The Rabbis have laid down thirteen rules for the interpretation of the Talmud. These rules form their system of logic. They are as follows:

(1.) "Light and heavy," an argument from the less to the greater. An example is furnished in the case of Miriam (Num. xii. 14). "If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again." The argument is here drawn from the conduct of man, the less, to that of God, the greater. The owner of an ox is also fined more for his beast if it gores his neighbor's beast than if it eats his neighbor's corn; since the tooth only means sustenance for the stomach, but the horn means mischief.

(2.) "Equality," an argument from the similarity or identity of words and impressions. An example is furnished in Deut. xv. 12: "If thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let him free from thee." In the 18th verse, when this law is again referred to, the man only is mentioned; but as the woman was mentioned in the former verse, it is concluded that the law applies equally to both.

(3.) "The building of the father," an argument from the statements in (a) one place in the Law to other passages, which are similar. An example is furnished in Exod. xii. 16, where servile work is forbidden during the feast of unleavened bread, and the conclusion is drawn that servile work is equally forbidden in all festivals of the same nature. This mode of argument is also applied to (b) two places in the Law, where one place refers to the general proposition, and another to particulars arising out of it. An example is furnished in Lev. xv. 1, where a man with an issue is unclean, but in the 4th verse this uncleanness is limited to his bed and his seat.

(4.) "Universal and particular." Where there is a general and a special statement, the special binds the general. An example is furnished in Lev. i. 2: "If any man of you bring an offering unto the Lord, ye shall bring your offering of the cattle, even of the herd and of the flock." Cattle (in the Hebrew Behemah) includes both wild and tame. The special terms "herd" and "flock" limit the offering to domesticated animals.

(5.) "Particular and universal," or argument from the special to the general. An example is furnished in Deut. xxii. 1: "Thou shalt not see thy brother's ox or his sheep go astray: thou shalt in any case bring them again unto thy brother." In the 3d verse, it is further commanded to restore "all lost things of thy brother's." Hence it is concluded, not only his ox or his sheep, but that everything, which he has lost is to be restored to him.

(6.) "Universal, particular and universal." Where there are two universal statements with a particular statement between, the particular limits the universals. An example is furnished in Deut. xiv. 26, where, speaking of the application of the second tithe, it is said, "Thou shalt bestow that money for whatsoever thy soul lusteth after; for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth." The special limitation, between the two universal permissions, is to productions of the land of Canaan.

(7.) "The general that requires the special, and the special that requires the general." An example is furnished in Lev. xvii. 13: "Whatsoever man ... hunteth and catcheth any beast or fowl that may be eaten, he shall even pour out the blood thereof, and cover it with dust." The word "cover" or "hide" is again used in Gen. xviii. 17: "Shall I hide from Abraham that thing which I shall do?" The conclusion is drawn, that cover is restricted to the blood being hidden under dust, and not put in any vessel. Again (Exod. xiii. 2): "Sanctify unto me all the first-born; whatever openeth the womb among the children of Israel, both of man and beast, it is mine." From this verse females might be included with males. Reference is made to Deut. xv. 19, where it is found "All the firstling males." Still it is obscure, when there are firstling females, about the males born afterward. Reference is made to Exod. xxxiv. 19: "All that openeth the matrix is mine." Here all first-born are allowed. This, however, is too general, and it is again restricted by the word males. And as this is too general, it is again restricted by "all that openeth the matrix."

(8.) "Whatsoever is taught in general and something special is mentioned—it is mentioned to strengthen the general rule." An example is furnished in Lev. xx. 2, where the worship of Moloch is forbidden, and the penalty for the sin is death. The conclusion drawn is, that such mention of a special form of idolatry confirms the prohibition of all idolatry.

(9.) "When there is a general rule and also an exception—the exception lightens and does not aggravate." An example is furnished in the command (Exod. xxi. 12), "He that smiteth a man so that he die, he shall surely be put to death." The exception is, "Whoso killeth his neighbor ignorantly" (Deut. xix. 4, 5), "he can flee to one of the cities of refuge."

(10.) "When there is a general rule, and an exception not agreeing with the general rule, the exception both lightens and aggravates." An example is furnished from the plague of leprosy (Lev. xiii. 3) when the hair is turned white. The head and beard are excepted (29th verse) lest there be gray hairs—this lightens. But if on the head and beard there be "yellow thin hair," it is a dry scall—this aggravates.

(11.) "When there is an exception from a general rule to establish a new matter—the new matter cannot be brought under the general rule again, unless it be mentioned in the text." An example is furnished from the eating of holy things (Lev. xxii. 10-13). The priest, any soul bought with his money, and he that is born in his house, may eat of it. This is the general rule. If the priest's daughter be married to a stranger, she may not eat of them. This is the exception. This exception would have remained if she continued married to a stranger, or had a child, or had not returned to her father's house. Therefore a new law is provided, that in the event of none of these things happening, she may again eat of the holy things.

(12.) "Things that teach from the subject, and things that teach from the end." An example is furnished from the eighth commandment, "Thou shalt not steal." This law, if applied to man-stealing or kidnapping, implies capital punishment. The reason given is from its following "Thou shalt do no murder," and "Thou shalt not commit adultery"—two laws which, if violated, entailed death. The second part of this rule applies to things that teach from the end. What is meant by the end is a matter of dispute. Some say it means the final cause of logicians. Others say it means something in the end or conclusion of the law itself. If it be the latter, an example is furnished from the case of the leprous house (Lev. xiv. 45): "And he shall break down the house, the stones of it, and the timber thereof, and all the mortar of the house." These directions teach that houses made of mud are excepted.

(13.) "When two texts contradict each other, until a third be found to decide between them." An example is furnished in Gen. i. 1: "In the beginning God created the heaven and the earth." It is again written, Gen. ii. 4, "In the day that the Lord made the earth and the heavens." The question now arises, Which did He make first? The answer is found in Isaiah xlviii. 13: "Mine hand also hath laid the foundation of the earth, and My right hand hath spanned the heavens." The conclusion is drawn that He made both at once. Another instance is the discrepancy in the census of Israel. In 2 Sam. xxiv. 9, the number stated is eight hundred thousand. In 1 Chron. xxi. 5, the number is said to have been "eleven hundred thousand." The difference of three hundred thousand is accounted for by referring to 1 Chron. xxvii. 1, where it is said that twenty-four thousand served the king every month. These men, when multiplied by the months, make two hundred and eighty-eight thousand. And the twelve thousand which waited upon the twelve captains raise the number to three hundred thousand, the amount required to reconcile the two statements.

In reading the following tracts it should be borne in mind that the meaning in many places is more implied than expressed.(7) Often an idea is taken for granted, which patient continuance in reading can alone bring to light. The subjects to which these tracts refer should first be studied in the Bible; because after such study the restless subtlety of the Rabbis in "binding heavy burdens on men's shoulders" can be more fully discerned. It is desirable to look on these writings from this point of observation; just as on some mountain top one looks not only at the gold which the morning sun pours on grass and flower, but also on the deep valley where the shadows still rest, that one may the more sensibly feel how glorious the sun is. The whole theory of this second, or Oral Law, has arisen from inattention to the express statement of Moses: "These words (the ten commandments) the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: AND HE ADDED NO MORE" (Deut. v. 22). And it tends to nullify the declaration of the Targum of Jonathan Ben Uzziel, "For unto us a child is born, unto us a son is given; and he has taken the law upon himself to keep it" (Isaiah ix. 6).

In concluding this introduction it is perhaps well to glance briefly at the age in which the Talmud grew to its present state. It was a period of great activity and thought. Old systems of debasing superstition were breaking up and passing away. A new faith had arisen to regenerate man. The five centuries which followed the appearing of our Saviour in this world were filled with religious and political events which still make their vibrations felt. From the destruction of Jerusalem and the overthrow of the Jewish polity, an impulse was given to those political changes which have since gone on without intermission among the nations of the earth. From the overthrow of the Jewish Temple an impulse was given to religious earnestness which, often from wrong, often from right motives, has increased, and will increase, as the great consummation draws nigh.

While the Rabbis were laboring at their gigantic mental structure, while generation after generation of their wisest and most patriotic men were accumulating materials to build the tower which became a beacon to their countrymen for all time, the Christian Church was not idle. By their writings and eloquence the Fathers were gathering the treasures of patristic lore which have descended to us. While Rabbis were discoursing in the synagogues of Tiberias and Babylon, Christian orators were preaching in the basilicas of Constantinople and Rome. They have all gone from this mortal scene. But their thoughts are handed down, so that we may converse with them, though they are no longer on earth. We can hear their wisdom—we can see their errors—we can almost fancy we behold their forms—so that, being dead, they yet speak. Since they ceased from their labors empires have risen and fallen, countless millions of our race have vanished into eternity, and left their bodies to moulder into dust. But their teachings still live on, to influence immortal souls for weal or woe. Doubtless their departures from the Word of God prepared a way and furnished matter for the numerous heresies and lawless deeds which form a great portion of the history of mankind. From their errors sprang at least in part the Koran. This and kindred themes, however, open up an interminable vista, leading us away from the Talmud itself. It is better now to conclude this introduction. And with what more suitable words can I close than with those drawn from the wisdom of the Fathers? "It is not incumbent upon thee to complete the work: neither art thou free to cease from it. If thou hast studied the law, great shall be thy reward; for the Master of thy work is faithful to pay the reward of thy labor: but know that the reward of the righteous is in the world to come."

[Transcriber's Note: What follows is actually only extracts from the Mishna, and not the Gemara; as explained above, what is considered the Talmud is the Mishna and the Gemara together.]



On Blessings

Recitation of the Shemah—Blessings—Rabbi Gamaliel—Exemptions from the Recitation—Prayers—Differences Between the Schools of Shammai and Hillel—Reverence for the Temple.



Chapter I

1. "From what time do we recite the Shemah(8) in the evening?" "From the hour the priests(9) enter (the temple) to eat their heave offerings, until the end of the first watch."(10) The words of R. Eleazar; but the Sages say "until midnight." Rabban Gamaliel says, "until the pillar of the morn ascend." It happened that his sons came from a banquet. They said to him, "we have not yet said the Shemah." He said to them, "if the pillar of the morn be not yet ascended, you are bound to say it; and not only this, but all that the Sages say, 'till midnight,' they command till the pillar of the morn ascend." The burning of the fat and members they command "till the pillar of the morn ascend." And all offerings, which must be eaten the same day, they command "till the pillar of the morn ascend." If so, why do the Sages say "until midnight"? "To withhold man from transgression."

2. "From what time do we recite the Shemah in the morning?" When one can discern betwixt "blue and white." R. Eleazar says "betwixt blue and leek green." And it may be finished "until the sun shine forth." R. Joshua says "until the third hour."(11) For such is the way of royal princes to rise at the third hour. He who recites Shemah afterward loses nothing. He is like a man reading the Law.

3. The school of Shammai say that in the evening all men are to recline when they recite the Shemah; and in the morning they are to stand up; for it is said, "when thou liest down and when thou risest up."(12) But the school of Hillel say, that every man is to recite it in his own way; for it is said, "when thou walkest by the way."(13) If so, why is it said, "when thou liest down and when thou risest up"? "When mankind usually lie down, and when mankind usually rise up." R. Tarphon said, "I came on the road, and reclined to recite the Shemah according to the words of the school of Shammai, and I was in danger of robbers." The Sages said to him, "thou wast guilty against thyself, because thou didst transgress the words of the school of Hillel."

4. In the morning two blessings are said before (the Shemah), and one after it; and in the evening two blessings before and two after it, one long and one short.(14) Where the (Sages) have said to lengthen, none is allowed to shorten; and to shorten none is allowed to lengthen: to close, none is allowed not to close; not to close, none is allowed to close.

5. We commemorate the departure from Egypt at night; said R. Eleazar, son of Azariah, "truly I am a son of seventy years, and was not clear that thou shouldst say the departure from Egypt at night until the son of Zoma expounded, 'that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life;'(15) the days of thy life (are) days; all the days of thy life (include) the nights." But the Sages say, "the days of thy life (are) this world; all the days of thy life (include) the days of the Messiah."



Chapter II

1. "If one who is reading in the Law when the time comes for praying intends it in his heart?" "He is free." "But if not?" "He is not free." "At the end of the sections one salutes out of respect, and responds; but in the middle of a section he salutes from fear, and responds." Such are the words of R. Mair. R. Judah says, "in the middle he salutes from fear, and responds out of respect; at the end he salutes out of respect, and repeats peace to every man."

2. The intervals of the sections are between the first blessing and the second—between the second and "Hear, O Israel;" between "Hear" and "it shall come to pass;"(16) between "and it shall come to pass" and "and he said;"(17) between "and he said" and "it is true and certain."(18) Said R. Judah, "between 'and he said' and 'it is true and certain,' none is to pause." R. Joshua, the son of Korcha, said, "Why does the (section) 'Hear,' etc., precede 'and it shall come to pass'? 'That one may take on himself the kingdom of heaven, before he take on himself the yoke of the commandments.' Why does (the section) 'and it shall come to pass' precede 'and he said'? Because 'and it shall come to pass' may be practised by day and by night;(19) but 'and he said,' etc., only by day."(20)

3. He who recites the Shemah so as not to be audible to his own ears, is legally free.(21) R. Jose says "he is not legally free." "If he has said it without grammar and pronunciation?" R. Jose says "he is legally free." R. Judah says "he is not legally free." "If he said it irregularly?" "He is not legally free." "In recitation he mistook?" "He must recommence from the place where he mistook."

4. Laborers may recite the Shemah on the top of a tree, or of a wall, but they are not allowed to do so with the prayer.(22)

5. A bridegroom is exempted from reciting the Shemah on the first night of marriage, and, even until the expiration of the Sabbath if the marriage be not complete. It happened that Rabban Gamaliel recited on the first night. His disciples said to him, "hast thou not taught us, our master, that a bridegroom is exempted from reciting Shemah on the first night?" He said to them, "I will not hear you, to deprive myself of the yoke of the kingdom of heaven even one hour."

6. He (R. Gamaliel) bathed on the first night of his wife's death. His disciples said to him, "hast thou not taught us, our master, that a mourner is forbidden to bathe?" He said to them, "I am not like all other men; I am infirm."

7. When his slave Tabbi died, he received visits of condolence. His disciples said to him, "hast thou not taught us, our master, that visits of condolence are not to be received for slaves?" He said to them, "my slave Tabbi was not like all other slaves, he was upright."

8. The bridegroom who wishes to recite the Shemah on the first night may recite it. R. Simeon, the son of Gamaliel, said, "not every one who wishes to affect the pious reputation can affect it."



Chapter III

1. He whose dead lies before him is exempted from reciting the Shemah,—from the prayer,—and from the phylacteries.(23) Those who carry the bier, and those who relieve them, and those who relieve the relief,—those who go before the bier, and those who follow it, who are required for the bier, are exempted from reciting the Shemah. But those not required for the bier are bound to recite it. Both (parties) are exempted from the prayer.

2. When they have buried the dead, and return, if they have time to begin and end (the Shemah) before they reach the rows (of mourners), they must begin: if not, they must not begin. Of those standing in the rows the inner (mourners) are exempt, but the outer ones are bound to recite the Shemah.

3. Women, slaves, and children, are exempt from reciting the Shemah, and also from the phylacteries; but they are bound in the prayer, the sign on the door-post, and the blessing after food.

4. A man in his legal uncleanness is to meditate in his heart on the (Shemah), but he is not to bless before, or after it. After his food he blesses, but not before it. R. Judah says "he blesses both before and after it."

5. If one stand in prayer, and recollect that he is in his uncleanness, he is not to pause, but to shorten (the prayer). If he has gone down into the water (to bathe),(24) and can go up, dress, and recite the Shemah before the sun shines forth, he is to go up, dress, and recite it. But he is not to cover himself with foul water or with water holding matter in solution unless he has poured clean water to it. "How far is he to keep from foul water, or excrement?" "Four cubits."

6. A man in his uncleanness with a running issue, a woman in her uncleanness, during separation, and she who perceives the need of separation, require the bath. But R. Judah "exempts them."



Chapter IV

1. The morning prayer may be said till noon. R. Judah says "until the fourth hour." The afternoon prayer until the evening. R. Judah says "until half the afternoon." The evening prayer has no limit, and the additional prayers may be said all day. R. Judah says "until the seventh hour."

2. R. Nechooniah, son of Hakanah, used to pray when he entered the lecture-room, and when he went out he said a short prayer. The (Sages) said to him, "what occasion is there for this prayer?" He said to them, "when I enter I pray that no cause of offence may arise through me; and when I go out I give thanks for my lot."

3. Rabban Gamaliel said, "one must daily say the eighteen prayers." R. Joshua said "a summary of the eighteen." R. Akivah said, "if his prayer be fluent in his mouth, he says the eighteen; if not, a summary of the eighteen."

4. R. Eleazar said, "if one make his prayer fixed, his prayer is not supplications." R. Joshua said, "if a man travel in dangerous places, let him use this short prayer: 'Save, O Lord, thy people, the remnant of Israel; at every stage of their journey(25) let their wants be before thee. Blessed art thou, O Lord, who hearest prayers.' "

5. If one ride on an ass, he must dismount: if he cannot dismount, he must turn his face; and if he cannot turn his face, he must direct his heart toward the Holy of Holies.

6. If one be seated in a ship, or in a carriage, or on a raft, he must direct his mind toward the Holy of Holies.

7. R. Eleazar, the son of Azariah, said "the additional(26) prayers are only to be said in a public congregation." But the Sages say, "if there be a public congregation, or no public congregation." R. Judah said in his name, "in every place, where there is a public congregation, individuals are exempted from additional prayers."



Chapter V

1. Men should not stand up to pray, except with reverential head. The pious of ancient days used to pause one hour before they began to pray, that they might direct their hearts to God. Though the king salute, one must not respond; and though a serpent wind itself round his heel, one must not pause.

2. Men should mention the heavy rain in praying for the resurrection of the dead; and entreat for rain in the blessing for the year, and "the distinction between the Sabbath and weekday"(27) is to be said in the prayer "who graciously bestows knowledge."(28) R. Akivah said, "the distinction between the Sabbath and week-day is to be said in a fourth prayer by itself." R. Eleazar said, "in the thanksgivings."

3. He who says, "Thy mercies extend to a bird's nest," or, "for goodness be Thy name remembered," or he who says, "we give thanks, we give thanks,"(29) is to be silenced. If a man pass up to the ark (where the rolls of the Law are kept) and make a mistake, another must pass up in his stead; nor may he in such a moment refuse. "Where does he begin?" "From the beginning of the prayer in which the other made the mistake."

4. He who passes up to the ark is not to answer "Amen" after the priests, lest his attention be distracted. If no other priest be present but himself, he is not to lift up his hands (to bless the congregation). But if he be confident that he can lift up his hands, and then resume, he is at liberty.

5. If a man pray, and make a mistake, it is a bad sign for him. If he be a representative of a congregation, it is a bad sign for his constituents, for a man's representative is like himself. They say of R. Hanina, son of Dosa, that when he prayed for the sick, he used to say, "this one will live," or "this one will die." The (Sages) said to him, "how do you know?" He said to them, "if my prayer be fluent in my mouth, I know that he is accepted; but if not, I know that he is lost."



Chapter VI

1. "How do we bless for fruit?" "For fruit of a tree say, 'Who createst the fruit of the wood,' excepting the wine. For wine say, 'Who createst the fruit of the vine.' For fruits of the earth say, 'Who createst the fruit of the ground,' excepting the morsel. For the morsel say, 'Who bringest forth bread from the earth.' For vegetables say, 'Who createst the fruit of the ground.' R. Judah says, 'Who createst various kinds of herbs.' "

2. He who blessed the fruits of the tree (thus), "Who createst the fruits of the ground?" "He is free." And for the fruits of ground (said), "Who createst the fruits of the wood?" "He is not free." But, in general, if one say, "(Who createst) everything?" "He is free."

3. For the thing which groweth not from the earth, say, "(Who createst) everything." For vinegar, unripe fruit, and locusts, say "everything." For milk, cheese, and eggs, say "everything." R. Judah says, "whatever it be, which had its origin in a curse, is not to be blessed."

4. If a man have before him many kinds of fruits? R. Judah says, "if there be among them of the seven(30) kinds, he is to bless them." But the Sages say "he may bless whichever of them he pleases."

5. "If one blessed the wine before food?" "The blessing frees the wine after food." "If he blessed the titbit before food?" "It frees the titbit after food." "If he blessed the bread?" "It frees the titbit." But the blessing on the titbit does not free the bread. The school of Shammai say, "neither does it free the cookery."

6. "If several persons sit down to eat?" "Each blesses for himself." "But if they recline together?" "One blesses for all." "If wine come to them during food?" "Each blesses for himself." "But if after food?" "One blesses for all." He also blesses for the incense, even though they have not brought it till after the repast.

7. "If they first set salt food before a man and bread with it?" "He blesses the salt food, which frees the bread, as the bread is only an appendage." The rule is, whenever there is principal and with it appendage,—the blessing on the principal frees the appendage.

8. "If one have eaten figs, grapes, and pomegranates?" "He must say after them three blessings." The words of Rabban Gamaliel. But the Sages say, "one blessing—a summary of the three." R. Akivah says, "if one have eaten boiled (pulse); and it is his meal, he must say after it three blessings." Whoever drinks water for his thirst, says, "By whose word everything is," etc. R. Tarphon says, "Who createst many souls," etc.



Chapter VII

1. Three men who have eaten together are bound to bless after food. "If a person have eaten of that which is doubtful, whether it has paid tithe or not; or of first tithe from which the heave offering has been taken; or of second tithe or consecrated things, which have been redeemed; also, if the waiter have eaten the size of an olive; or a Samaritan be of the party?" "The blessing must be said." "But if one have eaten the untithed—or first tithes from which the heave offering has not been taken—or consecrated things which are unredeemed; or if the waiter have eaten less than the size of an olive, or a stranger be of the party?" "The blessing is not to be said."

2. There is no blessing at food for women, slaves, and children. What quantity is required for the blessing at food? The size of an olive. R. Judah says "the size of an egg."

3. "How do we bless at food?" "If there be three, one says, 'Let us bless,' etc.; if three and himself, he says, 'Bless ye,' etc.: if ten, he says, 'Let us bless our God,' etc.; if ten and himself, he says, 'Bless ye,' etc.; (so) if there be ten or ten myriads. If there be an hundred, he says, 'Let us bless the Lord our God,' etc.; if there be an hundred and himself, he says, 'Bless ye,' etc.: if there be a thousand, he says, 'Let us bless the Lord our God, the God of Israel;' if there be a thousand and himself, he says, 'Bless ye,' etc.: if there be a myriad, he says, 'Let us bless the Lord our God, the God of Israel, the God of Hosts, who sitteth between the Cherubim,' etc.; if there be a myriad and himself, he says, 'Bless ye,' etc. As he pronounces the blessing, so they respond after him, 'Blessed be the Lord our God, the God of Israel, the God of Hosts, who sitteth between the Cherubim, for the food we have eaten.' " R. Jose the Galilean says they should bless according to the number of the assembly; for it is written, "Bless ye God in the congregations; (even) the Lord from the fountain of Israel."(31) Said R. Akivah, "What do we find in the synagogue? whether many or few the minister says, 'Bless ye the Lord,' " etc. R. Ishmael says, "Bless ye the Lord, who is ever blessed."

4. When three have eaten together, they are not permitted to separate without blessing; nor four or five. But six may divide into two parties, and so may any number up to ten. But ten may not separate without blessing, nor any number less than twenty (who can divide into two parties).

5. If two companies have eaten in one house, and some of each company be able to see some of the other company, they may join in the blessing; but if not, each company blesses for itself. "They should not bless the wine till it has been mixed with water." The words of R. Eleazar. But the Sages say "they may bless it unmixed."



Chapter VIII

1. These are the controversies relating to meals between the schools of Shammai and Hillel. The school of Shammai say, "one must say the blessing of the day, and then bless the wine;" but the school of Hillel say, "one must say the blessing on the wine, and then bless the day."

2. The school of Shammai say, "men must pour water on the hands, and then mix the goblet;" but the school of Hillel say, "the goblet must be mixed, and then water poured on the hands."

3. The school of Shammai say, "one is to wipe his hands on the napkin, and lay it on the table;" but the school of Hillel say, "on the cushion."

4. The school of Shammai bless "the light, the food, the spices, and the distinction of the day;" but the school of Hillel bless "the light, the spices, the food, and the distinction of the day." The school of Shammai say, "who created the light of fire;" but the school of Hillel say, "Creator of the lights of fire."

6. Men must not bless light and spices of idolatrous Gentiles, nor light and spices of corpses, nor light and spices before an idol. They must not bless the light until they have enjoyed the light.

7. "If one have eaten, and forgotten, and not blessed?" The school of Shammai say, "he must return to his place and bless." But the school of Hillel say, "he may bless in the place where he recollects." "How long is one obliged to bless?" "Until the food in his stomach be digested."

8. "If wine came to the company, and there is but one goblet?" The school of Shammai say "that one must bless the wine and then bless the food." But the school of Hillel say "that one must bless the food and then bless the wine." Men must answer "Amen" when an Israelite blesses; but they must not answer "Amen" when a Samaritan blesses, until the whole(32) blessing be heard.



Chapter IX

1. He who sees a place where signs were wrought for Israel, says, "Blessed be He who wrought signs for our fathers in this place;" a place where idolatry has been rooted out,—says, "Blessed be He who hath rooted idolatry out of our land."

2. On comets, earthquakes, lightnings, thunder, and tempests, say, "Blessed be He whose strength and might fill the world." On mountains, hills, seas, rivers, and deserts, say, "Blessed be He who made the creation." R. Judah says, when a man sees the great sea he is to say, "Blessed be He who made the great sea,"—when he sees it at intervals. On rains, and on good news say, "Blessed be He who is good and beneficent." On bad news say, "Blessed be the true Judge."

3. He who has built a new house, or bought new furniture, says, "Blessed be He who has kept us alive," etc. One must bless for evil the source of good; and for good the source of evil. "He who supplicates for what is past?" "Such prayer is vain." "How?" His wife is pregnant, and he says, "God grant that my wife may bring forth a male child." Such prayer is vain. Or if one on the road hear the voice of lamentation in the city, and say, "God grant that it may not be my son, my house," etc., such prayer is vain.

4. Whoever enters a fortified town must say two prayers, one at his entrance, and one at his departure. Ben Azai says, "four, two at his entrance, and two at his departure; he returns thanks for the past, and supplicates for the future."

5. Man is bound to bless God for evil, as he is bound to bless Him for good. For it is said, "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might."(33) "With all thy heart" means, with both thy inclinations, the evil as well as the good. "With all thy soul" means, even should He deprive thee of life; and "with all thy might" means with all thy wealth. Another opinion is, that "with all thy might" means whatever measure He metes out unto thee, do thou thank Him with thy entire might. No man is to be irreverent opposite the eastern gate of the Temple, for it is opposite the Holy of Holies. No man is to go on the mountain of the house with his staff, shoes, or purse, nor with dust on his feet, nor is he to make it a short cut, nor is he to spit at all. All the seals of the blessings in the sanctuary used to say, "from eternity." But since the Epicureans perversely taught there is but one world, it was directed that man should say, "from eternity to eternity." It was also directed that every man should greet his friend in THE NAME, as it is said, "And behold Boaz came from Bethlehem, and said unto the reapers, The Lord (be) with you: and they answered him, The Lord bless thee."(34) And it is also said, "The Lord is with thee, thou mighty man of valor."(35) And it is said, "Despise not thy mother when she is old."(36) And it is also said, "(It is) time for (thee), Lord, to work, for they have made void thy law."(37) R. Nathan says, "They have made void thy law because (it is) time for (thee), Lord, to work."



On The Sabbatical Year

Ploughing—Gardening—Dunging—Removing Stones—Sowing—Cutting Down Trees—Fruits—Buying and Selling—Territory Included in the Sabbatical Year—Produce Governed by Its Laws—Debts and Payments.



Chapter I

1. "How long do men plough in a field with trees on the eve of the Sabbatical year?"(38) The school of Shammai say, "so long as it is useful for the fruit;" but the school of Hillel say, "till Pentecost," and the words of the one are near to the words of the other.

2. "What is a field with trees?" "Three trees to every fifty cubits square, if they be fit to produce a heap of figs worth sixty Italian minas;(39) on their account men can legally plough the earth for the whole fifty cubits square around them. Less than for these they may not legally plough, save the extent of the gatherer of fruit with his basket outward."

3. "Whether they be fruitless or fruitful?" "Men may regard them as though they were fig-trees." "If they be fit to produce a heap of figs worth sixty Italian minas?" "On their account they may legally plough the whole fifty cubits square around them. Less than for these they may not plough, save what is absolutely needful."

4. "One tree produced a heap of figs, and two trees did not produce it; or two trees produced it, and one did not produce it?" "Men may not plough save what is absolutely needful for them, till they be from three to nine in number." "If they be ten?" "On their account men may legally plough around them the whole fifty cubits square; and also from ten trees and upward, whether they produce or do not produce it." As is said, "in earing-time and in harvest thou shalt rest."(40) There is no need to say earing-time and harvest in the Sabbatical year, but earing-time on the eve of the Sabbatical year, when it is just entering on the Sabbatical year; and harvest of the Sabbatical year, which is proceeding toward the close of the Sabbatical year. Rabbi Ishmael said, "as the earing-time (mentioned Exod. xxxiv. 21) is voluntary, so the harvest is voluntary, except the harvest of the (omer) sheaf."(41)

5. "If the three trees belong to three owners?" "They are reckoned as one, and on their account they may legally plough the whole fifty cubits square around them." "And how much space must be between them?" Rabban Simon, the son of Gamaliel, said, "that a bullock with his ploughing instruments may pass."

6. "If there be ten saplings dispersed in the fifty cubits square?" "On their account men may plough the whole fifty cubits square around them till new year's day." "If they be placed in a row, or rounded like a crown?" "Men may not plough save what is absolutely needful for them."

7. The saplings and the gourds are reckoned alike in the fifty cubits square. Rabban Simon, the son of Gamaliel, said, "for every ten cucumbers in the fifty cubits square, men may plough the fifty cubits square around them till new year's day."

8. "How long are they called saplings?" Rabbi Eleazar, the son of Azariah, said,(42) "till they can be used." R. Joshua said, "till the age of seven years." R. Akiba said, "a sapling, as commonly named." "A tree decays and sprouts afresh; when less than a handbreadth, it is a sapling; when more than a handbreadth, it is a tree." The words of Rabbi Simon.



Chapter II

1. "How long may men plough in a white(43) field on the eve of the Sabbatical year?" "Till the productiveness ceases; so long as men usually plough to plant cucumbers and gourds." Said R. Simon, "thou hast put the law in every man's hand. But men may plough in a grain field till the Passover, and in a field of trees till Pentecost."

2. Men may dung and dig among cucumbers and gourds till new year's day, and they may also do so in a parched-up field. They may prune them, remove their leaves, cover them with earth, and fumigate them, till new year's day. R. Simon said, "one may even remove the leaf from the bunch of grapes in the Sabbatical year."

3. Men may remove stones till new year's day. They may gather the ears, they may break off branches, they may cut off the withered part till new year's day. R. Joshua said, "as they may break off branches and cut off the withered part of the fifth year, so also they may do it in the sixth year." Rabbi Simon said, "every time I am permitted to work among the trees, I am permitted to cut off the withered part."

4. Men may smear the saplings, and bind them, and cut them down, and make sheds for them, and water them, till new year's day. R. Eleazar, the son of Zadok, said, "one may even water the top of the branch in the Sabbatical year, but not the root."

5. Men may anoint unripe fruits, and puncture(44) them, till new year's day. Unripe fruit of the eve of the Sabbatical year which is just entering on the Sabbatical year, and unripe fruit of the Sabbatical year which is proceeding to the close of the Sabbatical year, they may neither anoint nor puncture. Rabbi Jehudah said, "the place where it is customary to anoint them, they may not anoint them, because that is work. The place where it is not customary to anoint them, they may anoint them." R. Simon "permitted it in trees because it is allowable in the usual culture of the trees."

6. Men may not plant trees, make layers, or engraft them, on the eve of the Sabbatical year, less than thirty days before new year's day. And if one plant them, or make layers, or engraft them, they must be rooted out. Rabbi Judah said, "every graft which does not cohere in three days has no more cohesion." Rabbi Jose and R. Simon said "in two weeks."

7. Rice, and millet, and poppy, and simsim,(45) which have taken root before new year's day, must be tithed for the past year, and are allowed for use in the Sabbatical year; otherwise they are forbidden in the Sabbatical year, and must pay tithes for the following year.

8. R. Simon of Shezur said, "Egyptian beans which are sown at first for seed are reckoned like them." R. Simon said, "the large lentils are reckoned like them." R. Eliezer said, "the large lentils which put forth pods before new year's day are also reckoned like them."

9. "Onions, not for seed, and Egyptian beans, from which water is withheld thirty days before new year's day, must pay tithes for the past year, and they are allowed for use in the Sabbatical year. Otherwise they are forbidden in the Sabbatical year, and must be tithed for the coming year, and so also (the produce) of a rain-field(46) from which the water of irrigation is withheld on two occasions." The words of R. Maier. But the Sages say "three."

10. "The gourds which stand over for seed?" "If they dry up before new year's day and are unfit for human food, it is lawful to let them remain on the Sabbatical year. Otherwise it is forbidden to let them stand over on the Sabbatical year. Their buds are forbidden in the Sabbatical year. But they may be sprinkled with white dust."(47) The words of R. Simon. Rabbi Eliezer, the son of Jacob, "forbade them." Men may irrigate rice in the Sabbatical year. Rabbi Simon said, "but they must not cut its leaves."



Chapter III

1. "How long may men bring out dung to the heap?" "Till the time comes for stopping work." The words of R. Maier. R. Judah said, "till its fertility(48) dry out." R. Jose said, "till it hardens into a lump."

2. "How much may men manure?" "As much as three times three heaps for fifty cubits square of ten times ten ass panniers, each containing a letech.(49) They may increase the panniers, but they must not increase the heaps." Rabbi Simon said, "also the heaps."

3. A man may make for his field three times three heaps to the fifty cubits square. "For more than these he must excavate the earth." The words of R. Simon. But the Sages "forbid it, till he sink the heaps three handbreadths, or till he raise them three above the earth." A man may keep his manure in store. Rabbi Maier "forbade it till he sink it three handbreadths, or till he raise it three." If he have only a little, he may increase it and proceed in his work. Rabbi Eleazar, the son of Azariah, "forbade it till he sink the manure three handbreadths, or raise it three, or till he place it on a rock."

4. "He who stables his cattle in his field?" "He may make a pen twice fifty cubits square. He may remove three sides and leave the middle one. It follows that he has a stable four times fifty cubits square." Rabbi Simon, the son of Gamaliel, said "eight times fifty cubits square." "If his whole field were four times fifty square cubits?" "He should leave a little space because of the observant eye, and he may remove the manure of his cattle from the pen and put it into the middle of his field, as men usually manure."

5. A man may not open a quarry in the beginning of the Sabbatical year in his field, unless there be already in it three heaps of stones measuring three cubits by three cubits, and in height three cubits, counting twenty-seven stones in each heap.

6. A fence composed of ten stones each, of weight sufficient for two men, may be removed. "If the fence measure ten handbreadths?" "Less than this he may clear off, but he must leave it a handbreadth high over the ground." These words only speak of his own field. But from his neighbor's field he may take away what he pleases. These words speak of the time when one did not begin the work on the eve of the Sabbatical year. "But if one begin on the eve of the Sabbatical year?" "He may take away what he pleases."

7. Stones shaken by the plough, or those covered and afterward exposed, if there be among them two of a burden for two men, may be removed. He who removes stones from his field may remove the upper (ones),(50) but he must leave those touching the earth. And so also from a heap of rubbish, or a heap of stones, one may take away the upper part, but must leave that which touches(51) the earth. If there be beneath them a rock, or stubble, they may be removed.

8. Men must not build terraces on the face of the hills on the eve of the Sabbatical year, when the rains have ceased, because that is preparation for the Sabbatical year. But one may build them in the Sabbatical year, when the rains have ceased, because that is preparation for the close of the Sabbatical year. And men must not strengthen them with mortar, but they may make a slight wall. Every stone which they can reach(52) with their hands and remove, they may remove.

9. "Shoulder stones may come from every place, and the contractor may bring them from every place. And these are shoulder stones, every one which cannot be carried in one hand." The words of R. Maier. Rabbi Jose said, "shoulder stones, commonly so named, all that can be carried, two, three, upon the shoulder."

10. He who builds a fence between his own and public property may sink it down to the rock. "What shall he do with the dust?" "He may heap it up on the public property, and benefit it." The words of R. Joshua. R. Akiba said, "as we have no right to injure public property, so we have no right to benefit it." "What shall he do with the dust?" "He may heap it up in his own field like manure, and so also when he digs a well, or a cistern, or a cave."



Chapter IV

1. In olden times they used to say a man may gather wood, stones, and grass in his own (field), just as he may gather that which is greater out of his neighbor's field. When transgressors increased, a rule was made that this one should gather from that one, and that one from this one, without benefit; and it is unnecessary to say that one could not promise victuals to those who gathered.

2. A field cleared of thorns may be sown in the close of the Sabbatical year. If it be tilled or manured by cattle, it must not be sown in the close of the Sabbatical year. "If a field be twice ploughed?"(53) The school of Shammai say, "its fruit must not be eaten in the Sabbatical year." But the school of Hillel say, "it may be eaten." The school of Shammai say, "they must not eat its fruit on the Sabbatical year, if (the owner of it have) benefit therefrom." But the school of Hillel say, "men may eat it whether there be or be not benefit." R. Judah said, "the words are contrary; that which is permitted by the school of Shammai is restricted by the school of Hillel."

3. Men may contract for cultivated fields from Gentiles on the Sabbatical year, but not from Israelites. And they may strengthen the hands of the Gentiles on the Sabbatical year, but not the hands of Israelites. And in saluting Gentiles they may ask after their peace for the sake of peace.(54)

4. "If one thins olive trees?" The school of Shammai say, "only cut them down," and the school of Hillel say, "one may root them out"; but they both agree that for smoothing the earth the trees must be cut down. "What is meant by thinning?" "Removing one or two." "What is meant by smoothing the earth?" "Removing three trees each by the side of the other." "How is this understood?" "That one may root them out not only of his own field, but also when smoothing down the field of his neighbor."

5. "He who cleaves olive trees must not fill in the vacuum with earth; but he may cover it over with stones or stubble. He who cuts down trunks of sycamore must not fill in the vacuum with earth, but he may cover it over with stones or stubble. Men must not cut down a young sycamore in the Sabbatical year, because that is labor." R. Judah said, "if as it is usually done it is forbidden: but one may allow it to be ten handbreadths high, or cut it just above the ground." "He who lops off vine tendrils, and cuts reeds?" R. Jose the Galilean said, "he must leave them an handbreadth high." Rabbi Akiba said, "he may cut them as it is usual with an axe, or sickle, or saw, or with whatever he pleases." "A tree that is split?" "Men may bind it round in the Sabbatical year, not that it may cohere, but that its fissure may not extend."

7. "From what time may the fruits of trees in the Sabbatical year be eaten?" "Unripe fruits, when they are becoming transparent, may be eaten with a piece of bread in the field. When they are mellow, they may be gathered into the house; and so also with all like them." During the remainder of the seven years their tithes must be paid.

8. The sour grapes in which there is juice may be eaten with a piece of bread in the field. Before they rot they may be gathered into the house, and so also with all like them. During the remainder of the seven years their tithes must be paid.

9. "Olives from which men have collected the fourth of a log(55) of oil to the seah?"(56) "They may be crushed and eaten in the field." When men can collect from them half a log, they may be pounded and used for anointing in the field. When those have been collected which have attained a third of their size they may be pounded in the field, and gathered into the house, and so also with all like them. During the remainder of the seven years their tithes must be paid. But for the rest of all fruits of trees, as are their seasons for the laws of tithes, so are their seasons for the laws of the Sabbatical year.

10. "From what time may men not cut trees in the Sabbatical year?" The school of Shammai say, "every tree when it shoots forth." The school of Hillel say, "the locust trees when they put forth their curling tendrils, and the vines when they form berries, and the olives when they flower. And the rest of the trees when they shoot forth." But it is permitted to cut all trees, when they come to the season, for tithes. "How much fruit should be in the olive tree to prevent its being cut down?" "A quarter cab." Rabban Gamaliel said, "the whole depends on the size."



Chapter V

1. The Sabbatical year of white figs(57) is the second after the Sabbatical year, because they produce in three years. Rabbi Judah said, "The Sabbatical year of the Persian figs is the close of the Sabbatical year, because they produce in two years." The Sages replied to him, "they only said white figs."

2. "If one store eschalots in the Sabbatical year?" R. Maier said, "there must be not less than two seahs,(58) in height three handbreadths, and over them an handbreadth of dust." But the Sages say, "not less than four cabs, in height an handbreadth, and an handbreadth of dust over them, and they must be stored in a place where men tread."(59)

3. "Eschalots over which the Sabbatical year has passed?" Rabbi Eleazar said, "if the poor have gathered the leaves they are theirs; but if not, the owner must reckon with the poor." R. Joshua said, "if the poor have gathered the leaves, they are theirs; but if not, the poor cannot reckon with the owner."

4. "Eschalots of the eve of the Sabbatical year which have entered on the Sabbatical year, and summer onions, and also dye(60) plants of the best ground?" The school of Shammai say, "they are to be rooted out with wooden spades." But the school of Hillel say, "with metal axes." But they both agree with regard to dye plants on rocky ground, that they are to be rooted out with metal axes.

5. "From what time is it allowed to buy eschalots on the departure of the Sabbatical year?" R. Judah said, "off hand"; but the Sages say, "when the new ones become plenty."

6. These are the implements which the farmer is not permitted to sell in the Sabbatical year—the plough with all its implements, the yoke, the shovel, and the goad. But he may sell the hand-sickle, and the harvest-sickle, and the wagon, with all its implements. This is the rule: "all implements, the use of which may be misapplied for transgression, are forbidden; but if they be (partly for things) forbidden and (partly for things) allowed, they are permitted."

7. The potter may sell five oil-jugs, and fifteen wine-jugs, because it is usual to collect fruits from the free property. And if one bring more than these, it is allowed, and he may sell them to idolaters in the land, and to Israelites out of the land.

8. The school of Shammai say, "a man must not sell a ploughing heifer on the Sabbatical year"; but the school of Hillel allow it, "because the buyer may slaughter her." He may sell fruits in the time of sowing, and may lend another man his measure, even if he know that the other man have a threshing-floor, and he may change money for him, even if he know that he have laborers. But if it be openly declared, all is forbidden.

9. A woman may lend to her companion on the Sabbatical year, even when she is suspicious, a flour-sieve or a grain-sieve, and a hand-mill and an oven; but she is neither to pick the wheat nor grind it with her. A woman of a special religious society may lend to the wife(61) of an ordinary man a flour-sieve, or a grain-sieve, and may pick wheat, or grind it, or sift it, with her. But when she (the wife of an ordinary man) pours in the water, she (a woman of a special religious society) must not touch the flour (to knead it) with her, lest she strengthen the hands of a transgressor. And all these things were not said save for the sake of peace. And we may strengthen the hands of idolaters in the Sabbatical year, but not the hands of Israel; and in salutation we may ask after their peace, for the sake of peace.



Chapter VI

1. Three countries (are included) in the laws of the Sabbatical year. In all the possessions of those who returned from Babylon—from the (border) of the land of Israel and to Cezib,(62) we may not eat cultivated fruit, and we may not cultivate the ground. And in all the possessions of those who came up from Egypt from Cezib, and to the river of Egypt, and to the Amana,(63) we may eat cultivated fruits, but we may not cultivate the ground. From the river of Egypt, and from the Amana to the interior, we may eat the fruits and cultivate the ground.

2. Men may labor in that which is separated from the ground in Syria, but not in that which is attached to the ground. They may thresh, and shovel, and tread out, and make sheaves, but they must not reap the grain nor glean the grapes, nor beat the olives. This is the rule; said Rabbi Akiba, "all things similar to that which is allowed in the land of Israel, men may do in Syria."

3. "Onions upon which fell rain and they sprouted?" "If the leaves on them be dark, they are forbidden; if green, they are allowed." Rabbi Chanina, the son of Antigonus, said, "if they can be pulled up by their leaves they are forbidden; and contrariwise if it happened so in the close of the Sabbatical year, they are allowed."

4. "From what time may men buy greens at the close of the Sabbatical year?" "From the time that similar young ones are produced. If the earlier ones are prematurely ripened, than the later ones are allowed." Rabbi(64) allowed greens to be bought off-hand at the close of the Sabbatical year.

5. Men must not export oil(65) which is only to be burned, nor fruits of the Sabbatical year, from the land to lands abroad. Said Rabbi Simon, "I expressly heard that they may be exported to Syria, but that they must not be exported to lands abroad."

6. Men must not import a heave-offering from abroad into the land. Said Rabbi Simon, "I expressly heard that they may import it from Syria, but that they must not import it from lands abroad."



Chapter VII

1. The Sages stated an important rule: "In the Sabbatical year, everything eaten by man and eaten by beast, and a kind of dye-stuff, and whatever cannot remain in the ground, to them the laws of the Sabbatical year apply, and to their value the laws of the Sabbatical year apply. They are to be cleared off from being private property, and their price is to be cleared off from being private property."(66) "And which are these?" "The leaves of the deceitful scallion, and the leaves of mint, succory, and cresses, and the leek, and the milk-flower."(67) "And what is eaten by beasts?" "Thorns and thistles and a kind of dye-stuff, sprouts of indigo and madder. To them the laws of the Sabbatical year apply, and to their price the laws of the Sabbatical year apply. They are to be cleared off from being private property, and their price is to be cleared off from being private property."

2. And again, the Sages stated another rule: "All which is not eaten by man nor eaten by beasts, and a kind of dye-stuff, and whatever remains in the ground, to them the laws of the Sabbatical year apply, and to their price the laws of the Sabbatical year apply, but they are not to be cleared off from being private property, nor is their price to be cleared off from being private property." "And which are these?" "The root of the deceitful scallion, and the root of the mint, and scorpion grass,(68) and the bulbs of the milk-flower, and the spikenard, and a kind of dye-stuff, the dye-plant, and the wormwood,—to them the laws of the Sabbatical year apply, and to their price the laws of the Sabbatical year apply. They are not to be cleared off from being private property, nor is their price to be cleared off from being private property." Rabbi Maier said, "their prices are to be cleared off from being private property till New Year's Day." The Sages said to him, "if they are not to be cleared off from being private property, it is immaterial about their prices."

3. "The peelings and flower of the pomegranate, the shells and kernels of nuts?" "To them the laws of the Sabbatical year apply, and to their prices the laws of the Sabbatical year apply." The dyer may dye for himself, but he must not dye for pay, because men must not trade in fruits of the Sabbatical year, nor in the first-born, nor in heave-offerings, nor in carcasses, nor in that which is torn, nor in abominations, nor in creeping things. And one must not buy greens of the field and sell them in the market. But one may gather them, and his son may sell them on his account. He may, however, buy for himself, and he is allowed to sell what is superfluous.

"He bought a first-born animal for a feast for his son, or for a holiday, and has no need of it?" "He is allowed to sell it."

4. "Hunters of wild animals—birds and fishes—who chanced to find sorts that are unclean?" "It is allowed to sell them." R. Judah said, "if a man become possessed of them in his ordinary way, he may buy and sell them, excepting that such shall not be his practice." But the Sages "disallow them."

5. "The shoots of vines and of the locust-trees?" "To them the laws of the Sabbatical year apply, and to their prices the laws of the Sabbatical year apply." They are to be cleared off from being private property, and their prices are to be cleared off from being private property. "The shoots of the oak, and the nuts,(69) and the blackberries?" "To them the laws of the Sabbatical year apply, and to their prices the laws of the Sabbatical year apply." "They are not to be cleared off from being private property, and their prices are not to be cleared off from being private property. But their leaves must be cleared away to become public property, as they fall down from their stems."(70)

6. "The rose and the carnation and the balsam and the chestnut?" "To them the laws of the Sabbatical year apply, and to their prices the laws of the Sabbatical year apply." R. Simon said, "there is no Sabbatical year for the balsam, because it has no fruit."

7. "A new Sabbatical rose which one steeped in old oil?" "One may pick out the rose." "But an old rose in new oil?" "One is bound to clear it off from being private property." "New locust fruit which one steeped in old wine, and old (fruit) in new (wine)?" "Men are bound to clear them off from being private property." This is the rule: everything which produces taste one is bound to clear off from being private property, sorts that are different and sorts that are the same, however little they be. The laws of the Sabbatical year disallow however little of its own sort, and in different sorts that which produces taste.(71)



Chapter VIII

1. The Sages stated an important rule for the Sabbatical year: "Of all that is only fit for man's food a plaster may not be made for man, and it is needless to say for beast. And of all that is not fit for man's food a plaster may be made for man, but not for beast." And all that is not fit either for man's food or beast's food, if one consider it as food for man or food for beasts, the Sages impose on it the inconveniences of the laws relating to man and the inconveniences of the laws relating to beast. If one, however, consider it as wood, it is reckoned as wood; for example, the savory and the hyssop and the laurel.

2. Produce of the Sabbatical year is given for food, for drink, and for anointing, to eat the thing which it is usual to eat, and to anoint with what it is usual to anoint with. One may not anoint with wine or vinegar. But one may anoint with oil. And so is it likewise with the heave-offering and second tithe. The laws of the Sabbatical year are more convenient for them, because it is permitted to light a candle made from them.

3. Men must not sell the fruits of the Sabbatical year, neither by measure, nor by weight, nor by count. Neither may they sell figs by counting, nor greens by weight. The school of Shammai say, "nor in bunches." But the school of Hillel say, "that which it is usual to make in bunches in the house men may make in bunches in the market; for example, cresses and the milk-flower."

4. If one said to a laborer, "Here! take this aisar(72) and gather greens for me to-day?" "His hire is allowed." "Gather me for it greens to-day?" "His hire is forbidden." If one take from the baker a cake for a pundion(73) (saying), "when I will gather greens of the field I will bring them to you?" "It is allowed." "If one take bread from the baker in silence?" "He must not pay him from money of the Sabbatical year, because men must not pay a debt with money of the Sabbatical year."

5. Men must not give money of the Sabbatical year to a well-digger, nor to a bath-keeper, nor to a barber, nor to a skipper, but one may give it to a well-digger for drink, and to all persons one may give a gratuitous present.

6. Men may not dry figs of the Sabbatical year in the usual place, but one may dry them in a waste place. They must not tread grapes in a wine-press, but they may tread them in a kneading-trough. And they must not put olives into the oil-press with the stone over them, but they may pound them and put them into a small press. Rabbi Simon said, "one may also grind them in the house of the oil-press and put them into the small press."

7. Men must not boil greens of the Sabbatical year in oil of the heave-offering, lest they take it for uses that are forbidden. R. Simon "allowed it." And the very last thing (in a series of exchanges) partakes of the laws of the Sabbatical year; but the fruit itself (first exchanged) is forbidden.

8. Men must not buy servants, ground, or an unclean beast, with money of the Sabbatical year; but if they buy them, they must eat(74) as much as their value. They must not bring for an offering the two pigeons of one with an issue, or the two pigeons after childbirth bought with money of the Sabbatical year. And if they bring them, they must eat(75) as much as their value. They must not anoint vessels with oil of the Sabbatical year. But if they anoint them, they must eat(76) as much as their value.

9. "A skin which one anointed with oil of the Sabbatical year?" Rabbi Eleazar said, "it must be burned." But the Sages say, "one must eat(77) as much as its value." The Sages said before Rabbi Akiba it was a saying of Rabbi Eleazar, "a skin smeared with oil of the Sabbatical year must be burned." He said to them, "Hush! I cannot tell you what Rabbi Eleazar said about it."

10. And again, the Sages said in his presence, it was a saying of Rabbi Eleazar,(78) "he who eats the bread of Samaritans is as one who eats swine-flesh." He said to them, "Hush! I cannot tell you what Rabbi Eleazar said about it."

11. "A bath which was heated with stubble or straw of the Sabbatical year?" "It is allowed to wash in it." "But if one confer honor (on the bath)?" "He should not wash in it."



Chapter IX

1. The rue, and the sorrel with spreading leaves, and the wild savory, the coriander of the mountains, and the parsley of the marshes, and the rocket of the desert, are free from tithes; and they may be bought from all men in the Sabbatical year, because nothing like them is legally guarded. Rabbi Judah said, "the sprouts of the mustard are allowed, because transgressors are not suspected for taking them from a guarded place." Rabbi Simon said, "all vegetables that sprout again are allowed, excepting the sprouts of cabbage, because there is not their like among the greens of the field." But the Sages say, "whatever sprouts again is forbidden."

2. There are three countries to be public property in the Sabbatical year: Judah and beyond Jordan and Galilee; and each is divided into three parts: Upper Galilee, Lower Galilee, and the Vale. From the village of Hananiah and upward, every part in which the sycamore tree does not grow is Upper Galilee. And from the village of Hananiah and lower down, where any sycamore tree grows, is Lower Galilee. And the neighborhood of Tiberias is the Vale. And in Judah, the mountains, the plain, and the vale, and the plain of Lydda is as the plain of the south. And its mountains are as the King's mountain.(79) From Bethhorn and to the sea is one province.

3. "And wherefore did the Sages say three countries?" "That men might eat during the Sabbatical year in every one of them, till the last fruits be finished in it." R. Simon said, "they did not say three countries, they said only in Judah." And all the other countries are reckoned as the King's mountain; and all countries are reckoned the same for olives and dates.

4. Men may eat so long as there is any fruit legally free, but they must not eat of that which is legally guarded. Rabbi Jose "allowed it, even when guarded." They may eat fruit so long as it is found in birds' nests, and such fruit as is twice produced in each year, but they must not eat of winter fruit. R. Judah "allowed it at all times, if it ripened before the summer ended."

5. "If men pressed three sorts of fruit in one barrel?" R. Eliezer said, "they may eat of the first." R. Joshua said, "even of the last." Rabban Gamaliel said, "everything, the species of which is finished growing in the field, its species is to be removed from the barrel."(80) Rabbi Simon said, "all greens are reckoned as one. They are to be cleared away from the house." They may eat of the leeks till the teasels have ceased growing in the valley of Beth-Netopha.

6. "He who gathers fresh herbs?" "He may use them till their sap dry out." "And he who binds the dry in bundles?" "He may use them till the second rain descends."(81) "The leaves of reeds and the leaves of vines?" "They may be used till they fall from their stems." "And he who binds the dry in bundles?" "He may use them till the second rain descends." Rabbi Akiba said, "they may be used by all persons till the second rain descends."

7. "Like to this rule is his case who rented a house to his neighbor till the rains?" "This means till the second rain descends." "He who by his vow cannot get assistance from his neighbor till the rains?" "This means till the second rain descends." "When may the poor enter into the gardens?"(82) "When the second rain descends." "When may they use and burn the stubble and straw of the Sabbatical year?" "When the second rain descends."

8. "A man had fruit of the Sabbatical year, and the time came for clearing it out from his house?" "He may divide to everyone victuals for three meals; and the poor may eat the fruit after the clearing of it out, but not the rich." The words of Rabbi Judah. Rabbi Jose said, "the poor and the rich are alike, they may eat it after it is cleared out."

9. "A man had fruits of the Sabbatical year, whether they fell to him by inheritance, or were given to him by gift?" R. Eliezer said, "let them be given to those who may eat them." But the Sages say, "the transgressor must not profit, but let them be sold to those who may eat them, and let their price be divided to every man." "He who eats dough of the Sabbatical year before the heave-offering be separated from it?" "He is guilty of death."



Chapter X

1. The Sabbatical year releases(83) a loan, whether it be with or without a bill. The credit of a shop is not released. But if one made it as a loan, it is released. Rabbi Judah said, "all the first credit is released, the wages of an hireling is not released." "But if one made it as a loan?" "It is released." Rabbi Jose said, "every work which ceases on the Sabbatical year is released; but that which does not cease on the Sabbatical year is not released from payment."

2. The butcher who slaughtered a heifer (at the end of the Sabbatical year), and divided her head (for sale on the first of the two feast days of the new year), remains a debtor; but if he did so in an intercalary month,(84) he is released (Deut. xv. 1). But if it be not an intercalary month, he is not released. He who forced, or enticed, or uttered a slander, and every act of the tribunal, have no release. "He who lent on security, or delivered his bills to the tribunal?" "There is no release for him."

3. The Defence(85) (for the poor) has no release. This is one of the things which the old Hillel ruled. When he saw that the people refrained from mutual loans, and transgressed what is written in the law, "Beware that there be not a thought in thy wicked heart,"(86) etc., Hillel ruled the Defence.

4. This is the substance of the Defence, "I hand over to you judges such and such men in such a place, that every debt which belongs to me I may collect, whenever I please." And the judges or witnesses sealed it below.

5. The Defence written before the Sabbatical year is valid, but afterward it is disallowed. Bills written before the Sabbatical year are disallowed, but afterward they are valid. He who borrows from five persons must write a Defence for each of them. If five persons borrow from one, he writes but one Defence for all of them.

6. Men must not write a Defence save only on ground. "If he have none?" "The lender may present him with however little from his own field." "If he had a field in pledge in a city?" "He may write on it the Defence." Rabbi Huzpith said, "a man may write it on the property of his wife; and for orphans on the property of their guardians."

7. "Beehives?" R. Eliezer said, "they are as ground, and men may write on them a Defence, and they contract no legal uncleanness in their proper place, but he who takes honey out of them on the Sabbath is liable (for a sin-offering). The Sages, however, say they are not as ground, and men must not write on them a Defence, and they do contract legal defilement in their place, and he who takes honey out of them on the Sabbath is free."

8. "He who paid his debt on the Sabbatical year?" "The lender must say to him, 'I release thee.' " "When he said it to him?" "Even so, he may receive it from him, as is said, and this is the manner of the release."(87) It is like the slayer who was banished to the city of refuge, and the men of the city wished to honor him. He must say to them, "I am a murderer." They say to him, "Even so." He may receive the honor from them, as is said, "and this is the case of the slayer."(88)

9. "He who pays a debt in the Sabbatical year?" "The spirit of the Sages reposes on him."(89) "He who borrowed from a proselyte, when his children(90) became proselytes with him?" "He need not repay his children." "But if he repay them?" "The spirit of the Sages reposes on him." All movables become property by acquisition; but everyone who keeps his word,

THE SPIRIT OF THE SAGES REPOSES ON HIM.

NOTE.—At the Feast of Tabernacles in the Sabbatical year, the following portions of Scripture were appointed to be read: Deut. i. 1-6; vi. 4-8; xi. 13-22; xiv. 22; xv. 23; xvii. 14; xxvi. 12-19; xxvii.; xxviii. These portions were read by the king or high priest from a wooden platform erected in the Temple. The king or the high priest usually read them sitting. King Agrippa, however, read them standing, and when he came to the words "Thou mayst not set a stranger over thee, which is not thy brother" (Deut. xvii. 15), "tears dropped from his eyes." The people then cried out to encourage him, "Thou art our brother—thou art our brother." (Sotah, vii. 8).



On The Sabbath

Removals—Work to be Avoided—Discussion Between the Schools of Shammai and Hillel as to What Constitutes Work—Work Allowed—Lighting—Eve of the Sabbath—Cooking and Hot Water—Retention of Heat—Burdens—Ornaments—Principal and Secondary Work.



Chapter I

1. Removals(91) on the Sabbath are two. Of these removals four are inside a place. And there are two other removals, of which four are outside a place. "How?" "A beggar stands without, and the master of the house within. The beggar reached his hand within, and gave something into the hand of the master of the house, or took something from it and brought it out?" "The beggar is guilty,(92) and the master of the house is free." "The master of the house reached his hand outside and gave something into the hand of the beggar, or took something from it and brought it in?" "The master of the house is guilty, but the beggar is free." "The beggar reached his hand within, and the master of the house took something from it, or gave something into it, and the beggar brought it out?" "Both are free." "The master of the house reached his hand without, and the beggar took something from it, or gave something into it, and the master brought it in?" "Both are free."

2. A man must not sit before the barber near to evening prayer,(93) until he has prayed. He must not enter a bath, nor a tannery, nor eat, nor judge. "But if they began?" "They need not cease." They may cease to read the "Hear,"(94) etc., but they must not cease to pray.

3. A tailor must not go out with his needle near dusk,(95) lest he forget and go (afterward). Nor a scribe go out with his pen. Nor may one search his garments. Nor shall one read at the light of the lamp. In truth they said, "the teacher may overlook when children are reading, but he himself shall not read." Similar to him, one with an issue shall not eat with her who has an issue, because of the custom of transgression.

4. And these following are from the decisions which they mentioned of the upper chamber of Hananiah, the son of Hezekiah, the son of Gorion, when the Sages went up to visit him. The school of Shammai was counted, and was more numerous than the school of Hillel. And eighteen matters were determined on that day.

5. The school of Shammai said, "they must not soak ink, nor paints, nor vetches, unless they be sufficiently soaked while it is yet day." But the school of Hillel allows it.

6. The school of Shammai said, "they must not put bundles of flax inside the oven, except it be sufficiently steamed while it is yet day, nor wool into the boiler except it imbibe sufficient dye in the eye of day." But the school of Hillel allow it. The school of Shammai said, "they must not spread nets for beasts, nor birds, nor fishes, except they be netted while it is yet day." But the school of Hillel allows it.

7. The school of Shammai said, "they must not sell to a stranger, and they must not lade his ass with him, and they must not load on him, except they have sufficient time to reach a near place before the Sabbath." But the school of Hillel allows it.

8. The school of Shammai said, "they must not give skins to a tanner, nor articles to a strange laundress; except they can be sufficiently done while it is yet day." But all of them the school of Hillel allow "with the sun."

9. Said Rabbi Simon, the son of Gamaliel, "the house of my father used to give white articles to a strange laundress three days before the Sabbath." But both schools agree that "they may carry(96) beams to the oil-press and logs to the wine-press."

10. "They must not fry flesh, onions, and eggs; except they be sufficiently fried while it is yet day. They must not put bread in the oven at dusk, nor a cake on coals, except its face be sufficiently crusted while it is yet day." Rabbi Eliezer said, "that its under side be sufficiently crusted."

11. "They may hang up the passover(97) offering in an oven at dusk. And they may take a light from the wood pile in the house of burning."(98) And in the suburbs "when the fire has sufficiently lighted the greater part." Rabbi Judah says, "from the coals however little" (kindled before the Sabbath).



Chapter II

1. "With what may they light (lamps) on the Sabbath?" "And with what may they not light?" "They may not light with cedar moss, nor with unhackled flax, nor with floss silk, nor with a wick of willow, nor with a wick of nettles, nor with weeds from the surface of water, nor with pitch, nor with wax, nor with castor oil, nor with the defiled oil of heave-offering, nor with the tail, nor with the fat." Nahum the Median said, "they may light with cooked fat." But the Sages say, "whether cooked or uncooked, they must not light with it."

2. They must not light with the defiled oil of the heave-offering on a holiday. Rabbi Ishmael said, "they must not light with pitch dregs for the honor of the Sabbath." But the Sages allow all oils, "with sesame oil, with nut oil, with radish oil, with fish oil, with colocynth oil, with pitch dregs and naphtha." Rabbi Tarphon said, "they must only light with olive oil."

3. "They must not light with anything that grows from wood, except flax. And all that grows from wood does not contract the uncleanness of tents,(99) except flax." "A wick of cloth folded but not singed?" Rabbi Eliezer says, "it contracts uncleanness, and they must not light it." Rabbi Akiba says, "it is clean, and they may light it."

4. A man must not perforate an eggshell, and fill it with oil, and put it on the mouth of the lamp, because it drops, even though it be of pottery. But Rabbi Judah "allows it." "But if the potter joined it at first?" "It is allowed, since it is one vessel." A man must not fill a bowl of oil, and put it by the side of the lamp, and put the end of the wick into it because it imbibes. But Rabbi Judah "allows it."

5. "Whoever extinguishes the lamp because he fears the Gentiles, or robbers, or a bad spirit, or that the sick may sleep?" "He is free." "He spares the lamp?" "He spares the oil?" "He spares the wick?" "He is guilty." But Rabbi Jose frees in all cases except the wick, because "it makes coal."

6. For three transgressions women die in the hour of childbirth: when they neglect times, and the dough offering,(100) and lighting the Sabbath lamp.

7. Three things are necessary for a man to say in his house on the eve of the Sabbath at dusk. "Have you taken tithes?" "Have you prepared erub?"(101) "Light the lamp." "It is doubtful if it be dark or not?"(102) "They must not tithe that which is certainly untithed, and they must not baptize vessels, and they must not light the lamps. But they may take tithes of the doubtful heave-offering, and prepare erub, and cover up hot water."



Chapter III

1. "A cooking oven which was heated with stubble or brushwood?" "They may place on it cookery." "With oil-dregs and with wood?" "They must not place it, till the coals are raked out, or ashes put in." The school of Shammai say, "hot water, but not cookery." But the school of Hillel say, "hot water and cookery." The school of Shammai say, "they may take it off, but not place it back." But the school of Hillel say, "they may place it back."

2. "A cooking stove, which was heated with stubble or brushwood?" "They must not place anything either inside or upon it." "A bake oven, which was heated with stubble or brushwood?" "It is as a cooking oven." "With oil-dregs or with wood?" "It is as a cooking stove."

3. They must not put an egg beside a boiler, lest it be boiled. And they must not wrap it in towels. But Rabbi Jose allows it. And they must not hide it in sand, or in the dust of the roads, lest it be roasted.

4. It happened that the men of Tiberias arranged, and introduced a pipe of cold water into a canal of the hot springs. The Sages said to them, "if it be Sabbath, it is as if hot waters were heated on Sabbath, they are forbidden for washing and drinking. But if on a holiday, as if hot waters were heated on a holiday, they are forbidden for washing but allowed for drinking." "A skillet with attached brazier?" "If one rake out the coals (on Friday evening), persons may drink its hot waters on Sabbath." "A pan with double bottom?" "Even though the coals are raked out, they must not drink of it."

5. "The boiler which is set aside (from the fire)?" "They must not put into it cold water to be warmed; but they may put into it—or into a cup—cold water to make it lukewarm." "A saucepan or an earthen pot, which they took off boiling?" "They must not put into it spices, but they may put them into a bowl or into a plate." Rabbi Judah says, "they may put them into all vessels, excepting a thing in which there is vinegar or fish-brine."

6. They must not put vessels under a lamp to catch the oil. "But if they place them, while it is still day?" "It is allowed." But they must not use it, because it is not purposely prepared (for Sabbath use). They may remove a new lamp, but not an old one. Rabbi Simon says, "all lamps may be removed, except the lamp lighted for the Sabbath." They may put a vessel under the lamp to catch sparks, but they must not put water into it, as it quenches.



Chapter IV

1. "With what may they cover up (pots to retain the heat)?" "And with what may they not cover them up?" "They may not cover them up with oil-dregs, or dung, or salt, or lime, or sand either fresh or dry, or straw, or grape-skins, or woollen, or herbs when they are fresh, but they may cover up with them when they are dry. They may cover up with garments, and fruits, with doves' wings, with carpenters' sawdust, and with tow of fine flax." Rabbi Judah forbids "fine," but allows "coarse."

2. They may cover up with hides, and remove them—with woollen fleeces, but they must not remove them. "How does one do?" "He takes off the cover, and they fall down." Rabbi Eleazar, the son of Azariah, says "the vessel is inclined on its side, and he takes them away." "Perhaps he took them away and cannot return them?"(103) But the Sages say "he may take them away, and return them." "He does not cover it, while it is yet day?" "He must not cover it, when it begins to be dark." "He covered it, and it opened?" "It is allowed to cover it again." A man may fill the goblet, and put it under the pillow or under the bolster (to warm it).



Chapter V

1. "With what is a beast led forth, and with what is it not led forth?"(104) One may lead forth the camel with a head-stall, and the she-camel with a nose-ring, and the Lydda(105) asses with a bridle, and a horse with a halter, and all animals that wear a halter they may lead forth with a halter, and they are held with a halter, and, if unclean, they may sprinkle water upon them, and baptize them in their places.

2. The ass one may lead forth with a pack-saddle when it is bound on it. Rams go forth tied up. Ewes go forth with tails bound back, doubled down, or put in a bag. The goats go forth bound tightly. Rabbi Jose "forbids all, excepting ewes, to have their tails in a bag." Rabbi Judah says "the goats go forth bound tightly to dry up their udders, but not to guard the milk."

3. "And with what must they not go forth?" "A camel must not go forth with a rag bound as a mark to its tail, nor fettered, nor with fore-foot tied doubled up, and so with the rest of all beasts; a man must not bind camels one to another, and lead them, but he may take their ropes into his hand, and hold them, guarding that they be not twisted."(106)

4. One must not bring forth an ass with a pack-saddle, when it is not tied upon him before the Sabbath; nor with a bell, even though it be muffled, nor with a ladder(107) on its throat, nor with a strap on its leg; nor may cocks and hens be led forth with twine or straps on their legs. Nor may rams be led forth with a gocart under their tails, nor ewes with John wood.(108) And the calf must not be led forth with a muzzle, nor a cow with the skin of the hedgehog,(109) nor with a strap between her horns. The cow(110) of Rabbi Eleazar, the son of Azariah, used to go out with a strap between her horns, but not with the will of the Sages.



Chapter VI

1. "With what may a woman go out?" And "with what may she not go out?" "A woman may not go out with laces of wool, nor with laces of flax, nor with straps on her head, and she cannot baptize herself in them till she unloose them; nor with frontlets, nor temple fillets, unless sewn to her cap, nor with a headband, into the public street, nor with a golden crown in the form of Jerusalem, nor with a necklace, nor with nose-rings, nor with a ring without a seal, nor with a needle without an eye; but, if she go out, she is not guilty of a sin-offering."

2. A man must not go out with hobnailed sandals,(111) nor with one sandal when there is no sore on his other foot, nor with phylacteries, nor with an amulet unless it be of an expert, nor with a coat of mail, nor with a helmet, nor with greaves; but, if he go out, he is not guilty of a sin-offering.

3. "A woman must not go out with an eyed needle, nor with a signet ring, nor with a spiral head-dress, nor with a scent-box, nor with a bottle of musk; and if she go out she is guilty of a sin-offering." The words of Rabbi Meier. But the Sages "absolve the scent-box and the bottle of musk."

4. The man must not go out with sword, nor bow, nor shield, nor sling, nor lance; and if he go out he is guilty of a sin-offering. Rabbi Eleazar said, "they are his ornaments." But the Sages say, "they are only for shame, as is said, 'And they shall beat their swords into ploughshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more.' "(112) Garters are clean, and they may go forth in them on Sabbath. Anklets(113) contract uncleanness, and they must not go out in them on Sabbath.

5. A woman may go out with plaits of hair whether they be her own, or her companion's, or a beast's hair, with frontlets and temple fillets, when they are sewn to her cap, with a headband or a stranger's curl into the courtyard, with wool in her ear, and wool in her shoe, and wool prepared for her separation, with pepper, or with a grain of salt,(114) or with anything which she will put inside her mouth, except that she shall not put it in for the first time on the Sabbath, and if it fall out she must not put it back. "A false tooth or a tooth of gold?" Rabbi "allows it." But the Sages "forbid it."

6. A woman may go out with a coin on a sore foot. Little girls may go out with plaits and even splinters in their ears. Arab women go out veiled, and Median women with mantillas; and so may any one, but, as the Sages have said, "according to their custom."

7. A mantilla may be folded over a stone, or a nut, or money, save only that it be not expressly folded for the Sabbath.

8. "The cripple may go out on his wooden leg." The words of Rabbi Meier. But Rabbi Jose forbids it. "But if it have a place for receiving rags?" "It is unclean." His crutches cause uncleanness by treading. But they may go out with them on the Sabbath, and they may enter with them into the Temple court. The chair and crutches (of a paralytic) cause uncleanness by treading, and they must not go out with them on the Sabbath, and they must not enter with them into the Temple court. Stilts(115) are clean, but they must not go out with them.

9. The sons may go out with their (father's) girdles. And sons of kings with little bells; and so may anyone, but, as the Sages have said, "according to their custom."

10. "They may go out with an egg of a locust,(116) and a tooth of a fox,(117) and a nail of one crucified, as medicine."(118) The words of Rabbi Meier. But the Sages say (others read the words of Rabbi Jose and Rabbi Meier) "it is forbidden even on a week day, because of the ways of the Amorites."(119)



Chapter VII

1. The Sages laid down a great rule for the Sabbath: "Everyone who forgets the principle of Sabbath, and did many works on many Sabbaths, is only responsible for one sin-offering. Everyone who knows the principle of Sabbath, and did many works on many Sabbaths, is responsible for every Sabbath. Everyone who knows that there is Sabbath, and did many works on many Sabbaths, is responsible for every principal work.(120) Everyone who has done many works, springing from one principal work, is only responsible for one sin-offering."

2. The principal works are forty, less one—sowing, ploughing, reaping, binding sheaves, threshing, winnowing, sifting, grinding, riddling, kneading, baking, shearing wool, whitening, carding, dyeing, spinning, warping, making two spools, weaving two threads, taking out two threads, twisting, loosing, sewing two stitches, tearing thread for two sewings, hunting the gazelle, slaughtering, skinning, salting, curing its skin, tanning, cutting up, writing two letters, erasing to write two letters, building, demolishing, quenching, kindling, hammering, carrying from private to public property. Lo, these are principal works—forty, less one.

3. And another rule the Sages laid down: "All that is worthy of reservation, and they reserve its like—if they carry it out on the Sabbath, they are responsible for a sin-offering; and everything which is not worthy of reservation, and they do not reserve its like—if they carry it out on the Sabbath, none is responsible but the reserver."

4. Whoever brings out straw—a heifer's mouthful; hay—a camel's mouthful; chaff—a lamb's mouthful; herbs—a kid's mouthful; garlic leaves and onion leaves—if fresh, the size of a dried fig—if dry, a kid's mouthful; but they must not add one with the other, for they are not equal in their measures. Whoever carries out food the size of a dried fig, is guilty of death. And victuals, they may add one to another as they are equal in their measures, excepting their peels and their kernels, and their stalks and the fine and coarse bran. Rabbi Judah says, "excepting the peels of lentils, as they may cook them with them."



Chapter VIII

1. One may bring out wine sufficient for the cup,(121) milk sufficient for a gulp, honey sufficient for a bruise, oil sufficient to anoint a small member, water sufficient to moisten the eye-salve, and the rest of all beverages a quarter of a log, and whatever can be poured out(122) a quarter of a log. Rabbi Simeon says, "all of them by the quarter log." And they did not mention these measures save for those who reserve them.

2. "Whoever brings out cord sufficient to make an ear for a tub, bulrush sufficient to hang the sieve and the riddle?" Rabbi Judah said, "sufficient to take from it the measure of a child's shoe; paper sufficient to write on it the signature of the taxgatherers; erased paper sufficient to wrap round a small bottle of balm—is guilty" (of death).

3. Leather sufficient for an amulet; parchment polished on both sides, sufficient to write a sign for a door-post; vellum sufficient to write on it a small portion, which is in phylacteries, that is, "Hear, O Israel;" ink sufficient to write two letters; kohl(123) sufficient to paint one eye.

4. Bird-lime sufficient to put on the top of a perch; pitch or sulphur to fill a hole; wax sufficient to fill the mouth of a small hole; brick-clay sufficient to make a mouth of a crucible bellows for goldsmiths—Rabbi Judah says, "sufficient to make a crucible stand;" bran sufficient to put on the mouth of a crucible blow-pipe for goldsmiths; ointment sufficient to anoint the little finger of girls—Rabbi Judah says, "sufficient to make the hair grow;" Rabbi Nehemiah says, "to freshen the temple."

5. Red earth "as the seal of merchants"—the words of R. Akiba; but the Sages say, "as the seal of letters;" dung and fine sand, "sufficient to manure a cabbage stalk,"—the words of Rabbi Akiba; but the Sages say, "sufficient to manure a leek;" coarse sand sufficient to put on a full lime-hod; a reed sufficient to make a pen. "But if it be thick or split?" "sufficient to boil with it a hen's egg easy (to be cooked) among eggs, mixed with oil and put in a pan."

6. A bone sufficient to make a spoon,—Rabbi Judah said, "sufficient to make the ward of a key;" glass sufficient to scrape the top of a shuttle; a lump of earth or a stone sufficient to fling at a bird; Rabbi Eliezer said, "sufficient to fling at a beast."

7. "A potsherd?" "Sufficient to put between two beans,"—the words of Rabbi Judah; Rabbi Meier says, "sufficient to take away fire with it;" Rabbi Jose says, "sufficient to receive in it the fourth of a log." Said Rabbi Meier, "Although there is no visible proof of the matter, there is an indication of the matter, as is said, 'there shall not be found in the bursting of it a sherd to take fire from the hearth.' "(124) Rabbi Jose said to him, "thence is the visible proof, 'or to take water out of the pit.' "(125)



On The Passover

Searching for Leaven—How Leaven Is to be Put Away—Restrictions with Regard to It—What Things Make Leaven—Leavening—Work on the Eve of the Passover—Trades Allowed—Men of Jericho—Hezekiah—The Daily Offering—Intention—Slaughter of Passover Offering—Mode of Proceeding—The Passover on a Sabbath—Discussion Between R. Akiba and R. Eleazar—Roasting the Passover—Various Contingencies—Hindrances—Rules and Directions—How the Passover Is to be Eaten—Praise and Thanksgiving.