּאִילּוּ הוּא עוֹמֵד כְּנֶגְדּוֹ. וּמַה טַעֲמָא. אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ. כָּתוּב רָב אָדָם יִקְרָא אִישׁ חַסְדּוֹ וְאִישׁ אֱמוּנוֹת מִי יִמְצָא. רָב אָדָם יִקְרָא אִישׁ חַסְדּוֹ. זֶה שְׁאָר כָּל אָדַם. וְאִישׁ אֱמוּנִים מִי יִמְצָא. זֶה רִבִּי זְעִירָא. דָּמַר רִבִּי זְעִירָא. לֵית אֲנָן צְרִיכִין חֲשָׁשִׁין לִשְׁמוּעָתֵיהּ דְּרַב שֵׁשֶׁת דְּהוּא גַבְרָא מְפַתְחָה. אֲמַר רִבִּי זְעִירָא לְרִבִּי יָסָא. חֲכִים רִבִּי לְבַר פְּדָיָה דְאַתּ אֲמַר שְׂמוּעָתָא מִן שְׁמֵיהּ. אֲמַר לֵיהּ. רִבִּי יוֹחָנָן אָמְרָן מִשְּׁמוֹ. אֲמַר רִבִּי זְעִירָא לְרִבִּי בָּא בַּר זַבְדָּא. חֲכִים רִבִּי לְרַב דְאַתּ אֲמַר שְׂמוּעָתָא מִן שְׁמֵיהּ. אֲמַר לֵיהּ. רַב אָדָא בַּר אַהֲבָה אָמְרָן מִשְּׁמוֹ. וְלֹא לַבּוּרְסְקִי. אִיתָא חֲמִי. בְּדֵילִין מִמִּי שֶׁרֵיחוֹ רַע. וְאַתְּ אֲמַר הָכֵין. לָא אַתְיָא דְלָא מִשֶּׁיִתְלַבִֵּשׁ בִּגְדֵּי אוּמְנָתוֹ. וְלֹא לֶאֱכוֹל. הַתָחָלַת אֲכִילָה אֵי זוֹ הִיא. רִבִּי אָחָא רִבִּי בָּא בְשֵׁם ר׳. מִשֶּׁיִּטּוֹל יָדָיו. רִבִּי אָחָא אָמַר. לְקִידּוּשׁ אִתְאֲמָרַת. רִבִּי בָּא אָמַר. לִבְרָכָה אִתְאֲמָרַת. רַב נָסַב לְיָדוֹי. רְמַז חִיָיה בְרֵיהּ לִמְזוֹגָא. בְּעָא מִיתֵּן לֵיהּ. אֲמַר לֵיהּ. כְּבָר הִתְחַלְנוּ בִּסְעוּדָה. דֵּלֹמָא. רִבִּי מִיָישָׁא וְרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק הֲווֹן יָתְבִין אָכְלִין בְּחָדָא מִן כְּנִישְׁתָּא עִלְיָיתָה. אֲתַַַא עֹנָתֵיהּ דִּצְלוּתָא. קָם לֵיהּ רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק מִיצְלַיָיא. אֲמַר לֵיהּ רִבִּי מִיָישָׁא. וְלֹא כֵן אַלְפַּן רִבִּי. אִם הִתְחִילוּ אֵין מַפְסִיקִין. וְתַנֵּי חִזְקִיָּה. כָּל מִי שֶׁהוּא פָטוּר מִן הַדָּבָר וְעוֹשֵׂהוּ נִקְרָא הֶדְיוֹט. אָמַר לֵיהּ. וְהָתַנֵּי. חָתָן פָּטוּר. חָתָן אִם רוֹצֶה לִקְרוֹת קוֹרֵא. אֲמַר לֵיהּ. יְכִיל אֲנָא פְתִיר לָהּ כְּרַבָּן גַּמְלִאֵל דְּאָמַר. אֵינִי שׁוֹמֵעַ לָכֶם לְבַטֵל מִמֶּנִּי מַלְכוּת שָׁמַיִם שָׁעָה אַחַת. וְלֹא לָדִין. רַב יִרְמְיָה וְרַב יוֹסֵף. חַד אָמַר. מִשֶּׁיָּשְׁבוּ בַּדִּין. וְחוּרָנָה אָמַר. מִשֶּׁיַּשְׁמִיעוּ טַעֲנוֹתֵיהֶן. אִם הִתְחִילוּ אֵין מַפְסִיקִין. וּמַפְסִיקִין לְקִרְיַת שְׁמַע וְאֵין מַפְסִיקִין לִתְפִילָּה. אָמַר רִבִּי אָחָא. קִרְיַת שְׁמַע דְּבַר תּוֹרָה וּתְפִילָּה אֵינָהּ דְּבַר תּוֹרָה. אָמַר רִבִּי בָּא. קִרְיַת שְׁמַע זְמַנָּהּ קָבוּעַ. תְּפִילָּה אֵין זְמַנָּהּ קָבוּעַ. אָמַר רִבִּי יוֹסֵה. קִרְיַת שְׁמַע אֵינָהּ צְרִיכָה כַוָונָה וּתְפִילָּה צְרִיכָה כַוָונָה. אָמַר רִבִּי מָנָא. קַשִּׁייתָהּ קוֹמֵי דֶּרִבִּי יוֹסֵה. וַאֲפִילוּ תֵימָא. קִרְיַת שְׁמַע אֵינָהּ צְרִיכָה כַוָונָה. שְׁלֹשָׁה פְּסוּקִין הָרִאשׁוֹנִים צְרִיכָה כַוָונָה. מִן גַּו דְּאִינּוּן צִיבְחַד הוּא מְכַוֵּין. רִבִּי יוֹחָנָן אָמַר בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. כְּגוֹן אָנוּ שֶׁעֲסוּקִין בְּתַלְמוּד תּוֹרָה אֲפִילוּ לְקִרִיַת שְׁמַע אֵין אָנוּ מַפְסִיקִין. רִבִּי יוֹחָנָן אָמְרָהּ עַל גַּרְמֵיהּ. כְּגוֹן אָנוּ שֶׁאֵין אָנוּ עֲסוּקִין בְּתַלְמוּד תּוֹרָה אֲפִילוּ לִתְפִילָּה אָנוּ מַפְסִיקִין. דֵּין כְּדַעְתֵּיהּ וְדֵין כְּדַעְתֵּיהּ. רִבִּי יוֹחָנָן כְּדַעְתֵּיהּ. דְּרִבִּי יוֹחָנָן אָמַר. הַלְוַאי מִתְפָּלְלִין כָּל הַיּוֹם. לָמָּה. שֶׁאֵין תְּפִילָּה מַפְסֶדֶת. רִבִּי שִׁמְעוֹן בֶּן יוֹחַי כְדַעְתֵּיהּ. דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי אָמַר. אִילּוּ הֲוֵינָא קָאִים עַל טוּרָא דְסִינַי בְּשַׁעְתָּא דְאִיתְיָיהִיבַת אוֹרַיְתָא לְיִשְׂרָאֵל הֲוֵינָא מִתְבַּע קוֹמֵי רַחֲמָנָא דְאִיתְבְּרִי לַהָדֵין לְבַר נַשָּׁא תְּרֵין פּוּמִין. חַד דִּיהֲוֵי לָעֵי בָּאוֹרַיְתָא וְחַד דְּיִתְעַבֵּיד בֵּהּ כָּל צוֹרְכוֹי. חֲזַר וָמַר. מַה אִין חַד הוּא לֵית עָלְמָא יְכִיל קָאִים בֵּיהּ מִן דֵּילַטוּרְיָא דִילֵיהּ. אִילּוּ הֲווֹן תְּרֵיי עַל אַחַת כַּמָּה וָכַמָּה. אָמַר רִבִּי יוֹסֵה קוֹמֵי רִבִּי יִרְמְיָה. אַתְיָיא דְּרִבִּי יוֹחָנָן כְּרִבִּי חֲנַנְיָה בֶּן עֲקִיבָה. דְּתַנֵּי. כּוֹתְבֵי סְפָרִים תְּפִילִין וּמְזוּזּוֹת מַפְסִיקִין לְקִרִיַת שְׁמַע וְאֵין מַפְסִיקִין לִתְפִילָּה. רִבִּי חֲנַנְיָה בֶּן עֲקִיבָה אוֹמֵר. כְּשֵׁם שֶׁמַּפְסִיקיִן לְקִרִיַת שְׁמַע כָּךְ מַפְסִיקִין לִתְפִילָּה וְלִתְפִילִין וְלִשְׁאַר כָּל מִצְוֹתֶיהָ שֶׁלַּתּוֹרָה. וְלֹא מוֹדֵי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי שֶׁמַּפְסִיקיִן לַעֲשׂוֹת סוּכָּה וְלַעֲשׂוֹת לוּלַב. וְלֵית לֵיהּ לְרִבִּי שִׁמְעוֹן בֶּן יוֹחַי. הַלֹּמֵד לַעֲשׂוֹת לֹא הַלֹּמֵד שֶׁלֹּא לַעֲשׂוֹת. שֶׁהַלֹּמֵד שֶׁלֹּא לַעֲשׂוֹת נוֹחַ לוֹ אִילּוּ לֹא נִבְרָא. אָמַר רִבִּי יוֹחָנָן. הַלֹּמֵד שֶׁלֹּא לַעֲשׂוֹת נוֹחַ לוֹ אִילּוּ נֶהֶפְכָה שִׁילְיָיתוֹ עַל פָּנָיו וְלֹא יָצָא לָעוֹלָם. טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי. זֶה שִׁינּוּן וָזֶה שִׁינּוּן. וְאֵין מְבַטְּלִין שִׁינּוּן מִפְּנֵי שִׁינּוּן. וְהָא תַנִּינָן. הַקּוֹרֵא מִיכָּן וְהֵילָךְ לֹא הִפְסִיד. כְּאָדָם שֶׁהוּא קוֹרֵא בַתּוֹרָה. הָא בְעוֹנָתָהּ חֲבִיבָה הִיא יוֹתֵר מִדִּבְרֵי תוֹרָה. אָמַר רִבִּי יוּדָן. רִבִּי שִׁמְעוֹן בֶּן יוֹחַי עַל יְדֵי שֶׁהָיָה חָדִיד בְּדִבְרֵי תוֹרָה לְפִיכָךְ אֵינָהּ חֲבִיבָה עָלָיו יוֹתֵר מִדִּבְרֵי תוֹרָה. אָמַר רִבִּי בָּא מָרִי. לֹא תַנִּינָן אֶלָּא. כְּאָדָם שֶׁהוּא קוֹרֵא בַתּוֹרָה. הָא בְעוֹנָתָהּ כְּמִשְׁנָה הִיא. רִבִּי שִׁמְעוֹן בֶּן יוֹחַי כְדַעְתֵּיהּ. דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי אָמַר. הָעוֹסֵק בַּמִּקְרָא מִידָּה שֶׁאֵינָהּ מִידָּה. וְרַבָּנִן עָבְדִין מִקְרָא כְמִשְׁנָה.

MISHNAH: A person should not sit before the barber close to the time of afternoon prayers unless he has prayed”) but the actual obligation starts only an hour and a quarter before sundown (“the small minḥah ”). The “hours” mentioned here are variable, one-twelfth of the time between sunrise and sundown. From the Halakhah in the Yerushalmi it is clear that only the small minḥah is taken into account; in the Babli (9b ) both times are considered. . Nor should one enter the bathhouse or the tannery, nor start eating, nor sit in judgment; if they started they should not interrupt. One interrupts for the recitation of the Shema ˋ but not for prayer 41 based on Deut. 10:12 ) neither time nor texts are fixed by biblical law. Therefore there is no biblical obligation to pray at any fixed time; all rules are rabbinic even if based on Dan. 6:11, a book without standing in halakhah. On the other hand, the recitation of the Shema ˋ evenings and mornings is a biblical requirement ( Deut. 6:7 , 11:19 ). An ongoing activity one interrupts for biblical but not for rabbinic obligations. . HALAKHAH: Mishnah: “A person should not sit before the barber,” etc. We have stated “close to the afternoon prayers.” Rebbi Ḥiyya stated, close to darkness. Our Mishnah needs Rebbi Ḥiyya’s baraita and Rebbi Ḥiyya’s baraita needs our Mishnah. If Rebbi Ḥiyya had stated rather than we, we would have said that he means exactly darkness but not the afternoon prayers. Therefore our Mishnah is necessary. But if Rebbi Ḥiyya had stated rather than we, we would have said that everywhere “afternoon prayers” is stated it means afternoon prayers, and everywhere “darkness” is stated it means darkness. Since we stated “afternoon prayers” and Rebbi Ḥiyya stated “darkness”, this implies that “darkness” stated later refers to the time of afternoon prayers”, the time when afternoon prayers first become possible, half an hour after Noontime, or “the small Minḥah ” when prayers become mandatory, one and a quarter hours before sundown. It is clear that the Yerushalmi identifies “ Minḥah ” as “the small Minḥah ”. The Babli 9b seems to disagree. . Rebbi Ḥananiah the son of Rav Hoshaia’s brother said, our Mishnah refers to the vulgar, what Rebbi Ḥiyya stated to fellowsThe vulgar are persons following rabbinic rules in general; the fellows follow all detailed rules, in particular those of purity and tithing. As S. Liebermann has noted, the anonymous Yerushalmi as a matter of principle considers the Mishnah and R. Ḥiyya’s Tosephta (which is not the Tosephta in our hands) as complementary whereas named authors tend to consider them as competing systems. . The rabbis of Caesarea say our Mishnah is following Rebbi Jehudah 4:1 , R. Jehudah states that afternoon prayers are only permitted until “the small Minḥah ” while the rabbis permit it until nightfall. , what Rebbi Ḥiyya stated follows the rabbis. “Before the barber close to the time of afternoon prayers unless he had prayed. Nor should one enter a bathhouse.” What is the start of hair-dressing? When he starts cutting the hair. But did we not state, if he sat down to have his hair cut and they came and told him that his father had died, he finishes [grooming] his head, whether it was the person grooming or the one being groomed. It is done only when he is wrapped in the shoulder cloth n. “towel”. Babli 9b . . 1:7 (Notes 594–605 ). What is the start of bathing? Rebbi Zeriqan in the name of Rebbi Ḥanina said, when he opened his belt. Rav said, when he took off his shoe. As the following. Rebbi Joshua ben Levi was used to hear the lesson of his grandson every Friday. Once he forgot and went bathing in the public baths of Tiberias; he was leaning on Rebbi Ḥiyya bar Abba’s shoulder. He remembered that he had not heard his grandson’s lesson, turned around and left. When was this? Rebbi Derosai said, he was anointing himself. Rebbi Eleazar ben Rebbi Yose says, he had taken off his clothes. Rebbi Ḥiyya bar Abba said to him, did our teacher not teach us “if they started they should not interrupt”? He said to him, Ḥiyya my son, is that unimportant in your eyes? For anyone who hears the lesson from his grandson is as if he heard it from Sinai. What is the reason? You shall make it known to your sons and grandsons, the day when you stood before the Eternal, your God, at Horeb 4:10 . A slightly different interpretation un the name of R. Joshua ben Levi in the Babli, Qiddušin 30a . . Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise, take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? Only in image a man wanders 39:7 . . It is written, many a man professes good will, but where will you find one you can trust 20:6 . ? That is Rebbi Zeˋira, as Rebbi Zeˋira said, we do not take the traditions of Rav Sheshet into account since he is blind. Rebbi Zeˋira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name. “Nor the tannery.” Come and look, does one not avoid people who stink? And you say so? It comes only when he puts on his work clothes but not for prayer since the recitation does not need concentration and therefore needs only a short moment whereas prayer requires concentration and a longer interruption. The question raised here is that it is forbidden to recite the Šemaˋ (or quote any verse) at smelly places (cf. Berakhot 3:5 ). Since tanning of hides produces bad smell, the tanner cannot recite anything unless he remove himself from his place of work and cleanse himself thoroughly, which consumes more time than people usually spend for prayer. Therefore reciting the Šemaˋ for a tanner should follow the rules of prayer and he should not be required to interrupt his work. The answer is that he is required to interrupt only if he already has put on his work clothes but not entered the tannery. The fact is noted in the Babli (9b ), the question is not asked. . “Nor start eating.” What is the start of eating? Rebbi Aha, Rebbi Abba in the name of Rebbi: When he washed his hands. Rebbi Aha said, this was said for Qidduš. Rebbi Abba said, this was said for the benediction. Rav had washed his hands when his son Hiyya gave a sign to the waiter, who wanted to serve him. He told him, we already started the meal. 2:9 (Notes 354–360 ), ב . Clarification. Rebbi Miasha and Rebbi Samuel bar Rav Isaac were sitting and eating in one of the upper synagogues. There came the time of prayer and Rebbi Samuel bar Rav Isaac got up to pray. Rebbi Misha said to him, Teacher, did you not teach us that once one started one does not interrupt? And Ḥizqiah stated, every one who is not under an obligation and does it anyway is called uneducated? He said to him, did we not state, “the bridegroom is not liable 2:6 . ,” “the bridegroom if he wants to recite recites 2:9 . .” He answered him, I can explain this following Rabban Gamliel who said, “I shall not listen to you to lift from me the Kingdom of Heaven for one moment 2:6 . .” “Nor sit in judgment.” Rav Jeremiah and Rav Joseph. One said, when they sat down to judge; the other said, when they start presenting their arguments. 1:5 (Notes 163–175 ) available both in the Leiden ms. ( ב ) and a Genizah text edited by L. Ginzberg ( בּ ) שרידי הירושלמי pp. 4–5. Where these two sources concur, their text seems preferable. “One interrupts for the recitation of the Shemaˋ but not for prayer.” Rebbi Aḥa said, the recitation of Shemaˋ is a Biblical obligation; prayer is not a Biblical obligation. Rebbi Abba said, the time for the recitation of the Shemaˋ is fixed, the time for prayer is not fixed. Rebbi Yose said, the recitation of Shemaˋ does not need concentration, prayer needs concentration. Rebbi Mana said: I objected before Rebbi Yose: Even if you say that the recitation of the Shemaˋ does not need concentration, the first three verses need concentration. Since there are so few, one will concentrate. Rebbi Joḥanan said in the name of Rebbi Simeon ben Yoḥai: “For example we, who are engaged in the study of Torah, do not interrupt even for the recitation of the Shemaˋ .” Rebbi Joḥanan used to say about himself: “For example we, who are not engaged in the study of Torah, do interrupt even for prayer.”This one follows his own opinion and that one follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said, if only a man prayed the entire day. Why? Because prayer is never in vain.Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said, if I had stood at Mount Sinai at the moment that the Torah was given to Israel, I would have implored the All-Merciful that He should create two mouths for a man; one for him to exert himself in Torah, and the other one for his needs. But he changed and said, with one mouth already the world almost cannot exist because of the denunciations, m. “informant”. ; if there were two how much more would there be?Rebbi Yose said before Rebbi Jeremiah: The position of Rebbi Joḥanan is identical with that of Rebbi Ḥananiah ben Aqiba, as we have stated: “The scribes of Torah scrolls, Tefillin , and Mezuzot , do interrupt for the recitation of Shemaˋ but do not interrupt for prayer. Rebbi Ḥananiah ben Aqiba said, just as they interrupt for Shemaˋ , so they interrupt for prayer, Tefillin, and all other commandments of the Torah.”Would not Rebbi Simeon ben Yoḥai agree that one interrupts to make a Sukkah or a lulav? Does not Rebbi Simeon ben Yoḥai make the distinction between one who studies to do and one who studies in order not to do? Because he who studies in order not to do would have been better off had he not been born 17a ; Lev. r. 35(6 ), Sifra Beḥuqqotai Introduction (5 ). . And did not Rebbi Joḥanan say, he who studies in order not to do would have been better off if the placenta he was in was twisted around and he never would have entered the world? The reason of Rebbi Simeon ben Yoḥai is that this one is repeated study and that one is repeated study and one does not push aside one study for the other study. But did we not state 1:5 . : “He who reads after that did not lose, he is like a man reading in the Torah”? Hence, at the right time it is preferred to Torah. Rebbi Yudan said that Rebbi Simeon ben Yoḥai, since he was enjoying studying Torah, did not prefer Shemaˋ to the study of Torah. Rebbi Abba Mari said, did we not state: “He is only like a man studying Torah.” Hence, at the right time it is like Mishnah. Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said, he who studies the written Torah does himself good that is not so good. But the rabbis equate the study of the Bible with that of the oral law 33a. .

לֹא יֵצֵא הַחַיָיט בְּמַחֲטוֹ סָמוּךְ לַחֲשֵׁיכָה שֶׁמָּא יִשְׁכַּח וְיֵצֵא. לֹא הַלּיבֶּלָּר בְּקוּלְמוֹסוֹ. וְלֹא יְפַלֶּא אֶת כֵּלָיו וְלֹא יִקְרָא לְאוֹר הַנֵּר. בֶּאֱמֶת הַחַזָּן רוֹאֶה מֵאֵיכָן הַתִּינוֹקוֹת קוֹרִין אֲבָל הוּא לֹא יִקְרָא. כַּיּוֹצֵא בוֹ לֹא יֹאכַל הַזָּב עִם הַזָּבָה מִפְּנֵי הֶרְגֵּל עֲבֵרָה: מתני׳ לֹא יֵצֵא הַחַיָיט בְּמַחֲטוֹ סָמוּךְ לַחֲשֵׁיכָה שֶׁמָּא יִשְׁכַּח וְיֵצֵא כול׳. תַּנֵּי. לֹא יֵצֵא הַחַיָיט בְּמַחַט שֶׁבְּכֵלָיו. וְלֹא הַלִּיבֶּלָּר בְּקוֹלְמוֹס שֶׁבְּאָזְנוֹ. וְלֹא הַצַּבָּע בְּדֵיגְמָא שֶׁבְּאָזְנוֹ. וְלֹא הַשּׁוּלְחָנִי בְּדֵינָר שֶׁבְּאָזְנוֹ. וְאִם יָצָא הֲרֵי אֵילּוּ פְטוּרִין. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. אוּמָּן דֶּרֶךְ אוּמְנָותוֹ חַיָיב. הָא שְׁאָר כָּל אָדָם יוֹצְאִין בְּכָךְ. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי מֵאִיר. דְּתַנִּינָן תַּמָּן. יָצָאת חַיֶיבֶת חַטָּאת. דִּבְרֵי רַבִּי מֵאִיר. וָכָא הוּא אָמַר הָכֵין. רִבִּי מָנָא אָמַר לָהּ סְתָם. רִבִּי אָבוּן בְּשֵׁם רִבִּי יוֹחָנָן. תַּמָּן דֶּרֶךְ הוֹצָאָה בַנָּשִׁים. בְּרַם הָכָא טְפֵילִין יוֹצְאִין בְּכָךְ. מִחְלְפִין שִׁיטָּתִין דְּרַבָּנִן. דְּתַנִּינָן תַּמָּן. וַחֲכָמִים פּוֹטְרִין בַכּוֹכֶלֶת וּבִצְלוֹחִית שֶׁל פִּילְיָיטוֹן. הָא בְמַחַט נְקוּבָה חַיָיב. הָדָא הִיא אוּמָּן בְּאוּמְנָותוֹ חַיָיב. אָמַר רִבִּי יוֹסֵי בַּר אָבוּן. תִּיפְתָּר בְּאִשָׁה גַּדֶּלֶת. וְלֹא יְפַלֶּא אֶת כֵּלָיו וְלֹא יִקְרָא לְאוֹר הַנֵּר כול׳. אֲפִילוּ בַחוֹל אָסוּר. שֶׁאֵינֹה דֶּרֶךְ כָּבוֹד. תַּנֵּי. הַמְפַלֶּא אֶת כֵּלָיו נוֹטֵל וְזוֹרֵק וּבִלְבַד שֶׁלֹּא יִמְלוֹל. אַבָּא שָׁאוּל אוֹמֵר. מוֹלֵל וְזוֹרֵק וּבִלְבַד שֶׁלֹּא יַהֲרוֹג. חִזְקִיָּה אָמַר. הַהוֹרֵג כִּינָּה בַשַּׁבָּת כְּהוֹרֵג גָּמָל. שְׁמוּאֵל מְקַטֵּעַ יָדָהּ וְרִיגְלָהּ וִיהַב לָהּ קוֹמֵי מַיְינוּקָה. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן יְהִיב לֵי גַּו צְלוֹחִיתָא. אָמַר רִבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא. וְלֹא מֵחֲלָזוֹן שָׁמַעְנוּ. וַחֲלָזוֹן יֵשׁ לוֹ גִידִּים וָעֲצָמוֹת. וְלֹא כֵן תַּנֵּי. כָּל דָּבָר שֶׂאֵין לוֹ גִידִּים וָעֲצָמוֹת אֵינוֹ חַי יוֹתֵר מֵשִׁשָּׁה חֱדָשִׁים. דָּמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב זְבִיד. אַחַת לְשֶׁבַע שָׁנִים הַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲלִף אֶת עוֹלָמוֹ. קָמְקָמָה מִיתְעַבֵּיד חו רב פדה. חר אפר מִיתְעַבֵּיד שֵׁר. מִימִיתה דְרֵישָׁא מִיעַבֵּיד עַקְרָב. ודמנייא סממי. תּוֹלַעְתָּא דְסוּסְיָא מִתְעַבְּדָא אורעי. וּדְתוֹרְתָא דברי. צָבוּעַ הַזָּכָר נַעֲשֶׂה נְקֵיבָה. עַכְּבְּרָא דְטוּרָא מִתְעַבֵּיד חֲזִיר בָּר. שִׁיזַרְתָּא דְּנוּנָא מִיתְעַבֵּיד נַדָּל. וּדְבַר נַשָּׁא חִיוִּי. אֵימָתַי. בִּזְמַן שֶׁאֵינוֹ כּוֹרֵעַ כָּל קוֹמָתוֹ עַד הַשִּׁזְרָה. תַּנֵּי רִבִּי חִיָיה. אֲבָל מִסְתַּכֵּל הוּא מַה שֶׁבְּכוֹס וּמַה שֶׁבִּקְעָרָה וְאֵינוֹ חוֹשֵׁשׁ. אִית דְּבָעֵי מֵימַר. שֶׁהוּא לְשָׁעָה. וְאִית דְּבָעֵי מֵימַר. מִפְּנֵי הַנְּקִיּוּת וּמִפְנֵי הַַסַּכָּנָה. מַה נְפִיק מִבֵּינֵיהוֹן. לְקַנֵּב חִיזְרִין. מַה דָּמַר. שֶׁהוּא לְשָׁעָה. אָסוּר. וּמַה דָּמַר. מִפְּנֵי הַנְּקִיּוּת וּמִפְנֵי הַסַּכָּנָה. מוּתָּר. רַב יִרְמְיָה סְלַק לְגַבֵּי רַבַסִּי. מְזַג לֵיהּ כַּסָּא. שְׁרֵי מִסְתַּכֵּל בֵּיהּ. אָמְרָה לֵיהּ בְּנֵי בֵיתֵיהּ. חֲמִי מַה הוּא עֲבִיד. אֲמַר לָהּ. דְּהוּא נָהוּג בְּשִׁיטָּתֵיהּ דְּרַבּוֹ. דְּתַנֵּי רִבִּי חִיָיה. מִסְתַּכֵּל הוּא מַה שֶׁבְּכוֹס וּמַה שֶׁבִּקְעָרָה וְאֵינוֹ חוֹשֵׁשׁ. וְלֹא יִקְרָא לְאוֹר הַנֵּר. שְׁמוּאֵל אָמַר. לֹא שָׁנוּ אֶלָּא אֶחָד. הָא שְׁנַיִם מֵאַחַר שֶׁהֵן יְכוֹלִין לִמְחוֹת זֶה עַל יְדֵי זֶה מוּתָּר. מַתְנִיתָא דִשְׁמוּאֵל פְּלִיגָא עֲלוֹי. אֶחָד הַנֵּר שֶׁהוּא יָכוֹל לְהַטּוֹתוֹ וְאֶחָד הַנֵּר שֶׁאֵינוֹ יָכוֹל לְהַטּוֹתוֹ. עוּלָּא בַּר יִשְׁמָעֵאל בְּשֵׁם רִבִּי לָעְזָר. אֲפִילוּ כַּמָּה. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר אֲפִילוּ גָבוֹהַּ כַּמָּה. אֲפִילוּ נָתוּן בְּבַיִת אֶחָד. אֲפִילוּ נָתוּן בִּסְפֵּיקֻלָה. תַּנֵּי. שֶׁמָּא יִשְׁכָּח וְיַטֶּה. אָמַר רִבִּי יִשְׁמָעֵאל. אֲנִי אֶקְרָא וְלֹא אַטֶּה. וְשָׁכַח וְהָיָה קָרוּב לְהַטּוֹת. וְאָמַר. גְּדוֹלִים הֵן דִּבְרֵי חֲכָמִים שֶׁאָמְרוּ. שֶׁמָּא יִשְׁכָּח וְיַטֶּה. רִבִּי נָתָן אוֹמֵר. הִיטָּה אוֹתוֹ מַמָּשׁ. וְכָתַב עַל פִּנְקָסוֹ וְאָמַר. יִשְׁמָעֵאל בֶּן אֱלִישָׁע הִיטָָּה הַנֵּר בַּשַּׁבָּת. לִכְשֶׁיִּבָּנֶה הַבַּיִת יְהֵא חַיָיב חַטָּאת. תַּמָּן תַּנִּינָן. אַל תַּאֲמֵן בְּעַצְמָךְ עַד יוֹם מוֹתָךְ. מַעֲשֶׂה בְּחָסִיד אֶחָד שֶׁהָיָה יוֹשֵׁב וְשׁוֹנֶה. אַל תַּאֲמֵן בְּעַצְמָךְ עַד יוֹם זִקְנוּתָךְ. כְּגוֹן אֲנִי. אֲתַת חָדָא רוּחָא וּנְסִיתֵיהּ. וּשְׁרֵי תָהִי בֵיהּ. אָמְרָה לֵיהּ. לֹא תִצּוֹק. רוּחַ אֲנָא. אֲזִיל וְאִישְׁתַּוֵּי לַחֲבֵרֶיךָ. בֶּאֱמֶת הַחַזָּן רוֹאֶה אֵיכָן הַתִּינוֹקוֹת קוֹרִין כול׳. אָמַר רִבִּי לָעְזָר. כָּל מָקוֹם שֶׁשָּׁנִינוּ. בְּאֱמֶת. הֲלָכָה לְמֹשֶׁה מִסִּינַי. מָהוּ מְתַקֵּן. רָאשֵׁי פְרָקִים פְּסוּקִין. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. הַתִּינּוֹקוֹת מְתַקְּינִין לָהֶן רָאשֵׁי פְסוּקֵיהֶן לְאוֹר הַנֵּר. מַיי כְדוֹן. אִילֵּין בָעֵיי דְּיִטְפֵי בוּצִינָּא. וְאִילֵּין לָא בָעֵיי דְּיִטְפֵי בוּצִינָּא. כַּיּוֹצֵא בוֹ לֹא יֹאכַל הַזָּב עִם הַזָּבָה כול׳. תַּנֵּי. רִבִּי שִׂמְעוֹן בֶּן לָעְזָר אוֹמֵר. רְאֵה עַד אֵיכַן פָּרְצָה טַהֳרָה. שֶׁנֶּאֱמַר כִּי מְעַט אֲשֶׁר הָיָה לְךָ לְפָנַי וַיִּפְרוֹץ לָרוֹב. וּבֵית אֲבוֹתֵיהֶן פָּרְצוּ לָרוֹב. שֶׁלֹּא גָזְרוּ לוֹמַר שֶׁלֹּא יֹאכַל טָהוֹר עִם הַטָּמֵא. אֶלָּא אָמְרוּ לֹא יֹאכַל הַזָּב עִם הַזָּבָה. הָא זָב עִם מְצוֹרָעַת מוּתָּר. וְיָשַׁב מִחוּץ לְאָהֳלוֹ וְלֹא מִחוּץ לְאָהֳלָהּ. מְצוֹרָע עִם זָבָה אָסוּר. מְצוֹרָע עִם מְצוֹרָעַת אָסוּר. תַּנֵּי. בֵּית שַׁמַּי אוֹמְרִים. לֹא יֹאכַל זָב פָּרוּשׁ עִם זָב עַם הָאָרֶץ. וּבֵית הִלֵּל מַתִּירִין. וּמַה טַעֲמֵיהוֹן דְּבֵית הִלֵּל. זֶה זָב וְזֶה זָב. וּמַה טַעֲמְהוֹן דְּבֵית שַׁמַּי. שֶׁהוּא מִתְרַגֵּל עִמּוֹ בִימֵי טוּמְאָתוֹ הוּא מִתְרַגֵּל עִמּוֹ בִימֵי טַהֳרָתוֹ. רִבִּי חִיָיה רוֹבָה מְפַקֵּד לְרַב. אִין אַתְּ יְכִיל מֵיכוּל כָּל שַׁתָּה חוּלִין בְּטָהֳרָה אֲכוֹל. וְאִם לָאו תְּהֵא אֲכִיל שִׁבְעָה יוֹמִין מִן שַׁתָּא. מִיכָּן הָיָה רִבִּי פִינְחָס בֶּן יָאִיר אוֹמֵר. זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת. נְקִיּוּת מְבִיאָה לִידֵי טַהֳרָה. טַהֳרָה מְבִיאָה לִידֵי קְדוּשָּׁה. קְדוּשָּׁה לִידֵי עֲנָוָה. עֲנָוָה לִידֵי יִרְאַת חֵטְ. יִרְאַת חֵטְ לִידֵי רוּחַ הַקּוֹדֶשׁ. רוּחַ הַקּוֹדֶשׁ לִידֵי חֲסִידוּת. חֲסִידוּת לִידֵי תְחִיַּית הַמֵּתִים. תְּחִיַּית הַמֵּתִים לִידֵי אֵלִיָּהוּ זָכוּר לַטּוֹב. זְרִיזוּת לִידֵי נְקִיּוּת. וְכִלָּה וְכִיפֵּר. נְקִיּוּת לִידֵי טַהֳרָה. וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה. טַהֳרָה לִידֵי קְדוּשָּׁה. וְטִיהֲרוֹ וְקִידְּשׁוֹ. קְדוּשָּׁה לִידֵי עֲנָוָה. כִּי כֹה אָמַר רָם וְנִישָּׂא שׁוֹכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת דַּכָּא וּשְׁפַל רוּחַ. עֲנָוָה לִידֵי יִרְאַת חֵטְ. דִּכְתִיב עֵקֶב עֲנָוָה יִרְאַת יְי. אָמַר רִבִּי יִצְחָק בַּר אֶלְעָזָר. מַה שֶׁעָשָׂת חָכְמָה עֲטָרָה לְרֹאשָׁהּ עָשָׂת עֲנָוָה עֵקֶב לְסוּלְיָיסָהּ. דִּכְתִיב רֵאשִׁית חָכְמָה יִרְאַת יְי. וּכְתִיב עֵקֶב עֲנָוָה יִרְאַת יְי. יִרְאַת חֵטְ לִידֵי רוּחַ הַקּוֹדֶשׁ. דִּכְתִיב אָז תָּבִין יִרְאַת ה' וְדַעַת אֱלֹקִים תִּמְצָא. רוּחַ הַקֹּדֶשׁ לִידֵי חֲסִידוּת. דִּכְתִיב אָז דִּבַּרְתָּ בְחָזוֹן לַחֲסִידֶיךָ. חֲסִידוּת לִידֵי תְחִיַּית הַמֵּתִים. דִּכְתִיב וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם. תְּחִיַית הַמֵּתִים לִידֵי אֵלִיָּהוּ זָכוּר לַטּוֹב. דִּכְתִיב הִנֵּה אָנֹכִי שׁוֹלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְי הַגָּדוֹל וְהַנּוֹרָא וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם. תַּנֵּי בְשֵׁם רִבִּי מֵאִיר. כָּל מִי שֶׁהוּא קָבוּעַ בְּאֶרֶץ יִשְׂרָאֵל וְאוֹכֵל חוּלָיו בְּטַהֳרָה וּמְדַבֵּר בְּלָשׁוֹן הַקּוֹדֶשׁ וְקוֹרֵא אֶת שְׁמַע בַּבּוֹקֶר וּבָעֶרֶב מוּבְטַח לוֹ שֶׁהוּא מֵחַיֵּי הָעוֹלָם הַבָּא.

MISHNAH: A tailor should not leave with his needle close to sundown lest he forget and leave; nor the scribe with his pen. He should not check his garments for lice nor read by candlelight. In truth they said that the teacher may look where the children are reading but he may not read himself. Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux because of inducement to sin is the sufferer from gonorrhea ( Lev. 15:1–15 ); his impurity is severe, infectious, and needs an elaborate ceremonial for cleansing the healed patient. The female zavah suffers from excessive menstruation or other bloody discharges; her impurity similarly is severe, infectious, and needs a (less elaborate) ceremonial for cleansing the healed patient ( Lev. 15:25–30 ). Since sexual relations with a menstruating woman are forbidden ( Lev. 15:24 , 18:19 ), by extension relations with the zava also are forbidden. Therefore, situations that might lead to intimacy with a zavah have to be avoided. . HALAKHAH: Mishnah: “A tailor should not leave with his needle close to sundown lest he forget and leave,” etc. It was stated: “A tailor should not leave with a needle in his garment, nor a scribe with the pen behind his ear, nor a dyer with a sample behind his ear, nor a money-changer with a denar behind his ear. If one of these left they are not liable, the words of Rebbi Meïr. Rebbi Jehudah says, a craftsman in the ways of his craft is liable, therefore everybody else may leave with one of these.”The argument of Rebbi Meïr seems inverted, as we have stated there: “If she left she is liable, the words of Rebbi Meïr,” and here he says so? Rebbi Mana said it without attribution, Rebbi Abun in the name of Rebbi Joḥanan: There women usually do it, but here only children leave with this. The argument of the rabbis seems inverted, as we have stated there: “But the Sages declare not liable with a plate of make-up or a flask of perfume unguent or oil made of the leaves of spicenard.. .” Therefore with a needle with ear she is liable ear she is liable.” This must refer to a pin which is not a decoration. . Is that a craftsman who is liable in the way of his craft? Rebbi Yose ben Abun said, explain it for a woman hairdresser. Mishnah “He should not check his garments for lice nor read by candlelight,” etc. Even on weekdays it is forbidden since it is not decent. It was stated: One who checks his garments takes and throws away; only he should not rub. Abba Shaul says, he may rub and throw away, only he should not kill. Ḥizqiah said, one who kills a louse is like one who kills a camel. Samuel broke off its hands and feet and gave if to the children. Rebbi Yose ben Rebbi Abun put it in a flask. Rebbi Simeon ben Ḥalafta said, did we not understand this from the purple snail? Does the purple snail have sinews and bones? But was it not stated: Any which has neither sinews nor bones does not live more than six months 58a . ? For Rebbi Yose ben Rebbi Abun said in the name of Rav Zevid, the Holy One, praise to Him, turns around His world once in seven years louse cannot live a full year, it may morph into something which can; therefore killing it is forbidden on the Sabbath. . 16a where R. Ḥananel quotes the Yerushalmi in extenso : ר׳ יוסי ב״ר בון בשם ר׳ זביד אחת לשבה הקב״ה מחליף עולמו ממוחו דרישא מתעבד עקרב ודמעיא סממה תולעתא דסוסיא מתעבדא עוראי. ודתורתא מתעבדא דברי עכברא דתורא מתעבד חזיר בר. שיזרתא דנונא מתעבדא נדל. דתניא צבוע זכר לאחר ז׳ שנִים נעשה ערפד ערפד לאחר ז׳ שנִים נעשה קימוש. קימוש לאחר ז׳ שנִים נעשה חיה ויש אומרים חוה חוה לאחר ז׳ שנִים נעשה שד שדרתו של אדם לאחר ז׳ שנִים נעשה נחש והני מילי בההוא דלא כרע במודים. Rebbi Yose ben R. Abun in the name of R. Zevid: the Holy One, praise to Him, turns around His world once in seven years. The marrow in the head becomes a scorpion and that of innards a lizard. A horse worm turns into a wasp, that of cattle into a bee. The spine of a fish turns into a centipede. As is stated, a male hyena after seven years turns into a bat, a bat after seven years turns into a hedgehog, a hedgehog after seven years turns into a wild animal; some say a snake. A snake after seven years turns into a demon. A human’s spine after seven years turns into a snake; this refers to one who does not bow down at “we thank”. Since all words in this version are identifiable, it has to be considered as lectio facilior . In the original version, קמקמה is unidentified (unlikely قمقام “moth”). Kohut proposes Farsi خمخم “crab”. Liebermann reads קמוסא “hedgehog”. The three words חו רב פדה should be read as one, חרפדה which is the same as ערפד “bat”. חר אפר again is a corruption of the same word. דמנייא seems to be a corruption of the word דמעיא quoted by R. Ḥananel. Also שר seems a misreading for שד “demon”. The last sentence refers to the penultimate benediction in the Amidah , the main prayer, where one is required to bow down while reciting “we are thanking You”. This last statement is quoted in many Medieval liturgical tractates, starting with R. Amram Gaon’s Siddur . Qamqama turns into Ḥu-Rav-Padah. Ḥar-Efer turns into Šer. The head louse turns into a scorpion and the one of garments into a lizard. A horse worm turns into a wasp, that of cattle into a bee. A male hyena turns into a female, a field rat turns into a wild boar. The spine of a fish turns into a centipede, of a human into a snake. When? If he does not bow down with his entire spine. Rebbi Ḥiyya stated: But one may investigate what is in the cup or the pot without worry. Some want to say, because it is for a short time; but some want to say because of cleanliness or danger. What is the difference between them? To separate lettuce leaves. For him who says, because it is for a short time, it is forbidden. For him who says, because of cleanliness or danger, it is permitted. Rav Jeremiah visited Rav Assi, who mixed a cup for him. He started inspecting it. His house companion said to him, look what he is doing! He told her, because he follows his teacher’s argument, as Rebbi Ḥiyya stated: But one may investigate what is in the cup or the pot without worry. “Nor read by candlelight”. Samuel said, they stated that only for a single person. Therefore for two, who can hinder one another, it is permitted. Samuel’s baraita disagrees with him: “Both a light which he can turn as one which he cannot turn.” Ulla bar Ismael in the name of Rebbi Eleazar: Even many. In the opinion of Rebbi Eleazar even if it is very high, even if it is in (one) house, even if it is on a look-out . It was stated, lest he forget and turn. “Rebbi Ismael said, I will read but not turn. He forgot and almost turned. He said, how great are the words of the Sages who said, lest he forget and turn. Rebbi Nathan says, he actually turned and wrote on his writing tablet, Ismael ben Elisha turned the light on the Sabbath. When the Temple will be rebuilt he is liable for a purification sacrifice.” There, we have stated 2:4 . : “Do not believe in yourself up to the day of your death.” It happened that a pious man sat and stated, do not believe in yourself up to your old age, as I Am. There came a spirit to tempt him, and he started to err after her. She told him, do not feel bad, I am a spirit. Go and be equal to your colleagues. Mishnah: “In truth they said that the teacher may look where the children are reading.” Rebbi Eleazar said that every place where they stated “in truth” it is practice going back to Moses on Mount Sinai 2:2 Note 36 , Terumot 2:1 Note 16 , Nazir 7:3 Note 179 (in Chapter 10 and Nazir in the name of R. Eliezer); Babli 92b , Bava meṣiˋa 60a. Since the prohibition to read by candlelight is purely rabbinic, the expression “going back to Moses on Mount Sinai” is an exaggeration. Probably it simply should say “it is practice”, i. e., without dissent; this is the formulation of the Babli, 92b . . What does he have to put in order? The beginnings of paragraphs [or] verses. It was stated: “Rabban Simeon ben Gamliel said, children prepare the beginnings of verses by candlelight.” What about it? These want the light to go out, those do not want the light to go out. Mishnah: “Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux.” It was stated: Rebbi Simeon ben Eleazar says, look how far purity did spread, as it is said. 30:30 . , for the little which you had expanded mightily; . 4:38 . The implication is that in both cases the increase was the reward of exact observation of the rules of purity. and their families expanded mightily . They did not decide to say, the pure may not eat with the impure, but they said, the male sufferer from gonorrhea should not eat with a female sufferer from flux; therefore the male sufferer from gonorrhea with a female sufferer from skin disease is permitted. He shall dwell outside his tent . 14:8 . The “tent” is an euphemism for the wife with whom he sleeps, as in Deut. 5:27 , where Moses reports that he was commanded by God to tell the people “to return to their tents” after the epiphany of Sinai where they had been forbidden intercourse for three days prior ( Ex. 19:15 ), except for Moses who was commanded “to stay with Me” ( Deut. 5:28 ). The use of the masculine suffix, his tent, is interpreted to exclude the female from restriction of sexual activity. The verse refers to the healed sufferer from skin disease in the process of his purification. There is a dispute whether the prohibition of sexual relations extends to the time of actual sickness. The Babylonian sources [ Keritut 8b , also Moˋed qatan 7a; Sifra Mesoraˋ Parashah 2(11)] are unanimous that the prohibition does not extend. This also seems to be implied by Mishnah Negaˋim 14:2 . But the text here implies that any male sufferer from skin disease is forbidden sexual relations (which in Sifra is labelled as opinion of R. Yose ben R. Jehudah.) but not outside her tent. A male sufferer from skin disease with a female sufferer from flux is forbidden; a male sufferer from skin disease with a female sufferer from skin disease is forbidden. It was stated: “The House of Shammai say, a Pharisee sufferer from gonorrhea may not eat with a vulgar sufferer from gonorrhea, but the House of Hillel permit it.” What is the reason of the House of Hillel? This one suffers from gonorrhea and that one suffers from gonorrhea. But what is the reason of the House of Shammai? If he gets used to him during the days of his impurity he will remain used to him in the days of his purity. The Elder Rebbi Ḥiyya commanded Rav, if you are able to eat profane food in purity the entire year long, eat it. But if not, eat it seven days per year, end, in the name of Raviah (ed. Aptowitzer) vol. 2 p. 208, cf. the earlier sources noted there, Note 6 ]. . is the end of the Babylonian Mishnah Soṭah (quoted in Avodah zarah 20b ); it is not in the Yerushalmi Mishnah. The entire paragraph appears in a slightly different version (adapted to the Babylonian Mishnah) in the hand of the first corrector in Šeqalim 3:4 ; the differences will be indicated in the Notes. The Šeqalim text, with the Babylonian version, consist- ently has the full form “ a brings to b ”. There also exists a Genizah text edited by L. Ginzberg ( op. cit. Note 25 p. 66ff.) which here is too fragmentary to be of much use. The different version has the sequence cleanliness purity holiness meekness fear of sin piety Holy Spirit resurrection. In Yerushalmi sources it also is found in Cant. rabba 1(9 ) whereas the version in the text here is in the Munich ms. of the Babli Avodah zarah 20b . The Šeqalim text is reproduced in Midrash Prov. Chap. 15[32]. The different implications naturally require different verses. “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 : וְכִלָּה֙ מִכַּפֵּ֣ר he finishes to atone ( Lev . 16:20 ). The High Priest, who has to perform all the rites of the day of Atonement unaided, has to be quick because only if he finishes all required ceremonies will there be atonement. .“Cleanliness to purity,” the Cohen shall atone for her, then she will be pure . 12:8 . .“Purity to holiness,” he shall purify it and sanctify it . 16:19 . .“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 57:15 . The verse is explained differently in the Babli, Megillah 31a . .“Meekness to fear of sin,” the consequence of meekness is fear of the Eternal 22:4 . In the first quote, the implied meaning “consequence” is intended, in the second the original meaning “heel”. . Rebbi Isaac bar Eleazar said, what wisdom proclaimed as a crown to its head, meekness made a heel for its sandal, - ae f. “sandal”. , for it is written, the head of wisdom is the fear of the Eternal 111:10 . The usual meaning is the beginning of wisdom is … , but it is written, the heel of meekness is fear of the Eternal 22:4 . In the first quote, the implied meaning “consequence” is intended, in the second the original meaning “heel”. .“Fear of sin to the Holy Spirit,” as it is written, then you will understand and knowledge of God you will find 2:5 . .“The Holy Spirit to piety,” as it is written, then You spoke in a vision to Your pious 89:20 . .“Piety to the Resurrection of the Dead,” as it is written, I shall give My Spirit into you and you will live 37:14 . .“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 3:23–24 . .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: “… eats his produce in purity, …, may be told that …”. .

אֵילּוּ מֵהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַית חֲנַנְיָה בֶן חִזְקִיָּה בֶן גָּרוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל וּשְׁמוֹנָה עָשָׂר דָּבָר גָּזְרוּ בוֹ בַיּוֹם: אֵילּוּ מֵהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַית חֲנַנְיָה בֶן חִזְקִיָּה בֶן גָּרוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ כול׳. אוֹתוֹ הַיּוֹם הָיָה קָשֶׁה לְיִשְׂרָאֵל כַּיּוֹם שֶׁנַּעֲשֶׂה בוֹ הָעֶגֶל. רִבִּי לִיעֶזֶר אוֹמֵר. בּוֹ בַיּוֹם גָּדְשׁוּ אֶת הַסְּאָה. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. בּוֹ בַיּוֹם מָחֲקוּ אוֹתָהּ. אָמַר לוֹ רִבִּי לִיעֶזֶר. אִילּוּ הָיְתָה חֲסֵירָה וּמִילְאוּהָ. יְאוּת. לְחָבִית שֶׁהִיא מְלֵיאָה אֱגוֹזִין. כָּל מַה שֶׁאַתָּה נוֹתֵן לְתוֹכָהּ שׁוּמְשְׁמִין הִיא מְחַזֶּקֶת. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. אִילּוּ הָיְתָה מְלֵיאָה וְחִיסְּרוּהָ. יְאוּת. לְחָבִית שֶׁהָיְתָה מְלֵיאָה שֶׁמֶן. כָּל מַה שֶׁאַתָּה נוֹתֵן לְתוֹכָהּ מַיִם הִיא מְפַזֶּרֶת אֶת הְשֶּׁמֶן. תַּנָּא רִבִּי יְהוֹשֻׁעַ אוֹנָיָיא. תַּלְמִידֵי בֵית שַׁמַּי עָמְדוּ לָהֶן מִלְּמַטָּה וְהָיוּ הוֹרְגִין בְּתַלְמִידֵי בֵית הִלֵּל. תַּנֵּי. שִׁשָּׁה מֵהֶן עָלוּ וְהַשְּׁאָר עָמְדוּ עֲלֵיהֶן בַּחֲרָבוֹת וּבִרְמָחִים. תַּנֵּי. שְׁמוֹנָה עָשָׂר דָּבָר גָּזְרוּ וּבִשְׁמוֹנָה עֶשְׂרֶה רָבוּ וּבִשְׁמוֹנָה עֶשְׂרֶה נֶחְלְקוּ. וְאֵילּוּ הֵן שֶׁגָּזְרוּ. עַל פִּיתָּן שֶׁלְּגוֹיִם וְעַל גְּבִינָּתָן וְעַל שַׁמְנָן וְעַל בְּנוֹתֵיהֶן וְעַל שִׁכְבַת זַרְעָן וְעַל מֵימֵי רַגְלֵיהֶן וְעַל הִילְכוֹת בַּעַל קֶרִי וְעַל הִילְכוֹת אֶרֶץ הָעַמִּים. תַּמָּן תַּנִּינָן. אֵילּוּ פּוֹסְלִין אֶת הַתְּרוּמָה. הָאוֹכֵל אוֹכֶל רִאשׁוֹן. וְהָאוֹכֵל אוֹכֶל שֵׁינִי. וְהַשּׁוֹתֶה מַשְׁקִין טְמֵאִין. וְהַבָּא רֹאשׁוֹ וְרוּבּוֹ בְּמַיִם שְׁאוּבִין. וְטָהוֹר שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְרוּבּוֹ שְׁלֹשֶׁת לוּגִּין מַיִם שְׁאוּבִין. וְהַסֵּפֶר וְהַיָּדַיִם וְהַטְּבוּל יוֹם. וְהָאוֹכְלִים וְהַכֵּלִים שֶׁנִּיטְמְאוּ בְמַשְׁקִין. רַבָּנִן דְּקַיְסָרִין אָמְרוּ. אֵילּוּ שֶׁגָּזְרוּ מִמַּה שֶׁרָבוּ שׁוּבְעָה אִינּוּן. וְאִילֵּין אִינֻּין חוֹרָנִיָיתָא. מִי שֶׁהֶחֱשִׁיךְ בַּדֶּרֶךְ נוֹתֵן כִּיסּוֹ לְנָכְרִי. כַּיּוֹצֵא בוֹ לֹא יֹאכַל הַזָּב עִם הַזָּבָה מִפְּנֵי הֶרְגֵּל עֲבֵירָה. כָּל הַמִּיטַּלְטְלִין מְבִיאִין טוּמְאָה כְּעוֹבִי הַמַּרְדֵּעַ. כֵּיצַד בּוֹצְרִין בֵּית הַפְּרָס. הַמַּנִּיחַ כֵּלִים תַּחַת הַצִּינּוֹר. עַל שִׁשָּׁה סְפֵיקוֹת שׂוֹרְפִין אֶת הַתְּרוּמָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַף גִּידּוּלֵי תְרוּמָה. אֵילּוּ הֵן שֶׁגָּזְרוּ. אִילֵּין עֲשַׂרְתֵּי קַדְמִיָיתָא וְהַשְּׁאָר מִן מַה דְתַנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. בּוֹ בַיּוֹם גָּזְרוּ עַל פִּיתָּן וְעַל גְּבִינָּתָן וְעַל יֵינָן וְעַל חוּמְצָן וְעַל צִירָן וְעַל מוּרִיֵיסָן עַל כְּבוּשֵׁיהֶן וְעָל שְׁלוּקֵיהֶן וְעַל מְלוּחֵיהֶן וְעַל הַחִילְקָה וְעַל הַשְּׁחִיקָה וְעַל הַטִּיסָּנִי וְעַל לְשׁוֹנָן וְעַל עֵדוּתָן וְעַל מַתְּנוֹתֵיהֶן עַל בְּנֵיהֶן וְעַל בְּנוֹתֵיהֶן וְעַל בְּכוֹרֵיהֶן. פִּיתָּן. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹנָתָן. מֵהֲלָכוֹת שֶׁלְּעִימְעוּם הִיא. אָמַר רִבִּי יוֹסֵה. קַשְׁיָיתָהּ קוֹמֵי רִבִּי יַעֲקֹב בַּר אָחָא. מָהוּ מֵהֲלָכוֹת שֶׁלְּעִימְעוּם. כָּךְ אָנוּ אוֹמְרִים. בִּמְקוֹם שֶׁפַּת יִשְׂרָאֵל מְצוּיָה בְּדִין הָיָה שֶׁתְּהֵא פַת גּוֹיִם אֲסוּרָה. וִעִמְעֲמוּ עָלֶיהָ וְהִתִּירוּהָ. אוֹ בִמְקוֹם שֶׁאֵין פַּת יִשְׂרָאֵל מְצוּיָה בְּדִין הָיָה שֶׁתְּהֵא פַת גּוֹיִם מוּתֶּרֶת. וִעִימְעֲמוּ עָלֶיהָ וְאַסְּרוּהָ. אָמַר רִבִּי מָנָא. וְיֵשׁ עִימְעוּם לְאִיסּוּר. וּפַת לָאו תַּבְשִׁילֵי גוֹיִם הוּא. כָּךְ אָנוֹ אוֹמְרִים. בִּמְקוֹם שֶׁאֵין תַּבְשִׁילֵי יִשְׂרָאֵל מְצוּיִין בְּדִין הָיָה שֶׁיְּהוּ תַבְשִׁילֵי גּוֹיִם מוּתָּרִין. וִעִימְעֲמוּ עֲלֵיהֶן וְאַסְּרוּם. אֶלָּא כֵינִי. בִּמְקוֹם שֶׁאֵין פַּת יִשְׂרָאֵל מְצוּיָה בְּדִין הָיָה שֶׁתְּהֵא פַת גּוֹיִם אֲסוּרָה. וִעִימְעֲמוּ עָלֶיהָ וְהִתִּירוּהָ מִפְּנֵי חַיֵּי נֶפֶשׁ. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי יַעֲקֹב בַּר אָחָא. כְּדִבְרֵי מִי שֶׁהוּא מַתִּיר. וּבִלְבַד מִן הַפְּלָטֵר. וְלֹא עָבְדִין כֵּן. אָמְרוּן קוֹמֵי רִבִּי חִיָיה רוֹבָא. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי כֵן. אוֹכֶל תִּשְׁבְּרוּ מֵאִתָּם בַּכֶּסֶף וַאֲכַלְתֶּם וְגַם מַיִם תִּכְרוּ מֵאִתָּם וגו׳. מַה מַיִם שֶׁלֹּא נִשְׁתַּנּוּ מִבְּרִיָיתָן אַף כָּל דָּבָר שֶׁלֹּא נִשְׁתַּנֶּה מִבְּרִיָיתוֹ. הָתִיבוּן. הֲרֵי מוּטַלְיָיה וּפַנְקְרֵיסִים וְקוּבָטִיּוֹת וּקְלָיוֹת וְחַמִּין שֶׁלָּהֶן הֲרֵי אֵילּוּ מוּתָּרִין. נִיחָא כוּלְּהֹן שֶׁהֵן יְכוֹלִין לְהִשָּׁרוֹת וְלַהחֳזֹר כְּמוֹ שֶׁהָיוּ. קְלָיוֹת מַה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב. כָּל אוֹכֶל שֶׁהוּא נֶאֱכָל חַי כְּמוֹת שֶׁהוּא אֵין בּוֹ מִשּׁוּם תַּבְשִׁילֵי גוֹיִם וְיוֹצְאִין בּוֹ מִשּׁוּם עֵירוּבֵי תַבְשִׁילִין. מַה מְקַיֵים רִבִּי חִיָיא רוֹבָא אוֹכֶל תִּשְׁבְּרוּ מֵאִתָּם. בָּאוֹכֶל תְּשַׁבְּרוּ. הֶאֱכָלָתוֹ שִׁבַּרְתּוֹ. שֶׁאִם הָיָה קָשֶׁה עָלֶיךָ כְּאוֹכֶל תְּשַׁבְּרוֹ. וְאִם לָאו. הַכְרֶעַ עָלָיו כֶּסֶף. אָמְרִין. כֵּן הֲוָה רִבִּי יוֹנָתָן עֲבַד. כַּד הֲוָה חֲמִי בַּר נַשׁ רַב עֲלִיל לָקַרְתֵּיהּ הֲוָה מְשַׁלַּח לֵיהּ אִיקְרִין. מַיי אֲמַר. דְּאִין הֲוָה דַיֵין דְּיָיתֹם אוֹ דַיֵין דְּאַרְמְלָה נִישְׁכַּח אַפִּין מְפַיְיסֵיהּ עֲלוֹי. גְּבִינָּתָן. אָמַר רִבִּי יִרְמְיָה. חָלָב הַגּוֹי לָמָּה הוּא אָסוּר. מִשּׁוּם תַּעֲרוֹבֶת בְּהֵמָה טְמֵיאָה. וְתַנֵּי כֵן. עוֹמֵד הוּא יִשְׂרָאֵל בָּעֶדֶר וְהַגּוֹי חוֹלֵב וּמֵבִיא לוֹ וְאֵינוֹ חוֹשֵׁשׁ. רִבִּי בָּא בְּשֵׁם רַב יְהוּדָה. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. חָלָב הַגּוֹי לָמָּה הוּא אָסוּר. מִשּׁוּם גִּילּוּי. וְיַעֲמִיד. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מִפְּנֵי אֶירֶס הַנָּתוּן בֵּין הַנְּקָבִים. וְתַנֵּי כֵן. שְׁלֹשָׂה אִירְסִין הֵן. אֶחָד צַף וְאֶחָד שׁוֹקֵעַ וְאֶחָד עָשׂוּי כִשְׂבָכָה וְעוֹמֵד מִלְּמַעְלָה. בִּימוֹי דְּרִבִּי יִרְמְיָה אִיתְגַּלְיָין גִּיגִיָיתָא דְּסִדְרָה רוֹבָא. שָׁתוֹן קַדְמַאֵי וְלָא מַיָיתוֹן. אַחֲרָאֵי וּמַייתוֹן. אֲנִי אוֹמֵר. אֶירֶס שׁוֹקֵעַ הֲוָה. פּוֹעֲלַיָּיא הֲווּ בְּטוּרָא. אִיתְגַּלְיַית קוּלְתָה דְמַיָּא. שָׁתוֹן קַדְמָאֵי וְלָא מַייתוֹן. אַחֲרָאֵי וּמַייתוֹן. אֲנִי אוֹמֵר. אֶירֶס שׁוֹקֵעַ הֲוָה. הַשֶּׁמֶן וְהַחוֹמֶץ הַצִּיר וְהַמּוּרִיֵיס וְהַדְּבָשׁ אֵין בָּהֶן מִשּׁוּם גִּילּוּי. וְרִבִּי שִׁמְעוֹן אוֹסֵר. מוֹדִין חֲכָמָים לְרִבִּי שִׁמְעוֹן כְּשֶׁרָאוּ אוֹתוֹ נוֹקֵר. וְתַנֵּי כֵן. אֲבַטִּיחַ שֶׁנִּיקָר וְאָכְלוּ מִמֶּנּוּ עֲשָׂרָה בְנֵי אָדָם וְכֵן יַיִן שֶׁנִּתְגַּלֶּה וְשָׁתוּ מִמֶּנּו עֲשָׂרָה בְנֵי אָדָם אָסוּר לוֹכַל וְלִשְׁתּוֹת אַחֲרֵיהֶן. אֲנִי אוֹמֵר. אֶירֶס שׁוֹקֵעַ הָיָה. שַׁמָנָן. מִי אָסַר אֶת הַשֶּׁמֶן. רַב יְהוּדָה אָמַר. דָּנִיאֵל אָסַר אֶת הַשֶּׁמֶן. וַיָּשֶׂם דָּנִיֵּאל עַל לִיבּוֹ אֲשֶׁר לֹא יִתְגָּאַל בְּפַת בַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו. רִבִּי אָחָא רִבִּי תַנְחוּם בַּר חִיָיה בְשֵׁם רִבִּי יוֹחָנָן וְאִית דְּאָמְרֵי לָהּ בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. שֶׁהָיוּ עוֹלִין עָלָיו לְהַר הַמֶּלֶךְ וְנֶהֱרָגִין עָלָיו. וּמִי הִתִּירוֹ. רִבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. בִּשְׁלֹשָׁה מְקוֹמוֹת נִקְרָא רִבִּי יְהוּדָה הַנָּשִׂיא רַבּוֹתֵינוּ. בְּגִיטִּין וּבַשֶּׁמֶן וּבְסַנְדָּל. וְיִקְרְאוּ לוֹ בֵּית דִּין שַׁרְיָיא. שֶׁכָּל בֵּית דִּין שֶׁהוּא מְבַטֵּל שְׁלֹשָׁה דְבָרִים הוּא נִקְרָא בֵּית דִין שָׁרִיָיא. אָמַר רִבִּי יוּדָן בֵּירִבִּי יִשְׁמָעֵאל. בֵּית דִּינוֹ חָלוּק עָלָיו בְּגִיטִּין. רִבִּי יוֹחָנָן בָּעֵי. וְלֹא כֵן תַּנִּינָן. שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵירוֹ עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בַחָכְמָה וּבַמִּינְיָין. וְרִבִּי וּבֵית דִּינוֹ מַתִּירִין מַה שֶׁאָסַר דָּנִיֵּאל וַחֲבוּרָתוֹ. אֶלָּא רִבִּי יוֹחָנָן כְּדַעְתֵּיהּ. דָּמַר רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי לָעָזָר בֵּירִבִּי צָדוֹק. מְקוּבָּל אֲנִי שֶׁכָּל גְּזֵירָה שֶׁבֵּית דִּין גּוֹזְרִין עַל הַצִּיבּוּר וְלֹא קִיבְּלוּ רוֹב הַצִּיבּוּר עֲלֵיהֶן אֵינָהּ גְּזֵירָה. וּבָדְקוּ וּמָצְאוּ גְּזֵירָה שֶׁלְּשֶׁמֶן וְלֹא קִיבְּלוּ רוֹב הַצִּיבּוּר עֲלֵיהֶן. יִצְחָק בַּר שְׁמוּאֵל בַּר מַרְתָּא נְחַת לְנְצִיבִין. אַשְׁכַּח רִבִּי שִׂמְלַאי הַדְּרוֹמִי יְתִיב וּדְּרִישׁ. רִבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. שְׁמוּאֵל קְבִיל עֲלוֹיי וְאָכַל. רַב לָא אָכַל. אֲמַר לֵיהּ שְׁמוּאֵל. אֲכוֹל. דִּלָא כֵן אֲנָא כְתִיב עָלָךְ זָקֵן מַמְרֵא. אֲמַר לֵיהּ. עַד דַּאֲנָא תַּמָּן אֲנָא יְדַע מָאן עִירְעֵר עֲלֵיהּ. רִבִּי שִׂמלַאי הַדְּרוֹמִי. אֲמַר לֵיהּ. מָהוּ מַר לֵיהּ בְּשֵׁם גַּרְמֵיהּ. לֹא בְשֵׁם רִבִּי וּבֵית דִּינוֹ. וְאַטְרַח עֲלוּי וְאָכַל. בְּנוֹתֵיהֶן. אָמַר רִבִּי לָעְזָר. בְּשִׁבְעָה מְקוֹמוֹת כָּתוּב לֹא תִּתְחַתֵּן בָּם. אָמַר רִבִּי אַבִּין. לוֹסַר שִׁבְעָה עַמְמִים. תַּנָּא רִבִּי יְהוֹשֻׁעַ אוֹנָיָיה. לוֹסַר אֶת בֵּיצֵיהֶן. תַּנֵּי רִבִּי יִשְׁמָעֵאל. וְאֵת בַּת הַיַּעֲנָה. זוֹ בֵיצַת הַנַּעֲמִית. שִׁכְבַת זַרְעָן. וְלֹא כֵן אָמַר רִבִּי אָחָא רִבִּי חִינְנָא בָשֵׁם רִבִּי יוֹחָנָן. שִׁכְבַת זַרְעוֹ שֶׁלְּגוֹי טְהוֹרָה. שֶׁאֵי אֶיפְשַׁר לְשִׁכְבַת זֶרַע לָצֵאת בְּלֹא מֵימֵי רַגְלַיִם. וְעַל הִילְכוֹת בַּעַל קֶרִי. רִבִּי בָּא בַּר אָחָא בְשֵׁם רִבִּי. שׁוֹנֶה הֲלָכוֹת וְאֵינוֹ שׁוֹנֶה אֲגָדוֹת. תַּנֵּי בְשֵׁם רִבִּי יוֹסֵי. שׁוֹנֶה הֲלָכוֹת רוֹגַלִּיּוֹת. וּבִלְבַד שֶׁלֹּא יַצִּיעַ אֶת מִשְׁנָתוֹ. וְאִית דְּבָעֵי מֵימַר. וּבִלְבַד שֶׁלֹּא יַזְכִּיר אֶת הָאַזְכָּרוֹת. וְעַל הִילְכוֹת אֶרֶץ הָעַמִּים. וְלֹא כֵן אָמַר רִבִּי זְעִירָא בַּר אַבִּינָּא בְשֵׁם רַב יִרְמְיָה. יוֹסֵף בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה וְיוֹסֵי בֵּן יוֹחָנָן אִישׁ יְרוּשָׁלִַם גָּזְרוּ טוּמְאָה עַל אֵרֵץ הָעַמִּים וְעַל כְּלֵי זְכוּכִית. רִבִּי יוֹנָה אָמַר. רִבִּי יְהוּדָה בֶּן טַבַּאי. רִבִּי יוֹסֵי אָמַר. רִבִּי יְהוּדָה בֶּן טַבַּאי וְשִׁמְעוֹן בֶּן שֶׁטַח גָּזְרוּ טוּמְאָה עַל כְּלֵי מַתָּכוֹת. הִלֵּל וְשַׁמַּי גָזְרוּ עַל טַהֳרַת הַיָּדַיִם. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי לֵוִי. כָּךְ הָיְתַה הֲלָכָה בְיָדָן וּשְׁכָחוּה. וְעָמְדוּ הַשְּׁנִיִּם וְהִסְכִּימוּ עַל דַּעַַת הָרִאשׁוֹנִים. לְלַמְּדָךְ שֶׁכָּל דָּבָר שֶׁנּוֹתְנִין בֵּית דִּין נַפְשָׁן עָלָיו סוֹפוֹ לְהִתְקַיֵים בְּיָדָן כְּמַה שֶׁנֶּאֱמַר לְמֹשֶׁה בְסִינַי. וְאַתְיָיא כַּיי דָּמַר רִבִּי מָנָא. כִּי לֹא דָבָר רֵק הוּא מִכֶּם. וְאִם דָּבָר רֵק הוּא. מִכֶּם. לָמָּה הוּא. שֶׁאֵין אַתֵּם יְגֵיעִין בּוֹ. כִּי הוּא חַיֵּיכֶם. אֵימָתַי הוּא חַיֵּיכֶם. בָּשָׁעָה שֶׁאַתֵּם יְגֵיעִין בּוֹ. שְׁמוּאֵל אָמַר. לֹא שָׁנוּ אֶלָּא בְתוֹךְ י״ח. הָא חוּץ לְי״ח אֲפִילוּ קָטָן מְבַטֵּל. הָתִיבוּן. הֲרֵי שְׁבִיעִית. הֲרֵי חוּץ לְי״ח דָּבַר. וְרִבִּי יוֹחָנָן מַקְשֵׁי לָהּ. רִבִּי קְרִיסְפְּדָא בְשֵׁם רִבִּי יוֹחָנָן. רַבָּן גַּמְלִיאֵל וּבֵית דִּינוֹ הִתִּירוּ בָאִיסּוּר שְׁנֵי פְרָקִים הָרִאשׁוֹנִים. רִבִּי (יוֹנָתָן) [יוֹחָנָן] בָּעֵי. וְלֹא כֵן תַּנְיָין. שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל אֶת דִּבְרֵי בֵית דִּין חֲבֵירוֹ אֶלָּא אִם כֵּן גָּדוֹל מִמֶּנּוּ בַחָכְמָה וּבַמִּנְיָין. אָתָא רַב אָבוּן רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. לֹא שָׁנוּ אֶלָּא חוּץ לְי״ח. הָא בְתוֹךְ י״ח אֲפִילוּ גָדוֹל אֵינוֹ מְבַטֵּל. מִפְּנֵי שֶׁעָמְדָה לָהֶן בְּנַפְשׁוֹתֵיהֶן. אָמַר רִבִּי מָנָא. לֹא מִסְתַּבְּרָא דְלֹא הוֹאִיל וְהוּא אוֹנֵס בָּטֵל. הָתִיבוּן. הֲרֵי שֶׁמֶן. הֲרֵי בְתוֹךְ י״ח. וְרִבִּי (יוֹנָתָן) [יוֹחָנָן] מַקְשֵׁי לָהּ. רַב כַּהֲנָא בְּרֵיהּ דְּרִבִּי חִיָיה בַּר אַבָּא. רִבִּי אָחָא מַטֵּי בָהּ בְּשֵׁם רִבִּי יוֹחָנָן. שֶׁמֶן בִּיטְלוּ מְבוּטָּל. נַחְמָן בְּרֵיהּ דְּרִבִּי שְׁמוּאֵל בַּר נַחְמָנִי בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי. חָמֵשׁ חַטָּאוֹת מֵיתוֹת רָצוּ בֵית דִּין לְבַטֵּל מְבַטְּלִין. אָמַר רִבִּי חִיָיא בַּר אָדָא. הָדָא דְאַתְּ אָמַר. שֶׁלֹּא יִדָּחוּ לְמִיתָה וְיִפְּלוּ לִנְדָבָה. אֲבָל לִיקָּרֵב עַל גַּבֵּי הַמִּזְבֵּחַ אֵין חַטָּאת מֵיתָה קְרֵיבָה.

MISHNAH: These are of the practices which were pronounced at the upper floor of Ḥananiah ben Ḥizqiah ben Garon, when they came to visit him. They voted and the House of Shammai had the majority over the House of Hillel; eighteen items they decided on that day. HALAKHAH: Mishnah: “These are of the practices which were pronounced at the upper floor of Ḥananiah ben Ḥizqiah ben Garon, when they came to visit him,” etc. “This day was hard for Israel like the day on which the Golden C alf was made. Rebbi Eliezer said, on that day they filled the bushel to overflow. Rebbi Joshua said, on that day they filled the bushel to the rim. Rebbi Eliezer said to him, if it was deficient and they filled it it would have been reasonable, as with an amphora full of nuts; if you fill it with sesame seeds it will be strengthened. Rebbi Joshua said to him, if it had been full and they diminished it, it would have been reasonable, as with an amphora filled with oil; if you add water to it it dilutes the oil.” Rebbi Joshua from Ono stated: The students of the House of Shammai were standing downstairs and killing the students of the House of Hillel. It was stated, six of them went up; the rest were standing around them with swords and lances. It was stated, eighteen things they decided, in eighteen they were a majority and in eighteen they were divided. The following they decided: About Gentiles’ bread, and about their cheeses, and about their oil Chapter 2; a copy of some of the discussion is reproduced later in the present Chapter. , and about their daughters 36b . , and about their semen, and about their urine 36b . , and about the rules of a person with an emission, as detailed in Tractate Berakhot 3:4, Notes 173–200. , and about the rules of the land of Gentiles 6:17). Who formalized the rules of this impurity is a matter of controversy ( Babli 14b ). It seems that the new decision was to decree impurity for regions of the Holy Land inhabited by Gentiles ( Ḥagigah 3:4 , 79b l. 75, Babli 25a ). . There we have stated 8:12. The Mishnah is also quoted and discussed in the Babli 13b as list of the 18 items. : “The following make heave unusable. One who eats food impure in the first degree, and one who eats food impure in the second degree 18:11 , 13 ). According to biblical standards, only original impurity or at most its first derivative can make food impure. Therefore heave which was touched by a person who ingested food one or two steps removed from original impurity should become impure in the second or third degree and therefore be permitted for the Cohen. By rabbinic usage, heave may become impure in the second degree and invalid in the third. , and one who drinks impure drinks, and one who comes with his head and most of his body in drawn water). , and a pure person on whose head and most of his body fell three log drawn water is slightly more than half a liter. , and a scroll if for some reason one has to manipulate the parchment with one’s hands. , and hands). , and the Ṭevul yom may consume sanctified food only after the next sundown ( Lev . 22:7 ). The biblical text does not specify what the status is of the person between immersion and sundown, when he is called ṭevul yom “immersed during daytime”. While he is pure, by rabbinic convention (but following some opinions by biblical decree) he invalidates sanctified food by his touch as if he were impure in the second degree (cf. Sotah 5:2 Notes 42,46,47,68.) , and food and vessels which became impure by fluids.” The rabbis of Caesarea said, of those which they decided there were seven of those where they had a majority. The others are the following: A person being on the road when it gets dark gives his wallet to a Non-Jew. Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux because of inducement to sin. All movables transmit impurity by the thickness of the yoke. How one harvests grapes on a broken field 18:1 . The House of Hillel have a prescription for this; the House of Shammai disagree and require the grapes to be cut from the vine with a flintstone knife (or some other permanently pure implement) and transported in a basket woven of willow twigs, which is impervious to impurity. It is asserted that practice has to follow the House of Shammai. . One who puts vessels under the pipe become invalid if they are in a vessel. If one builds a conduit of spring water into the miqweh which never had the status of a vessel, this is fine. But if the pipe is supported somewhere by vessels, the House of Shammai declare the miqweh invalid in all cases, against a more lenient opinion of the House of Hillel who declare it valid if the vessels were forgotten, not put there intentionally. Tosephta 1:19 . . For six doubts one burns heave 4:5 . While in general it is forbidden to burn edible heave which is not certainly impure, there is a list of six cases in which one considers a doubt as equivalent to certitude of impurity. . Rebbi Yose ben Rebbi Abun said, also the growth of heave 9:4 Note 57 ). . The following they decided: the first ten and the remainder from what Rebbi Simeon ben Yoḥai stated: On that day they decided about their bread, and their cheeses, and their wine Chapter 2; a copy of some of the discussion is reproduced later in the present Chapter. , and their vinegar, and their fish brine, and their muries , -ae or muries , -ei f. “brine, fish sauce”; cf. Avodah zarah 2:4, Note 241 . , and their preserves, and their parboiled food, and their corned food Chapter 2. , and on split grain, and on ground food, and on peeled barley 6:2 . Produce may become impure only if it had been “prepared” for it by intentional contact with one of the fluids which may cause impurity (water, wine, olive oil, blood, milk, bee’s honey). It is assumed that any grain undergoing some manufacturing process was moistened to facilitate the production; therefore it is treated as certainly susceptible to impurity. , f. peeled barley. , on their speech, and on their testimony, and on their gifts Chapter 1. , on their sons 36b . , and on their daughters 36b . , and on their firstlings. 2:9, partially also from Ševiˋit , Terumot , and Maˋaser Šeni ; fully documented with variant readings and explained there in Notes 347–386 . The order of the paragraphs is different. One discusses the original list of the 18 decrees. Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan: this is of the practices of obfuscation. Rebbi Yose said, so I asked before Rebbi Jacob bar Aḥa: What means “of the practices of obfuscation? Do we say, at a place where Jewish bread is available it is logical that Gentile bread should be forbidden and they obfuscated about it and permitted it? Or at a place where Jewish bread is not available it would be logical that Gentile bread should be permitted and they obfuscated about it and forbade it? Rebbi Mana said, is there any obfuscation for prohibition? But is bread not like cooking of Gentiles? Are we saying: At a place where no Jewish cooking is available it would be logical that Gentile cooking should be permitted? But it must be the following: At a place where Jewish bread is not available it would be logical that Gentile bread should be forbidden and they obfuscated about it and permitted it because of the necessities of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Following the words of him who was permitting, but only from the store; but one does not do this. They said before the Elder Rebbi Ḥiyya: Rebbi Simeon ben Yoḥai stated thus: Food you shall buy from them with money and eat, and also water you may acquire 2:9, partially also from Ševiˋit , Terumot , and Maˋaser Šeni ; fully documented with variant readings and explained there in Notes 347–386 . The order of the paragraphs is different. One discusses the original list of the 18 decrees. , etc. As water is not changed from its natural state, so anything which was not changed from its natural state. They objected: Are there not their dry beans, פנקריסין and קובטיות, roasted grain, and hot water permitted? One understands all of these because they can be soaked and return to their former state. What about roasted grain? Rebbi Yose ben Rebbi Abun in the name of Rav said: Any food which can be eaten alone raw is not in the category of Gentile cooking but one may use it for eruv tavšilin . How does Rebbi Ḥiyya explain food you shall buy from them ? You shall buy with food. If you fed him you bought him. If he causes you trouble buy him with food or otherwise ply him with him money. They said, that is what Rebbi Jonathan did. When he saw that a superior came to his town, he sent him an honor gift. What did he say? If a suit involving an orphan or a widow came he would have a way to mollify him. Their cheese. Rebbi Jeremiah said, why is a Gentile’s milk forbidden? Because of admixture from forbidden animals. It was stated so: “There is nothing to worry if the Jew stands with the herd while the Gentile milks and brings to him.” Rebbi Abba in the name of Rav Jehudah, Rebbi Simon in the name of Rebbi Joshua ben Levi: Why is a Gentile’s milk forbidden? Because of uncovering. Let him make cheese! Rebbi Samuel ben Rav Isaac said, because of the poison left between the holes. It was stated so: There are three kinds of poison; one swims, one sinks down, and one is similar to a net on top. In the days of Rebbi Jeremiah the barrels of the Great Assembly were uncovered. The first ones drank and did not die. The later ones died. I say that it was sinking poison. Workers were in the field. The water pitcher was uncovered. The first ones drank and did not die. The later ones died. I say that it was sinking poison. 8:5, Notes 139–142. “Uncovering is not a danger for oil and vinegar, brine, and muries, and honey, but Rebbi Simeon forbids. The Sages agree with Rebbi Simeon when it was seen pecking.” It was stated thus 7:17 , Babli Avodah zarah 30b . : “If a watermelon was pecked and ten people ate from it or wine was uncovered and ten people drank from it, it is forbidden to eat or drink after them; I say that there was sinking poison.” Their oil. Who forbade the oil? Rav Jehudah said, Daniel forbade it. Daniel was careful not to defile himself by the king’s repast and the wine he drank . Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joḥanan, but some say it in the name of Rebbi Joshua ben Levi: For it they were climbing up King’s Mountain and were killed for it. And who permitted it? Rebbi and his court permitted it. At three places is Rebbi Jehudah the Prince called “our teachers,” in divorce documents, oil, and a sole. They should have called him “a permissive court”, for any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan ben Rebbi Ismael said, his court disagreed with him about bills of divorce.Rebbi Joḥanan asked: Did we not state, “for no court may invalidate the words of another court unless it be greater in wisdom and numbers”? And Rebbi and his court permit what Daniel and his companions forbade? Rebbi Joḥanan follows his own opinion, for Rebbi Joḥanan said in the name of Rebbi Eleazar ben Rebbi Ṣadoq, I have a tradition that any restrictive edict passed by a court which is not accepted by the majority of the public is not an edict. They checked and found in the matter of the edict about oil and did not find that a majority of the public followed it. Isaac bar Samuel bar Martha went down to Nisibis. He met Rebbi Simlai the Southerner who sat and expounded: Rebbi and his court permitted the oil. Samuel accepted this and ate. Rav did not eat. Samuel told him, eat! Otherwise I shall declare you a rebellious Elder. He answered him, when I still was there I knew who complained about it, Rebbi Simlai the Southerner. He told him, did he say it in the name of himself? No, in the name of Rebbi Jehudah the Prince. He bothered him and he ate. Their daughters. Rebbi Eleazar said, in seven places it is written do not intermarry with them 7:3 , an equivalent text is Ex. 34:16 . In any case, since the prohibition is biblical, how can it be counted as rabbinic decree? Babli Avodah zarah 36b . In the Genizah fragment published by L. Ginzberg (p. 67) one reads בשבועה מקומות “in oath places”. S. Liebermann wants to delete “places” and retain the statement “an oath, it is written”, i. e., it cannot be a rabbinic prohibition. The text as it appears here is quoted in Soṭah 1:8 (Note 285 ) . Rebbi Abun said, to forbid seven peoples 7:1 . The prohibition of all other Gentiles is rabbinic. . Rebbi Joshua from Ono stated, to forbid their eggs. Rebbi Ismael stated, and the ostrich’s daughter . 11:16 . . This is the ostrich’s egg 64b . . Their semen. But did not Rebbi Aḥa, Rebbi Ḥinena say in the name of Rebbi Joḥanan, a Gentile’s semen is pure for semen cannot be discharged without urine. 15:2 ). Any purity imputed to Gentiles must be rabbinic only; Babli Niddah 34a . . About the rules of a person with an emission, as detailed in Tractate Berakhot 3:4, Notes 173–200. . Rebbi Abba bar Aḥa in the name of Rebbi. He may study practical rules but not homiletics. It was stated in the name of Rebbi Yose: He may repeat known rules but he may not expound the Mishnah. Some want to say, he may not mention the Divine Name 3:4 (Notes 186–189 ); Babli Berakhot 22a . . And about the rules for the land of Gentiles. 8:11 , explained there in Notes 96–105 . Cf. Babli 14b . But did not Rebbi Zeˋira bar Abinna: “R. Zeˋira, R. Abuna”. say in the name of Rav Jeremiah: Joseph ben Yoezer from Ṣereda and Yose ben Joḥanan from Jerusalem decreed impurity of the land of Gentiles and of glass vessels; Rebbi Jonah said, Rebbi Jehudah ben Tabbai. Rebbi Yose said, Rebbi Jehudah ben Tabbai and Simeon ben Šetaḥ decreed impurity of metal vessels; Hillel and Shammai decreed about purity of hands. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: so practice had been in their hands but they forgot it. The secondary [authorities] came and agreed with the intent of the first ones. To teach you that everything for which the Court made a real effort will in the end be confirmed for them as it was said to Moses on Sinai. This comes as Rebbi Mana said, for it is not an empty matter for you 32:42 . Quoted in Sukkah 4:1. , if it is an empty matter, it is from you since you do not exert yourselves for it. For it is your life . When is it your life? Any time you are exerting yourselves for it. Samuel said, they taught this only about the eighteen. Therefore, other than the eighteen even a lesser [court] may abolish. They objected, is there not the Sabbatical year? This is not of the eighteen items, and Rebbi Joḥanan (said it) 1:1, Notes 6–7 . and asked about it. Rebbi Krispedai 1:1, his name is Crispus. in the name of Rebbi Joḥanan: Rabban Gamliel and his court abolished the prohibitions of the first two terms, rabbinic interpretation infers from verses that also the preparation of fields or orchards for the new sowing or planting season, in summer and early fall, is forbidden in the months preceding New Year’s day of the Sabbatical. These terms are different for sowing and planting; they are referred to as “the two periods.” However, since the biblical commandment of the Sabbatical is intrinsically connected with that of the Jubilee, it cannot be in force when the Jubilee is not in force, i. e., if not all of Israel dwells on the ancestral land distributed by Joshua. Therefore during the Second Commonwealth the Sabbatical was a rabbinic institution. Rabban Gamliel (of Jabneh, the first Patriarch after the destruction of the Second Temple) decided that in the absence of the Temple the rabbinic institution of the Sabbatical should continue without extensions. While his Court was the highest authority in his time, he could not compete in standing with the Men of the Great Assembly who established the rules for the Second Commonwealth. . Rebbi (Jonathan) [Joḥanan] asked. Did we not state, “for no court may invalidate the words of another court unless it be greater in wisdom and numbers”? There came Rav Abun, Rav Jehudah in the name of Samuel: they taught this only about other [decrees] than the eighteen. Therefore, the eighteen even a greater one cannot abolish, because they fought for it with their lives. Rebbi Mana said, this makes it reasonable that it is not so; since this is a case of force it is invalid. They objected, is there not oil which is of the eighteen? And Rebbi (Jonathan) [Joḥanan] objected! Rav Cahana the son of Rebbi Ḥiyya bar Abba; Rebbi Aḥa bent it in the name of Rebbi Joḥanan: Oil, they abolished what was abolished. Naḥman, the son of Rebbi Samuel bar Naḥmani in the name of Rebbi Samuel bar Naḥmani: The five kinds of purification sacrifices which are left to die, if the Court decides to abolish, they may abolish 3:1 . A purification sacrifice is an obligation; it cannot be offered voluntarily nor can there be more than one sacrifice for one obligation. Also it is most holy; its sacred status cannot be abolished. Therefore the calf born to an animal dedicated as purification sacrifice, or a substitute for such an animal, or one whose owner had died, or a dedicated one which became too old to be sacrificed, or one which was lost and found later when it had developed a defect and the owner in the meantime had offered a substitute, are intrinsically holy but forbidden as sacrifices. The rule, classified in the Babli ( Bekhorot 16a , Temurah 18a ) as “tradition”, i. e., being part of the original institutions of post-exilic Judaism, possibly older, is treated here as rabbinic interpretation. . Rebbi Ḥiyya bar Ada said, that means that they are not sent to die but are used for voluntary sacrifices. But as far as sacrificing on the altar is concerned, no purification sacrifice destined to die may be sacrificed.

בֵּית שַׁמַּאי אוֹמְרִים אֵין שׁוֹרִין דְּיוֹ סַמְמָנִין וְכַרְשִׁינִין אֶלָּא כְּדֵי שֶׁיִּשּׁוֹרוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין: בֵּית שַׁמַּאי אוֹמְרִים אֵין שׁוֹרִין דְּיוֹ סַמְמָנִין וְכַרְשִׁינִין כול׳. וּמַה טַעַמְּהוֹן דְּבֵית שַׁמַּי. שֵׁשֶׁת יָמִים תַּעֲבוֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ. כָּל מְלַאכְתֶּךָ. גּוֹמְרָהּ מִבְּעוֹד יוֹם. וּמַה טַעַמְּהוֹן דְּבֵית הִלֵּל. שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ וּבַּיּוֹם. מַה מְקַיְימִין בֵּית הִלֵּל טַעַמוֹן דְּבֵית שַׁמַּי. שֵׁשֶׁת יָמִים תַּעֲבוֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ. בְּעוֹבְדֵי בְיָידָן. וּמַה מְקַיְימִין בֵּית שַׁמַּי טַעַמוֹן דְּבֵית הִלֵּל. שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ וּבַיּוֹם. כְּהָדָא דְתַנֵּי. פּוֹתְקִין אַמַּת הַמַּיִם לְגִינָּה מֵעֶרֶב שַׁבָּת וְהִיא שׁוֹתָה וְהוֹלֶכֶת בַּשַּׁבָּת. נוֹתְנִין קִילוֹרִית עַל גַּבֵּי הָעַיִן מֵעֶרֶב שַׁבָּת וְהוּא מִתְרַפֵּא וְהוֹלֶכֶת בַּשַּׁבָּת. נוֹתְנִין רְטִיָיה עַל גַּבֵּי מַכָּה מֵעֶרֶב שַׁבָּת וְהִיא מִתְרַפֵּא וְהוֹלֶכֶת בַּשַּׁבָּת. נוֹתְנִין מֻגְמָר תַּחַת הַכֵּלִים מֵעֶרֶב שַׁבָּת וְהֵן מִתְעַשְּׁנִין וְהוֹלְכִין בַּשַּׁבָּת. נוֹתְנִין גָּפְרִית תַּחַת הַכֵּלִים מֵעֶרֶב שַׁבָּת וְהֵן מִתְגַּפְּרִין וְהוֹלְכִין בַּשַּׁבָּת. אֵין נוֹתְנִין חִיטִּים לָרֵיחַיִים שֶׁל מַיִם אֶלָּא כְּדֵי שֶׁיִיטָּחֵנוּ כָּל צוֹרְכָן מִבְּעוֹד יוֹם. אָמַר רִבִּי חַגַּיי. מִפְּנֵי שֶׁהֵן מַשְׁמִיעוֹת אֶת הַקּוֹל. אָמַר לֵיהּ רִבִּי יוֹסֵי. יְאוּת רִבִּי סָבַר כְּרִבִּי יְהוּדָה. בְּרַם כְּרַבָּנִין. כְּמַה דְאִינּוּן אָמְרִין תַּמָּן מִשֵּׁם לֹא הוּתְחַל בְּכָל טִיפָּה וְטִיפָּה. כֵּן אִינּוּן אָמְרִין הָכָא מִשּׁוּם לֹא הוּתְחַל בְּכָל חִיטָּה וְחִיטָּה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִפְּנֵי שֶׁהוּא שֶׁכָח וְתוֹקֵעַ אֶת הַיָּתֵדי. בֵּית שַׁמַּי אָמְרוּ לְבֵית הִלֵּל דָּבָר אֶחָד וְלֹא יָכְלוּ לְהָשִׁיבָן. בֵּית הִלֵּל אָמְרוּ לְבֵית שַׁמַּי דָּבָר אֶחָד וְלֹא יָכְלוּ לְהָשִׁיבָן. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּי. אֵין אַתֵּם מוֹדִין לָנוּ שֶׁטּוֹעֲנִין קוֹרַת בֵּית הַבַּד וּבְעִיגּוּלֵי הַגַּת עִם חֲשֵׁיכָה. וְלֹא יָכְלוּ לְהָשִׁיבָן. אָמַר רִבִּי זְעִירָא. אִילוּלֵי דְלָא מַעֲלֶה רֵישִׁי בֵינֵי אַרְיְוָותָא הֲוִינָא אֲמַר טַעֲמָא. תַּמָּן כְּבָר נֶעֶקְרָה כָל טִיפָּה וְטִיפָּה מִמְקוֹמָהּ. הָכָא מָה אִית לָךְ מֵימַר. בֵּית שַׁמַּי אָמְרוּ לְבֵית הִלֵּל דָּבָר אֶחָד וְלֹא יָכְלוּ לְהָשִׁיבָן. אָמְרוּ בֵּית שַׁמַּי לְבֵית הִלֵּל. אֵין אַתֵּם מוֹדִין לָנוּ שֶׁאֵין צוֹלִין בָּשָׂר בָּצָל וּבֵיצָה אֶלָּא כְּדֵי שֶׁיִּצּוֹלוּ כָּל צוֹרְכָן מִבְּעוֹד יוֹם. וְלֹא יָכְלוּ לְהָשִׁיבָן. אָמַר רִבִּי זְעִירָא. אִילוּלֵא דְלָא מַעֲלֶה רֵישִׁי בֵינֵי אַרְיְוָותָא הֲוִינָא אֲמַר טַעֲמָא. תַּמָּן בָּצָל בָּשָׂר וּבֵיצָה דַּרְכָּן לְהִתְהַפֵּךְ. הָכָא מָה אִית לָךְ מֵימַר. אָמַר רִבִּי יוּדָן. נִצְלוּ כַּאֲכִילַת בֶּן דְּרוֹסַאי. אָסְרוּ דָּבָר שֶׁדַּרְכּוֹ לְהִתְהַפֵּךְ עַד כְּדֵי שֶׁיִּצְלֶה כָּל צוֹרְכוֹ מִבְּעוֹד יוֹם. אָמַר רִבִּי מָנָא. לֹא מִסְתַּבְּרָא דְלָא מוּתָּר. דִּינּוּן יָכְלִין לְמֵימַר לוֹן. הֵיאַךְ אַתֶּם מְשִׁיבִין לָנוּ מִדָּבָר שֶׁדַּרְכּוֹ לִצְלוֹת כָּל צוֹרְכוֹ מִבְּעוֹד יוֹם עַל דָּבָר שֶׁאֵין דַּרְכּוֹ לִהִשָּׁרוֹת כָּל צוֹרְכוֹ מִבְּעוֹד יוֹם.

MISHNAH: The House of Shammai say, one does not soak ink, chemicals, or vetch, unless they will be soaked when it still is daylight; but the House of Hillel permit it. HALAKHAH: Mishnah: “The House of Shammai say, one does not soak ink, chemicals, or vetch,” etc. What is the reason of the House of Shammai? Six days you shall work and do all your deeds 20:9 . The argument is quoted in Tosephta 1:21 , Mekhilta dR. Simeon ben Yoḥai p. 149. . All your deeds , finish them by daylight. What is the reason of the House of Hillel? Six days you shall work on your works and on [the seventh] day 23:12 . . How do the House of Hillel explain the reason of the House of Shammai, six days you shall work and do all your deeds ? When they work with their hands. How do the House of Shammai explain the reason of the House of Hillel, six days you shall work on your works and on [the seventh] day ? Following what was stated p. 149. The Tosephta stated rules common to the Houses of Hillel and Shammai even if the reasons for permission or prohibition may be different for the Houses. It is clear from the Tosephta that the House of Shammai forbid soaking ink in water during the Sabbath only because nothing of it is usable when the Sabbath begins, while watering a garden or smoking out lice from a garment is useful even if done only for a short time. The Babli disagrees, 18a (Explanation of S. Liebermann.) , “One opens a water canal leading into a garden on Friday evening and it is continuously watered on the Sabbath. One puts ointment on an eye on Friday evening and it is continuously healing on the Sabbath. One puts a compress on a wound on Friday evening and it is continuously healing on the Sabbath. One puts burning incense under clothing on Friday evening and it is continuously smoked on the Sabbath. One puts sulfur under clothing on Friday evening and it is continuously sulfured on the Sabbath. One may not give wheat into a water mill on Friday evening unless it will be completely ground as long as it is daylight.” Rebbi Ḥaggai said, because it is making noise. Rebbi Yose said to him, this is fine if one holds with Rebbi Jehudah. But for the rabbis, just as they say because not every single drop was started, so they say here because not every grain kernel was started. Rebbi Yose ben Rebbi Abun said, because he is apt to forget and will push the peg. The House of Shammai put a question to the House of Hillel which they could not answer; the House of Hillel put a question to the House of Shammai which they could not answer. “The House of Hillel said to the House of Shammai, do you not agree with us that one may load the beam of the olive press and the round stone of the wine press? They did not find an answer.” Rebbi Zeˋira said, if I would not put my head between the lions I could give a reason. There, each drop already was dislocated; here what can you say? The House of Shammai put a question to the House of Hillel which they could not answer. “The House of Shammai said to the House of Hillel, do you not agree with us that one does not roast meat, or onions, or an egg, unless they be completely roasted when it is still daylight? They did not find an answer.” Rebbi Zeˋira said, if I would not put my head between the lions I could give a reason. There, onion, meat, or egg, usually are flipped; here, what can you say? Rebbi Yudan said, if they were roasted like Ben Derosai’s food. They forbade something which usually is flipped unless it be completely roasted as long as it is still day. Rebbi Mana said, it is not reasonable that it should be permitted. For they can say to them, how can you respond to us with something which ordinarily is completely roasted when it still is day about something which ordinarily cannot be completely soaked when it still is day?

בֵּית שַׁמַּאי אוֹמְרִים אֵין נוֹתְנִין אוּנִין שֶׁל פִּשְׁתָּן לְתוֹךְ הַתַּנּוּר אֶלָּא כְּדֵי שֶׁיַּהֲבִילוּ מִבְּעוֹד יוֹם. וְלֹא אֶת הַצֶּמֶר לַיּוֹרָה אֶלָּא כְדֵי שֶׁיִּקְלוֹט אֶת הָעַיִן. וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים. אֵין נוֹתְנִין אוּנִין שֶׁלְּפִּשְׁתָּן בְּתוֹךְ הַתַּנּוּר כול׳. מַהוּ מִיתְהַנֵּי. אָמַר רִבִּי אַבָּהוּ. כְּגוֹן אִילֵּין קוּרְיָיאֵי דְּלַא מְקַפְּדִין. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. וְהִיא שֶׁתְּהֵא הַיּוֹרֶה עֲקוּרָה. אֲבָל אִם הָיְתָה הַיּוֹרֶה קְבוּעָה אֲסוּרָה. מִפְּנֵי שֶׁהוּא מִתְיָירֵא שֶׁמָּא מִתְאַכֵּל צִיבְעוּ וְהוּא מוֹסִיף מוֹי. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי אַבָּהוּ. בֵּית הִלֵּל יָלְפִין מְלֶאכֶת הֵיתֵר מִמְּלֶאכֶת אִיסּוּר. אִילּוּ עָשָׂה כֵן בַּשַּׁבַּת שֶׁמָּא אֵינוֹ אָסוּר. וְדִכְוָותָהּ עָשָׂה כֵן מִבְּעוֹד יוֹם מוּתָּר.

MISHNAH: The House of Shammai say, one does not put bundles of flax into an oven unless they are steamed when it is still daylight , nor wool into a vat unless it may absorb the dye, but the House of Hillel permit it. HALAKHAH: Mishnah: “The House of Shammai say, one does not put bundles of flax into an oven,” etc. What profit does he have? Rebbi Abbahu said, for example these villagers who do not care.Rav Jehudah in the name of Samuel: Only if the vat was taken off. But if the vat was fixed, it is forbidden, since he will be afraid that his dye will have been absorbed and he will add water. Rebbi Samuel in the name of Rebbi Abbahu: The House of Hillel learn permitted work from forbidden work. Would it not be forbidden if he did it on the Sabbath? When he did similarly as long as it is still daytime it is permitted.

בֵּית שַׁמַּאי אוֹמְרִים אֵין פּוֹרְשִׂין מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים אֶלָּא כְּדֵי שֶׁיִּצּוֹדוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין: בֵּית שַׁמַּאי אוֹמְרִים אֵין פּוֹרְסִין מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים כול׳. מִי מוֹדִיעַ. אִם נִתְקַלְקְלָה הַמְּצוּדָה דָּבָר בָּרִיא שֶׁנִּיצּוֹדוּ מִבְּעוֹד יוֹם. וְאִם לֹא נִתְקַלְקְלָה הַמְּצוּדָה דָּבָר בָּרִיא שֶׁלֹּא נִיצּוֹדוּ מִבְּעוֹד יוֹם. וַאֲפִילוּ נִתְקַלְקְלָה הַמְּצוּדָה חָשׁ לוֹמַר שֶׁמָּא לֹא נִיצּוֹדוּ מִבְּעוֹד יוֹם. אָמַר רִבִּי יוֹסֵי בֵירִבִּי בּוּן. בְּפוֹרֵשׂ בַּחוֹרְשִׁין. תֵּדַע לָךְ שֶׁהוּא כֵן. דִּתְנָן דָּגִים. וְדָגִים לֹא בְמָקוֹם שֶׁהֵן מְצוּיִין. וָכָא בְמָקוֹם שֶׁחַיָּה וָעוֹף מְצוּיִין. רִבִּי חִיָיא בְשֵׁם רִבִּי אַתְקִין לְהַל. סָבְרִין מֵימַר. מוּתָּרִין לְמָחָר. רִבִּי חִזְקִיָּה וְרִבִּי עוּזִּיאֵל בְּרֵיהּ דְּרִבִּי חוֹנִיָיה דְּבָרַת חַוְורָן. מוּתָּרִין מַמָּשׁ. סָבְרִין מֵימַר. סְפֵיקוֹ הִתִּירוֹ. רִבִּי חֲנַנְיָה וְרִבִּי יוֹנָתָן תְּרֵיהוֹן אָמְרִין. סְפֵק הָכֵן אָסוּר. רִבִּי יוֹחָנָן אָמַר. סְפֵק הָכֵן מוּתָּר. רִבִּי חִיָיה רוֹבָא וְרִבִּי שִׁמְעוֹן בְּרִבִּי. חַד אָמַר הַגּוֹי צָרִיךְ הָכֵן. וְחָרָנָה אָמַר. אֵין הַגּוֹי צָרִיךְ הָכֵן. וְלָא יָדְעִינָן מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דְרַב מְעַנֵי מֵיתֵי קוֹמֵי רִבִּי חִיָיה רוֹבָא וְהוּא אֲמַר לֵיהּ. הָן הֲוִיתָא. וְהוּא אֲמַר לֵיהּ. שְׁיָירְתָה הֲוָות עָבְדָא וָהֲוִינָא אֲכִיל מִינָּהּ תְּאֵינִין. הֲוֵי הוּא דּוּ אֲמַר. אֵין הַגּוֹי צָרִיךְ הָכֵן. חַד תַּלְמִיד מִן סִימַאי אֲזַל לְאנטויריס וְאַיְיתוֹן לֵיהּ דַּרְמַסקִינָא וַאֲכַל. חַד תַּלְמִיד מִן דּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֲזַל לְתַמָּן וְאַיְיתֵי לֵיהּ דַּרְמַסקִינָא וְלָא אֲכַל. וַאֲתַא וָמַר קוֹמֵי רַבֵּיהּ. אֲמַר לֵיהּ. דּוּ נְהִיג כְּשִׁיטָּתֵיהּ דְּרִבִּי סִימַאי. דְּרִבִּי סִימַאי אֲמַר. אֵין הַגּוֹי צָרִיךְ הָכֵן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דַּמְדַּמְנִיּוֹת שֶׁבַּכֶּרֶם הֲרֵי אֵילּוּ אֲסוּרוֹת. רַב הוּנָא בְשֵׁם רַב. שֵׁצִים שֶׁבְּכֵפִים הֲרֵי אֵילּוֹ מוּתָּרִין.

MISHNAH: The House of Shammai say, one does not set traps for wild animals, or birds, or fish unless they may be caught when it is still daylight, but the House of Hillel permit it. HALAKHAH: 3:2 (י); it is a commentary on the Mishnah there. The Genizah text is reasonably complete here (G). Mishnah: “The House of Shammai say, one does set traps for wild animals, or birds, of fish,” etc. Who informs? If the trap was sprung, it is certain that they were caught when it still was day. But if the trap was not sprung, it is certain that they were not caught when it still was day. And even if the trap was sprung, in worry one may say that they were not caught when it still was day 3:2 reads: “One may not take from traps set for game, birds, or fish on the eve of a holiday unless one know that it was caught before the onset of the holiday. It happened that a Gentile brought fish to Rabban Gamliel who said they are permitted but I do not want to accept from him.” The question arises how can one know that an animal was trapped unless one go there and take it out before the holiday. Does the first part of the Mishnah have any practical application? The answer is that by observation from afar one may determine what happened. The main subject of Tractate Beṣah is the requirement, based ostensibly on Ex. 16:5 , that on the Sabbath and holidays only food prepared beforehand may be consumed. Since cooking on the Sabbath is forbidden, there is no problem regarding Sabbath observation. For the holidays there first is the problem of extending a commandment given for the Sabbath to holidays and second the fact that cooking and other preparation of food is permitted ( Ex. 13:16 ). Therefore the application of the requirement of preparation can refer only to the accessibility of raw materials. If an animal is trapped before the onset of the holiday it is prepared in this sense and may be taken and turned into food on the holiday. Another question then is whether the extension of Ex. 16:5 to holidays is considered biblical (when cases of doubt have to be resolved restrictively) or rabbinic (when cases of doubt have to be resolved leniently). . Rebbi Yose ben Rebbi Abun said, if it was set in a forest. You should know that it is so since we have stated “fish”. Are fish not there where they are found? Also here at a place where game and birds are found 24b , ascribed to the last generation of Tannaןm). They can be relied on only in situations where the probability of correctness is significantly larger than 50%. (Quoted by Tosaphot 17b s.v. אלא ). . Rebbi Ḥiyya in the name of Rebbi instituted that it should not happen and all later editions, the word לְהַל in the Leiden ms. (לְהָל in G) is read as להל׳, abbreviation of להלכה “as practice”. The evidence of G excludes this interpretation. The word is otherwise unknown in the rabbinic, Hebrew or Aramaic, vocabulary. It seems to be the same as Arabic لهلة which in Wehr’s Dictionary is described as “used in wishes contrary to what one expects to happen” or in Brelot “(discours) très faible”. R. Ḥiyya reluctantly formulated Rebbi’s ruling (or. R. Zeˋira Rav’s). The expression is not in Beṣah , but there seems to be no reason to delete it from the text. . They wanted to say, they are permitted the next day 24a )? . Rebbi Ḥizqiah and Rebbi Uziel the son of Rebbi Onias of Barat Hauran: They are really permitted. They wanted to say, its doubt made it permitted. Rebbi Ḥanina and Rebbi Jonathan both say, if in doubt whether it was prepared it is forbidden. But Rebbi Joḥanan said, in doubt whether it was prepared it is permitted. The Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said a Gentile needs preparation, the other said, a Gentile does not need preparation. We did not know who said this and who said that. From that Rav refrained from coming before the Elder Rebbi Ḥiyya who asked him, where have you been? He told him: a caravan passed by and I ate figs from them this implies that he said, a Gentile does not need preparation. A student of [Rebbi] Simai went to Antipatris; they brought him Morocco-plums and he ate. A student of Rebbi Joshua ben Levi went there; they brought him Morocco-plums and he did not eat. He came and told it to his teacher who said to him, this one follows the argument of Rebbi Simai, as Rebbi Simai said, a Gentile does not need preparation. Rebbi Abbahu in the name of Rebbi Joshua ben Levi: The red grapes in a vineyard are forbidden. Rav Huna in the name of Rav: The hard dates on palm leaves are permitted.

בֵּית שַׁמַּאי אוֹמְרִים אֵין מוֹכְרִין לַנָּכְרִי וְאֵין טוֹעֲנִין עִמּוֹ וְאֵין מַגְבִּיהִין עָלָיו אֶלָּא כְּדֵי שֶׁיַּגִּיעַ לְמָקוֹם קָרוֹב. וּבֵית הִלֵּל מַתִּירִין: בֵּית שַׁמַּאי אוֹמְרִים. מוֹכְרִין לַנָּכְרִי כול׳. אֵי זֶהוּ מָקוֹם קָרוֹב. יָיבֹא כַּיי דָמַר שְׁמוּאֵל. כְּגוֹן מִן חוּטְרָה לְנָהָרדֵּעָא. אוֹף הָכָא כֵן. אִית דְּבָעֵי מֵימַר. עַד שֶׁהוּא מַגִּיעַ לְבֵיתוֹ. וְאִית דְּבָעֵי מֵימַר. עַד שֶׁהוּא מַגִּיעַ לְעִירוֹ. רִבִּי עֲקִיבָה אוֹמֵר. כְּדֵי שֶׁיֵּצֵא מִמְקוֹם הַפֶּתַח וִיקַדֵּשׁ עָלָיו הַיּוֹם. אָמַר רִבִּי יוֹחָנָן. זוֹ דִּבְרֵי רִבִּי יוֹסֵי. וְרִבִּי עֲקִיבָה בָא לְהַכְרִיעַ עַל דִּבְרֵי בֵית הִלֵּל. אֵין נוֹתְנִין לְגוֹי עַל מְנָת לַצֵּאת. נָטַל וְיָצָא אֵין אַתְּ זָקוּק לוֹ. אֵין נוֹתְנִין לְכֶלֶב עַל מְנָת לַצֵּאת. נָטַל וְיָצָא אֵין אַתְּ זָקוּק לוֹ. תַּנֵּי. אוּמָנִין גּוֹיִם שֶׁהָיוּ עוֹשִׂין עִם יִשְׂרָאֵל. בְּתוֹךְ בֵּיתוֹ שֶׁלְּיִשְׂרָאֵל אָסוּר וּבְתוֹךְ בָּתֵּיהֶן מוּתָּר. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָעְזָר. בַּמֶּה דְבָרִים אֲמוּרִין. בְּקִיבּוֹלֶת. אֲבָל בִּשְׂכִיר יוֹם אָסוּר. בַּמֶּה דְבָרִים אֲמוּרִין. בְּתָלוּשׁ מִן הַקַּרְקַע. אֲבָל בִּמְחוּבָּר לַקַּרְקַע אָסוּר. בְּעִיר אֲחֶרֶת בֵּין כָּךְ וּבֵין כָּךְ מוּתָּר. מָהוּ בֵּין כָּךְ וּבֵין כָּךְ. בֵּין בְּתָלוּשׁ בֵּין בִּמְחוּבָּר. בֵּין בְּשָׂכִיר בֵּין בְּקִיבּוֹלֶת. אָמַר רִבִּי אִילָּא. בֵּין בְּתָלוּשׁ בֵּין בִּמְחוּבָּר. וּבִלְבַד בְּקִיבּוֹלֶת. רִבִּי שִׁמְעוֹן בֶּן בַּרְקָנָא בְשֵׁם רִבִּי אָחָא. בְּשַׁבָּת וּבְאֵבֶל וּבַעֲבוֹדָה זָרָה הֲלָכָה כְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. אֵין מְשַׁלְּחִין אִיגְרוֹת בְּיַד גּוֹי לֹא בְעֶרֶב שַׁבָּת וְלֹא בַחֲמִישִּׁי בַשַּׁבָּת. בֵּית שַׁמַּי אוֹסְרִין אֲפִילו בָרְבִיעִי. וּבֵית הִלֵּל מַתִּירִין. אָמְרוּ עָלָיו עַל רִבִּי יוֹסֵי הַכֹּהֵן שֶׁלֹּא נִמְצָא כְתָבוֹ בְיַד גּוֹי מֵעוֹלָם. אֵין מַפְרִישִׂין לְיָם הַגָּדוֹל לֹא בְעֶרֶב שַׁבָּת וְלֹא בַחֲמִישִּׁי בַשַּׁבָּת. בֵּית שַׁמַּי אוֹסְרִין אֲפִילו בָרְבִיעִי. וּבֵית הִלֵּל מַתִּירִין. אִם הָיָה דָבָר שֶׁלַּסַּכָּנָה. כְּגוֹן מִצּוֹר לְצִידוֹן. מוּתָּר. אֵין מְקִיפִין עַל עִיר שֶׁלְּגוֹיִם פָּחוּת מִשְּׁלֹשָׁה יָמִים קוֹדֶם לַשַּׂבָּת. הָדָא דְתֵימַר בְּמִלְחֶמֶת הָרָשׁוּת. אֲבָל בְּמִלְחֶמֶת חוֹבָה אֲפִילוּ בַשַּׁבָּת. שֶׁכֵּן מָצִינוּ שֶׁלֹּא נִכְבְּשָׁה יְרֵיחוֹ אֶלָּא בַשַּׁבָּת. דִּכְתִיב כֹּה תַעֲשֶׂה שֵׁשֶׁת יָמִים. וּכְתִיב וּבַיּוֹם הַשְּׁבִיעִי תָּסוֹבּוּ אֶת הָעִיר שֶׁבַע פְּעָמִים. וּכְתִיב עַד רִדְתָּהּ. אֲפִילוּ בַשַּׁבָּת.

MISHNAH: They House of Shammai say, one does not sell to a Non-Jew, nor put a load on him unless he may reach a nearby destination, but the House of Hillel permit it. HALAKHAH: Mishnah: “They House of Shammai say, one sells to a Non-Jew,” etc. What means “a nearby destination”? It should be as Samuel said, for example as from Ḥuṭra to Nahardea; here it is the same points to the “lost” Yerushalmi (?) of Chapter 23:4 where the Mishnah uses the same term. . Some want to say, until he reaches his home. But some want to say, until he reaches his town. Rebbi Aqiba says, that he leaves the place of the door when the day becomes holy around him. Rebbi Joḥanan said, these are the words of Rebbi Yose: But Rebbi Aqiba comes to determine following the words of the House of Hillel. One does not give to a Gentile on condition that he leave. If he left, you do not have to interfere. One does not give to a dog on condition that he leave. If he left, you do not have to interfere in the Babli, 19a . . 1:1 (Notes 53–55 ), referring to Jewish craftsmen working for Gentile employers on their holidays. It was stated: Gentile workmen who were working for an Israel, in the Israel’s house it is forbidden, in their houses it is permitted. Rebbi Simeon ben Eleazar said, when has this been said? For contract work. But for one hired by the day it is forbidden. When has this been said, when it was cut from the ground, but as long as it is standing on the ground it is forbidden. In another town, in any case it is permitted. What means “in any case”? Whether cut from the ground or standing on the ground; whether a hireling or contract work. Rebbi Illa said, whether separated from the ground or connected to the ground, but only for contract work. Rebbi Simeon ben Barqana: ben Carsana. In the quote by Tosaphot 18a ( s.v. אין, 17b ): ben Cahana. in the name of Rebbi Aḥa: Concerning Sabbath, mourning, and idolatry, practice follows Rebbi Simeon ben Eleazar is quoted in Note 385 . The quote about mourning is a parallel baraita in Semaḥot 5:8 detailing the rules under which a craftsman in mourning may work. The statement is accepted as practice in Halakhot Gedolot and most medieval halakhic authors. . One sends letters through a Gentile neither on Friday nor on Thursday. The House of Shammai forbid even on Wednesday but the House of Hillel permit ( Hilkhot Šabbat § 146) and Or Zarua ( Hilkhot Šabbat §146) argue that the House of Hillel, of whom it is not specified what they permit, must permit to mail a letter even on Friday since if they simply negate the statement of the House of Shammai their position would be identical to that of the anonymous Tanna and should not have been mentioned separately. The same argument holds for the next paragraph. . They said about Rebbi Jose the Cohen that his handwriting never was found in the hand of a Gentile. One embarks on the ocean neither on Friday nor on Thursday. The House of Shammai forbid even on Wednesday but the House of Hillel permit 1 (both the Babli version). The reason given by North-African authors is that sea travel always is dangerous and there is a likelihood that the traveller will have to violate the Sabbath. Ashkenazic authors prefer to explain that people embarking shortly befor the Sabbath will be seasick on the Sabbath and unable to enjoy the day. The sentence about short trips which are permitted even on Friday supports the North-African authors. Sefer Ravan (§60) quotes a reading in the Yerushalmi in the name of his son-in-law R. Joel that the disagreement of the Houses of Hillel and Shammai is about Tuesday, not Wednesday. But in R. Joel’s text quoted by his son Ravia (§385) the text is as our Yerushalmi. In Pesaḥim 4:1 (30d l. 32) it is stated that R. Jehudah forbade all travel on the ocean. (He was a student of his father who in turn was a student of R. Eliezer who often followed the teachings of the House of Shammai.) S. Liebermann points out that while not much information can be drawn from the Genizah fragment of which at this point less than a third is legible in each line, it is clear that a sentence is missing in our Yerushalmi since there the permission to travel from Tyre to Sidon is quoted twice. . If it is not dangerous, as from Tyre to Sidon, it is permitted. One does not lay siege to a Gentile city within three days before the Sabbath. That is in a war of choice. But in a war of obligation even on the Sabbath, for so we find that Jericho was conquered only on a Sabbath, as it is written, so you shall act for six days 6:3 . , and it is written, on the Seventh Day you shall circle the city seven times 6:4 . The Seventh Day is interpreted as the Sabbath. . And it is written, until it fell 20:20 . Babli 19a ; Sifry Deut. #204,203; Tosephta Eruvin 3:7 . In the last quote, two sources attribute the argument to Shammai and one to Hillel. , even on the Sabbath.

בֵּית שַׁמַּאי אוֹמְרִים אֵין נוֹתְנִין עוֹרוֹת לָעַבְּדָן וְלֹא כֵלִים לְכוֹבֵס נָכְרִי אֶלָּא כְּדֵי שֶׁיֵּעָשׂוּ מִבְּעוֹד יוֹם. וּבְכוּלָּן בֵּית הִלֵּל מַתִּירִין עִם הַשָּׁמֶשׁ: אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל נוֹהֲגִין הָיוּ בֵּית אַבָּא שֶׁהָיוּ נוֹתְנִין כְּלֵי לָבָן שֶׁלָּהֶן לְכוֹבֵס נָכְרִי שְׁלשָׁה יָמִים קֹדֶם לַשַּׁבָּת. וְשָׁוִין אֵילּוּ וָאֵילּוּ שֶׁטּוֹעֲנִין בְּקוֹרוֹת בֵּית הַבַּד וּבְעִיגּוּלֵי הַגַּת: אֵין נוֹתְנִין עוֹרוֹת לָעַבְּדָן כול׳. עַד אֵיכָן. יָיבֹא כְמַא דָמַר רִבִּי יוֹחָנָן בְשֵׁם רִבִּי חוֹנִיָּא. עַד כְּדֵי הִילּוּךְ ד׳ מִיל. וָכָא נָתַן כֵּלָיו לַכּוֹבֵס נָכְרִי וּבָא וּמְצָאוֹ עוֹבֵד בּוֹ בַשַּׁבָּת אָסוּר. אָמַר רִבִּי יוּדָן. וְיֵימַר לֵיהּ דְּלָא יַעֲבִיד. אָמַר רִבִּי יוּדָן אָבוֹי דְרִבִּי מַתַּנְיָיה. הָא דְתֵימַר בְּטוֹבַת הֲנָיָיה. אֲבָל בַּשָּׂכִיר בַּעִיבִידְתֵּיהּ הוּא עֲסִיק. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל נוֹהֲגִין הָיוּ בֵּית אַבָּא כול׳. לֹא אָמְרוּ אֶלָּא לְבָנִים. הָא צְבוּעִין לֹא. לְפִי דַרְכֵּינוּ לָמַדְנוּ שֶׁהַלְּבָנִים קָשִׁין לְכַבֵּס יוֹתֵר מִן הַצְּבוּעִין. וְשָׁוְין כול׳. רִבִּי שְׁמוּאֵל וְרִבִּי יוֹסֵי בֶּן חֲנִינָה. תְּרֵיהוֹן אָמְרִין. כְּבָר נֶעֶקְרָה כָל טִיפָּה וְטִיפָּה מִמְּקוֹמָהּ. רִבִּי אָחָא אָמַר. רִבִּי יוֹסֵי בְּרִבִּי חֲנִינָא בָעֵי. מָהוּ לִיגַּע בַּמּוֹשֵׁךְ. רַבָּנִן דְּקַיְסָרִין אָמְרִין. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרִבִּי יוֹסֵי בַּר חֲנִינָה. רִבִּי יוֹחָנָן אָמַר. אָסוּר. רִבִּי יוֹסֵי בַּר חֲנִינָא אָמַר. מוּתָּר. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי בַּר חֲנִינָא. וְשָׁוִין שֶׁלֹּא יגַּע בַּמּוֹשֵׁךְ.

MISHNAH: The House of Shammai say, one does not give hides to the tannery worker nor clothing to the Non-Jewish washer unless the work may be done when it is still daylight. In all cases, the House of Hillel permit as long as the sun still shines. Rabban Simeon ben Gamliel says, my father’s house used to give their white garments to a Non-Jewish washer three days before the Sabbath. They both agree that one may load the beam of the olive press and the round stone of the wine press. HALAKHAH: Mishnah: “One does not give hides to the tannery worker,” etc. How long? It should come like what Rebbi Joḥanan said in the name of Rebbi Onias, the time needed to walk four miles. And here, if he gave his clothing to the Gentile fuller and found him treating them on the Sabbath, it is forbidden. Rebbi Yudan said, he should tell him not to do it. Rebbi Yudan, the father of Rebbi Mattaniah said, that is, for goodwill. But for a fee, he looks after his work. “Rabban Simeon ben Gamliel says, in my father’s house they used,” etc. They mentioned only white, therefore not colored. Following our routine we infer that white garments are more difficult to wash than colored ones. “They both agree,” etc. Rebbi Samuel and Rebbi Yose ben Ḥanina both say, because every single drop was moved from its place. Rebbi Aḥa said, Rebbi Yose ben Rebbi Ḥanina asked, may one touch the flow? The rabbis of Caesarea said, Rebbi Joḥanan and Rebbi Yose bar Ḥanina disagreed; Rebbi Joḥanan said it is forbidden; Rebbi Yose bar Ḥanina said, it is permitted. A baraita disagrees with Rebbi Yose bar Ḥanina: They both agree that one may not touch the flow quoted shows that this is R. Aqiba’s tradition, opposed by R. Ismael and R. Eleazar. .

אֵין צוֹלִין בָּשָׁר בָּצָל וּבֵיצָה אֶלָּא כְּדֵי שֶׁיִּצּוֹלוּ מִבְּעוֹד יוֹם. אֵין נוֹתְנִין אֶת הַפַּת לַתַּנּוּר עִם חֲשֵׁיכָה וְלֹא חֲרָרָה עַל גַּבֵּי גֶחָלִים אֶלָּא כְּדֵי שֶׁיִּקְרְמוּ פָנֶיהָ. רִבִּי אֱלִיעֶזֶר אוֹמֵר כְּדֵי שֶׁיִּקְרוֹם הַתַּחְתּוֹן שֶׁלָּהּ: אֵין צוֹלִין בָּשָׂר בָּצָל וּבֵיצָה אֶלָּא כְּדֵי שֶׁיִּצּוֹלוּ מִבְּעוֹד יוֹם. רִבִּי בּוּן בַּר כַּהֲנָא בְשֵׁם רַבָּנִן. תַּבְשִׁיל שֶׁנִּתְבַּשֵּׁל כָּל צוֹרְכוֹ מוּתָּר לִשְׁהוֹתוֹ עַל גַּבֵּי כִירָה שֶׁאֵינָהּ קְטוּמָה. רִבִּי זְעִירָא בָעֵי. בָּשָׂר בָּצָל וּבֵיצָה מִצְטַמֵּק וְרַע לוֹ. וְזֶה מִצְטַמֵּק וְיָפֶה לוֹ וְאַתְּ אָמַר הָכֵין. דִּילְמָא דְלָא אִיתָאֲמָרַת אֶלָּא חַמִּין. אֲתַא רִבִּי שְׁמוּאֵל בָעֵי רִבִּי זְעִירָא. חַמִּין שֶׁהוּחְמוּ כָּל צוֹרְכָן אָסוּר לִשְׁהוֹתָן עַל גַּבֵּי כִירָה שֶׁאֵינָהּ קְטוּמָה. רִבִּי בֵּיבַי בְשֵׁם רִבִּי יוֹחָנָן. תַּבְשִׁיל שׁוֹר שֶׁנִּתְבַּשֵּׁל כַּאֲכִילַת בֶּן דְּרוֹסַאי מוּתָּר לְהַחֲזִירוֹ עַל גַּבֵּי כִירָה קְטוּמָה. וַתְיָיא כַיי דָמַר רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. הַשּׁוֹפֵת אֶת הַקְּדֵירָה עַל גַּבֵּי גְחָלִים מַתְרִין בּוֹ. לִכְשֶׁיִּתְבַּשֵּׁל כַּאֲכִילַת בֶּן דְּרוֹסַאי אָסוּר. רִבִּי אָחָא רִבִּי תַנְחוּם בַּר חִיָיא בְשֵׁם רִבִּי שִׁמְעוֹן בְּרִבִי. חַמִּין שֶׁהוּחְמוּ כָּל צוֹרְכָן מוּתָּר לְהַחֲזִירָן עַל גַּבֵּי כִירָה שֶׁאֵינָהּ קְטוּמָה. רִבִּי זְעִירָא בָעֵי. לִשְׁהוֹת אָסוּר וּלְהַחֲזִיר מוּתָּר. דִּילְמָא לָא אִיתָאֲמָרַת אֶלָּא עַל פֶּסַח. אֲתַא רִבִּי אָחָא בְשֵׁם רִבִּי שִׁמְעוֹן בְּרִיבִי. פֶּסַח שֶׁנִּצְלֶה כָּל צוֹרְכוֹ מוּתָּר לְהַחֲזִירוֹ עַל גַּבֵּי כִירָה שֶׁאֵינָהּ קְטוּמָה. אֵין נוֹתְנִין אֶת הַפַּת לַתַּנּוּר כול׳. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי אַסִּי. זְרִיזוֹת הֵן הַנָּשִׁים בַּפַּת יוֹתֵר מִן הַתַּבְשִׁיל. מַה בֵין פַּת וּמַה בֵין תַּבְשִׁיל. תַּבְשִׁיל דַּרְכּוֹ לֶאֱכוֹל רוֹתֵחַ. פַּת אֵין דַּרְכּוֹ לוֹכַל רוֹתַחַת. תַּמָּן אָמְרִין. פַּת חַמָּה חַמָּתָהּ בְּצִידָּהּ. צִּירְעָה צוֹנִין. עַקְרָב חַמִּין. מָאן דְּמִיחְלַף סַכָּנָה. מוֹדֶה רִבִּי לִעֶזֶר בְּלֶחֶם הַפָּנִים שֶׁאֵינָהּ קְרוּיָיה לֶחֶם עַד שֶׁיִּקְרְמוּ פָנֶיהָ בַתַּנּוּר.

MISHNAH: One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight. One does not put bread dough into the oven when it gets dark nor pita on coals unless they form a crust. Rebbi Eliezer says, unless they form a crust at their bottoms. HALAKHAH: Mishnah: “One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight,” etc. Rebbi Bun bar Cahana in the name of the rabbis: A dish which is fully cooked one may leave on a cooking stove which is not covered with ashes is a portable clay cooking stove, usually with two burners, which is heated with charcoal. If the coals are covered with ashes, one may leave the pot on the fire on the Sabbath since the heat is diminished and the coals will stop to burn. Babli 37b . . Rebbi Zeˋira asked: Meat, onion, and egg shrink and it is bad for them. This one is shrinking and it is good for it, and you say so? Maybe this was said only for hot water. Rebbi Samuel came, Rebbi Zeˋira asked: It is forbidden to leave hot water which was fully heated on a cooking stove which is not covered with ashes. Rebbi Bevai in the name of Rebbi Joḥanan: A dish of beef which was cooked as Ben Derosai’s food one may return on a cooking stove covered with ashes. This comes like what Rebbi Aḥa said in the name of Rebbi Joḥanan: One warns somebody who puts a pot on top of coals. When it will be cooked as Ben Derosai’s food it is forbidden. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of the important Rebbi Simeon: Hot water which was fully heated one may return on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: To leave on is forbidden but to return is permitted? Maybe it was only said for the Passover sacrifice. There Rebbi Aḥa in the name of the important Rebbi Simeon: The Passover sacrifice. Since it is fully roasted there is no cooking; the only problem is that one might be tempted to tend to the coals, which would be a desecration of the Sabbath. But since the Passover is celebrated in a group, one may assume that the members of the group would prevent anybody from stirring the coals. which was fully roasted one may return on a cooking stove which is not covered with ashes. “One does not put bread dough into the oven.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi: Women are more careful with bread than with dishes. What is the difference between bread and dish? A dish one usually eats hot, bread one usually does not eat hot. There, they say, hot bread is accompanied by fever. A wasp, cold; a scorpion, hot. He who switches is in danger 28b ), the sting of a scorpion by heat. . Rebbi Eliezer agrees that the shew-bread is not called bread until it develops a crust in the oven.

מְשַׁלְשְׁלִין אֶת הַפֶּסַח בַּתַּנּוּר עִם חֲשֵׁכָה. וּמַחִיזִין אֶת הָאוּר בִּמְדוּרַת בֵּית הַמּוֹקֵד. וּבַגְּבוּלִין כְּדֵי שֶׁיַּצִּת הָאוּר בְּרוּבָּן. רִבִּי יְהוּדָה אוֹמֵר אַף בַּפֶּיחָמִין כָּל שֶׁהֵן: מְשַׁלְשְׁלִין אֶת הַפֶּסַח לַתַּנּוּר כול׳. תַּמָּן תַּנִּינָן. חָשֵׁיכָה יָצְאוּ וְצָלוּ אֶת פִּסְחֵיהֶן. וְאַתְּ אֲמַר הָכֵין. אָמַר רִבִּי יוֹסֵי. חֲבוּרוֹת זְרִיזוֹת הֵן. פֶּסַח מַחֲזִירוֹ אַתְּ שָׁלֵם וְאֵין אַתְּ מַחֲזִירוֹ מְחוּתָּךְ. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא. מִפְּנֵי פְסוּלוֹ. אָמַר רִבִּי יוֹסֵי. וְיֵאוּת. לְאוֹכְלוֹ אֵין אַתְּ יָכוֹל. דִּכְתִיב אַל תֹּאכְלוּ מִמֶּנּוּ נָא. לִצְלוֹתוֹ אֵין אַתְּ יָכוֹל. שֶׁלֹּא יְהֵא כְצוֹלֶה בַשַּׁבָּת. מִתּוֹךְ שֶׁאַתְּ אוֹמֵר שֶׁהוּא מוּתָּר אַף הוּא אֵינוֹ צוֹלֶה אוֹתוֹ כָּל צוֹרְכּוֹ מִבְּעוֹד יוֹם. מִתּוֹךְ שֶׁאַתְּ אוֹמֵר לוֹ שֶׁהוּא אָסוּר אַף הוּא צוֹלֶה אוֹתוֹ כָּל צָרְכּוֹ מִבְּעוֹד יוֹם. רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי שְׁאִיל. צְלָייוֹ שָׁלֵם וְחִיתְכוֹ מָהוּ מִיחְזַרְתֵּיהּ וּמִשְׁחַנְתֵּיהּ. רִבִּי זְעִירָא רַב יְהוּדָה בְשֵׁם רַב. אַרְבַּע מְדוּרוֹת כָּל שֶׁהֵן. מְדוּרַת הַגֶּפֶת מְדוּרַת הַזֶּבֶל מְדוּרַת הַחֵלֶב מְדוּרַת גַּלְעִינִים כָּל שֶׁהֵן. רִבִּי בָּא בְשֵׁם רִבִּי חִיָיה בַּר אַשִּׁי. חוֹתֶל שֶׁהוּא מָלֵא גַלְעִינִים כָּל שֶׁהֵן. רִבִּי בָּא בְשֵׁם רִבִּי חִיָּא בַּר אַשִּׁי. חוֹתֶל שֶׁהוּא מָלֵא גַלְעִינִים. אִם מְכוּנָּסוֹת. בְּרוּבָּן. אִם מָפוּזָרוֹת. בְּרוֹב כָּל פְּרִידָה וּפְרִידָה. מַה וּפְלִיג. כָּאן בִּבְרִיאוֹת. וְכָאן בְּתָשׁוֹת. רִבִּי יוֹסֵי בְשֵׁם רַב יִרְמְיָה רִבִּי חֲנַנְיָה מַטֵּי בָהּ בְּשֵׁם רַב. חָרִיּוֹת מִלְּמַטָּה וְעֵצִים מִלְּמַעֲלָה כֵּיוָן שֶׁעָלָה הָאוֹר בֵּנְתַּיִים מוּתָּר. רִבִּי חֶלְבּוּ בְשֵׁם רַב הוּנָא. קוֹרָה וְרוּבָּהּ בְּרוֹב הֶקֵּיפָהּ. מָהוּ בְּרוֹב הֶקֵּיפָהּ מִמָּקוֹם אַחֵר אוֹ בְּרוֹב הֶיקֵּף כּוּלָּהּ. אַשְׁכַּח תַּנֵּי. עַד שֶׁתִּיפָּסֵל מִלַּעֲשׂוֹת מְלָאכָה. כֵּינִי מַתְנִיתָא. אַף בְּפֵיחָמִין כָּל שֶׁהֵן.

MISHNAH: One hangs the Passover lamb into the oven when it gets dark. One starts a fire at the fire place in the heating chamber, but outside the Temple only if the fire has started burning on most of the logs 35:3 ) one has to be sure that the fire in the fireplace does not need human intervention. This means that all logs must have started burning. . Rebbi Jehudah says, on charcoal any amount. HALAKHAH: Mishnah: “One hangs the Passover lamb into the oven,” etc. There 5:10 . In contrast to the Mishnah here, this speaks of the case that the 14th of Nisan is a Sabbath; roasting the sacrifice may start only at nightfall, after the end of the Sabbath. , we have stated: “At nightfall they went out and roasted their Passover sacrifices.” And you are saying so? Rebbi Yose said, groups are careful 3:2 Note 36; Babli 20a , Eruvin 106a, Pesaḥim 85a . . The Passover sacrifice you return whole, you do not return it carved. Rebbi Samuel in the name of Rebbi Zeˋira: Because of its invalidity. Rebbi Yose said, this is correct. You cannot eat it for it is written 12:9 . , do not eat from it raw. You cannot roast it for he should not be roasting it on the Sabbath. If you are telling him that he may do it, he will not roast it completely when it still is daylight. Since you tell him that it is prohibited, he will roast it completely when it is still daylight. Rebbi Eleazar ben Rebbi Yose asked, if he roasted it whole and carved it up, may he go back and heat it? Rebbi Zeˋira, Rav Jehudah in the name of Rav: Four pyres are in a minimal amount. A pyre of pressed-out olives, a pyre of manure, a pyre of fat, a pyre of pits are in a minimal amount. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: A willow basket full of pits is in a minimal amount. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: A willow basket full of pits, if they are collection, by their majority; if they are distributed, by the majority of each heap. Do they disagree? Here fat ones, there lean ones. Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥananiah bent it in the name of Rav: Cuttings from date palms below and wood on top, when the fire appears between them it is permitted. Rebbi Ḥelbo in the name of Rav Huna: A log and most of it by the majority of its circumference. What means by the majority of its circumference? At one place or at most of its entire surface area? It was found stated: Until it became unfit for work. So is the Mishnah: Also on charcoals any amount.