Jerusalem Talmud Shabbat Chapter 8

הַמּוֹצִיא יַיִן כְּדֵי מְזִיגַת הַכּוֹס. חָלָב כְּדֵי גְמִיעָה. דְּבַשׁ כְּדֵי לִתֵּן עַל הַכָּתִית. שֶׁמֶן כְּדֵי לָסוּךְ אֵבָר קָטָן. מַיִם כְּדֵי לָשׁוּף אֶת הַקִּילֹורִית. וּשְׁאָר כָּל הַמַּשְׁקִין בָּרְבִיעִית. וְכָל הַשּׁוֹפְכִין בָּרְבִיעִית. רִבִּי שִׁמְעוֹן אוֹמֵר כּוּלָּן בָּרְבִיעִית לֹא נֱאֶמְרוּ כָּל הַשִּׁיעוּרִין הָאֵילּוּ אֶלָּא לְמַצְנִיעֵיהֶן: הַמּוֹצִיא יַיִן כְּדֵי מְזִיגַת הַכּוֹס כול׳. רִבִּי זְעוּרָא שָׁאַל לְרִבִּי יֹאשִׁיָּה. כַּמָּה שִׁיעוּרָן שֶׁלְּכוֹסוֹת. אָמַר לֵיהּ. נִלְמוֹד סָתוּם מִן הַמְפוֹרָשׁ. דְּתַנֵּי רִבִּי חִיָיה. אַרְבָּעָה כּוֹסוֹת שֶׁאָמְרוּ יֵשְׁנָן רְבִיעִית יַיִן בָּאִיטַלְקִי. תַּמָּן תַּנִּינָן. מְפַנִּין אַרְבַּע וְחָמֵשׁ קוּפּוֹת. רִבִּי זְעוּרָא שָׁאַל לְרִבִּי יֹאשִׁיָּה. כַּמָּה הוּא שִׁיעוּרָהּ שֶׁלְּקוּפְּה. אָמַר לֵיהּ. נִלְמוֹד סָתוּם מִן הַמְפוֹרָשׁ. דְּתַנִּינָן תַּמָּן. בְּשָׁלֹשׁ קוּפּוֹת שֶׁל שָׁלֹשׁ שָׁלֹשׁ סְאִין תּוֹרְמִין אֶת הַלִּשְׁכָּה. רִבִּי יוּסֵה בֵּרִבִּי בּוּן בְשֵׁם רִבִּי יוֹחָנָן. דְּרִבִּי יְהוּדָה הִיא. דְּתַנֵּי. מַּיִם כְּדֵי גְמִיָיה. רִבִּי יוּדָה אוֹמֵר. כְּדֵי מְזִיגַת הַכּוֹס. יַיִן כְּדֵי גְמִיָיה. רִבִּי יוּדָה אוֹמֵר. כְּדֵי מְזִיגַת הַכּוֹס. מָזוּג בְּכַמָּה. נִישְׁמְעִינָהּ מִן הָדָא. מַּיִם כְּדֵי גְמִיָיה. רִבִּי יְהוּדָה אוֹמֵר. כְּדֵי מְזִיגַת הַכּוֹס. יַיִן כְּדֵי גְמִיָיה. רִבִּי יְהוּדָה אוֹמֵר. כְּדֵי מְזִיגַת הַכּוֹס. הָדָא אָמְרָה. מָזוּג. אֲפִילוּ בְּכַמָּה כוֹסוֹת. כַּמָּה הוּא שִׁיעוּרָן שֶׁלְּכוֹסוּת. רִבִּי אָבוּן אָמַר. טֶיטְרַטין וּרְבִיעַ. מָהוּ לִשְׁתוֹתָן בְּכֶרֶךְ אֶחָד. מִן מַה דְאָמַר רִבִּי יוֹחָנָן בְּהַלֵּל. אִם שָׁמָעָהּ בְּבֵית הַכְּנֶסֶת יָצָא. הָדָא אָמְרָה. אֲפִילוּ שְׁתָיָין בְּכֶרֶךְ אֶחָד יָצָא. מָהוּ לִשְׁתוֹתָן מְפוּסָקִין. כְּלוּם אָמְרוּ שֶׁיִּשְׁתֶּה לֹא שֶׁיִּשְׁתַּכֵּר. אִם הוּא שׁוֹתֶה אוֹתָן מְפוּסָקִין אַף הוּא אֵינוֹ מִשְׁתַּכֵּר. מָהוּ לָצֵאת בְּיַיִן שֶׁלִּשְׁבִיעִית. תַּנֵּי רִבִּי הוֹשַׁעְיָה. יוֹצְאִין בְּיַיִן שֶׁלִּשְׁבִיעִית. מָהוּ לָצֵאת בְּקוֹנְדִּיטוֹן. מִן מַה דְתַנֵּי בַּר קַפָּרָא. קוֹנְדִּיטוֹן כְּיַיִן. הָדָא אָמְרָה. יוֹצְאִין בְּקוֹנְדִּיטוֹן. מָהוּ לָצֵאת מְזוּגִין. מִן מָה דְּתַנֵּי רִבִּי חִיָיה. אַרְבָּעָה כּוֹסוֹת שֶׁאָמְרוּ יוֹצְאִין בָּהֶן בֵּין חַיִין בֵּין מְזוּגִין. וְהוּא שֶׁיְּהֵא בָהֶן טַעַם וּמַרְאֶה יַיִן. אָמַר רִבִּי יִרְמְיָה. מִצְוָה לָצֵאת בְּיַיִן אָדוֹם. מַה טַעַם. אַל תֵּרֶא יַיִן כִּי יִתְאַדָּם. תַּנֵּי. מְבוּשָּׁל כְּדֵי תַבֵּל. מָהוּ לָצֵאת בְּיַיִן מְבוּשָּׁל. רִבִּי יוֹנָה אָמַר. יוֹצְאִין בְּיַיִן מְבוּשָּׁל. רִבִּי יוֹנָה כְדַעְתֵּיהּ. דְּרִבִּי יוֹנָה שָׁתִי אַרְבַּעְתֵי כַסּוֹי דְּלֵילֵי פִסְחָא וְחַזִּק רֵישֵׁיהּ עַד עֲצַרְתָּא. רִבִּי יוּדָה בֵּירִבִּי אִילַעִאי שָׁתִי אַרְבַּעְתֵי כַסּוֹי דְּלֵילֵי פִיסְחָא וְחַזִּק רֵישֵׁיהּ עַד חַגָּא. חַמְתֵּיהּ חָדָא מַטְרוֹנָה אַפּוֹי נְהִירִין. אָמְרָה לֵיהּ. סַבָּא סַבָּא. חָדָא מִן תְּלַת מִילִּין אִית בָּךְ. אוֹ שְׁתֻיי חֲמַר אַתְּ. אוֹ מַלְוֶה בְרִבִּית אַתְּ. אוֹ מְגַדֵּל חֲזִירִין אַתְּ. אֲמַר לָהּ. תִּיפַּח רוּחָהּ דְּהַהִיא אִיתָּתָא. חָדָא מִן תְּלַת מִילַּיָיא לֵית בִּי. אֶלָּא אוּלְפָּנִי שְׁכִיחַ לִי. דִּכְתִיב חָכְמַת אָדָם תָּאִיר פָּנָיו. רִבִּי אַבָּהוּ נְחַת לְטִיבֵּרְיָּא. חְמוֹנֵיהּ תַּלְמִידוֹי דְרִבִּי יוֹחָנָן אַפּוֹי נְהִירִן. אָמְרוּן קוֹמֵי רִבִּי יוֹחָנָן. אַשְׁכַּח רִבִּי אַבָּהוּ סִימָה. אֲמַר לוֹן. לָמָּה. אָמְרוּן לֵיהּ. אַפּוֹי נְהִירִן. אֲמר לוֹן. דִּילְמָא אוֹרַיְתָא חַדְּתָא שְׁמַעְתָּהּ. סְלִיק לְגַבֵּיהּ. אֲמַר לֵיהּ. מַאי אוֹרַיְתָא חַדְּתָא שְׁמַעְתָּ. אֲמַר לֵיהּ. תוֹסֶפְתָּא עַתִּיקְתָא. וּקְרָא עֲלוֹי. חָכְמַת אָדָם תָּאִיר פָּנָיו. אָמַר רִבִּי חֲנִינָה. לוֹגְא דְאוֹרַיְתָא תוֹמַנְתָּא עַתִּיקְתָא דְּמּוּרִיֵיסָא דְצִיפֳּרִין. אָמַר רִבִּי יוֹנָה. חֲכִים אֲנָא לָהּ. דְּבֵית רִבִּי יַנַּאי הֲווֹן מְכִילִין בָהּ דְּבַשׁ. תַּנֵּי. חֲצִי שְׁמִינִית טִבֶּרְנִית הַיְּשָׁנָה. אָמַר רִבִּי יוֹחָנָן. הָדָא דִידָן הֲוָות. וְלָמָּה לֹא אָמַר. עַתִּיקְתָא. בְּגִין דַּהֲוָות בְּיוֹמוֹי. אִית דְּאָמְרִין. דַּהֲוָות זְעִירָא וְרָבַת וּזְעִרַת. וְלָא זְעְרַת כַּמָּה דַהֲוָות. כַּמָּה הוּא שִׁיעוּרוֹ שֶׁלְּכוֹס. רִבִּי יוֹסֵה בְשֵׁם רִבִּי יוּדְה בַּר פָּזִי רִבִּי יוּסֵי בֵּירִבִּי בּוּן בְּשֵׁם שְׁמוּאֵל. אֶצְבָּעַיִם עַל אֶצְבָּעַיִים עַל רוּם אֶצְבַּע וּמֶחֱצָה וּשְׁלִישׁ אֶצְבַּע. תַּנֵּי. יָבֵשׁ כְּזַיִת. דִּבְרֵי רִבִּי נָתָן. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. אַתְיָא דְּרִבִּי נָתָן כְּרִבִּי שִׁמְעוֹן. כְּמַה דְרִבִּי שִׁמְעוֹן אוֹמֵר. בָּרְבִיעִית. כֵּן רִבִּי נָתָן אוֹמֵר. בָּרְבִיעִית. לִכְשֶׁיּקְרַשׁ יְהֵא בוּ כְזַיִת. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מַעֲשֶׂה בְפִרְדָה שֶׁלְּבֵית רִבִּי שֶׁמֵּתָה. וְטִהֲרוּ דָמָהּ מִשּׁוּם נְבֵילָה. רִבִּי אֶלְעָזָר שָׁאַל לְרִבִּי סִימוֹן. עַד כַּמָּה. וְלֹא אַגִּיבֵיהּ. שָׁאַל לְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְאָמַר לֵיהּ. עַד רְבִיעִית טָהוֹר. יוֹתֵר מִכָּן טָמֵא. וּבְאֵשׁ לְרִבִּי אֶלְעָזָר. דְּלָא חֲזַר לֵיהּ רִבִּי סִימוֹן שְׁמוּעֲתָא. רַב בֵּיבַי הֲוָה יְתִיב מַתְנֵי הָדֵין עוֹבְדָא. אֲמַר לֵיהּ רִבִּי יִצְחָק בַּר כַּהֲנָא. עַד רְבִיעִית טָהוֹר. יוֹתֵר מִיכָּן טָמֵא. וּבְעִיט בֵּיהּ. אֲמַר לֵיהּ רִבִּי זְרִיקָן. בְּגִין דִּשְׁאַל לָךְ אַתְּ בְּעַט בֵּיהּ. אֲמַר לֵיהּ. הָא דְלָא הֲוָות דַּעְתִּי עָלַי. כְּדָמַר רִבִּי חָנִין. וְהָיוּ חַיֶּיךָ תְּלוּיִם לְךָ מִנֶּגֶד. זֶה הַלּוֹקֵחַ חִטִּים לַשָּׁנָה. וּפָחַדְתָּ לַיְלָה וְיוֹמָם. זֶה הַלּוֹקֵחַ מִן הַסִּידָקִי. וְלֹא תַאֲמִין בְּחַיֶּיךָ. זֶה הַלּוֹקֵחַ מִן הַפַּלְטָר. וַאֲנָא סְמוּךְ לְפַלְטֵירָא. מַיי כְדוֹן. הֵעִיד רִבִּי יְהוֹשֻׁעַ בֶּן בְּתֵירָא עַל דַּם נְבֵילוֹת שֶׁהוּא טָהוֹר. מָהוּ טָהוֹר. טָהוֹר מִלְּהַכְשִׁיר. הָא לְטַמּוֹת מְטַמֵּא. תַּמָּן תַּנִּינָן. דַּם הַשֶּׁרֶץ בִּבְשָׂרוֹ מְטַמֵּא וְאֵינוֹ מַכְשִׁיר. וְאֵין לָנוּ כַּיּוֹצֵא בוֹ. וְאֵין לָנוּ כַּיּוֹצֵא בוֹ כְּשִׁיעוּר טוּמְאָתוֹ. אֲבָל דָּמוֹ מְטַמֵּא כִבְשָׂרוֹ. אָמַר רַב יוֹסֵף. מָאן דָּמַר. טָמֵא. כְּרִבִּי יְהוּדָה. טָהוֹר. כְּרִבִּי יְהוֹשֻׁעַ בֶּן בְּתֵירָה. אָמַר לֵיהּ רַב אֶבְדַּוּמָה נְחִיתָה. וְיֵאוּת רִבִּי יְהוּדָה מוֹרְיָינָא דְּנְשִׂיָיה הֲוָה. תַּנֵּי. דָּם כְּדֵי לִכְחוֹל עַיִן אַחַת. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. בְּדַם עֲטַלֵּף שָׁנוּ. חָלָב. הָדָא דְאַתְּ אָמַר. בַּחֲלַב בְּהֵמָה טְהוֹרָה. אֲבָל בַּחֲלַב בְּהֵמָה טָמֵאָה כְּדֵי לִכְחוֹל עַיִן אַחַת. דְּבַשׁ. הָדָא דְאַתְּ אָמַר. בָּהֵין עָתִיקֵי. בְּרַם בָּהֵן דִּידָן כְּדֵי לְבַשֵּׁל בֵּיצָה קַלָּה. שֶׁמֶן כְּדֵי לָסוּךְ אֵבֶר קָטָן. וּבִלְבַד אֶבָר קָטָן שֶׁל קָטָן בֶּן יוֹמוֹ. מַיִם כְּדֵי לָשׁוּף אֶת הַקִּילוֹרִית. אָמַר רִבִּי לָעְזָר. הָדָא דְאַתְּ אָמַר. בָּאִילֵּין מַיָּא דְטַלָּא. בְּרַם בָּאִילֵּין דִּידָן כְּדֵי לְהַדִּיחַ פְּנֵי מְדוֹכָה. וּשְׁאָר כָּל הַמַּשְׁקִין בָּרְבִיעִית וְכָל הַשּׁוֹפְכִין בָּרְבִיעִית. רִבִּי בָּא בְשֵׁם רַב חִסְדָּא. בִּמְפַנֶּה מִבַּיִת לְבַיִת הִיא מַתְנִיתָא. רִבִּי שִׁמְעוֹן אוֹמֵר כּוּלָּם בָּרְבִיעִית. מֵשִׁיבִין חֲכָמִים לְרִבִּי שִׁמְעוֹן. אֵיפְשַׁר לוֹמַר. דְּבַשׁ בָּרְבִיעִית. וְחוֹמֶץ בָּרְבִיעִית. וְהוּא מְתִיב לוֹן. כְּמַה דְאִית לְכוֹן. כָּל הָאוֹכְלִין מִצְטָרְפִין בִּכְכוֹתֶבֶת. כֵּן אוֹף אֲנָן אִית לָן. כָּל הַמַּשְׁקִין מִצְטָרְפִין בָּרְבִיעִית. לֹא נֱאֶמְרוּ כָּל הַשִּׁיעוּרִין הָאֵילּוּ אֶלָּא לְמַצְנִיעֵיהֶן. אָמַר רִבִּי מָנָא. לְמַצְנִיעֵיהֶן כָּל שֶׁהֵן. וְתַנֵּי כֵן עַל דְּרִבִּי שִׁמְעוֹן. לֹא נֶאֶמְרוּ כָּל הַשִּׁיעוּרִין הָאֵילּוּ אֶלָּא לְמוֹצִיאֵיהֶן. הָא לְמַצְנִיעֵיהֶן כָּל שֶׁהֵן. וְתַנֵּי כֵן עַל דְּרַבָּנִן. לֹא נֱאֶמְרוּ כָּל הַשִּׁיעוּרִין הָאֵילּוּ אֶלָּא לְמַצְנִיעֵיהֶן. הָא לְמוֹצִיאָן בִּרְבִיעִית.

MISHNAH: One who brings out wine to mix a cup, 0.133 1 or 4.5 US fl. oz. Wine was never drunk unmixed; the standard is one part of wine for three parts of water. This makes the volume of wine needed for one cup 0.0331 1 or 1 1/8fl. oz. , milk for a sip, honey to put on a sore spot, oil to anoint a small limb, water to mix eye salve, and all other fluids by a quartarius , and all waste water by a quartarius . Rebbi Simeon says, all are by a quartarius; these measures were said only for those who store them of any fluid; therefore smaller amounts create liability only for persons who would store smaller amounts. Cf. Chapter 7, Note 458 . . HALAKHAH: 10:1 (37c l. 14, פ ) and for the later parts Šeqalim 3:2 (47b l. 54, ש ). This paragraph also is copied later in Chapter 18 (16c l. 15, 18 ) The Šeqalim text was added by a corrector from a different source; readings of this text are given only for the first paragraph since while the texts here and in Šeqalim clearly derive from a common source, the actual texts are not copies of one another. The question is about the minimal amount of wine one is obligated to drink at the Passover Seder where four cups are prescribed (cf. the author’s The Scholar’s Haggadah , Northvale 1995, pp. 185–190.) “One who brings out wine to mix a cup,” etc. Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of cups? He told him, let us infer the hidden from the explicit since Rebbi Ḥiyya stated, the Four Cups which they said add up to an Italic quartarius of wine, for a single cup one needs 1/4 quartarius of wine and 3/4 quartarii of water. Similarly Babli 76b , Pesaḥim 108b . . There, we have stated: “One removes four or five baskets.” Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of baskets? He told him, let us infer the hidden from the explicit since we have stated there 3:2. The Temple tax, half a šeqel of silver coin, was collected in a separate room. Three times a year three baskets full of silver coins were removed from there to pay for the public service in the Temple. : “The contributions for the Temple were removed in three baskets of three seah is 24 log (of 4 quartarii each) or 12.8 l ; a Roman urna . each.” Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated similar to Tosephta 8 :10 which among other items states “One who brings out wine for a gulp, Rebbi Jehudah says to mix a cup. Water for a gulp, Rebbi Jehudah says to mix eye salve.” In both instances the anonymous Mishnah proclaims what the Tosephta states as R. Jehudah’s opinion. “Water, a gulp (cf. Eva and H. Guggenheimer, תרטימר בשר, Sinai 81 (1971), p. 191; Sanhedrin Chapter 8, Note 15 ), twice the amount permitted by R. Jehudah. ; Rebbi Jehudah says, for mixing a cup. Wine, a gulp; Rebbi Jehudah says, for mixing a cup.” , in somewhat different formulation and attributed not to R. Yose ben R. Abun but to R. Yose ben Vivianus. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies even many cups: “mixed for a cup”. Since the baraita also noted that wine creates liability in the amount of a gulp it implies that the reference is not to unmixed wine, which was not considered a drink of civilized people, but mixed wine. Therefore both for water and for wine the amount is a quarter of a quartarius . . What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter, a quarter of a log ( sextarius ). . May one drink them night. Normally the first cup is for Qiddush , the benediction welcoming the holiday, the second cup comes after recitation of the story of the Exodus from Egypt, the third cup after the meal, and the fourth after finishing the recitation of Hallel, Ps . 113–118. together? Since Rebbi Joḥanan said about Hallel , if he heard it in the synagogue he has fulfilled his obligation; then they go home and drink the Four Cups and so have minimally fulfilled their obligations. , this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions is in two gulps. Assuming normal gulps of wine it follows that a person who drinks his cup in many gulps has a cup much larger than a quartarius . This is frowned upon. ? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine. One possible explanation is that since Sabbatical produce is for your domestic animals and the wild animals on the fields ( Lev . 25:7 ), there is an obligation to immediately consume all Sabbatical produce once nothing is left for the wild animals on the fields. If this occurs before Passover one has a problem. But except in a year of draught and famine this will not happen early in Spring. ? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine, “spiced, preserved”. ? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine 108b . ? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color . 23:31 . While the verse is a warning against alcoholism, it shows that wine is supposed to be red. . It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost. 55a ; different Nedarim 49b . Rebbi Jehudah bar Ilai drank his four cups in the Passover night and had a headache until Tabernacles. A lady. saw that his face was shiny. She said to him, old man, old man, one of three things applies to you. Either you are drunk from wine, or you are lending on interest, or you are raising pigs. He answered her, this woman’s spirit shall be blown away, not one of these three things applies to me, but my learning is ever present with me, as it is written. 8:1 . , a man’s wisdom illuminates his face . Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shiny. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He asked them, why? They told him, his face is shiny. He said to them, maybe he understood a new teaching. He came to visit him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, a man’s wisdom illuminates his face . Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth half a modius of 16 sextarii (לוּגִּים). These are local measures not recorded in classical literature. of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger 109a ). A cubit is 24 digits. Various cubits were in use; therefore it is difficult to define this volume in modern terms. The variability of the cubit is mirrored in the Greek world by the many values given for the stadion, which varies from 148 m for the (Egyptian) itinerant stadion to the Greek sacramental 184 m. Based on the itinerant stadion and 1 mile = 7.5 stadia = 2000 cubits, one would obtain 91 cm for the cup. In Terumot 10:7 (Note 80 ), a log is defined as (volume corresponding to a weight of) 200 denar. If volume of water is intended, this would make a cup of 155 cm. In Terumot 5:3, the log is defined as the volume of 4 eggs, the modius (16 log ) as 96 eggs (in the Babli, Eruvin 83a , 217 eggs, which, however, refers not to the Roman but the Syrian modius , twice the volume of the Roman). For the standard modius of 8.536 l, this gives the volume of a cup as the standard quartarius of 133 cm ( Note 1 ). . It was stated 49 , dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius , so Rebbi Nathan says, a quartarius , when it jells it will have the volume of an olive text ends here. . Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass 103b/104a . It will be explained later what the problem is. . Rebbi Eleazar asked Rebbi Simon, how much? He did not answer him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius . More than that is impure. 11:24–28 . The question can only refer to blood separate from the carcass. The statement of R. Joshua ben Levi seems to contradict the previous statement. Carcass flesh is the source of impurity only in pieces of at least one olive size. It was stated in the previous paragraph that fluids which congeal form solid material in the size of an olive only if the original volume was at least one quartarius . Therefore for impurity carcass blood is not treated differently from flesh. . Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Cahana asked him, it is pure up to a quartarius ; more than that impure? He was unfriendly to him. Rebbi Zeriqan asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, . 28:66 . your life will hang far from you , that is one who buys a year’s supply of wheat, you will be fearful night and day , that is one who buys from the Saracen, and you will not believe in your survival , that is one who buys from the retail store (Kohut). , and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure. 8:1 . ” What means pure? It is pure in that it does not prepare 11:38 ) or fluids which traditionally are compared with water: human body fluids, grape juice or wine, olive oil, and date honey; cf. Demay 2:3, Note 143 . It now is asserted that the blood of non-kosher animals cannot be compared with human blood and is inactive in preparing for impurity. This was decided when Rebbi’s mule died. , but for impurity it makes impure. There, we have stated 6:5. “The blood of a crawling animal (in) [is like] read כִּבְשָׂרוֹ. its flesh, it makes impure but does not prepare. Nothing else is like this.” Nothing else is like this in the amount needed for its impurity. 11:29–30 generate impurity already in parts in the volume of a lentil. . But its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah 4:1 that the House of Shammai declare all blood of carcasses which is separate from the flesh as impervious to impurity while the House of Hillel declare it impure in amounts larger than a quartarius . In his interpretation, R. Joshua ben Bathyra follows the House of Shammai in R. Jehudah’s interpretation. For the latter, all blood of Rebbi’s mule separate from the body was declared pure. ; he who says “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant told him, this is correct; Rebbi Jehudah was the instructor of the Patriarch. It was stated not creating liability. The only exception is blood used for medical purposes; this is important in itself in any quantity which commonly is used for medical treatment. One has to read the text here in the same sense; for R. Joḥanan only bat’s blood was used in ophtalmology. : “Blood enough to smear on one eye.” Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: They stated this for a bat’s blood. “Milk.” This you are saying about milk of a pure animal. But milk of an impure animal, enough to smear on one eye. “Honey.” This you are saying about an old one. But current one enough to boil an easy egg, ed. M. E. Milham, Leipzig 1969, last recipe in book VII) describes cooking an egg using honey. Unfortunately this author never gives quantities. . “Oil to anoint a small limb,” but only a small limb of a newborn. “Water to mix eye salve.” Rebbi Eleazar said, this you are saying about dew. But fresh [water] enough to moisten the face of the mortar. “And all other fluids by a quartarius , and all waste water by a quartarius .” Rebbi Abba in the name of Rav Ḥisda: The Mishnah speaks of one who moves from house to house. “Rebbi Simeon says, all are by a quartarius .” The Sages answer Rebbi Simeon: It is impossible to say honey by a quartarius , vinegar by a quartarius . But he answered them, just as you hold that all solid food combines for the volume of a dried date, so we hold that all drinks combine for a quartarius seems to be much too large a measure. But as explained at the end of Chapter 7, materials with different minimal amounts do not combine for liability if taken out together, while for R. Simeon all drinks combine together and this may result in liability where there is none for the rabbis. Since in Chapter 7 the amount for solid food was given as the volume of a dried fig, and all Medieval quotes of this sentence formulate “all solid food combines for the volume of a dried fig”, it seems that the mention of “date” here is a scribal error and should be replaced by “fig.” . “These measures were said only for those who store them of any fluid; therefore smaller amounts create liability only for persons who would store smaller amounts. Cf. Chapter 7, Note 458 . .” Rebbi Mana said, For those who store them in the most minute amount. And we have stated so against Rebbi Simeon: These measures were said only for those who throw them out. Therefore for those who store them in the most minute amount. And we have stated against the rabbis: These measures were said only for those who store them. Therefore for those who throw them out by a quartarius .

הַמּוֹצִיא חֶבֶל כְּדֵי לַעֲשׂוֹת מִמֶּנּוּ אוֹזֶן לַקוּפָּה. גֶּמִי כְּדֵי לַעֲשׂוֹת תְּלַאי לְנָפָה וְלִכְבָרָה. רִבִּי יְהוּדָה אוֹמֵר כְּדֵי לַעֲשׂוֹת מִמֶּנּוּ מִידַּת מִנְעָל לַקָּטָן. נְיָיר כְּדֵי לִכְתּוֹב עָלָיו קֶשֶׁר מוֹכְסִין. הַמּוֹצִיא קֶשֶׁר מוֹכְסִין חַיָיב. נְיָיר מָחוּק כְּדֵי לִכְרֹךְ עַל פִּי צְלוֹחִית קְטַנָּה שֶׁל פָּלְיָיטוֹן: ב׳. הַמּוֹצִיא חֶבֶל כְּדֵי לַעֲשׂוֹת אֹזֶן לַקוּפָּה כול׳. הָדָא דְאַתְּ אָמַר בָּהֵין רַכִּיכָה. בְּרַם בָּהֶן קַשִּׁיָיה כְּדֵי לְבַשֵּׁל בֵּיצָה קַלָּה. גֶּמִי כְּדֵי לַעֲשׂוֹת תְּלוּי לְנָפָה וְלִכְבָרָה. הָדָא דָאַתְּ אָמַר בָּהֵין גַּוַויָא. בְּרֵם בָּהֶן בַּרַיָיא כְּדֵי לַעֲשׂוֹת שְׁנֵי בָתִּים לְנָפָה וְלִכְבָרָה. תַּנֵּי. הוּצִּין כְּדֵי לַעֲשׂוֹת אוֹזֶן לִקְפִיפָה מִצְרִית. הָדָא דְאַתְּ אָמַר בְּאִילֵּין רַכִּיכַיָּא. בְּרַם בָּאִילֵּין קַשִּׁיָיא כְּדֵי לַעֲשׂוֹת צְפוֹרָה. הוֹצִיא כְלֵי נְצָרִים חַיָיב. תּוֹרֵי דֶקֶל שְׁנַיִם. זְמוֹרוֹת לִנְטִיעָה שְׁתַּיִם. אִם לִבְהֵמָה כִּמְלוֹא פִי גְדִי. אִם לָעֵצִים כְּשִׁיעוּר הָעֵצִים. הוֹצִיא שְׁתֵּי נִימִין מִזְּנַב הַסּוּס מִזְּנַב הַפָּרָה חַיָיב. שֶׁכֵּן מַתְקִינִין אוֹתָן לַנִּשְׁבִּין. זִיפֵי חֲזִיר. אִית תַּנָּיֵי תַנֵּי. שְׁתַּיִם. אִית תַּנָּיֵי תַנֵּי. אַחַת. מָאן דְּאָמַר. שְׁתַּיִם. בְּאִילֵּין רַכִּיכָתָא. מָאן דְּאָמַר. אַחַת. בָּאִילֵּין קַשִּׁיָיתָא. גַּלָעִינִים לִנְטִיעָה שְׁתַּיִם. אִם לִבְהֵמָה כִּמְלוֹא פִי חֲזִיר. כַּמָּה הוּא מְלֹא פִיו. אַחַת. אֲחֵרִים אוֹמְרִים. חֶשְׁבּוֹן חָמֵשׁ. הוֹצִיא סִיאָה אֵזוּב וְקוּרְנִית. אִם לָאוֹכְלִין כִּגְרוֹגֶרֶת. אִם לִבְהֵמָה כִּמְלוֹא פִי גְדִי. אִם לָעֵצִים כְּשִׁיעוּר הָעֵצִים. אִם לְהַזָּיָיה כְשִׁיעוּר הַזָּיָיה. רִבִּי יְהוּדָה אוֹמֵר כְּדֵי לַעֲשׂוֹת מִמֶּנּוּ מִידַּת מִנְעָל לַקָּטָן. וּבִלְבַד קָטָן שֶׁהוּא יוֹדֵעַ לִנְעוֹל. הַמּוֹצִיא קֶשֶׁר מוֹכְסִין. תַּנֵּי. הוֹצִיא קֶשֶׁר מוֹכְסִין. עַד שֶׁלֹּא הַרְאֵהוּ לְמוֹכָס חַיָיב. מִשֵּׁהַרְאֵהוּ לְמוֹכָס פָּטוּר. רִבִּי יְהוּדָה אוֹמֵר. אַף מִשֵּׁהַרְאֵהוּ לְמוֹכָס חַיָיב. שֶׁהוּא רָאוּי לְהַרְאוֹתוֹ לְמוֹכָס אַחֵר. הוֹצִיא שְׁטַר חוֹב. עַד שֶׁלֹּא הַרְאֵהוּ לְבַעַל חוֹב חַיָיב. מִשֵּׁהַרְאֵהוּ לְבַעַל חוֹב פָּטוּר. רִבִּי יְהוּדָה אוֹמֵר. אַף מִשֵּׁהַרְאֵהוּ לְבַעַל חוֹב חַיָיב. שֶׁהוּא רָאוּי לְהַרְאוֹתוֹ לְבַעַל חוֹב אַחֵר. נְיָיר מָחוּק. תַּנֵּי. אִם יֵשׁ בּוֹ חָלָק כְּדֵי לִכְתוֹב שָׁתֵי אוֹתוֹת חַיָיב.

MISHNAH: One who brings out rope to make a handle for a box, bast to make a hanger of a small or large sieve, Rebbi Jehudah says to make from it an instrument to measure a shoe for a child. Paper to write on it a toll collector’s receipt; and anybody who carries out a toll collector’s receipt is liable. Erased paper to tie over the the opening of a small perfume, - i ( scil. unguentum ) “perfume made from leaves of aromatic plants”. flask. HALAKHAH: “One who brings out rope to make a handle for a box,” etc. This you are saying about soft ones but for hard ones enough to boil an easy egg. “Bast to make a hanger for a small or large sieve.” This you are saying about the inner part. But for the outer parts to make two loops for a small or large sieve. It was stated: “Palm fiber to make a handle for an Egyptian basket.” This you are saying for soft ones, but for hard ones to make a border. If one took out a willow container he is liable. Palm leaves two. Vine shoots, for planting two, as animal feed a goat’s mouthful, as wood according to the measure of wood. One who brings out two hairs from a horse’s tail or a cow’s tail is liable because one uses them to make snares. Bristles from pig, there are Tannaim who state, two, and there are Tannaim who state, one. He who says two, of soft ones, but he who says one, of hard ones. Kernels, for planting, two, as animal feed a pig’s mouthful. What is its mouthful? One. Others say, the number five. If one took out calamint, hyssop, or thyme, if as human food, in the volume of a dried fig, if an animal feed a goat’s mouthful, as wood according to the measure of wood, if for sprinkling according to the measure of sprinkling. 19 ), two stalks of hyssop are used. . “Rebbi Jehudah says to make from it an instrument to measure a shoe for a child.” But only a child who knows how to tie. “Anybody who carries out a toll collector’s receipt is liable.” It was stated: “If one carries out a toll collector’s receipt, before he showed it to the toll collector he is liable, after he showed it to the toll collector he is not liable. Rebbi Jehudah says, even after he showed it to the toll collector he is liable since he may show it to another toll collector.” If one carries out a document of indebtedness, before he showed it to the debtor he is liable, after he showed it to the debtor he is not liable. Rebbi Jehudah says, even after he showed it to the debtor he is liable since he may show it to another debtor. Erased paper It was stated: If it had empty space to write two letters on it he is liable.

עוֹר כְּדֵי לַעֲשׂוֹת קָמִיעַ. דּוֹכְסוֹסְטוֹס כְּדֵי לִכְתוֹב עָלָיו מְזוּזָּה. קְלַף כְּדֵי לִכְתּוֹב עָלָיו פָּרָשָׁה קְטַנָּה שֶׁל תְּפִלִּין שֶׁהוּא שְׁמַע יִשְׂרָאֵל. דְּיוֹ כְּדֵי לִכְתּוֹב עָלָיו שְׁתֵּי אוֹתִיּוֹת. כּוֹחֵל כְּדֵי לִכְחוֹל עַיִן אַחַת. זֶפֶת וְגָפְרִית כְּדֵי לַעֲשׂוֹת נֶקֶב. שַׁעֲוָה כְּדֵי לִיתֵּן עַל פִּי נֶקֶב קָטָן: ג׳. עוֹר כְּדֵי לַעֲשׂוֹת קָמִיעַ כול׳. אִית תַּנָּיֵי תַנֵּי. כְּדֵי לִיתֵּן עַל הַקָּמִיעַ. מָאן דְּאָמַר. כְּדֵי לַעֲשׂוֹת קָמִיעַ. בָּהֵין רַכִּיכָה. וּמָאן דְּאָמַר. כְּדֵי לִיתֵּן עַל הַקָּמִיעַ. בָּהֶין קַשְׁיָיא. קֶלַף כְּדֵי לִכְתּוֹב עָלָיו פָּרָשָׁה קְטַנָּה שֶׁבַּתְּפִלִּין שֶׁהִיא שְׁמַע יִשְׂרָאֵל. הָדָא דְאַתְּ אָמַר. בְּקוֹלֵף פְּנֵי הָעוֹר. בְּרַם בְּהֵין דּוּכְסוֹסְטוֹן. כְּדֵי לִכְתוֹב שְׁתֵּי פָרָשִׁיּוֹת שֶׁבִּמְזוּזָּה. דְּיוֹ. הוֹצִיא דְיוֹ. אִם בְּקוֹלְמוֹס. כְּדֵי לִכְתּוֹב שְׁתֵּי אוֹתוֹת. אִם בְּכֶלִי צָרִיךְ יוֹתֵר. תַּמָּן תַּנִּינָן. כַּמָּה יְהֵא בַמַּיִם וְיִהְיֶה בָהֶם כְּדֵי הַזָּיָה. רִבִּי יִרְמְיָה בָעֵי. לֹא מִסְתַּבְּרָא. אִם בְּכֶלִי צָרִיךְ יְתִיר. כּוֹחֵל כְּדֵי לִכְחוֹל עַיִן אַחַת. אָמַר רִבִּי בּוּן בַּר חִיָיה. שֶׁכֵּן אִשָּׁה כּוֹחֶלֶת אַחַת מֵעֵינֶיהָ וְיוֹצֵא לַשּׁוּק. אָמַר רִבִּי אָבוּן. אֲפִילוּ זוֹנָה שֶׁבַּזּוֹנוֹת אֵינָהּ עוֹשָׂה כֵן. אֶלָּא שֶׁכֵּן אּשָּׁה חוֹשֶׁשֶׁת אַחַת מֵעֵינֶיהָ וְכוֹחֶלֶת חֲבֵירָתָהּ וְיוֹצֵא לַשּׁוּק. אָמַר רִבִּי מָנָא. מַה תַנָּא. חוֹשֶׁשֶׁת. אֶלָּא שֶׁכֵּן אִשָּׁה כּוֹחֶלֶת אַחַת מֵעֵינֶיהָ וּמְטַמֶּנֶת חֲבֵירָתָהּ וְיוֹצֵא לַשּׁוּק. לִבַּבְתִּינִי בְּאַחַת מֵעֵינַיִךְ. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי בּוּן בַּר חִיָיה. שֶׁכֵּן אִשָּׁה סוּמָה בְּאַחַת מֵעֵינֶיהָ וְכוֹחֶלֶת חֲבֵירָתָהּ וְיוֹצֵא לַשּׁוּק. זֶפֶת וְגָפְרִית כְּדֵי לַעֲשׂוֹת נֶקֶב. רִבִּי יוֹסֵי בַּר חֲנִינָא אָמַר. בִּמְזַנֵּיק שָׁנוּ. שַׁעֲוָה כְּדֵי לִיתֵּן עַל פִּי נֶקֶב קָטָן. תַּנֵּי רִבִּי חִיָיה. כְּדֵי לִיתֵּן עַל פִּי סֶדֶק קָטָן.

MISHNAH: Leather to make an amulet, split leather to write a mezuzzah on, parchment to write on it the smallest paragraph of phylacteries, which is Shemaˋ Israel . 6:4–9 . , ink sufficient to write two letters with, kohl to apply to one eye, asphalt and sulphur to fix a hole, wax to close a small hole. HALAKHAH: 3. “Leather to make an amulet,” etc. There are Tannaim who state, to cover the amulet. He who says to make an amulet, if it is soft. But he who says to cover the amulet, if it is hard. “Parchment to write on it the smallest paragraph of phylacteries, which is Shema ˋ Israel . 6:4–9 . ,” that is, if he peels off the outer layer. But split leather to write both paragraphs of a mezuzzah on it. “Ink.” If one carried out ink in a reed pen, sufficient to write two letters. If it was in a vessel it needs more. There, we have stated 12:5 . The minimum amount is what is needed to dip the heads of two stalks of hyssop. In a vessel this might require a larger amount. Cf. Note 82 . : “How much water is needed for one sprinkling? Rebbi Jeremiah asked, would it not be reasonable that in a vessel it would need more? “Kohl to apply to one eye.” Rebbi Abun bar Ḥiyya said, because a woman would paint one eye with kohl and appear in public. Rebbi Abun said, even the most dissolute whore would not do this. But a woman one of whose eyes hurts paints the other with kohl and appears in public. Rebbi Mana said, did we state that she hurts? But a woman would paint one eye with kohl, cover the other, and appear in public. You captured my heart with one of your eyes . 4:9 . . The rabbis of Caesarea in the name of Rebbi Abun bar Ḥiyya: Because a woman who is blind in one eye paints the other with kohl and appears in public. “Asphalt and sulphur to fix a hole.” Rebbi Yose bar Ḥanina said, they stated this about a gusher. “Wax to close a small hole.” Rebbi Ḥiyya stated: To close a small crevice.

דֶּבֶק כְּדֵי לִתֵּן בְּרֹאשׁ הַשַּׁבְשֶׁבֶת. חַרְסִית כְּדֵי לַעֲשׂוֹת פִּי כוּר שֶׁל צוֹרְפֵי זָהָב. רִבִּי יְהוּדָה אוֹמֵר כְּדֵי לַעֲשׂוֹת פִּטְפּוּט. סוּבִּין כְּדֵי לִתֵּן עַל פִּי כוּר שֶׁל צוֹרְפֵי זָהָב. סִיד כְּדֵי לָסוּד קְטַנָּה שֶׁבַּבָּנוֹת רִבִּי יְהוּדָה אוֹמֵר כְּדֵי לַעֲשׂוֹת כִּלְכּוּל. רִבִּי נְחֶמְיָה אוֹמֵר כְּדֵי לַעֲשׂוֹת אַנְדִּיפִי: ד. מָהוּ חַרְסִית. חִוְורָה. שְׁמוּאֵל אָמַר. עָפָר כְּדֵי לְכַסּוֹת בּוֹ דַּם צִפּוֹר קְטַנָּה. תַּנֵּי שְׁמוּאֵל. עָפָר וָאֶפֶר כְּדֵי לְכַסּוֹת בּוֹ דַּם צִפּוֹר קְטַנָּה. תַּנֵּי. חֶרֶשׂ כָּל שֶׁהוּא גֶּמִי כָל שֶׁהוּא מוּתָּר לְטַלְטְלָן בְּתוֹךְ הַבַּית. רִבִּי זְעוּרָא בְשֵׁם שְׁמוּאֵל. וּבִלְבַד מִן הַמּוּכָן. וְתַנֵּי כֵן. מְגוּפַת חָבִית וְחַרְסֶיהָ מוּתָּר לְטַלְטְלָן בְּתוֹךְ הַבַּית. הִשְׁלִיכָן לָאַשְׁפָּה אָסוּר לִיגַּע בָּהֶן. אָמַר רִבִּי. נִרְאִין דִּבְרֵי רִבִּי יְהוּדָה בְּעָשׂוּי כְבֵיצָה. וְדִבְרֵי רִבִּי נְחֶמְיָה בְחָבוּט.

MISHNAH: Glue to put on top of the snare, clay soil to make an opening for a goldsmith’s oven, Rebbi Jehudah says, to make a stand. Bran to put on the opening of a goldsmith’s oven. Lime to apply to a little girl, Rebbi Jehudah says, to treat a temple, Rebbi Nehemiah says, to prepare make-up. HALAKHAH: 4. What is clay soil? The gray kind. Samuel says, dust in order to cover the blood of a small bird. Samuel stated: Dust and ashes in order to cover the blood of a small bird. 17:13 . The expression “small bird” means “smaller than a pigeon” and is an indirect confirmation of the Italian Jewish tradition of eating certain birds of song. Tosephta 8:19 , in the name of R. Ismael ben R. Joḥanan ben Beroqa. . It was stated: Potsherds of any size, bast of any size may be moved in the house. Rebbi Zeˋira in the name of Samuel: on condition that it be prepared. It also was stated as follows: The cover of an amphora and its potsherds may be moved in the house. If he threw them in the garbage it is forbidden to move them. “Rebbi said, the words of Rebbi Jehudah are reasonable if it is egg-shaped; those of Rebbi Neḥemiah if it is beaten.”

אֲדָמָה כְּחוֹתַם הַמַּרְצוּפִים דִּבְרֵי רִבִּי עֲקִיבָה וַחֲכָמִים אוֹמְרִים כְּחוֹתַם הָאִיגְּרוֹת. זֶבֶל וְחוֹל דַּק כְּדֵי לְזַבֵּל קֶלַח שֶׁל כְּרוּב דִּבְרֵי רִבִּי עֲקִיבָה וַחֲכָמִים אוֹמְרִים כְּדֵי לְזַבֵּל כְּרֵישָׁה. חוֹל הַגַּס כְּדֵי לִיתֵּן עַל מְלֹא כַף סִיד. קָנֶה כְּדֵי לַעֲשׂוֹת קולְמוֹס. אִם הָיָה עָבֶה אוֹ מְרוּסָּס כְּדֵי לְבַשֵּׁל בֵּיצָה קַלָּה שֶׁבַּבֵּיצִים טְרוּפָה וּנְתוּנָה בָאִילְפָס: ה. קָנֶה כְּדֵי לַעֲשׂוֹת קולְמוֹס כול׳. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. וְהוּא שֶׁיְּהֵא מַגִּיעַ לְקִישְׁרֵי אֶצְבְּעוֹתָיו. רִבִּי זְעוּרָה בָעֵי. נִיחָא עֲד הָכָא. דִּילְמָא עַד הָכָא. תַּמָּן תַנִּינָן. מַכְתֵּב שֶׁנִּיטַּל הַכּוֹתֵב טָמֵא מִפְּנֵי הַמּוֹחֵק. נִיטַּל הַמּוֹחֵק טָמֵא מִפְּנֵי הַכּוֹתֵב. רִבִּי זְעוּרָה בָעֵי. נִיחָא עֲד הָכָא. דִּילְמָא עַד הָכָא. אָמַר רִבִּי יוֹסֵי. כָּל בֵיצָה דָּתַנִּינָן בְּכֵלִים כְבֵיצָה מַמָּשׂ. בַּשַּׁבָּת כִּגְרוֹגֶרֶת מִכְּבֵיצָה.

MISHNAH: Earth for a seal of merchandise, the words of Rebbi Aqiba, but the Sages say, for seals of letters. Manure and sand to fertilize one cabbage stalk, the words of Rebbi Aqiba, but the Sages say, to fertilize a stalk of leek. Coarse sand to add to a handful of lime, reed to make writing pen. If it was wide or splintered, to cook a most easily cooked egg, scrambled in a pan. HALAKHAH: 5. “Reed to make a writing pen,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan: But at least that it reaches to the finger joints. Rebbi Zeˋira asked, one understands up to here. Maybe up to here? There, we have stated13:2 . Any vessel may become impure. When it is broken, it lost its impurity. The Mishnah states that impurity is eliminated only if it is completely unusable, not if a multi-purpose instrument has lost one of its uses. The slate pen is used to write on a wax-covered wooden tablet; its wide back is used to erase the writing and prepare the tablet for new writing. : “A pen of which the writing tip was broken off is impure because of the eraser. If the eraser was broken off it is impure because of the writing tip.” Rebbi Zeˋira asked, one understand up to here. Maybe up to here? Rebbi Yose said, any “egg” which was stated in Kelim means the actual volume of an egg. In Šabbat in the volume of a dried fig, of an egg17:6 it is stated that “volume of an egg” mentioned in the Mishnah means volume of an average sized egg. It is now stated that the volume of “an easily cooked egg” means that of a small chicken egg, the volume of a dried Palestinian fig. Babli 80b . .

עֶצֶם כְּדֵי לַעֲשׂוֹת תַּרְוָוד רִבִּי יְהוּדָה אוֹמֵר כְּדֵי לַעֲשׂוֹת חָף. זְכוּכִית כְּדֵי לִגְרוֹד בָּהּ רֹאשׁ הַכַּרְכִּד. צְרוֹר אֶבֶן כְּדֵי לִזְרוֹק בָּעוֹף רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר כְּדֵי לִזְרוֹק בַּבְּהֵמָה: ו. עֶצֶם כְּדֵי לַעֲשׂוֹת תַּרְוָוד. רִבִּי יְהוּדָה אוֹמֵר. כְּדֵי לַעֲשׂוֹת חָף. מָהוּ חָף. סַרְגִּיד. תַּמָּן תַּנִּינָן. נִיטְּלוּ חָפִין. טָמֵא מִפְּנֵי נְקָבִים. נִסְתַּתְּמוּ נְקָבִים. טָמֵא מִפְּנֵי חָפִים. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יְהוּדָה. תַּמָּן הוּא עֲבַד חָף כְּלוּט וְהָכָא הוּא עֲבַד חָף סַרְגִּיד. זְכוּכִית כְּדֵי לִגְרוֹד בָּהּ רֹאשׁ הַכַּרְכִּד. תַּמָּן תַּנֵּי. וְשֶׁלִּזְכוּכִית כְּדֵי לָצוּק בְּתוֹכָהּ שֶׁמֶן. וְהָכָא אַתְּ אָמַר הָכֵין. רִבִּי אָחָא רִבִּי מַיְישָׁא רִבִּי כֹהֵן בְּשֵׁם רַבָּנִן דְּקַיְסָרִין. כָּאן בְּעָבָה. כָּאן בְּחַדָּה. אִית דְּבָעֵי מֵימַר. כָּאן בִּמְטַלְטֵל. כָּאן בְּמוֹצִיא. צְרוֹר אֶבֶן כְּדֵי לִזְרוֹק בָּעוֹף. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. כְּדֵי שֶׁיִּזְרוֹק לַאֲחוֹרֵי הָעוֹף וְיַרְגִּישׁ. וְדִכְוָותָהּ. כְּדֵי שֶׁיִּזְרוֹק לַאֲחוֹרֵי בְּהֵמָה וְתַרְגִּישׁ. תַּנֵּי. צְרוֹר מְקוּרְזָל כְּזַיִת וּכְאֶגּוֹז וּכְבֵיצָה נוֹטְלוֹ וּמְקַנֵּחַ בּוֹ אֶת רַגְלָיו. רִבִּי יִשְׁמָעֵאל בֵּרִבִּי יוֹסֵה אָמַר מִשּׁוּם אָבִיו. עַד מְלֹא הַיָּד. רַב יְהוּדָה אָמַר. בֳּיֵיתוֹס בֶּן זוֹנִין הָיָה יוֹשֵׁב וְשׁוֹנֶה לִפְנֵי רִבִּי. אָמַר. כָּךְ אָנוּ אוֹמְרִים. צְרִיךְ שֶׁיְּהֵא יוֹשֵׁב וּמְשַׁקֵּל בַּיָּד. אָמַר לֵיהּ. הַכֹּל מוּתָּר חוּץ מִן הֶעָשׂוּי כַּחֲפִיסָה. רִבִּי אִילְא בְשֵׁם רִבִּי יַנַּאי. יֶשְׁנוֹ כִּמְלוֹא רֶגֶל מְדוֹכָה קְטַנָּה שֶׁלְּבַשָּׂם. אָמַר רִבִּי יוֹסֵה. לֹא אָמְרוּ אֶלָּא שֶׁלְּבוֹשֶׂם. הָא שֶׁלִּבְשָׂמִים לֹא. רִבִּי אִילְא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. צְרוֹר שֶׁעָלוּ בוֹ עֲשָׂבִים נוֹטְלוֹ וּמְקַנֵּיחַ בּוֹ אֶת רַגְלָיו. וְהַתּוֹלֵשׁ מִמֶּנּוּ בַשַּׁבָּת חַיָיב חַטָּאת. תַּנֵּי רִבִּי חִיָיא. חֶרֶס כָּל שֶׁהוּא אָסוּר לְקַנֵּחַ בּוֹ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. לֹא סוֹף דָּבָר חֶרֶשׂ אֶלָּא אֲפִילוּ אָזְנֵי חָבִיּוֹת. וְכָל דָּבָר הַנִּכְנַס לָאוֹר וְיוֹצֵא. רִבִּי יוֹסֵי בֶּן יוֹסֵי אָמַר. צְרוֹר שֶׁקִּינֵּחַ בּוֹ חֲבֵירוֹ וּמַיִם שֶׁאֵין בָּהֶן אַרְבָּעִים סְאָה אָסוּר לְקַנֵּחַ בָּהֶן. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי מָנָא. מַיִם שֶׁלִּיקְלֵק בָּהֶן הַכֶּלֶב אָסוּר לְקַנֵּחַ בָּהֶן. וְתַנֵּי כֵן. אֵין מְקַנְּחִין לֹא בְפִי הַכֶּלֶב. וְלֹא בִפְנֵי הַכֶּלֶב. וְלֹא בְמַיִם שֶׁלִּיקְלֵק בָּהֶן הַכֶּלֶב. וְלֹא בְמַיִם שֶׁאֵין בָּהֶן אַרְבָּעִים סְאָה. וְהָהֵן דִּמְשַׁזֵּג גַּו בֵּיבָּנִי וְהָהֵן דִּמְשַׁזֵּג אַמְבַּטִיתָה רַע לְטַבָּעוֹת. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם רַב חוּנָה. חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בְקַלָּומִית שֶׁלְקָנֶה. אֵין שׁוֹחְטִים בָּהּ. וְאֵין מוֹהֲלִין בָּהּ. וְאֵין מְחַצְּצִין בָהּ אֶת הַשִּׁינַּיִם. וְאֵין מְחַתְּכִין בָּהּ אֶת הַבָּשָׂר עַל גַּבֵּי הַשּׁוּלָחָן. וְאֵין מְקַנְּחִין בָּהּ. מִפְּנֵי שֶׂרוּחַ רָעָה שׁוֹרָה עָלֶיהָ.

MISHNAH: Bone to fill a spoon; Rebbi Jehudah says to make a tooth of a key. Glass to scrape the head of the weaver’s beam. A pebble to throw at a bird; Rebbi Eliezer ben Jacob says, to throw at an animal. HALAKHAH: 6. “Bone to fill a spoonful; Rebbi Jehudah says to make a tooth of a key.” What is חָף? A key. There, we have stated:14:8 . The argument is the same as explained in Note 102 . “If the teeth were taken, it is impure because of the holes. If the holes were covered, it is impure because of the teeth.” It seems that Rebbi Jehudah’s argument is inverted. There he calls חָף a protrusion and here he calls it a key. “Glass to scrape the head of the weaver’s beam.” There it was stated, “of glass to pour oil into it.” And here, you are saying so? Rebbi Aḥa, Rebbi Maisha, Rebbi Cohen in the name of the rabbis of Caesarea: Here if it is thick, there if it is sharp. Some want to say, here about moving, there about bringing out. “A pebble to throw at a bird.” Simeon bar Abba in the name of Rebbi Joḥanan: That he throw it after a bird and it would notice it. And similarly, that he throw it after an animal and it would notice it. It was stated: “A smooth. stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again 16b , anything fired will have a rough surface and there is danger it may lead to hemorrhoids. . Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 s e’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah . And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: 16b , as tannaitic text. The blades are sharp and may be used for cutting but in general are serrated, which disqualifies them for slaughter and as surgical instruments. While one may cleanse himself with leaves, one may not use any which might cause a lesion which opens the way for pathogenic “evil spirits”. Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

חֶרֶס כְּדֵי לִיתֵּן בֵּין פַּצִּים לַחֲבֵרוֹ דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי מֵאִיר אוֹמֵר כְּדֵי לַחְתּוֹת בּוֹ אֶת הָאוּר. רִבִּי יוֹסֵי אוֹמֵר כְּדֵי לְקַבֵּל רְבִיעִית. אָמַר רִבִּי מֵאִיר אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר לֹא יִמָּצֵא בִמְכִתָּתוֹ חֶרֶשׂ לַחְתּוֹת אֵשׁ מִיָּקוּד. אָמַר לוֹ רִבִּי יוֹסֵי מִשָּׁם רְאָיָה לַחְשׂוֹף מַיִם מִגֶּבֶא: חֶרֶשׂ (כָּל שֶׁהוּא) כְּדֵי לִיתֵּן בֵּין פַּצִּים כול׳. רִבִּי יוֹחָנָן אָמַר. מְקַדְּשִׁין בּוֹ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵין מְקַדְּשִׁין בּוֹ. רִבִּי לָעְזָר שָׁאַל. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לָמָּה אֵין מְקַדְּשִׁין בּוֹ. מִפְּנֵי שֶׁאֵינוֹ מִקַבֵּל טוּמְאָה. הֲרֵי כְלֵי גְלָלִים וּכְלֵי אֲבָנִים וּכְלֵי אֲדָמָה הֲרֵי אֵינָן מְקַבְּלִין טוּמְאָה וּמְקַדְּשִׁין בָּהֶן. אֶלָּא מִשּׁוּם שֶׁאֵינוֹ מְקַבֵּל רְבִיעִית. וְלֹא מוֹדֶה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בִּכְלִי חֶרֶשׂ קָטָן שָׁלֵם כָּל שֶׁהוּא שֶׁמְּקַדְּשִׁין בּוֹ. הֲוֵי לֵית טַעֲמֵיהּ אֶלָּא מִשּׁוּם שֶׁאֵין עָלָיו תּוֹאַר כֶּלִי. וְקַשְׁיָא עַל דְּרִבִּי יוֹחָנָן. לִפְסוֹל אֶת הִגְּוִיָיה אֵינוֹ פוֹסֵל. וּלְקַדֵּשׁ מְקַדְּשִׁין בּוֹ. אֶלָּא כְּרִבִּי יוֹסֵה. דְּרִבִּי יוֹסֵה אָמַר. אַף שֶׁלְּחֶרֶשׂ כָּל שֶׁהוּא. כְּלוּם אָמַר רִבִּי יוֹסֵי לֹא בְשָׁלֵם. דִּילְמָא בְּשָׁבוּר אֲנַן קַיָימִין. תַּנֵּי רִבִּי חִיָיה מְסַיֵיעַ לְרִבִּי יוֹחָנָן. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי מְסַיֵיעַ לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ.

MISHNAH: A potsherd to put between one half-brick and another, the words of Rebbi Jehudah. Rebbi Meïr says, to carry fire with it. Rebbi Yose says, to fill it with a quartarius . Rebbi Meïr said, even though it is no proof, it is a hint: . 30:14 . that in its splinters no shard be found to catch fire from the blaze . Rebbi Yose told him, from there is proof, to draw water from the pit . HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” close to Tosephta Kelim Bava qamma 7:17: “Potsherds which may contain even a minimal amount one used to fill, to sanctify, to sprinkle from it...”. The subject is the ceremony of cleansing from the impurity of the dead ( Num. 19) which requires that some of the ashes of the Red Cow be in “flowing water drawn into a vessel” (19:17). In this context, “to sanctify” means to put the ashes into the water. From this moment on the slightest inattention will disqualify water and ashes from the ceremony. The paragraph fits in here since both for the rules of the Sabbath and the rules of impurity there is the problem of defining exactly what is called a “vessel”. etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify 5:5 . ! But because it does not contain a quartarius . But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body 4:5 states that ingesting a quartarius of impure fluid disqualifies a body from any activity requiring purity. It is difficult to see why this should be relevant to the topic at hand. S. Liebermann, following Noˋam Yerushalaim of R. Joshua Eizik of Slonim, suggests to change “body” into “ miqweh ”. The argument for this is that a miqweh may not be filled with water drawn by a vessel; in this context a “clay vessel” is defined by Mishnah Miqwa’ot 4:3 as one which may contain a minimum volume of one quartarius . but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel 4:3 he states that a clay vessel of any size is a “vessel”; the criterion of one quartarius applies only to potsherds. .” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated 7:17 . supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai has not come down to us. stated supports Rebbi Simeon ben Laqish.