11 Heb. Halakoth. See App. I.ti. What the other decrees were is not certainly known. Some have tried to count eighteen teachings in the preceding three paragraphs, and others explain ‘these’ as referring to the decisions in par. 5. See Dor Dor. I. 186. Eighteen rulings of extreme stringency, reflecting the standpoint of the School of Shammai, are given by the Gemara at this point (13b, 14a); they include the two on searching the clothes and reading (the fifteenth and sixteenth of the eighteen). Only one other ruling (the fourteenth) deals with the Sabbath, namely that which requires a Jew travelling with a gentile on the eve of Sabbath to give his purse into the gentile’s keeping. See Shab. 241.
II Variant: Garon. He was the head of the School of Shammai in the generation before the destruction of Jerusalem. It is he who succeeded in restoring the book of Ezekiel to its place in the Canon. See Moore, I. 246.
soaked [on a Friday] unless there is time for them to be [wholly] soaked the same day. And the School of Hillel permit it.
6. The School of Shammai say: Bundles of flax may not be put in an oven unless there is time for them to steam off the same day; nor may wool be put into a [dyer’s] cauldron unless there is time for it to absorb the colour the same day. And the School of Hillel permit it. The School of Shammai say: Nets may not be spread for wild animals, birds, or fishes unless there is time for them to be caught the same day. And the School of Hillel permit it.
7. The School of Shammai say: They may not sell aught to a gentile or help him to load his beast or raise [a burden] on his shoulders unless there is time for him to reach a place near by [the same day]. And the School of Hillel permit it.
8. The School of Shammai say: Hides may not be given to a [gentile] tanner nor clothes to a gentile washerman unless there is time for the work to be done the same day. And all these the School of Hillel permit such time as the sun is up.
9. Rabban Simeon b. Gamaliel said: In my father’s house they used to give white clothes to a gentile washerman three days before Sabbath. Both [the School of Shammai and the School of Hillel] agree that men may lay down the olive-press beams or the winepress rollers.
10. Flesh and onions and eggs may not be roasted unless there is time for them to be roasted the same day; nor may bread be put into the oven when darkness is falling, nor may cakes be put upon the coals unless there is time for their top surface to form into crust. R. Eliezer says: Time for their bottom surface [only] to form into crust.
11. The Passover-offering may be let down1 into the oven when darkness is falling; and fire may be kindled in the fireplace of the Chamber of the Hearth,2 but elsewhere only if there is time [before the Sabbath] for the fire to take hold on the greater part [of the wood]. R. Judah says: With charcoal [it is permitted if there is time for the fire to take hold on] any quantity soever.
2. 1. With what may they light [the Sabbath lamp] and with what may they not light it? They may not use cedar-fibre or uncarded flax or raw1 silk or a wick of bast or a wick of the desert3 or duck-weed; or pitch or wax or castor-oil or [Heave-offering] oil that [is become unclean and] must be burnt, or [grease from] the fatty tail or tallow. Nahum the Mede says: They may use melted tallow. But the Sages say: It is all one whether it is melted or not melted: they may not light therewith.
2. [Heave -offering] oil that [is become unclean and] must be burnt may not be used for lighting on a Festival-day.4 R. Ishmael says: Tar may not be used out of respect for the Sabbath. But the Sages permit all kinds of oils: sesame-oil, nut-oil, fish-oil, colocynth-oil, tar, and naphtha. R. Tarfon says: They may use only olive-oil.
3. Naught that comes from a tree5 may be used for lighting [the Sabbath lamp] excepting flax; and naught that comes from a tree can contract uncleanness by overshadowing6 excepting flax. If a wick made from [a * At the Samaritan Passover at the present time the oven* are pits in the ground.
2 See Tam. i*; Midd. i*. * The fibre out of the 'apples of Sodom’ or ‘Dead-Sea fruit’.
6 From Num. ig1*4 is derived the rule that whatever is overshadowed by the same roof or object that overshadows a corpse, and whatever (not being a permanently fired roofing) overshadows a corpse, becomes unclean. See p. 649, n. 3.
SECOND DIVISION: MOED piece of] cloth was twisted but not singed, R. Eliezer declares it susceptible to uncleanness1 and not to be used for lighting [the Sabbath lamp]; but R. Akiba says: It is not susceptible to uncleanness2 and it may be used for lighting [the Sabbath lamp].
4. A man may not pierce an egg-shell and fill it with oil and put it on the opening of the lamp3 so that the oil will drip from it;4 [it is forbidden] even if it was made of earthenware (but R. Judah permits it); but if the potter had joined it [with the lamp] from the first, it is permitted in that it is a single vessel. A man may not fill a dish with oil and put it beside a lamp and put the end of the w'ick in it so that it will absorb [the oil]. But R. Judah permits it.
5. If a man put out the lamp [on the night of Sabbath] from fear of the gentiles or of thieves or of an evil spirit, or to suffer one that was sick to sleep, he is not culpable; [but if he did it with a mind] to spare the lamp or to spare the oil or to spare the wick, he is culpable. But R. Jose declares him exempt in every case excepting that of the wick, since he thereby forms charcoal.5 6. For three transgressions do women die in childbirth: for heedlessness of the laws of the menstruant,6 the Dough-offering,7 and the lighting of the [Sabbath] lamp.
7. Three things must a man say within his house when darkness is falling on the eve of Sabbath: Have ye tithed?8 Have ye prepared the Erub r and, Light the lamp. If it is in doubt whether darkness has already fallen or not, they may not set apart Tithes from what is known to be untithed, or immerse utensils or light the lamps; but they may set apart Tithes from demai-produce10 and prepare the Erub and cover up what is to be kept hot.
3. 1. If a double-stove11 had12 been heated with stubble or straw, cooked food may13 be set on it; but if with peat or wood, cooked food may not be set on it until it has been swept out or covered with ashes. The School of Shammai say: Hot water but not cooked food may be set thereon. And the School of Hillel say: Both hot water and cooked food. The School of Shammai say: They may be removed [on the Sabbath] but not put back. And the School of Hillel say: They may also be put back.
2. If an oven had been heated with stubble or straw naught may be put within it or upon it. If a single-stove had been heated with stubble or straw, it is regarded in like manner as the double-stove; and if [it had been heated] with peat or wood, it is regarded in like manner as an oven.
3. An egg may not be put beside a kettle [on the Sabbath] so that it shall get cooked, nor may it be cracked within [hot] wrappings; but R. Jose 1 Kel. 27 *• *. It is susceptible to corpse-uncleanness if, before it was twisted up, it measured three fingerbreadths square, since what is of such a size is 'usable' (and whatever still remains as, of itself, a usable article is susceptible to uncleanness).
I Being twisted up it ceases to count as usable cloth having a measure of three finger- breadths square, and so ceases to count as, of itself, a usable article. See Kel. 27'*.
J For the shape of this lamp see p. 581, n. 6.
♦ So artificially replenishing the contents of the lamp during the Sabbath. The Palestinian lamp of the time hardly held more oil than would burn for an hour. Shab. 7* includes both kindling and extinguishing fire among the thirty-nine main classes of forbidden work.
s Thereby performing ‘work’ in that he achieves a desirable end, since the singed end is easier to light the next time. 6 Lev. 15**®.? Num. 15**. See p. 83, n. 1.
* It was forbidden to tithe on the Sabbath the food eaten on the Sabbath. Cf. Dem. 7'- s.
II Before the onset of Sabbath. u On the Sabbath.
permits this. Nor may it be buried in [hot] sand or in the dust of the road so that it shall get roasted.
4. The men of Tiberias once passed a tube of cold water through a spring of hot water. The Sages said to them: If this is done on the Sabbath it is like water heated on the Sabbath and is forbidden both for washing and drinking; and if it is done on a Festival-day it is like water heated on a Festival-day and is forbidden for washing, but permitted for drinking.1 If a miliarumzv/&s cleared of its ashes3 one may drink from it on the Sabbath, but one may not drink from an antikhi1 even though it was cleared of its ashes.
5. If a kettle [holding hot water] was taken off [from a stove], cold water may not be put in it to be made hot; but enough may be put therein or into [hot water in] a cup to make [the hot water] lukewarm. Spices may not be put into a pan or pot that was taken off [from a stove] while boiling, but they may be put into [hot food in] a plate or a dish. R. Judah says: They may be put into aught excepting what has in it vinegar or fish-brine.4 6. A vessel may not be put under the lamp [on the Sabbath] to collect the [dripping] oil; but if it was put there before nightfall it is permitted. But no use may be made of that oil [on the Sabbath] since it is not a thing already prepared [for the Sabbath]. A new lamp may be moved from one place to another, but not an old lamp. R. Simeon says: Any lamp may be moved from one place to another excepting a lamp already alight5 on the Sabbath. A man may put a vessel under the lamp to catch the sparks but he may not put water therein, since he would thereby quench [the sparks].
4. r. With what may they cover up hot food and with what may they not cover it up? They may not cover it up with peat or dung or salt or lime or wet sand or dry, or straw or grape-skins or flocking, or herbs that are still wet6 (but they may do so if they are dried). They may cover up hot food with clothes or produce7 or feathers or sawdust or hackled flax. R. Judah forbids fine hackled flax but permits the coarse.
2. They may cover up hot food with hides and may move them about; and with wool-shearings, but these they may not move about. How should a man act?8 He should take off the lid [of the pot] while the wool-shearings fall away [of themselves]. R. Eleazar b. Azariah says: The basket should be turned over on its side and the food thus removed, lest perchance the pot is removed in such wise that it cannot be replaced. But the Sages say: It may be removed and replaced. If it was not covered up while it was yet day, it may not be covered up after nightfall; but if it was covered up and became uncovered, it may be covered up afresh. A jug may be filled [on the Sabbath with cold food or liquid] and put under a cushion or under a bolster.
5. 1. With what [burdens] may cattle’ go out10 [on the Sabbath] and with what may they not go out? The camel may go out with its curb, the female 1 It is permitted (on the ground of Ex. 12“) to cook necessary food on a Festival-day. See Betz. a4.
1 Water-heating vessels with fuel-compartments. The antikhi is said to retain its heat more effectively than the miliarum, therefore what derives heat from it on the Sabbath is under suspicion of being deliberately heated on the Sabbath.
J Before the onset of Sabbath.
* Since these through their tartness have the effect of ‘cooking’ the spices. Cf. Maas. i\ * There is danger of extinguishing it. 6 All these were likely to generate fresh heat.
7 Such as corn. 8 When he wishes to take out the hot food.
* To which also the Sabbath law applies (Ex. 20'*; Deut. 5U).
10 See above, p. too, n. 2. In this and the following chapter discrimination is attempted between permissible ornaments or appurtenances and forbidden burdens.
SECOND DIVISION: MOED camel with its nose-ring, the Libyan ass with its bridle, the horse with its chain, and all beasts which wear a chain may go out with a chain and be led by the chain; and these things may be sprinkled and immersed1 without being removed.
2. The ass may go out with its saddle-cloth if this was fastened on [before the SabbathJ; rams may go out strapped up,- and the ewes may go out wearing the strap over or under their tails or wearing the protective cloth; and goats may go out [with their udders] bound up. All these things R. Jose forbids excepting ewes wearing the protective cloth. R. Judah says: Goats may go out [with their udders] bound up if this is to keep them dry, but not if it serves to collect the milk.
3. And with what may they not go out? A camel may not go out with a rag3 hung to its tail or with fore and hind legs bound together, or with hoof tied to thigh. So, too, is it with all other cattle. Camels may not be led along tied together, but a man may hold their ropes in his hand provided that he does not twist them together.4 4. The ass may not go out with its saddle-cloth if this was not fastened on [before the Sabbath], or with a bell even though it is plugged, or with the ladder-yoke5 round its neck, or with its leg-strap. Fowls may not go out with their bands or their straps on their legs.6 Rams may not go out with their wagon7 under their fat tail, nor may ewes go out with the wood-chip8 in their nose; nor may the calf go out with its rush-yoke, 4 nor the cow with the hedgehog-skin10 [tied round its udder] or w ith the strap between its horns. R. Eleazar b. Azariah’s cow11 used to go out with the strap between its horns, which was not with the consent of the Sages.
6. 1. With what may a woman go out and with what may she not go out? A woman may not go out with bands of wool or bands of flax or with her head-straps (nor should she immerse herself with them unless she has loosened them);12 nor [may she go out] with forehead-band or head- bangles if they are not sewn [on the head-dress], or with a hair-net [when she goes] to a public place. Nor [may she go out] with a ‘golden city’13 or a necklace or nose-rings or with a ring that bears no seal or with a needle that has no eye. Yet if she went out [wearing the like of these] she is not liable to a Sin-offering.'4 2. A man may not go out with sandals shod with nails or with a single sandal if he has no wound in his foot,15 or with phylacteries,16 orwith an 1 See Num. 19'* and the tractate Parah, pp. 697 ff. 2 With male organ confined.
’ Identification mark or ornament or amulet. The word (irftoteleth) is used in Kel. 12* in the sense of plummet, and in Tam. 5* in an obscure sense, perhaps ‘covering’. Modern commentators explain the word as meaning ‘pad’.
4 Lest they constitute ‘Diverse Kinds’ through being made of wood and flax. Kil. 91; s A device to prevent it from twisting its neck round to bite at its saddle-sores.
6 Identification signs.
~ A small cart supporting the heavy tail (a prized part of the sheep) and saving it from harm through contact with stones and rocks.
* Explained as a device to incite the ewes to sneeze and so free their heads from worms.
* A light imitation yoke to break in the calf.
10 To prevent creeping beasts from sucking out its milk.
11 Betz. 2*; Eduy. 311. The strap was either for ornament or protection. According to a Baraita (Shab. 54b) it was not Eleazar s own cow but that of a female neighbour; but since he had not protested against it he was associated with the illegality.
12 This rule is not concerned with Sabbath observance. See Mikw. 91.
•J Eduy. 2’; Kel. it. A tiara shaped like Jerusalem. 14 Lev. 4”*.
15 Otherwise he incurs suspicion of carrying the other under his cloak.
16 The small leather boxes containing, written on parchment, in one sheet or in four amulet that has not been prepared by one that was skilled,1 or with a breast¬ plate or helmet or greaves. But if he went out [wearing the like of these] he is not liable to a Sin-offering.
3. A woman may not go out with a needle that has an eye, or with a ring that bears a seal, or with a cochlea brooch, or with a spice-box, or with a perlume-flask; and if she went out [bearing the like of these] she is liable to a Sin-offering. So R. Meir. But the Sages permit a spice-box or a perfume-flask.
4. A man may not go out with a sword or a bow or a shield or a club or a spear; and if he went out [with the like of these] he is liable to a Sin- offering. R. Eliezer says: They arc his adornments. But the Sages say: They are naught save a reproach, for it is written, And they shall beat their swords into plowshares, and their spears into pruning - hooks: nation shall not lift up sword against nation, neither shall they learn war any more.2 A garter is not susceptible to uncleanness3 and they may go out therewith on the Sabbath; but ankle-chains are susceptible to uncleanness and they may not go out therewith on the Sabbath.
5. A woman may go out with bands of hair, whether it is her own or another’s, or from cattle, or with a forehead-band or head-bangles sewn [on the head-dress] or with a hair-net or with false locks [if she remains] in [her own] courtyard; or with wool in her ear, or with wool in her sandals, or with the wool that she has arranged for her menstruous flow, or with a peppercorn or piece of salt or aught that she puts in her mouth, if only she does not first put it there on the Sabbath; but if it falls out she may not put it back. Rabbi permits a false tooth or a gilded tooth; but the Sages forbid it.
6. They may go out with the sela 4 that is put on a bunion; small girls may go out with threads or even chips in their ears;s women of Arabia may go out veiled and women of Media with their cloaks looped up over their shoulders; and so may any one, but the Sages spoke only of actual custom.
7. A woman may loop up6 her cloak with a stone or nut or coin, provided that she does not loop it up first7 on the Sabbath.
8. A cripple8 may go out with his wooden stump. So R. Meir. But R. Jose forbids it. If it has a cavity9 for pads10 it is susceptible to unclean¬ ness. His knee-pads11 are susceptible to mz^rar-uncleanness 2 yet he may go out with them on the Sabbath or enter with them into the Temple Court.13 His stool and its pads are susceptible to midras-undeznness; and he may not go out with them on the Sabbath or enter with them into the compartments, the passages Ex. 13'''*, 13“ Deut. 6*~*; n,,_“. They are now worn (at the daily week-day morning services) in fulfilment of Deut. 6*, one on the forehead and one on the left arm (on the inner side immediately above the elbow).
* W’ho has not yet proved the curative power of his amulets. 2 Is. 2*.
3 It is only an adjunct to a piece of wearing-apparel. See Kel.
4 A silver coin. App. II. A. This is a cure for bunions.
* To keep open a hole pierced for ear-rings. Though they cannot be reckoned ornaments they are permissible.
6 One corner of the garment is wrapped around some object to form a sort of button, and this is fastened to a loop or hole in another corner.
7 According to Maim, this limitation applies only to the use of the coin.
8 Whose leg is cut off.
4 See Kel. 21; 1518. The rest of this paragraph deals with the subject of ch. 15 of the tractate Kelim.
10 Padding put in the concave top of the wooden leg to protect the end of the cripple’s limb. 11 Leather pads that protect his extremities while shuffling on the ground.
11 App. I. 26. See Zab. 24, and General Index, s.v. Midrat.,J Cf. Ber. p‘; Kel. i*.
106 SECOND DIVISION: MOED Temple Court. Clogs1 are not susceptible to uncleanness; and none may go out with them [on the Sabbath].
9. Sons may go out with bindings2 and the sons of kings with little bells; and so may any one, but the Sages spoke only of actual custom.
10. Men may go out with a locust’s egg3 or a jackal’s tooth4 or with a nail of [the gallows of] one that was crucified,5 as a means of healing. So R. Meir.6 But the Sages say: Even on ordinary days this is forbidden as following in the ways of the Amorite.7 7. 1. A great general rule have they laid down concerning the Sabbath: whosoever, forgetful of the principle of the Sabbath,8 committed many acts of work on many Sabbaths, is liable only to one Sin-offering; but if, mindful of the principle of the Sabbath, he yet9 committed many acts of work on many Sabbaths, he is liable for every Sabbath [which he profaned]. If he knew that it was the Sabbath and he yet10 committed many acts of work on many Sabbaths, he is liable for every main class of work [which he per¬ formed]; if he committed many acts of work of one main class, he is liable only to one Sin-offering.
2. The main classes of work are forty save one: sowing, ploughing, reaping, binding sheaves, threshing, winnowing, cleansing crops, grinding, sifting, kneading, baking, shearing wool, washing or beating or dyeing it, spinning, weaving, making two loops, weaving two threads, separating two threads, tying [a knot], loosening [a knot], sewing two stitches, tearing in order to sew two stitches, hunting a gazelle, slaughtering or flaying or salting it or curing its skin, scraping it or cutting it up, writing two letters, erasing in order to write two letters, building, pulling down, putting out a fire, lighting a fire, striking with a hammer and taking out aught from one domain into another." These are the main classes of work: forty save one.
3. Another general rule have they laid down: whatsoever it is proper to keep stored and is in such quantity as it is usual to keep stored, and a man takes it out on the Sabbath, he is liable thereby to a Sin-offering. But whatsoever it is not proper to keep stored or that is not in such quantity as it is usual to keep stored, and a man takes it out on the Sabbath, he only is culpable that [usually] keeps [the like of] it stored.12 4. [He is culpable] that takes out straw equal to a cow’s mouthful, or pea-stalks equal to a camel’s mouthful, or ears of grain equal to a lamb’s mouthful, or grass equal to a kid’s mouthful, or a dried fig’s bulk of fresh garlic or onion-leaves, or, if dry, a kid’s mouthful [thereof]; and these may not be included together [to make up the forbidden quantity] since their prescribed measures are not equal. But if a man takes out even a dried fig’s bulk of foodstuff13 he is culpable, and they14 can be included 1 The meaning is quite uncertain. Other renderings proposed are ‘mask’ or a wooden donkey’s head worn by mummers. See also Kel. 15*, where the word occurs closely associated with ‘lute’ and ‘drum’.
2 The Gemara here explains that if a son longs after his father, to cure him the father ties the string of his right sandal to his son’s left sandal, and the string of his left sandal to his son’s right sandal. J Cures ear-ach* ♦ If from a live jackal it cures sleepiness; if from a dead one it cures sleeplessness.
5 Cures festering in a wound. According to Maim, it was used to cure tertian fever.
4 Variant: So R. Jose. But R. Meir says.
2 Heathenish superstition. See Hull. 4’. 8 Or ignorant of the Sabbath law.
9 Forgetful that it was the Sabbath. 10 Not knowing them to be forbidden.
11 These thirty-nine acts of work are treated in various degrees of detail in chh. jiff.
12 Cf. to1. ■> Meant for human consumption. Human foodstuffs.
together [to make up the forbidden quantity] since their prescribed mea¬ sures are equal, excepting1 their husks, kernels, and stalks, and coarse or fine bran. R. Judah says: Excepting the husks of lentils which are cooked together with them.2 8. 1. [He is culpable] that takes out wine enough to mix the cup,3 or milk enough for a gulp, or honey enough to put on a sore, or oil enough to anoint the smallest member,4 or water enough to rub off eye-plaster, or a quarter-/o£ of any other liquid or a quarter-/og of liquid refuse. R. Simeon says: The prescribed measure is a quarter-log in every case; and they have enjoined these [several] measures only on them that keep the like of these things stored.
2. [He is culpable] that takes out rope enough to make a handle for a basket, or reed-grass enough to make a hanger for a sifter or sieve (R. Judah says: Enough to take from it the measure of a child’s shoe), or paper enough to write thereon a taxgatherer’s label (he, also, that takes out a taxgatherer’s label is culpable), or used paper enough to wrap up the mouth of a small perfume-flask.
3. [He is culpable] that takes out leather enough to make an amulet,5 or vellum enough to write on it the shortest passage in the phylacteries, namely, Hear, O Israel...;6 or ink enough to write two letters, or eye- paint enough to paint one eye.
4. [He is culpable that takes out] lime enough to put on the tip of the lime-twig; or pitch or sulphur enough for a small hole to be made [in it], or wax enough to stop up a small hole, or clay enough to fashion the [bellows]-hole of a goldsmith’s crucible (R. Judah says: Enough to make one of the props7 [of the crucible]); or bran enough to put over the mouth¬ piece8 of a goldsmith’s crucible; or quicklime enough to smear the little finger of girls.9 R. Judah says: Enough to take off the hair on the temples. R. Nehemiah says: Enough to take off the hair on the forehead.
5. [He is culpable that takes out] red clay enough for the seal10 of a large sack (so R. Akiba; but the Sages say: For the seal of letters); or manure or fine sand enough to manure a cabbage-stalk (so R. Akiba; but the Sages say: Enough to manure a leek); or coarse sand enough to cover a plasterer’s trowel; or reed enough to make a pen, or, if it is thick or broken, enough to cook the smallest egg mixed [with oil] and put in a pan.
6. [He is culpable that takes out] bone enough to make a spoon (R. Judah says: Enough to make a tooth of a key); or glass enough to scrape the end of the shuttle; or a pebble or a stone big enough to throw at a bird (R. Eliezer b. Jacob says: Big enough to throw at cattle).
7. [He is culpable that takes out] a potsherd big enough to place between one board and another." So R. Judah. But R. Meir says: Big enough to scoop up fire. And R. Jose says: Big enough to hold a quarter-fcg' [of liquid]. R. Meir says: Although there is no proof of the matter there is 1 These are not taken into account towards making up the forbidden dried 6g’s bulk.
I Therefore these are taken into account.
5 Explained as the quarter of a quarter-log (i.e. three-eighths of an egg’s bulk).
4 The little toe of a one-day old child.
5 Some texts add -.parchment enough to write a Mezuzah thereon. 6 See p. 104, n. 16.
7 So Maim, and Bert. Tif. Yis. explains it as ‘to platter the bottom of the crucible’.
See Kel. 5“; 6*. * To conserve the heat.
* Or, ’the smallest of girls’. The reference is to depilatory use. 10 Ohol. 17*.
II To fill in a gap (Maim.) or to keep piled boards rigid and so avoid warping (Bert, and Tif. Yis.).
108 SECOND DIVISION: MOED an indication in that it is written, And there shall not be found among the pieces thereof a sherd to take fire from the hearth.1 R. Jose replied: There is proof from the selfsame verse: Or to scoop up water withal out of the cistern.
9, i. R. Akiba said: Whence do we learn of an idol that like a menstruant3 * it conveys uncleanness by carrying?3 Because it is written, Thou shalt cast them away like a menstruous thing; thou shalt say unto it. Get thee hence* Like as a menstruant conveys uncleanness by carrying, so does an idol convey uncleanness by carrying.
2. Whence do we learn of a ship that it is not susceptible to uncleanness? Because it is written, The way of a ship in the midst of the sea.5 Whence do we learn of a garden-bed, six handbreadths square, that five kinds of seed may be sown therein, four on the sides and one in the middle?6 Because it is written, For as the earth bringeth forth her bud and as the garden causeth the seeds sown in it to spring forth.1 * 9 It is not written Its seed, but the seeds sown in it* 3. Whence do we learn of a woman who emits semen on the third day0 that she is unclean? Because it is written, And he ready against the third day, [ come not near a woman].10 Whence do we learn that they may bathe1: a circumcised child on the third day even if this falls on a Sabbath: Because it is written, And it came to pass on the third day when they’ were sore.11 * Whence do we learn that they tie a strip of crimson on the head of the scapegoat?13 Because it is written. Though your sins be as scarlet they shall be as white as snow.1* 4. W'hence do we learn that on the Day of Atonement anointing is equal to drinking?15 Although there is no proof of the matter there is an indica- tion in that it is written, And it came into his inward parts like water and like oil into his bones.10 5. [He is culpable] that takes out [on the Sabbath] wood enough to cook the smallest egg, or spices enough to flavour a light egg (and [various spices] can be included together [to make up the forbidden quantity]); or shells of walnuts or skins of pomegranates or woad or madder enough to dye a garment small as a hair-net; or urine, soda, soap, cimolian earth, or lion’s- leaf17 enough to cleanse a garment small as a hair-net. R. Judah says: Enough to spread over a stain.18 6. [He is culpable that takes out] any quantity soever of sweet pepper, or of tar; or any quantity soever of any kind of spices or of any kind of metals; or any quantity soever of altar-stones or of altar-earth or of worn- out sacred books or their worn-out covers that have been stored away in 5 Prov. 30”; here the last few words, being self-evident, might be deemed superfluous; but since no words in Scripture are superfluous the addition must be intended to mean that, in regard to the laws of cleanness and uncleannness, a ship is accounted like the sea itself, incapable of contracting uncleannness. 6 See Kil. 3*. 7 Is. 61“.
* The Gemara here adds: R. Judah said: ‘The earth bringeth forth her bud’; ‘bringeth forth'— one; ‘her bud’ — one; making two. ‘Seeds sown’ means (at least) two more; making four; ‘causeth to spring forth’ — one; making five in all.
9 The semen being still potent. But see Mikw. 8*.
lo Ex. 19'*. 11 And even heat water.
12 Gen. 34“. The effects of the circumcision, and therefore its power to override the Sabbath, endure to the third day. Cf. below, 191, 3.
17 Heb. AMag. Bert.: ‘I cannot explain what it is.’ The word is now used to translate potash. ■* Cf. Nidd. 9*.
order to hide them.' R. Judah says: Or any that takes out aught soever pertaining to idols, for it is written, And there shall cleave nought of the devoted thing to thine hand.2 7. If a man took out a pedlar’s basket, although there are in it many different kinds, he is liable only to one Sin-offering. [So, too, if he took out] garden-seeds little less than a dried tig’s bulk (R. Judah b. Bathyra says: Five [garden-seeds]); or two cucumber-seeds, two gourd-seeds, two seeds of Egyptian beans; or a live locust, however small, or a dried fig’s bulk if it is dead; or ‘birds of the vineyard’,3 alive or dead, however small, since such are kept as a means of healing. R. Judah says: Even if a man took out a living, unclean locust, however small, [he is culpable] since it is kept as a child’s plaything.
10. 1. If a man stored up aught4 as seed, or as a sample, or as a means of healing, and he took it out on the Sabbath, he is culpable, however little the quantity; but any other becomes culpable thereby only if [he took out] the [forbidden]5 quantity thereof. If any brought it in again, he becomes culpable thereby only if it is as much as the [forbidden] quantity.