6. If there was a cistern between two courtyards [which had not made Erub), they may not draw water therefrom12 on the Sabbath unless they had made for it a partition13 ten handbreadths high, either above or14 below15 or [only] within its rim.16 Rabban Simeon b. Gamaliel says: The School of Shammai say, Below, and the School of Hillel say, Above. R. Judah said: The partition should not be higher than the wall that isbetweenthe courtyards.
1 Usually has the sense of wedding feast. 1 Cf. Kel. 171’ j App. II, A.
* Cf. Peah 8’. s App. II, D. * See Neg. 13*. Cf. Ker. 31.
7 This was one of the eighteen stringent decrees mentioned in Shah. 1* as enjoined through the influence of the School of Shammai. 5 Cf. Shab. u!. * Of courtyards.
•° Since they have not made Erub jointly with him. Though empty, his house must still be taken account of, since he may return on the Sabbath to occupy it.
11 No account need be taken of an empty house.
11 Since each would be taking water out of the other’s domain, since half the well counts as outside each courtyard. ** Marking the line of division between the courtyards.
14 Some texts omit 'above or’. ** Reaching one handbreadth below surface level.
16 And not touching the water. The reading 'above’ is thus superfluous.
7. If a water-channel1 passed through the courtyard they may not draw therefrom on the Sabbath unless they had made for it a partition ten hand- breadths high at its coming in and at its going out. R. Judah says: The wall above it is deemed the partition. R. Judah said: It happened with a water-channel in Abel that they used to draw from it on the Sabbath by the consent of the Elders. But the Sages replied: That was because it was not of the prescribed size.2 8. If there was a balcony3 above the water, they may not draw from it on the Sabbath unless they had made for it a partition4 ten handbreadths high either above or below. So, too, if there were two balconies one above the other: if they had made [a partition] for the upper one but not for the lower one,s both are forbidden [to draw water] until they have made Erub.
9. They may not pour out water on the Sabbath into a courtyard whose area is less than four cubits6 unless they had made a cavity holding two seahs,7 from the opening downwards,8 whether it was outside or inside [the courtyard]; save only that if it was outside it must be covered over, but if inside it need not be covered over.
10. R. Eliezer b. Jacob says: Water may be poured into a [roof-Jdrain9 on the Sabbath if four cubits [of the drain] were covered over in the public domain. But the Sages sav: Even if a roof or a courtyard is a hundred cubits in area, water may not be poured over the mouth of the drain, but it may be poured from roof to roof, so that the water flows down into the drain. The courtyard and the portico are included together in making up the prescribed four cubits.
xi. So, too, if there were two habitations over against one another, and [the occupants of] the one made a cavity but not [the occupants of] the other, they that made the cavity are permitted [to throw out water] but they that had not done so are forbidden.
9. 1. All the roofs of a town count as a single domain provided that no roof is ten handbreadths higher or ten handbreadths lower than its neigh¬ bour. So R. Meir. But the Sages say: Every roof is a domain in itself. R. Simeon says: It is all one with roofs or courtyards or outer areas:10 they count as a single domain in what concerns vessels contained therein on the Sabbath, but not in what concerns vessels contained within the house on the Sabbath.
2. If a large roof adjoined a small roof, [to take up aught to] the larger roof is permitted, but [to take aught from the larger to] the smaller is forbidden. If there was a breach between a large courtyard and a small, [access to] the larger courtyard is permitted but [access to] the smaller is forbidden, since it is reckoned a doorway to the larger courtyard. If there was * If ten handbreadths or more wide and four deep it counts as karmelith, a separate and neutral domain, neither public nor private.
2 Which was necessary to constitute it karmelith.
J Having a hole in its floor through which the water-jar could be drawn up from water that was in public or neutral domain.
* Perpendicularly from the balcony limits, built either downwards from the balcony or upwards from the water’s edge.
* Some texts add: 'or for the lower one but not for the upper one’.
6 Since such an area is too small to absorb the water that may be thrown out. the water will flow away into the public domain, which offends against the rule about throwing a thing from one domain into another; Shab. n*. Cf. Erub. 10*.
7 The average quantity of water needing to be thrown away on the Sabbath.
* i-e. the cavity must be on a lower level than the exit from the courtyard.
9 Whose mouth is in a courtyard measuring only four cubits square.
10 Cf. 2s; 5*. See Betz. 4*. The sense here is ‘a rear court to a house’.
134 SECOND DIVISION: MOED a breach' between a courtyard and the public domain, and a man brought in aught therefrom into a private domain, or into it from a private domain, he is culpable.2 So R. Eliezer. But the Sages say: [Whether he brought in aught] from within it into the public domain, or from the public domain into the courtyard, he is not culpable, since it is deemed neutral domain.3 3. If a breach was made on both sides4 of a courtyard towards the public domain (so, too, if a breach was made in a house on two sides, or if an alley-entry lost its cross-beam or side-posts)5 they are permitted for that Sabbath,6 but forbidden on future Sabbaths. So R. Judah. R. Jose says: If they are permitted for that Sabbath they are permitted for future Sabbaths; and if they are forbidden for future Sabbaths they are forbidden for that Sabbath.
4. If a man built an upper room above two houses [that are on opposite sides of an alley] (and so, too, with viaducts) they may move aught beneath them from place to place on the Sabbath. So R. Judah. But the Sages forbid it. Moreover R. Judah said: They may make Erub in an alley that is a thoroughfare. But this the Sages forbid.
10. x. If a man found phylacteries7 [in the open field] he should bring them in, one pair at a time.8 Rabban Gamaliel says: Two pairs9 at a time. This applies only if they were old;10 but [even] if they were new [and he brought them in] he is not culpable. If he found them bound up in sets or bundles, he should wait by them until nightfall and then bring them in. If it was in time of danger1 1 he may cover them up and go his way.
2. R. Simeon says: He may give them to his fellow and his fellow [may pass them] to his fellow [and so On] until they reach the outermost court¬ yard [of the town]. So, too, with his child [bom in the open field]: he may give him to his fellow and his fellow [may pass him] to his fellow [and so on], even though they are a hundred. R. Judah says: A man may give a jar to his fellow and his fellow [may pass it] to his fellow even beyond the Sabbath limit. But the Sages replied: It cannot go farther than the feet of its owner.
3. If a man was reading in a scroll [of Scripture] on the threshold and the scroll rolled out of his hand, he may roll it back to himself. If he was reading on the edge of the roof and the scroll rolled out of his hand, if it does not reach ten handbreadths [from the ground] he may roll it back to himself; but after it has reached [lower than] ten hand- breadths, he must turn it over on to the written side.12 R. Judah says: If it is distant only a needle’s thickness from the ground he may roll it back to himself. R. Simeon says: Even if it touches the very ground he may roll it back to himself, since there is naught that concerns the Sabbath rest'3 that can withstand [the honour due to] the Holy Scriptures.
' Ten handbreadths or more, which destroys its status of ‘private domain’.
t Since it counts then as public domain. J Heb. karmelith. Cf. 8’.
8 One on the head and one on the arm, in the manner in which they were worn on week¬ days.
9 According to him they were not worn on the Sabbath for the synagogue service. Therefore they can be worn two at a time and regarded as ornaments.
»° Recognizable by their worn straps as proper phylacteries. If the straps show no signs of use they may be merely amulets.
11 When it was forbidden to practice the rites of Judaism.
11 He may not draw it back, since it has reached into the public domain. The best he can do is to turn its writing downwards to protect the writing from dust or rain.
1 J The elaborations of the biblical law of doing no work on the Sabbath as they were devised and multiplied by rabbinical interpretation. See below, iou (end).
4. If there was a projection1 in front of the window, they may put aught upon it or take aught from off it2 on the Sabbath. A man may stand within a private domain and move aught about in the public domain; or stand within the public domain and move aught about in a private domain, provided that he does not extend them beyond four cubits.
5. A man may not stand within a private domain and make water in the public domain; nor may he stand within the public domain and make water in a private domain; nor may he spit in like manner. R. Judah says: Even he whose spittle is loose in his mouth must spit before he has walked four cubits.
6. A man may not stand within a private domain and drink in the public domain, nor may he stand within the public domain and drink within a private domain unless he has inserted his head and the greater part of his body into the place where he drinks. So, too, with a winepress.3 A man may catch up water out of a gutter4 if it is less than ten handbreadths5 from the ground, and he may drink from [the mouth of] a water-spout6 after any fashion.7 7. If a cistern was in the public domain, with a surrounding bank ten handbreadths high, a man may draw water out of it on the Sabbath from a window above it. If adungheap was in the public domain, ten handbreadths high, they may throw water thereon on the Sabbath from a window above it.
8. If the boughs of a tree overshadowing the ground were less than three handbreadths from the ground they may carry aught about under it. If its roots were three handbreadths [or more] above the ground a man may not sit thereon.8 They may not stop up gaps in a rearcourt with a door, or a breach with briers or with matting, unless they hang higher than the ground.9 9. A man may not stand within a private domain and open [a door] in the public domain, [or stand] within the public domain and open [a door] in a private domain, unless he had made a partition ten handbreadths high.10 So R. Meir. The Sages said to him: It happened inthepoulterers’11 market in Jerusalem that they used to shut their shops and leave the key in a win¬ dow above the door. R. Jose says: It was the wool-dealers’ market.
10. R. Eliezer forbids a bolt with a knob on its end,12 but R. Jose permits it. R. Eliezer said: It happened in the synagogue in Tiberias that they deemed it permitted until Rabban Gamaliel and the Elders came and for¬ bade them. R. Jose says: They deemed it forbidden, but Rabban Gamaliel and the elders came and gave them permission.
11. They may shut up [the gates] in the Temple with a bolt that is dragged [on the ground],13 but not in the provinces; but one that can be 1 See Ohol. 14 *• *. At least ten handbreadths from the ground, * From within the house. The projection counts as the same private domain.
3 See Maas. 4*. The present passage is not concerned with the Sabbath. A man may take a haphazard drink from the winepress and be exempt from Tithes, provided that the greater part of his person is within the domain of the winepress.
4 That drains off the water from a roof.
* This is reckoned public domain, and he too is standing in the public domain.
6 Its outlet projects some distance from the roof; it is in all respects in the public domain.
7 He can even collect it in a vessel, and drink.
* See Betz. 5*. Above three handbreadths comes under the prohibition against climbing a tree on the Sabbath; less than this is regarded as no more than ground level, 9 Thus avoiding the appearance of ‘building’ (Shab. 7*).
10 In the public domain enclosing the doorway. 11 Or: butchers’.
11 To be used to shut up a door on the Sabbath, unless it is hung or fastened to the door, i.e. it was fastened to the gate by a long rope and not merely suspended.
136 SECOND DIVISION: MOED laid apart1 is forbidden in either place. R. Judah says: One that could be laid apart was permitted in the Temple, and one that was dragged [on the ground was permitted] in the provinces.
12. They may thrust back [to its socket] the lower pivot [of a door] in the Temple, but not in the provinces; and [to thrust back] the upper one is forbidden in either place.2 R. Judah says: The upper [was forbidden] in the Temple, and the lower one in the provinces.
13. They may replace a plaster [on a wound] in the Temple, but not in the provinces; and in either place it is forbidden to put it on for a first time. They may tie up a string3 in the Temple, but not in the provinces, and in either place it is forbidden to tie it up for a first time. They may cut off a wen in the Temple but not in the provinces; and if it is done with an implement it is forbidden in either place.
14. If a priest was wounded in the finger he may wrap reed-grass around it in the Temple but not in the provinces. If it was done to force out blood it is forbidden in either place. They may scatter salt on the [Altar-]Ramp4 that [the priests] shall not slip; and they may draw' w'ater with a wheel on the Sabbath from the Golah-cistern and from the Great Cistern, s and from the Haker Well6 on a Festival-day.
15. If a creeping thing7 was found in the Temple a priest may remove it with his girdle that he suffer not the uncleanness to remain. So R. Johanan b. Baroka. R. Judah says: He should remove it with wooden tongs that he suffer not the uncleanness to increase.8 From what places must it be removed? From the Sanctuary and from the Porch and from between the Porch and the Altar. So R. Simeon b. Nanos. R. Akiba says: It must be removed from any place where a man [if he entered being unclean] would be liable to Extirpation if he acted wantonly, or to a Sin-offering if he acted in error. Elsewhere they put a psykter9 over it. R. Simeon says: Wheresoever the Sages have permitted aught to thee they have but given thee what is already thine, for what they have permitted thee is only that which they had withheld by virtue of the Sabbath rest.10 PESAHIM (‘FEAST OF PASSOVER’) 1. 1. On the night of11 the 14th [of Nisan] the hametz 12 must be searched for by the light of a lamp. Any place into which hametz is never brought needs no searching. Then why have they said: [They must search] two rows in a wine-vault? They are a place into which hametz might be brought. The School of Shammai say: [They must examine] the two rows on the whole surface13 of [the stack of jars in] the wine-vault. And the School of Hillel say: Only the two outermost rows that are uppermost.14 1 Not fastened at all. 2 It demands greater exertion.
J Of a musical instrument. 4 Midd. 3*. Cf. Yom. 2. See Ex. 20“.
s Names of two cisterns in the Temple Court. See Midd. $*■ ‘Golah* means exiled Israel, and the Golah-cistern is explained as a cistern dug by the returned exiles.
6 A well in the provinces on the road of the pilgrims to Jerusalem. To draw water from it with a wheel was permitted by the Prophets even on Festival-days.
* Dead. Lev. 1 1 * It would have rendered the girdle unclean too.
9 ipvKTr)p= wine-cooler. A large brass vessel. See Tam. 5*. 10 See above, 10*.
11 i.e. the night preceding the day which, in modem usage, would be called the 14th of the month.
12 Anything, food or not food (Pes. 31), made from or containing what is made from grain, flour or bran of wheat, barley, spelt, goat-grass, or oats (Hall. il* *), which, from contact with water or liquid containing water, has fermented or is in process of fermenting. Ex. I2l* forbids hametz throughout the seven days (i5th-2ist Nisan) of Passover.
** Front or top. 14 The top two rows facing you as you enter.
2. They need not fear that a weasel may have dragged [hametz] from house to house, or from place to place; for if so [it may likewise have dragged it] from courtyard to courtyard, or from town to town: there is no end to the matter.
3. R. Judah says: They may search out [the hametz] on the night of* the 14th or on the morning of the 14th or at the very time for its removal.2 But the Sages say: If a man has not searched on the night of the 14th let him search on the 14th; if he has not searched on the 14th let him search during the Feast; if he has not searched during the Feast let him search after the Feast. And what he would leave over,3 let him put in safe keeping that he shall not afterward need to search for it.
4. R. Meir says: They may eat [hametz] throughout the fifth [hour4 on the 14th], but at the beginning of the sixth hour they must burn it. R. Judah says: They may eat it throughout the fourth hour, hold it in suspense5 throughout the fifth hour, and burn it at the beginning of the sixth hour.
5. Moreover R. Judah said: Two cakes of the Thank-offering6 that had become unfit7 were laid on the roof of the portico;8 so long as they were laid there all the people could eat [ hametz ]; when one was taken away they remained in suspense, neither eating nor burning [the hametz]; when both were taken away all the people began to burn [the hametz]. Rabban Gamaliel says: [Hametz] that was common food could be eaten only throughout the fourth hour, but Heave-offering9 [could be eaten] through¬ out the fifth hour; and [both] were burnt at the beginning of the sixth hour.
6. R. Hanina the Prefect of the Priests says: 1 0 The priests never refrained from burning flesh that had become unclean from a derived uncleanness11 together with flesh that had become unclean from a primary unclean- ness,12 although they thereby added uncleanness to its uncleanness. More¬ over R. Akiba said: The priests never refrained from burning in a lamp rendered unclean by one that had contracted corpse-uncleanness,13 [Heave¬ offering] oil that was rendered unfit by one that had immersed himself the selfsame day [because of uncleanness],14 although they thereby added uncleanness to its uncleanness.
7. R. Meir said: From their words we learn that at Passover men may bum clean Heave-offering [that is hametz] together with unclean. R. Jose answered: That is not the inference. And R. Eliezer and R. Joshua agree that each should be burnt by itself. About what did they dispute? About what was doubtfully unclean and what was unclean, of which R. Eliezer says: Let each be burnt by itself. And R. Joshua says: Both of them together.
1 See p. 1 36, n. 1 1. 1 See below, a1. 1 For food until the time prescribed for burning hametz.
* Until 1 1 a.m. s Neither eating nor burning it.
6 Lev. 7U. t Left over after the time appointed for eating it. Lev. 22".
11 Lit. ‘offspring of uncleanness'; i.e. the flesh had contracted uncleanness from some other thing which had contracted uncleanness from a primary (or ‘father of) uncleanness. See Kel. 1™.; App. IV.
11 Lit. ‘father (i.e. primary source) of uncleanness*. The first flesh suffered ‘second-grade’ uncleanness and the other ‘first-grade’ uncleanness. By burning them together the first flesh also contracts the graver ’first-grade’ uncleanness. See p. 714, n. 3; Toh. 1*.
13 A corpse is a ‘father of fathers of uncleanness’. What a corpse renders unclean is also a ‘father of uncleanness’; the lamp that touches it becomes (exceptionally: see p. 649, n. 3, (c); App. IV. 7) also a 'father of uncleanness’.
14 Heb. tebul yam. Lit. ‘immersed the same day*. He is a priest who although he had already immersed himself because of an uncleanness (see Tam. i1) still needs to await sunset (Lev. is** “) before he is dean and qualified to eat of Heave-offering (see Ber. 11). He still counts as suffering ‘second-grade’ uncleanness, and the Heave-offering oil which he has touched suffers ‘third-grade’ uncleanness. This oil, being put in a lamp which has become a ‘father of uncleanness’, is raised from third- to first-grade uncleanness owing to contact with a 'father of uncleanness'. See p. 773, n. 6.
SECOND DIVISION: MOED r3S 2. i. So long as it is permitted to eat of the hametz a man may give it as fodder to cattle, wild animals, and birds, or sell it to a gentile; and [after any fashion] it is permitted to derive benefit from it. But when the time is past it is forbidden to derive benefit from it, nor may one light an oven or stove with it. R. Judah says: Removal1 of the hametz may only be by burning. But the Sages say: It may be crumbled up and scattered to the wind or thrown into the sea.
2. [An Israelite] may derive benefit from hametz belonging to a gentile which has remained over Passover; but it is forbidden to derive benefit from that belonging to an Israelite, for it is written, Let it not he seen of thee.2 3. If a gentile lent aught to an Israelite on security of his hametz, it is allowed to derive benefit from it after Passover.3 But if an Israelite lent aught to a gentile on security of his hametz, it is forbidden to derive benefit from it after Passover.4 If a falling building fell upon hametz it is deemed ‘removed’. Rabban Simeon b. Gamaliel says: Whatsoever a dog is unable to search out [is deemed ‘removed’].
4. If during Passover a man consumed Heave-offering that was hametz, if in error he must pay its value and the [Added] Fifth;5 but if wantonly he is exempt from making restitution6 and [even] from [paying] its worth as wood[-fueI].
5. These are the things by [eating] which [unleavened] at Passover a man fulfils his obligation:7 wheat, barley, spelt, goat-grass, and oats. The obligation is fulfilled if they are demai-productf First Tithe from which Heave-offering has been taken, Second Tithe or dedicated produce which have been redeemed;9 and the priest [fulfils his obligation if they are] Dough- offering10 or Heave-offering. [But the obligation is] not [fulfilled] if they are untithed produce, or First Tithe from which Heave-offering has not been taken, or Second Tithe or dedicated produce which have not been redeemed. A man cannot fulfil his obligation [by eating] the cakes for the Thank- offerings11 or the wafers of a Nazirite1* if he made them for himself; but if he made them to sell in the market he can fulfil his obligation therewith.
6. And these are the herbs by [eating] which at Passover a man fulfils his obligation:13 lettuce, chicory, pepperwort, snakeroot, and dandelion. He fulfils it whether they are fresh or dried, but not if they are pickled, stewed, or cooked. And these may be included together to make up [the prescribed quantity of] an olive’s bulk. He can fulfil his obligation if he eats but their stalks, or if they are demai -produce, or First Tithe from which Heave¬ offering has been taken, or Second Tithe or dedicated produce which have been redeemed.
7. They may not soak bran for fowls, but must scald it.14 A woman may not soak the bran which she takes with her to the bath-house, but must rub it on her skin dry. At Passover a man may not chew grains of wheat to put on his wound, since they will ferment.
8. They may not put meal in the harosethls or in the mustard;16 and if they do so they must consume it at once. R. Meir forbids it. The Passover- 1 Ex. 12“. 2 Ex. 13’. J During Passover it was in gentile possession.
4 During Passover it was in an Israelite's possession. * Lev. 51*; see B.M. 4*.
6 It is worthless at Passover even as fuel (par. 1 above). See Ter. 7’. 7 Ex. 12*.
11 Lev. 7* J. 12 Num. 61’. o Of eating bitter herbs. Ex. 12*.
14 During Passover, Hot water does not cause fermentation.; 5 See to*.
Since these have water mixed with them.
lamb may not be cooked in liquids1 or fruit-juice,2 but it may be basted therewith or dipped therein. Water that has been used by a baker must be poured away, since it ferments.
3. i. These must be removed at Passover: Babylonian porridge, Median beer, Edomite vinegar, and Egyptian barley-beer; also dyers’ pulp, cooks’ starch-flour, and writers’ paste. R. Eliezer says: Also women’s cosmetics. This is the general rule: whatsoever is made from any kind of grain must be removed at Passover. These are included in the prohibition, yet punishment by Extirpation is not thereby incurred.3 2. If dough remained in the cracks of a kneading-trough and there was an olive’s bulk in any one place, it must be removed. If there was less than this it is negligible in its scantness. So, too, in a matter of uncleanness:4 he that is scrupulous about it must make a partition;5 if he wishes it to remain it can be reckoned as [one with] the kneading-trough. Dough that is still ‘dumb’6 is forbidden if other dough like to it has already fermented.
3. How is the Dough-offering set apart on a Festival-day if the dough is unclean?7 R. Eliezer says: She should not designate it [Dough-offering] until it is baked. R. Judah b. Bathyra says: She should throw it into cold water. R. Joshua said: Such hametz is not included in the prohibitions Let it not be seen* and Let it not be found;9 but, rather, she should set it apart and leave it until evening, and if it becomes hametz it becomes hametz.
4. Rabban Gamaliel says: Three women may knead dough at the same time and bake it in the same oven one after the other.10 But the Sages say: Three women may occupy themselves [at the same time] with the dough, one kneading, one rolling it out, and one baking. R. Akiba says: All women and all kinds of wood and all ovens are not equal." This is the general rule: if the dough swells let her slap it with cold water.
5. Dough beginning to ferment ( si’ur ) must be burnt; but he that eats it is not culpable. Dough wholly fermented [sidduk) must be burnt and he that eats it is liable to punishment by Extirpation. What is si'ur? [Dough on which streaks appear] like the horns of a locust. And sidduk? [Dough] on which the cracks are all entangled together. So R. Judah. But the Sages say: If a man ate either [of these] he is liable to punishment by Extirpation. But what is si’ur? [Dough] whose surface turns palid like a man’s face when his hair stands on end.
6. If the 14th falls on a Sabbath all12 hametz must be removed before the Sabbath. So R. Meir. But the Sages say: [Not until] its appointed time.13 R. Eliezer b. R. Zadok says: Heave-offering [must be removed] before the Sabbath, but common food [not until] its appointed time.
7. If a man was on the way to slaughter his Passover-offering or to circumcise his son or to eat the betrothal meal at his father-in-law’s ' Meaning the six specified in Maksh. 6*.
2 See Ex. 12*. ‘nor sodden at all with water’.
3 See p. 562, n. 16. « If a dead creeping thing touched an olive’s bulk of the dough.
5 Cf. Ohol., chh. 8, 9. « Signs of fermentation not yet apparent.
7 Since it is forbidden to burn it (as in Pes. 2*) on a Festival-day, and it may not be left until the next day lest it ferment. The Festival-day spoken of is the 15th of Nisan.
10 He means that the delay will not suffice to make the dough ferment.
* ' Some women are idle, some wood is damp, and some ovens heat slowly, so even so there is danger that delay will give time for fermentation.
12 Heave-offering or common food.
13 Pes. 1*. The burning of the hametz overrides the Sabbath. Heave-offering hametz should be burnt before, since it affects but the few; but to bum ordinary food would deprive most men of food on the Sabbath.
140 SECOND DIVISION: MOED house and he remembered that he had left hametz in his house, if he has yet time to go back and remove it and return to fulfil his religious duty, let him go back and remove it; but if not, he may annul it in his heart. [If he was on the way] to render help against ravaging soldiery or a flood or a fire or a falling building, he may annul the hametz in his heart; but if it was but to keep the Feast at a place of his own choice he must return at once.
8. So, too, if a man had gone forth from Jerusalem and remembered that he still had with him flesh that was hallowed,1 if he had already passed Zofim2 he may burn it there and then; but if not, he must return and burn it before the Birah3 with wood for the Altar-hearth.4 By reason of how much [flesh or hametz] must they return? R. Meir says: In either case an egg’s bulk. R. Judah says: In either case an olive’s bulk. But the Sages say: An olive’s bulk of hallowed flesh or an egg’s bulk of hametz.
4. i. Where the custom is to do work until midday on the day before Passover they may do so; where the custom is not to do work, they may not work. If a man went from a place where they do so to a place where they do not, or from a place where they do not to a place where they do. to him is applied the more stringent use of the place which he has left5 and the more stringent use of the place to which he has gone; but let no man behave differently [from local use] lest it lead to conflict.
2. In like manner if a man brought Seventh Year produce from a place where it is come to an end to a place where it is not come to an end, or from a place where it has not come to an end to a place where it has come to an end, he is under obligation to ‘remove’ it.6 R. Judah says: They say to him,7 ‘Do thou thyself also go and fetch it’.8 3. Where® the custom is to sell small cattle to gentiles they may sell them; where the custom is not to sell them, they may not sell them. And nowhere may they sell them large cattle, calves, or foals, whole or maimed. R. Judah permits a maimed beast [to be sold] and Ben Bathyrapermitsahorse.
4. Where the custom is to eat flesh roast on the nights of Passover they may eat it so; where the custom is not to eat it roast, they may not eat it so. Where the custom is to kindle the lamp on the nights of the Day of Atonement, they may do so; where the custom is not to kindle it, they may not do so. But they may kindle it in synagogues, houses of study, dark alleys, and over sick persons.
5. Where the custom is to do work on the Ninth of Ab, they may do so; where the custom is not to do work, they may not work. But everywhere the disciples of the Sages cease from work. Rabban Simeon b. Gamaliel says: A man should always behave as a disciple of the Sages. Moreover the Sages say: In Judea they used to do work until midday on the eves of Passover, but in Galilee they used to do nothing at all. In what concerns the night [between the 13th and 14th of Nisan], the School of Shammai forbid [any work], but the School of Hillel permit it until sunrise.
1 That had formed part of an offering. Even the Lesser Holy Things become invalid if taken out of Jerusalem. See Zeb. 14*.
1 Mount Scopus, the hill north-east of Jerusalem, on the northern road, from which the city first becomes visible.