json/Mishnah/Seder Moed/Mishnah Shabbat/English/merged.json

{
    "title": "Mishnah Shabbat",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Mishnah_Shabbat",
    "text": [
        [
            "The acts of <b>carrying out</b> from a public domain into a private domain or vice versa, which are prohibited <b>on Shabbat,</b> are primarily <b>two</b> basic actions <b>that comprise four</b> cases from the perspective of a person <b>inside</b> a private domain, <b>and two</b> basic actions <b>that comprise four</b> cases from the perspective of a person <b>outside,</b> in a public domain. The mishna elaborates: <b>How</b> do these eight cases take place? In order to answer that question, the mishna cites cases involving a poor person and a homeowner. <b>The poor</b> person <b>stands outside,</b> in the public domain, <b>and the homeowner stands inside,</b> in the private domain. <b>The poor person</b> lifted an object in the public domain, <b>extended his hand into</b> the private domain, <b>and placed</b> the object <b>into the hand of the homeowner.</b> In that case, the poor person performed the prohibited labor of carrying from the public domain into the private domain in its entirety. <b>Or,</b> the poor person reached his hand into the private domain, <b>took</b> an item from the hand of the homeowner, <b>and carried</b> it <b>out</b> into the public domain. In that case, the poor person performed the prohibited labor of carrying out from the private domain into the public domain in its entirety. In both of these cases, because <b>the poor person</b> performed the prohibited labor in its entirety, he <b>is liable and the homeowner is exempt.</b> The mishna cites two additional cases. In these, the prohibited labor is performed by the homeowner, who is in the private domain: <b>The homeowner</b> lifted an item in the private domain, <b>extended his hand into</b> the public domain, <b>and placed</b> the object <b>into the hand of the poor person.</b> In that case, the homeowner performed the labor of carrying out from the private domain into the public domain in its entirety. <b>Or,</b> the homeowner reached his hand into the public domain, <b>took</b> an object <b>from</b> the hand of the poor person, <b>and carried</b> it <b>into</b> the private domain. In that case, the homeowner performed the labor of carrying from the public domain into the private domain in its entirety. In both of those cases, because <b>the homeowner</b> performed the prohibited labor in its entirety, he <b>is liable and the poor person is exempt.</b> There are four additional cases where neither the homeowner nor the poor person performed the labor in its entirety, and therefore neither is liable: <b>The poor person extended his hand into</b> the private domain <b>and</b> either <b>the homeowner took</b> an object <b>from</b> his hand and placed it in the private domain <b>or</b> the homeowner <b>placed</b> an object <b>into</b> the hand of the poor person, and the poor person <b>carried</b> the object <b>out</b> into the public domain. In those cases and the two that follow, the act of transferring the object from one domain to another was performed jointly by two people, the poor person and the homeowner. Because each performed only part of the prohibited labor, <b>both of them are exempt.</b> So too, in a case where <b>the homeowner extended his hand into the public domain and,</b> either <b>the poor person took</b> an object <b>from</b> the homeowner’s hand and placed it in the public domain <b>or the poor person placed</b> an object <b>into</b> the homeowner’s hand and the homeowner <b>carried</b> the object <b>into</b> the private domain. Because each performed only part of the prohibited labor, <b>both of them are exempt.</b>",
            "After having dealt with the limited and defined topic of the <i>halakhot</i> of carrying out on Shabbat, the mishna begins to deal with the <i>halakhot</i> of Shabbat chronologically, beginning with activities that one may not perform prior to the onset of Shabbat. With regard to one’s daily conduct, the mishna says: <b>A person may not sit before the barber adjacent to</b> the time of <b><i>minḥa</i> until he recites</b> the afternoon <b>prayer. And a person may not enter the bathhouse and may not</b> enter <b>to</b> work in <b>a tannery</b> [<b><i>burseki</i></b>]. <b>And</b> he may <b>neither</b> begin <b>to eat</b> a meal <b>nor to</b> sit in <b>judgment</b> until he prays. <b>And</b> however, <b>if they</b> already <b>began</b> engaging in those activities, <b>they need not stop</b> and recite the <i>Amida</i> prayer. The <i>tanna</i> articulated a principle: <b>One stops</b> engaging in all of these activities <b>to recite <i>Shema</i> and one does not stop to</b> recite the <i>Amida</i> <b>prayer.</b>",
            "This mishna deals with various decrees, especially with regard to the <i>halakhot</i> of Shabbat, which were issued in order to distance a person from transgressions that he is liable to commit through habit and routine. The mishna said: <b>The tailor may not go out</b> with <b>his needle adjacent to nightfall</b> on Shabbat eve, <b>lest he forget</b> that he is carrying the needle <b>and go out</b> with it to the public domain even after Shabbat begins. <b>And,</b> similarly, <b>the scribe</b> [<b><i>lavlar</i></b>] may <b>not</b> go out <b>with his quill</b>[<b><i>kulmos</i>]</b> for the same reason. <b>And</b> one <b>may not shake his clothes</b> on Shabbat to rid them of lice; <b>and</b> one <b>may not read</b> a book <b>by candlelight,</b> so that he will not come to adjust the wick of the lamp. However, <b>in truth they said</b> an established <i>halakha</i>: The <b>attendant sees where</b> in the book the <b>children</b> under his supervision are <b>reading</b> in the Torah, even by candlelight on Shabbat. <b>However, he</b> himself <b>may not read. Similarly,</b> the Sages issued a similar decree with regard to other <i>halakhot</i>, as they said: <b>The <i>zav</i> may not eat</b> even <b>with</b> his wife <b>the <i>zava,</i></b> despite the fact that they are both ritually impure, <b>because,</b> by eating together, they will come to excessive intimacy and become <b>accustomed to sin.</b>",
            "<b>And these are among the <i>halakhot</i> that</b> the Sages, <b>who went up to visit him, said in the upper story of Ḥananya ben Ḥizkiya ben Garon.</b> The precise nature of these <i>halakhot</i> will be explained in the Gemara. These <i>halakhot</i> are considered one unit because they share a distinctive element. Since many Sages were there, among them most of the generation’s Torah scholars in Eretz Yisrael, they engaged in discussion of various <i>halakhot</i> of the Torah. It turned out that when the people expressing opinions <b>were counted,</b> the students of <b>Beit Shammai outnumbered</b> the students of <b>Beit Hillel, and they issued decrees</b> with regard to <b>eighteen matters on that day</b> in accordance with the opinion of Beit Shammai.",
            "In this mishna there is a fundamental dispute between Beit Hillel and Beit Shammai: Must one begin refraining from actions prohibited on Shabbat on Shabbat eve? Or, may one initiate an action prior to Shabbat, even if he knows that it will continue on its own on Shabbat itself? These are the details of that dispute: <b>Beit Shammai say: One may only soak</b> dry <b>ink</b> in water <b>and</b> dry plants, which produce <b>dyes,</b> in water <b>and vetch</b> for animal food to soften them in water on Shabbat eve, adjacent to Shabbat,<b>if</b> there is clearly <b>sufficient time for them to soak</b> for their designated purpose <b>while it is still day,</b> before Shabbat begins, and their continued soaking on Shabbat will have no effect. <b>And Beit Hillel permit</b> doing so.",
            "<b>Beit Shammai say: One may only place bundles of</b> combed <b>flax inside the oven</b> on Shabbat eve if there is sufficient time <b>so that they will be heated while it is still day. And</b> one may <b>only</b> place <b>wool into the</b> dyer’s <b>kettle if</b> there is <b>sufficient time for</b> the wool <b>to absorb the dye</b> while it is still day. <b>And Beit Hillel permit</b> doing so. <b>Beit Shammai say: One may spread traps</b> for an <b>animal and birds and fish only</b> if there is sufficient time remaining in the day <b>for them to be trapped</b> in them <b>while it is still day, and Beit Hillel permit</b> doing so even if there is not sufficient time remaining in the day.",
            "<b>Beit Shammai say: One may only sell</b> an item <b>to a gentile</b> on Shabbat eve, <b>and</b> one <b>may only load</b> a burden on his donkey <b>with him, and</b> one <b>may only lift</b> a burden <b>on him if</b> there remains <b>sufficient time for</b> the gentile <b>to arrive to a near place</b> prior to Shabbat, and the Jew will play no role in the performance of a prohibited labor by the gentile on Shabbat. <b>And Beit Hillel permit</b> doing so.",
            "<b>Beit Shammai say: One may not give skins to a</b> gentile <b>tanner, nor clothes to a gentile launderer, unless</b> there is <b>sufficient time for</b> work on <b>them to be completed while it is still day,</b> before Shabbat begins. <b>And in all of them Beit Hillel permit</b> doing so <b>with</b> <b>the sun,</b> i.e., as long as the sun is shining on Friday. ",
            "<b>Rabban Shimon ben Gamliel said: The</b> ancestral <b>house of</b> my <b>father,</b> the dynasty of <i>Nesi’im</i> from the house of Hillel, <b>was accustomed to give</b> its <b>white clothes to a gentile launderer</b> no fewer than <b>three days before Shabbat. And,</b> however, <b>these,</b> Beit Shammai, <b>and those,</b> Beit Hillel, <b>agree that,</b> <i>ab initio</i>, <b>one may load the beam of the olive press</b> on the olives on Shabbat eve while it is still day, so that the oil will continue to be squeezed out of the olives on Shabbat. So too, one may load the <b>circular wine press</b> to accelerate the process of producing wine from the grapes.",
            "This mishna enumerates actions that may only be performed on Shabbat eve if the prohibited labor will be totally or mostly completed while it is still day. <b>One may only roast meat, an onion, or an egg if</b> there remains <b>sufficient</b> time <b>so that they could be roasted while it is still day. One may only place</b> dough to bake into <b>bread in the oven</b> on Shabbat eve <b>at nightfall, and</b> may only place <b>a cake on the coals, if</b> there is time <b>enough that</b> the <b>surface</b> of this cake or bread <b>will form a crust while it is still day. Rabbi Eliezer says:</b> Enough time so <b>that its bottom</b> crust <b>should harden,</b> which takes less time.",
            "However in a case that is an exception, <b>one may,</b> <i>ab initio</i>, <b>lower the Paschal lamb</b> into the oven on Shabbat eve <b>at nightfall,</b> so that its roasting is completed on Shabbat if Passover eve coincides with Shabbat eve. <b>And one may,</b> <i>ab initio</i>, <b>kindle the fire in the bonfire of the Chamber of the Hearth</b> in the Temple on Shabbat eve, adjacent to the start of Shabbat, and allow the fire to spread afterward throughout all the wood in the bonfire. <b>And,</b> however, <b>in the outlying areas,</b> meaning in all of Eretz Yisrael outside the Temple, it is prohibited to light a bonfire on Shabbat eve, unless there is sufficient <b>time for the fire to take hold in most of</b> the bonfire, while it is still day. <b>Rabbi Yehuda says: With</b> a bonfire of <b>coals,</b> even in the outlying areas one is permitted to light the fire on Shabbat eve at nightfall, even if the fire only spread to <b>any amount</b> of the bonfire. The coals, once they are kindled, will not be extinguished again, and there is no concern lest he come to tend to them on Shabbat."
        ],
        [
            "This mishna cites a list of fuels and wicks that one may not use in kindling the Shabbat lights, either because their use might induce one to perform a prohibited labor on Shabbat or because they are not in keeping with the deference due Shabbat. The mishna begins by listing the materials that one may not use as wicks. That is followed by a list of the substances that one may not use as fuel.<br><br><b>With what may one light</b> the Shabbat lamp, <b>and with what may one not light</b> it? With regard to types of prohibited wicks, one may light <b>neither with cedar bast [<i>lekhesh</i>], nor with uncombed flax [<i>ḥosen</i>], nor with raw silk [<i>kalakh</i>], nor with willow bast [<i>petilat ha</i>’<i>idan</i>], nor with desert weed [<i>petilat hamidbar</i>], nor with green</b> moss <b>that is on</b> the <b>surface of the water.</b> With regard to types of prohibited oils, one may light <b>neither with pitch [<i>zefet</i>], nor with wax [<i>sha</i>’<i>ava</i>], nor with castor oil [<i>shemen kik</i>], nor with burnt oil [<i>shemen sereifa</i>], nor with</b> fat from <b>a sheep’s tail [<i>alya</i>], nor with tallow [<i>ḥelev</i>]. Naḥum the Mede says: One may light with boiled tallow. And the Rabbis say: Both</b> tallow that was <b>boiled and</b> tallow that was <b>not boiled, one may not light with them.</b>",
            "In continuation of the previous mishna, this mishna adds that <b>one may not light with burnt oil on a Festival,</b> as the Gemara will explain below. With regard to lighting Shabbat lamps, there were Sages who prohibited the use of specific oils. <b>Rabbi Yishmael says</b> that <b>one may not light with tar [<i>itran</i>] in deference to Shabbat</b> because tar smells bad and disturbs those in the house. <b>And the Rabbis permit</b> lighting <b>with all oils</b> for lamps as long as they burn properly; <b>with sesame oil, with nut oil, with turnip oil, with fish oil, with gourd oil, with tar, and</b> even <b>with naphtha [<i>neft</i>]. Rabbi Tarfon says: One may light only with olive oil</b> in deference to Shabbat, as it is the choicest and most pleasant of the oils.",
            "Of <b>all</b> substances <b>that emerge from the tree, one may light only with flax</b> on Shabbat (<i>Tosafot</i>) because the other substances do not burn well. <b>And</b> of <b>all</b> substances <b>that emerge from the tree, the only</b> substance <b>that becomes ritually impure</b> with impurity transmitted by <b>tents</b> over a corpse <b>is flax.</b> If there is a dead body inside a house or a tent that is made from any materials that originate from a tree, everything in the house becomes ritually impure. However, only in the case of flax does the tent itself become impure. <b>The wick of a garment,</b> i.e., cloth made into a wick for a lamp, <b>that one folded it</b> into a size and shape suitable for a wick, <b>but did not</b> yet <b>singe it</b> slightly in order to facilitate its lighting, <b>Rabbi Eliezer says:</b> This wick is <b>ritually impure.</b> With regard to the laws of ritual impurity, it can, like other garments, still become ritually impure <b>and one may not light with it</b> on Shabbat. <b>Rabbi Akiva says: It is ritually pure and one may</b> even <b>light with it</b> on Shabbat.",
            "The fundamental dispute in this mishna is with regard to the determination whether or not indirect acts of kindling and extinguishing fall within the parameters of the prohibition on Shabbat. The Rabbis said: <b>A person may not pierce</b> a hole in <b>an eggshell and fill it with oil, and place it over</b> the mouth of <b>a lamp so that</b> the egg <b>will drip</b> additional oil into the lamp and thereby extend the time that it burns. <b>And</b> this is the ruling <b>even</b> if <b>it is</b> not an actual egg but an <b>earthenware</b> vessel. <b>And Rabbi Yehuda permits</b> doing so. <b>However, if the craftsman,</b> who crafts ceramic vessels, <b>attached</b> the egg to the lamp <b>from the outset, one is permitted</b> to fill it with oil <b>because it</b> constitutes <b>a single,</b> large <b>vessel.</b> The Rabbis decreed that <b>a person may not fill a bowl with oil, and place it beside the lamp, and place the</b> unlit <b>head of the wick into</b> the bowl <b>so that it draws</b> additional oil from the bowl and thereby extend the time that the lamp burns. <b>And Rabbi Yehuda permits</b> doing so.",
            "<b>One who extinguishes the lamp</b> on Shabbat <b>because he is afraid due to gentiles,</b> from whom he is hiding in his home, <b>and due to thieves,</b> or if one is afraid <b>due to an evil spirit,</b> i.e., he is depressed and prefers sitting in the dark, or if he extinguished the flame <b>due to the sick person</b> so that he <b>will sleep,</b> he is <b>exempt.</b> However, in a case where he extinguishes the flame in order to <b>spare the lamp, spare the oil, or spare the wick,</b> he is <b>liable. Rabbi Yosei exempts</b> him <b>in all of</b> those cases, as in his opinion no labor prohibited by Torah law is being performed by extinguishing the flame, <b>except for</b> the case where he seeks to spare <b>the wick.</b> Only in that case is extinguishing a creative action <b>because he makes</b> the wick into <b>charcoal</b> by extinguishing the flame.",
            "This mishna concludes the aggadic treatment of the topic of kindling the Shabbat lights. <b>For three transgressions women</b> are punished and <b>die during childbirth: For</b> the fact <b>that they are not careful in</b> observing the laws of <b>a menstruating woman,</b> and <b>in</b> separating <b><i>ḥalla</i></b> from the dough, <b>and in lighting</b> the Shabbat <b>lamp.</b>",
            "There are <b>three things a person must say in his home on Shabbat eve at nightfall</b> and not before. The mishna elaborates: He should ask the members of his household, <b>have you tithed</b> the crop that required tithing? <b>Have you placed the <i>eiruv</i></b> for joining the courtyards and joining the Shabbat borders? If you have done so, <b>light the lamp</b> in honor of Shabbat. The Sages stated a principle: If the time arrives on Friday when there is <b>uncertainty</b> whether it is <b>nightfall</b> and <b>uncertainty</b> whether it is <b>not</b> yet <b>nightfall, one may not tithe</b> the crop that has <b>definitely</b> not been tithed, <b>and one may not immerse</b> ritually impure <b>vessels</b> in a ritual bath to render them ritually pure, <b>and one may not light the</b> Shabbat <b>lights. However, one may tithe <i>demai</i>,</b> doubtfully tithed produce, which must be tithed due to mere suspicion. <b>And one may place an <i>eiruv</i> and insulate the hot water</b> to be used on Shabbat."
        ],
        [
            "With regard to <b>a stove that was lit</b> on Shabbat eve <b>with straw</b> or <b>with rakings,</b> scraps collected from the field, one may <b>place</b> a pot of <b>cooked food atop it</b> on Shabbat. The fire in this stove was certainly extinguished while it was still day, as both straw and rakings are materials that burn quickly. However, if the stove was lit <b>with pomace,</b> pulp that remains from sesame seeds, olives, and the like after the oil is squeezed from them, <b>and</b> if it was lit <b>with wood,</b> one may <b>not place</b> a pot atop it on Shabbat <b>until he sweeps</b> the coals from the stove while it is still day <b>or until he places ashes</b> on the coals, so that the fire will not ignite on Shabbat. <b>Beit Shammai say:</b> Even after one has swept away the coals, it is only permitted to place <b>hot water</b> on it, as it is sufficiently hot and does not require additional cooking, <b>but not cooked food.</b> Since, in general, one prefers that food will cook more, there is concern lest he come to ignite the fire by stoking the coals. <b>And Beit Hillel say:</b> Both <b>hot water and cooked food</b> may be placed. <b>Beit Shammai say: One may remove</b> a pot from the stove on Shabbat <b>but</b> may <b>not return</b> it. <b>And Beit Hillel say:</b> One may <b>even return it.</b>",
            "The <i>halakhot</i> that were stated with regard to a stove were specific to a stove’s unique structure and the manner in which it retains heat. However, with regard to other baking apparatuses, i.e., an oven or a <i>kupaḥ,</i> there are different rules. The mishna delineates: <b>An oven that they lit</b> even <b>with straw</b> or <b>rakings, one may neither place</b> a pot <b>inside it nor atop it</b> on Shabbat. Whereas a <b><i>kupaḥ</i> that was lit with straw</b> or <b>rakings, its</b> legal status is <b>like</b> that of <b>a stove,</b> and one is permitted to place a pot atop it on Shabbat. If it were lit <b>with pomace</b> or <b>with wood, its</b> legal status is <b>like</b> that of <b>an oven</b> and it is prohibited to place a pot atop it on Shabbat.",
            "In addition to the <i>halakhot</i> that deal with cooking on the fire on Shabbat, several related <i>halakhot</i> are discussed. The mishna says: <b>One may not place a</b> raw <b>egg next to an urn</b> full of hot water <b>so that it will roast slightly. And one may not</b> even <b>wrap it in cloths,</b> i.e., one may not heat the egg inside cloths that were heated in the sun. <b>And Rabbi Yosei permits</b> doing so in that case. <b>And,</b> similarly, <b>one may not insulate it in sand</b> or <b>in road dust</b> that was heated in the sun <b>so that it will roast.</b> Although there is no actual cooking with fire here, it is similar to cooking and the Sages issued a decree to prohibit doing so.",
            "The mishna relates <b>a story about the people of</b> the city of <b>Tiberias, and they ran a cold-water pipe [<i>silon</i>] through a canal of hot</b> water from the Tiberias hot springs. They thought that by doing so, they could heat the cold potable water on Shabbat. <b>The Rabbis said to them: If</b> the water passed through <b>on Shabbat,</b> its legal status is <b>like</b> that of <b>hot water that was heated on Shabbat, and</b> the water is <b>prohibited</b> both <b>for bathing and for drinking. And if</b> the water passed through <b>on a Festival, then it is prohibited</b> for <b>bathing but permitted for drinking.</b> On Festivals, one is even permitted to boil water on actual fire for the purposes of eating and drinking. In this mishna, the Sages discuss two vessels used for heating water. With regard to <b>a <i>mulyar</i>,</b> a bronze vessel into which coals are placed in an outer compartment and water is placed into an adjacent inner compartment, whose coals were <b>swept, one may drink from it on Shabbat.</b> With regard to <b>an <i>antikhi</i>,</b> which is a vessel with a different configuration, <b>even if</b> its coals were <b>swept, one may not drink from it</b> on Shabbat.",
            "The Sages added to the laws of leaving food on a source of heat and cooking food on Shabbat: <b>An urn that was emptied</b> of its hot water on Shabbat, <b>one may not place cold water into it so that</b> the cold water <b>will be heated. However, one may place</b> cold water <b>into</b> an urn <b>or into a cup</b> that were emptied of their hot water <b>in order to warm it</b> but not in order to heat it. In continuation of the discussion of vessels where the prohibition of cooking applies even though the vessels are not actually on the fire itself, the mishna establishes: <b>A stew pot [<i>ilpas</i>] and a pot that were removed</b> from the fire while they were still <b>boiling,</b> even if they were removed before Shabbat, <b>one may not place spices into them</b> on Shabbat itself. Even though the pot is not actually standing on the fire, the spices are still cooked in it because the pot is a primary vessel, i.e., a vessel whose contents were cooked on the fire. <b>However, one may place</b> the spices <b>into a bowl or into a tureen [<i>tamḥui</i>],</b> which is a large bowl into which people pour the contents a stew pot or a pot. Bowls and tureens are both secondary vessels and food placed into them does not get cooked. <b>Rabbi Yehuda says: One may place</b> spices <b>into anything</b> on Shabbat <b>except for</b> a vessel that has in it <b>something containing vinegar</b> or <b>brine</b> of salted fish.",
            "From a discussion of the <i>halakhot</i> of insulation and preparation for Shabbat followed by a brief tangent dealing with the prohibited labor of cooking on Shabbat, the mishna proceeds to briefly discuss prohibitions relating to set-aside [<i>muktze</i>] items in terms of Shabbat lamps. <b>One may not place a vessel beneath the</b> oil <b>lamp,</b> the vessel containing the oil and the wick, on Shabbat in order <b>to receive the oil</b> that drips from the wick. <b>And if one placed</b> the vessel on Friday <b>while it was still day, it is permitted. However,</b> in any case, <b>one may not make use of</b> the oil on Shabbat <b>because it is not from the</b> oil <b>prepared</b> from Shabbat eve for use on Shabbat. The oil in the lamp was already set aside and designated solely for the purpose of lighting the lamp. The dispute in this mishna seems to be a local one; however, it is the key to several <i>halakhot</i> in the area of the prohibition of set-aside [<i>muktze</i>]. <b>One may move a new</b> oil <b>lamp</b> on Shabbat <b>but not</b> an <b>old</b> one that was already used. A lamp that was used is covered with soot and unsuitable for use. It is therefore considered set aside from use due to its disgusting nature. <b>Rabbi Shimon says: All</b> oil <b>lamps may be moved</b> on Shabbat <b>except for an</b> oil <b>lamp</b> that is <b>burning on Shabbat,</b> due to the concern that it might be extinguished. <b>One may place a vessel beneath the</b> oil <b>lamp</b> in order <b>to receive</b> burning <b>sparks</b> of oil that fall from the lamp so that they will not cause a fire. <b>And he may not place water into</b> the vessel <b>because he</b> thereby <b>extinguishes</b> the sparks. When a pot is removed from the fire on Shabbat eve it may be insulated in materials that preserve its heat, but not in materials that increase its heat. Raising the temperature of a pot is tantamount to cooking. "
        ],
        [
            "The <i>mishnayot</i> that follow list those materials in which such a pot may be insulated on Shabbat eve and those materials in which it may not be insulated.<br><br><b>In what may one insulate</b> a pot of cooked food on Shabbat eve, <b>and in what may one not insulate</b> it?<b> One may neither insulate</b> it <b>in the solid residue</b> of produce that has been pressed free of its oil, <b>nor in manure, nor in salt, nor in lime, nor in sand, whether</b> those materials are <b>moist</b> or <b>whether</b> they are <b>dry.</b> All of these materials spontaneously generate heat when piled for an extended period. Therefore, they add heat to a pot insulated in them. <b>And</b> one may <b>neither</b> insulate a pot <b>in straw, nor in the residue of grapes</b> that have been pressed for their juice, <b>nor in soft material,</b> e.g., from tattered clothing, <b>nor in grass, when these</b> materials <b>are moist. However, one may insulate</b> a pot <b>in them when they are dry.</b> <b>One</b> may <b>insulate</b> a pot of hot food on Shabbat eve <b>in clothing, in produce, in doves’ wings, in a carpenter’s wood-shavings, and in the chaff of fine flax. Rabbi Yehuda prohibits</b> doing so when it is <b>fine, and permits</b> doing so when it is <b>coarse.</b>",
            "<b>One may insulate</b> cooked food on Shabbat eve <b>in</b> animal <b>hides and may move</b> those hides on Shabbat. So too, one may insulate food <b>in wool fleece and,</b> in contrast to hides, <b>one may not move</b> the fleece.<b>How,</b> then, <b>does one act</b> if he insulated food in fleece, and now wishes to remove the pot? <b>He lifts the cover,</b> which he is permitted to move, <b>and</b> the fleece <b>falls</b> by itself. He need not even touch it. <b>Rabbi Elazar ben Azarya says:</b> If he placed the pot in <b>a basket</b> filled with fleece, <b>he leans</b> the basket <b>on its side</b> so that the fleece will fall to the side <b>and takes</b> the pot. Otherwise, there is concern <b>lest</b> the wool collapse when <b>he lifts</b> the pot from the basket. <b>And</b> then, <b>he will be unable to replace</b> the pot, as it is prohibited to move the wool to make room for the pot, since the wool is set-aside. <b>And the Rabbis</b> disagree and <b>say: He may take</b> the pot <b>and</b> afterward <b>replace it.</b> If <b>one did not cover</b> a pot of cooked food on Shabbat eve <b>while it was still day, he may not cover it after dark.</b> However, if <b>one covered it</b> while it was still day <b>and it was uncovered</b> on Shabbat, <b>he is permitted to cover it</b> even on Shabbat. <b>One may fill a jug</b> with cold water on Shabbat <b>and place</b> it <b>beneath a pillow or a cushion</b> to prevent it from getting warm."
        ],
        [
            "Due to the mitzva to rest one’s animals on Shabbat, one’s animal may not go out into the public domain bearing a burden. However, an object designated to protect the animal or to prevent it from fleeing is not considered a burden; therefore, an animal bearing objects that serve that purpose may go out into the public domain.<br><br>The mishna asks: <b>With what may an animal go out</b> into the public domain on Shabbat <b>and with what may it not go out? A camel may go out</b> on Shabbat <b>with an <i>afsar</i>, and a <i>naka</i></b> may go out <b>with a <i>ḥatam</i>, and a <i>luvdekim</i></b> may go out <b>with a <i>perumbiya</i>.</b> All these terms will be defined in the Gemara. <b>And a horse</b> may go out <b>with a chain</b> around its neck. <b>And,</b> in general, <b>all</b> animals that typically <b>have a chain</b> around their necks when they go out to the public domain <b>may go out with a chain</b> on Shabbat <b>and may be pulled by the chain.</b> If these chains contracted ritual impurity, <b>one may sprinkle</b> waters of purification <b>on them and immerse them in their place</b> on the animal, and they need not first be removed.",
            "<b>A donkey may go out</b> on Shabbat <b>with a saddlecloth</b> that protects it from the cold <b>when it is tied to</b> the animal, and there is no room for concern lest it fall. <b>Rams may go out <i>levuvin</i>. Ewes may go out <i>sheḥuzot, kevulot,</i> and <i>kevunot</i></b>. All of these terms are discussed and explained in the Gemara. <b>She-goats may go out</b> with their udders <b>bound. Rabbi Yosei prohibits</b> the animals from going out <b>with all</b> of <b>these</b> items, as he considers them burdens, <b>except for the ewes that are <i>kevunot</i>.</b> <b>Rabbi Yehuda says: Goats may go out</b> on Shabbat with their udders <b>bound to dry</b> their milk supply and discontinue their lactation, in order to facilitate conception. In that case, they are tied with a tight, permanent knot, and there is no concern lest it fall in the public domain. <b>However,</b> they may <b>not</b> go out with their udders bound <b>to</b> conserve their <b>milk,</b> as in that case they are bound loosely.",
            "<b>And with what may</b> an animal <b>not go out</b> into the public domain on Shabbat? <b>A camel may not go out with a saddlecloth, nor</b> may it go out <b><i>akud</i> or <i>ragul</i></b>, which are different ways of tying its legs together, as will be explained in the Gemara. <b>And likewise,</b> tying <b>all other animals</b> in those manners is prohibited. And likewise, <b>one may not tie camels one to the other and pull</b> the lead camel, thereby pulling the others after it. <b>However, he</b> may <b>place the ropes</b> tied to each of the camels <b>in his hand and pull</b> them all, <b>provided that he does not intertwine</b> the ropes.",
            "This mishna lists additional objects with which an animal may not go out into the public domain on Shabbat: <b>A donkey may neither go out with the saddlecloth when it is not tied to</b> its back, <b>nor with a bell even if it is plugged</b> to prevent it from ringing, <b>nor with a ladder that is around its neck, nor with a strap that is around its leg.</b> <b>And the roosters may not go out with strings and not with a strap on their feet,</b> which are tied there as a sign of ownership. <b>And the rams may not go out with a</b> small <b>wagon under their tails,</b> as it was common practice to put a small wagon under the tails of grown sheep so that the tail would not be injured by dragging on the ground. <b>And ewes may not go out <i>ḥanunot</i>, nor may a calf go out with a <i>gimon</i>, nor may a cow</b> go out <b>with the skin of a hedgehog [<i>kupar</i>], nor with a strap between its horns.</b> The mishna relates that <b>Rabbi Elazar ben Azarya’s cow would go out</b> on Shabbat <b>with a strap between its horns, contrary to the will of the Sages.</b>"
        ],
        [
            "The mishna lists items that a woman may or may not carry into, or wear in the public domain on Shabbat.  This depends the particular object is considered an ornament, which she may wear, or merely a burden for the woman, which she may not. Even if it is considered an ornament, there is still concern that she might remove it and carry it in her hand in the public domain, which is prohibited by Torah law.<br><br><b>With what</b> items may <b>a woman go out</b> into the public domain on Shabbat <b>and with what</b> items may <b>she not go out?</b> <b>A woman may neither go out with strings of wool, nor with strings of flax, nor with strips</b> of any other materials that a woman braids <b>in</b> the hair of <b>her head. And</b> a woman <b>may not immerse</b> in a ritual bath <b>with them</b> in her hair <b>until she loosens them.</b> When the strings or strips are tight, the water cannot reach her hair unobstructed, invalidating her immersion. <b>And,</b> likewise, a woman may <b>neither</b> go out <b>with</b> the ornament called <b><i>totefet</i>, nor with <i>sarvitin</i> that are not sewn</b> into her head covering, <b>nor with a <i>kavul</i> into the public domain.</b> <b>And,</b> likewise, a woman may <b>neither</b> go out <b>with a city of gold</b> ornament, <b>nor with a <i>katla</i></b> ornament, <b>nor with nose rings, nor with a ring that has no seal on it, nor with a needle that is not perforated,</b> which are merely for decorative purposes. <b>And if she</b> unwittingly <b>went out</b> wearing any of these, <b>she is not liable</b> to bring <b>a sin-offering.</b> According to Torah law, a woman is permitted to go out into the public domain wearing ornaments. However, the Sages decreed that a woman may not go out wearing certain ornaments, lest she remove them to show them to another and inadvertently carry them four cubits in the public domain.",
            "<b>A man may not go out</b> on Shabbat <b>with a spiked sandal,</b> as will be explained in the Gemara. <b>And</b> he may <b>not</b> go out <b>with a single</b> sandal <b>when there is no wound on his foot. And</b> he may <b>neither</b> go out <b>with phylacteries, nor with an amulet when it is not from an expert,</b> but rather it was written by someone who has not established a reputation as an expert in writing amulets that are effective for those who carry them. <b>And</b> he may <b>neither</b> go out <b>with <i>shiryon</i>, nor with a <i>kasda</i>, nor with <i>maggafayim</i>.</b> These terms will be explained in the Gemara. <b>And if he went out</b> into the public domain with any of these, <b>he is not liable to bring a sin-offering.</b>",
            "<b>A woman may neither go out</b> to the public domain <b>with a perforated needle,</b> i.e., a standard needle with an eye, <b>nor with a ring that has a seal on it, nor with a <i>kulyar</i>, nor with a <i>kovelet</i>,</b> the identity of which will be discussed in the Gemara, <b>nor with a flask of balsam oil.</b> <b>And if she did go out</b> into the public domain, <b>she is liable to bring a sin-offering;</b> this is <b>the statement of Rabbi Meir,</b> who holds that in doing so she violated the Torah prohibition of carrying a burden in the public domain on Shabbat. <b>And the Rabbis exempt</b> one who goes out on Shabbat <b>with a <i>kovelet</i> and with a flask of balsam oil.</b> In their opinion, these are ornaments, and therefore they do not fundamentally violate the Torah prohibition of carrying in the public domain on Shabbat.",
            "Just as it is prohibited for a woman to carry out certain items unique to a woman into the public domain, the Sages said that <b>a man may neither go out</b> on Shabbat <b>with a sword, nor with a bow, nor with a shield [<i>teris</i>], nor with an <i>alla</i>, nor with a spear. And if he</b> unwittingly <b>went out</b> with one of these weapons to the public domain <b>he is liable to bring a sin-offering.</b> <b>Rabbi Eliezer says: These</b> weapons <b>are ornaments for him;</b> just as a man is permitted to go out into the public domain with other ornaments, he is permitted to go out with weapons. <b>And the Rabbis say: They are nothing other than reprehensible</b> and in the future they will be eliminated, <b>as it is written: “And they shall beat their swords into plowshares and their spears into pruning hooks; nation will not raise sword against nation, neither will they learn war anymore”</b> (Isaiah 2:4). With regard to women’s ornaments, they added that <b>a garter</b> placed on her leg to hold up stockings <b>is pure</b> and cannot become ritually impure as a utensil, <b>and she may</b> even <b>go out with it on Shabbat.</b> However, <b>ankle chains,</b> which were also women’s ornaments, can become ritually <b>impure, and she may not go out with them on Shabbat.</b>",
            "The mishna continues to discuss those items with which it is permitted to go out and those items with which it is prohibited to go out on Shabbat. <b>A woman may go out with strands of hair</b> that she put on her head, <b>whether</b> they are <b>from her own</b> hair that she made into a wig, <b>or whether</b> they are <b>from</b> the hair of <b>another, or whether they are from</b> the hair of <b>an animal.</b> <b>And</b> a woman may go out <b>with</b> an ornament called <b><i>totefet</i>, and with <i>sarvitin</i> when they are sewn</b> and will not fall. She may go out on Shabbat <b>with</b> a <b>woolen cap or with a wig to the courtyard,</b> although not to the public domain. <b>And</b> likewise she may go out <b>with a cloth that is in her ear, and with a cloth in her sandal, and with a cloth that she placed due to her menstrual</b> status. She may go out on Shabbat <b>with pepper, or with a grain of salt, or anything placed in her mouth</b> for healing or for preventing bad odor, <b>as long as she does not put</b> these objects in her mouth <b>for the first time on Shabbat. And if it fell out she may not replace it.</b> <b>A false tooth</b> as well as (Ramban) <b>a gold tooth, Rabbi</b> Yehuda HaNasi <b>permits</b> going out with it, <b>and the Rabbis prohibit</b> doing so.",
            "A woman <b>may go out with a <i>sela</i></b> coin <b>that</b> she ties <b>on a wound on her foot. The young girls may go out with strings, and even with</b> wood <b>chips that are in</b> the holes in <b>their ears</b> so that the holes will not seal. Young girls would have their ears pierced, but earrings were not placed in their ears until they were older. Jewish <b>women</b> in <b>Arab</b> countries <b>may go out veiled,</b> with a scarf covering their face, <b>and</b> Jewish <b>women</b> in <b>Media</b> may go out <b>with cloaks fastened</b> with stones. <b>And, any person</b> in any place is permitted to go out on Shabbat clothed in that way; <b>however, the Sages spoke in the present,</b> addressing prevalent situations. ",
            "A woman <b>may fasten</b> her cloak <b>on a stone</b> by inserting a small stone and wrapping her cloak around it, as she would with a button.   <b>And</b> likewise, she may do so <b>on a nut or on a coin, as long as she does not fasten</b> her cloak with them <b>on Shabbat <i>ab initio</i>.</b>",
            " <b>One with an amputated leg may go out</b> on Shabbat <b>with his wooden leg,</b> as it has the legal status of a shoe; this is <b>the statement of Rabbi Meir.</b> <b>And Rabbi Yosei prohibits</b> going out into the public domain with the wooden leg, since he does not consider it to have the legal status of a shoe. <b>And if</b> the wooden leg <b>has a receptacle</b> for <b>pads,</b> a concave space at the top of the leg into which pads are placed to cushion the amputated leg, it assumes the status of a wooden vessel and can become <b>ritually impure.</b> And <b>his supports,</b> which are shoes that one who had both of his feet amputated places on his knees in order to walk on his knees, if a <i>zav</i> wears them, they are subject to <b>ritual impurity</b> imparted by <b>treading.</b> A <i>zav</i> is a primary source of ritual impurity. If he touches a vessel it assumes first-degree ritual impurity status. However, vessels on which he treads, sits, lies, or leans become primary sources of ritual impurity, provided they are designated for that purpose. These supports are vessels designated for treading. <b>And one may go out with them</b> into the public domain <b>on Shabbat</b> since they have the legal status of shoes. <b>And one may enter the Temple courtyard with them.</b> Although, generally, wearing shoes in the Temple courtyard is prohibited, in this regard, the supports do not have the legal status of shoes. However, if one who is crippled to the extent that he cannot walk at all sits on a chair that is attached to him, places supports on his hands, and propels himself along with his hands, <b>his chair and supports are</b> subject to <b>ritual impurity</b> imparted by <b>treading. And one may not go out with them on Shabbat, and one may not enter the Temple courtyard with them.</b> <b><i>Loketamin</i>,</b> which will be explained in the Gemara, <b>are ritually pure</b> in the sense that they cannot become ritually impure because they are not vessels, <b>and one may not go out with them</b> on Shabbat. ",
            "Young <b>boys may go out on Shabbat with knots</b> as a folk remedy <b>and princes with bells. And any person</b> is permitted to go out on Shabbat with those objects; <b>however, the Sages spoke in the present,</b> addressing situations that were prevalent.",
            "<b>One may go out</b> on Shabbat <b>with a locust egg, and with a fox tooth, and with a nail from the crucified, for</b> the purpose of <b>healing;</b> this is <b>the statement of Rabbi Meir. The Rabbis prohibit</b> using these remedies <b>even during the week, due to the</b> prohibition of following the <b>ways of the Amorite.</b> These are superstitious beliefs and the customs of gentiles from which one must distance oneself."
        ],
        [
            "The Sages <b>stated a significant principle with regard to</b> the <i>halakhot</i> of <b>Shabbat: One who forgets the essence of Shabbat,</b> i.e., one who is entirely ignorant of the mitzva of Shabbat according to Torah law, <b>and performed numerous prohibited labors on multiple <i>Shabbatot</i>, is liable</b> to bring <b>only one sin-offering</b> for all those labors when he becomes aware that those actions were prohibited. <b>One who knows the essence of Shabbat</b> but forgets which day is Shabbat, i.e., one who lost track of the days of the week, <b>and performs numerous prohibited labors on multiple <i>Shabbatot</i> is liable</b> to bring a sin-offering <b>for each Shabbat</b> when he becomes aware that he performed those actions on Shabbat. <b>One who is aware that</b> the day <b>is Shabbat</b> but temporarily forgot that certain labors were prohibited <b>and performed numerous prohibited labors on multiple <i>Shabbatot</i> is liable</b> to bring a sin-offering <b>for each</b> <b>and every primary category of labor</b> that he performed. <b>One who performs numerous prohibited labors</b> subsumed under a <b>single</b> category <b>of labor is liable</b> to bring <b>only one sin-offering.</b>",
            "This fundamental mishna enumerates those who perform the <b>primary categories of labor</b> prohibited on Shabbat, which number <b>forty-less-one.</b> They are grouped in accordance with their function: <b>One who sows, and one who plows, and one who reaps, and one who gathers</b> sheaves into a pile, <b>and one who threshes,</b> removing the kernel from the husk, <b>and one who winnows</b> threshed grain in the wind, and <b>one who selects</b> the inedible waste from the edible, and <b>one who grinds, and one who sifts</b> the flour in a sieve, <b>and one who kneads</b> dough, <b>and one who bakes.</b> Additional primary categories of prohibited labor are the following: <b>One who shears wool,</b> and <b>one who whitens it, and one who combs</b> the fleece and straightens <b>it, and one who dyes it, and one who spins</b> the wool, <b>and one who stretches</b> the threads of the warp in the loom, <b>and one who constructs two meshes,</b> tying the threads of the warp to the base of the loom, <b>and one who weaves two threads, and one who severs two threads</b> for constructive purposes, and <b>one who ties</b> a knot, <b>and one who unties</b> a knot, <b>and one who sews two stitches</b> with a needle, as well as <b>one who tears</b> a fabric <b>in order to sew two stitches.</b> <b>One who traps a deer,</b> or any living creature, and <b>one who slaughters it, and one who flays it,</b> and <b>one who salts its</b> hide, a step in the tanning process, <b>and one who tans its hide, and one who smooths it,</b> removing hairs and veins, <b>and one who cuts it</b> into measured parts. <b>One who writes two letters and one who erases in order to write two letters. One who builds</b> a structure, <b>and one who dismantles</b> it, <b>one who extinguishes</b> a fire, <b>and one who kindles</b> a fire. <b>One who strikes</b> a blow <b>with a hammer</b> to complete the production process of a vessel (Rabbeinu Ḥananel), and <b>one who carries out</b> an object <b>from domain to domain.</b> All <b>these are primary categories of labor,</b> and they number <b>forty-less-one.</b>",
            "<b>And they stated an additional principle</b> with regard to the <i>halakhot</i> of Shabbat. <b>Anything fit to store,</b> in the sense that it is large enough to make it worthwhile to store for future use, <b>and</b> people typically <b>store</b> items <b>like it, and one carried it out</b> into a prohibited domain <b>on Shabbat, he is liable to</b> bring <b>a sin-offering for</b> that action. <b>And anything not fit to store and</b> people typically do <b>not store</b> items <b>like it,</b> since it is too insignificant to warrant storage, <b>and one carried it out on Shabbat, only the one who stores it is liable.</b> By storing the item, one indicates that the item is significant to him, even though it is not significant for the typical person. Therefore, he alone is liable for carrying it out into a prohibited domain.",
            "The mishna lists the measures in which various substances are significant and generally stored. <b>One who carries out straw</b> in a measure <b>equivalent to a cow’s mouthful</b> is liable. The measure that determines liability for <b><i>etza</i></b> is <b>equivalent to a camel’s mouthful.</b> Because it is a coarser food, he must carry out a greater amount in order to be liable. The measure that determines liability for <b>ears of grain</b> is <b>equivalent to a lamb’s mouthful.</b> The measure that determines liability for <b>grass</b> is <b>equivalent to a goat’s mouthful,</b> which is smaller than that of a lamb. The measure that determines liability for <b>garlic leaves and onion leaves,</b> if they are <b>moist</b> and fit for human consumption, is <b>equivalent to a dried fig-bulk.</b> A dried fig-bulk is the standard measure for human food. If the garlic leaves and onion leaves are <b>dry,</b> the measure for liability is <b>equivalent to a goat’s mouthful. And none</b> of these substances <b>join</b> together <b>with one another</b> to constitute a measure for liability <b>because they are not equal in their measures.</b> <b>One who carries out</b> a measure of <b>foods</b> fit for human consumption <b>equivalent to</b> a <b>dried fig-bulk</b> into a domain where carrying is prohibited on Shabbat <b>is liable. And</b> all those foods <b>join together with one another</b> to constitute that amount <b>because they are equal in their measures.</b> This amount is calculated <b>without their shells, and their seeds, and their stems, and their bran,</b> the husk that comes off of the wheat kernel when pounded, <b>and their coarse bran</b> that remains in the flour. <b>Rabbi Yehuda says:</b> None of the shells are calculated, <b>except for the shells of lentils,</b> which join together with the lentils to comprise the measure for liability because <b>they are cooked</b> and eaten <b>with them.</b>"
        ],
        [
            "<b>One who carries out</b> undiluted <b>wine</b> from a private domain to a public domain or vice versa is liable only for a measure <b>equivalent to</b> the wine typically <b>diluted in a cup.</b> Pure wine was diluted with water. The measure that determines liability for carrying out wine is a measure suitable to be diluted for a significant cup of wine. The measure that determines liability for carrying out <b>milk</b> is <b>equivalent to</b> that which is <b>swallowed</b> in one gulp. The measure that determines liability for carrying out <b>honey</b> is <b>equivalent</b> to that which is used <b>to place on a sore</b> caused by chafing. The measure that determines liability for carrying out <b>oil</b> is <b>equivalent</b> to that which is used <b>to spread on a small limb.</b> The measure that determines liability for carrying out <b>water</b> is <b>equivalent</b> to that which is used <b>to rub</b> and spread on <b>an eye bandage. And</b> the measure that determines liability for carrying out <b>all other liquids</b> is <b>a quarter</b> of a <i>log</i>. <b>And</b> the measure that determines liability for carrying out <b>all waste water</b> is <b>a quarter</b> of a <i>log</i>. <b>Rabbi Shimon says:</b> The measure that determines liability for <b>all</b> liquids is <b>a quarter</b> of a <i>log</i>. He further stated: <b>And all these measures were only stated with regard to those who store them.</b> One indicates that he considers these liquids significant by storing them. One is only liable for carrying out an object that is significant to him. Others, for whom these measures are insignificant, are not liable for carrying them out.",
            "<b>One who carries out a rope</b> is liable in a measure <b>equivalent</b> to that which is used <b>to form an ear-shaped handle for a basket.</b> The measure that determines liability for carrying out <b>reed grass</b> is <b>equivalent</b> to that which is used <b>to make a loop for hanging a sifter or a sieve. Rabbi Yehuda says:</b> The measure for liability is <b>equivalent</b> to that which is used <b>to take the measure of a shoe for a child,</b> as the reed is used to measure the size of the foot. The measure that determines liability for carrying out <b>paper</b> is <b>equivalent</b> to that which is used <b>to write a tax receipt. And one who carries out a tax receipt</b> itself on Shabbat <b>is liable.</b> The measure that determines liability for carrying out <b>paper</b> from which the writing has been <b>erased</b> and which can no longer be used for writing, is <b>equivalent</b> to that which is used <b>to wrap around a small jar of perfume.</b> ",
            "The measure that determines liability for carrying out animal <b>hide</b> is <b>equivalent</b> to that which is used <b>to make an amulet.</b> The measure that determines liability for carrying out <b>parchment</b> is <b>equivalent</b> to that which is used <b>to write</b> the <b>shortest portion</b> in the <b>phylacteries, which is</b> the portion of <b><i>Shema Yisrael</i>.</b> The measure that determines liability for carrying out <b>ink</b> is <b>equivalent</b> to that which is used <b>to write two letters.</b> The measure that determines liability for carrying out <b>blue eye shadow</b> is <b>equivalent</b> to that which is used <b>to paint one eye blue.</b>",
            " The measure that determines liability for carrying out <b>glue</b> is <b>equivalent</b> to that which is used <b>to place on the top of a board</b> to catch birds. The measure that determines liability for carrying out <b>tar and sulfur</b> is <b>equivalent</b> to that which is used to seal a hole in a vessel and <b>to make a</b> small <b>hole</b> in that seal. The measure that determines liability for carrying out <b>wax</b> is <b>equivalent</b> to that which is used <b>to place on the opening of a small hole</b> to seal it. The measure that determines liability for carrying out <b>crushed earthenware</b> is <b>equivalent</b> to that which is used <b>to</b> knead and <b>make</b> from it <b>an opening for</b> the bellows to be placed in <b>a gold refiners’ crucible. Rabbi Yehuda says: Equivalent</b> to that which is used <b>to make a small tripod [<i>pitput</i>]</b> for the crucible. The measure that determines liability for carrying out <b>bran</b> is <b>equivalent</b> to that which is used <b>to place on the hole of a gold refiners’ crucible.</b> The measure that determines liability for carrying out <b>lime</b> is <b>equivalent</b> to that which is used <b>to spread</b> as a depilatory on <b>the smallest of girls. Rabbi Yehuda says: Equivalent</b> to that which is used <b>to spread on</b> the hair that grows over <b>the temple</b> so that it will lie flat. <b>Rabbi Neḥemya says: Equivalent</b> to that which is used <b>to spread on the temple</b> to remove fine hairs.",
            "The measure that determines liability for carrying out <b>earth</b> on Shabbat is <b>equivalent to the seal of large sacks;</b> this is <b>the statement of Rabbi Akiva.</b> Earth was used to seal the openings of sacks so that any tampering would be evident. <b>And the Rabbis say:</b> The measure for liability is much smaller, <b>equivalent to the seal of letters.</b> The measure that determines liability for carrying out <b>manure and fine sand</b> is <b>equivalent</b> to that which is used <b>to fertilize</b> one <b>stalk of cabbage;</b> this is <b>the statement of Rabbi Akiva. And the Rabbis say:</b> The measure that determines liability for carrying it out is <b>equivalent</b> to that which is used <b>to fertilize a leek,</b> which is less than that used for cabbage. The measure that determines liability for carrying out <b>coarse sand</b> is <b>equivalent</b> to that which is used <b>to place on a full spoon of plaster.</b> The measure that determines liability for carrying out <b>a reed</b> is <b>equivalent</b> to that which is used <b>to make a quill. And if</b> the reed <b>was thick</b> and unfit for writing, <b>or</b> if it was <b>fragmented,</b> its measure for liability is <b>equivalent</b> to that which is used <b>to cook an egg most easily</b> cooked, one that is already <b>beaten and placed in a stew pot.</b>",
            "The measure that determines liability for carrying out <b>a bone</b> is <b>equivalent</b> to that which is used <b>to make a spoon. Rabbi Yehuda says:</b> In a measure <b>equivalent</b> to that which is used <b>to make from it a key.</b> The measure that determines liability for carrying out <b>glass</b> is <b>equivalent</b> to that which is used <b>to scrape</b> and smooth <b>the top of a bobbin,</b> a sharpened stick used by weavers. The measure that determines liability for carrying out <b>a pebble or a stone</b> is <b>equivalent</b> to that which is used <b>to throw at a bird</b> to chase it away. <b>Rabbi Elazar bar Ya’akov says: Equivalent</b> to that which is used <b>to throw at an animal,</b> which is larger.",
            "One who carries out a shard of <b>earthenware</b> on Shabbat is liable if it is in a measure <b>equivalent</b> to that which is used <b>to place between one pillar and another</b> when piled on the ground to separate them; this is <b>the statement of Rabbi Yehuda. Rabbi Meir says:</b> In a measure <b>equivalent</b> to that which is used <b>to stoke a fire with it. Rabbi Yosei says:</b> In a measure <b>equivalent</b> to that which is used <b>to hold a quarter</b> of a <i>log</i> <b>in it. Rabbi Meir said: Although there is no proof for the matter,</b> there is a biblical <b>allusion to</b> my opinion, as it is stated: “And He shall break it as a potter’s vessel is broken, smashing it without sparing; <b>and there shall not be found among its pieces a shard to rake fire on the hearth”</b> (Isaiah 30:14). <b>Rabbi Yosei said to him:</b> Is there <b>proof from there?</b> The verse concludes: <b>“And to extract water from the cistern,”</b> indicating that earthenware is significant if it is large enough to hold water."
        ],
        [
            "<b>Rabbi Akiva said: From where</b> is it derived <b>that idolatry, e.g.,</b> a statue of a deity<b>, transmits impurity</b> imparted <b>by carrying</b> even when the person who carries it does not come into contact with it<b>, just as</b> a <b>menstruating woman</b> does? <b>As it is stated: “</b>And you will defile the silver overlays of your statues<b>,</b> and the golden plating of your idols<b>, you will cast them away as you would a menstruating woman [<i>dava</i>], you will tell it, get out”</b> (Isaiah 30:22). <b>Just as a menstruating woman transmits impurity</b> imparted <b>by carrying, so too, idolatry transmits impurity</b> imparted <b>by carrying.</b>",
            "This is another mishna that digresses from the central topic of this tractate. It, too, is based on an allusion from the Bible. <b>From where</b> is it derived <b>that the ship is ritually pure,</b> in the sense that it cannot become impure? <b>As it is stated: “The way of a ship in the midst of the sea”</b> (Proverbs 30:19). The mishna continues to discuss an additional <i>halakha</i> based on a biblical allusion. <b>From where</b> is it derived <b>that</b> in <b>a garden bed that is six by six handbreadths, that one may plant five</b> different types of <b>seeds in it?</b> He may do so without violating the prohibition of sowing a mixture of diverse kinds of seeds in the following manner. One sows <b>four</b> types of plants <b>on</b> each of <b>the four sides of the garden bed and one in the middle.</b> There is an allusion to this in the text, <b>as it is stated: “For as the earth brings forth its growth, and as a garden causes its seeds to grow,</b> so will the Lord God cause justice and praise to spring forth before all the nations” (Isaiah 61:11). <b>Its seed,</b> in the singular, <b>is not stated; rather, its seeds,</b> written in the plural. Apparently, it is possible that several seeds may be planted in a small garden.",
            "The mishna continues to cite a series of unrelated <i>halakhot</i> based upon biblical allusions. <b>From where</b> is it derived <b>that</b> a woman who <b>discharges semen</b> even <b>on the third day</b> after relations <b>is ritually impure,</b> just like one who touches semen (see Leviticus 15:17)? Because the semen remains fit for insemination, it can transmit impurity, <b>as it is stated</b> prior to the revelation at Sinai: “And he said to the people, <b>prepare yourselves for three days,</b> do not approach a woman” (Exodus 19:15). This three-day separation period ensured that even a woman who discharged semen would be pure. The mishna cites another <i>halakha</i> based on a biblical allusion: <b>From where</b> is it derived <b>that one may wash the circumcision on the third day,</b> meaning the third day after the circumcision, even if <b>it occurs on Shabbat? As it is stated: “And it came to pass on the third day when they were in pain”</b> (Genesis 34:25). The pain of circumcision lasts at least three days, and as long as the child is in pain he is considered to be in danger. The mishna cites another <i>halakha</i> with an allusion in the Bible: <b>From where</b> is it derived <b>that one ties a scarlet strip</b> of wool <b>to the head of</b> the <b>scapegoat</b> that is dispatched to Azazel? <b>As it is stated: “If your sins be like scarlet, they will become white like snow”</b> (Isaiah 1:18). Since the goat is offered to atone for sins, red wool is tied to its horns. ",
            "The mishna cites another allusion. <b>From where</b> is it derived <b>that smearing</b> oil on one’s body <b>is like drinking</b> and is similarly prohibited <b>on Yom Kippur? Although there is no proof for this, there is an allusion to it, as it is stated: “And it comes into his inward parts like water and like oil into his bones”</b> (Psalms 109:18). The verse appears to equate smearing oil on one’s body with drinking water.",
            "After an extended digression for a discussion of matters unrelated to the <i>halakhot</i> of Shabbat, this mishna resumes treatment of the <i>halakhot</i> of carrying from domain to domain on Shabbat. <b>One who carries out wood</b> on Shabbat is liable for a measure <b>equivalent</b> to the amount of wood necessary <b>to cook an easily</b> cooked <b>egg.</b> The measure that determines liability for carrying out <b>spices</b> is <b>equivalent</b> to that which is used <b>to season an easily</b> cooked <b>egg. And</b> all types of spices <b>join together with one another</b> to constitute the measure for liability. The measure that determines liability for carrying out <b>nutshells, pomegranate peels, safflower, and madder,</b> which are used to produce dyes, is <b>equivalent</b> to the amount that is used <b>to dye a small garment</b> placed <b>atop a</b> woman’s <b>hairnet.</b> The measure that determines liability for carrying out <b>urine, natron, and <i>borit</i>, cimolian earth [<i>Kimoleya</i>], and potash,</b> all of which are abrasive materials used for laundry, is <b>equivalent</b> to the amount that is used <b>to launder a small garment</b> placed <b>atop a</b> woman’s <b>hairnet. And Rabbi Yehuda says:</b> The measure that determines liability for these materials is <b>equivalent</b> to that which is used <b>to remove a stain.</b>",
            "The measure that determines liability for carrying out <b>pepper</b> on Shabbat is <b>any amount.</b> Similarly, the measure that determines liability for carrying out <b>tar</b> is <b>any amount.</b> The measure that determines liability for carrying out various <b>kinds of perfumes and</b> various <b>kinds of metals</b> is <b>any amount.</b> The measure that determines liability for carrying out <b>stones of the altar or earth of the altar,</b> sacred scrolls or their coverings that became tattered due to an insect called <b><i>mekek</i></b> that destroys <b>scrolls, and <i>mekek</i></b> that destroys <b>their coverings,</b> is <b>any amount. That</b> is because people <b>store them</b> in order <b>to bury them,</b> due to their sanctity, and accord significance to even a small measure of those items. <b>Rabbi Yehuda says: Even one who carries out accessories of idolatry</b> on Shabbat is liable for carrying out <b>any amount, as it is stated: “And there shall cleave nothing of the proscribed items to your hand”</b> (Deuteronomy 13:18). Since even the smallest amount is prohibited and must be burned, any amount is significant.",
            "<b>One who carries out a merchant’s basket, even if there are many types</b> of spices and jewelry <b>in it, is obligated</b> to bring <b>only one sin-offering,</b> because he performed only one act of carrying out. The measure that determines liability for carrying out <b>garden seeds</b> on Shabbat is <b>less than a fig-bulk. Rabbi Yehuda ben Beteira says:</b> The measure for liability is <b>five</b> seeds. The measure that determines liability for carrying out <b>cucumber seeds</b> is <b>two</b> seeds because they are large and conspicuous. The measure that determines liability for carrying out <b>squash seeds</b> is <b>two</b> seeds. The measure that determines liability for carrying out <b>seeds of Egyptian beans</b> is <b>two.</b> The measure that determines liability for carrying out <b>a live kosher locust</b> is <b>any amount.</b> For carrying out a <b>dead</b> kosher locust, which is edible, it is the same as any other food, <b>a fig-bulk.</b> The measure that determines liability for carrying out the locust called <b><i>tzipporet keramim</i>, whether dead or alive,</b> is <b>any amount;</b> this is because <b>one stores them for medicinal purposes</b> or as a talisman, which renders even a small quantity significant. <b>Rabbi Yehuda says: Even one who carries out a live non-kosher locust</b> is liable for carrying out <b>any amount,</b> because <b>people store</b> locusts <b>for a child</b> who wants <b>to play with it.</b>"
        ],
        [
            "<b>One who stores</b> a seed <b>for sowing, or as a sample, or for medicinal purposes and carried it out on Shabbat is liable</b> for carrying out <b>any amount.</b> By storing that measure, he indicates that it is significant to him. Therefore, he is liable for carrying it, despite the fact that what he carried out is less than the halakhic measure that determines liability for that item. <b>And any</b> other <b>person is only liable</b> for carrying it out on Shabbat <b>if</b> he carries out <b>its measure</b> for liability. If one stored the seed, carried it out, <b>and then brought it back in,</b> with no intention to utilize it for the specific purpose for which he stored it, <b>he is only liable if</b> he brought in <b>its measure</b> for liability (Rav Shmuel Strashun).",
            "<b>One who carries out food</b> from his house on Shabbat <b>and placed it on the threshold</b> of the door, <b>whether he then carried it out</b> from the threshold into the public domain <b>or another person carried it out, he is exempt because he did not perform his prohibited labor</b> of carrying from domain to domain <b>all at once.</b> Similarly, if one <b>placed a basket that is full of fruit on the outer threshold,</b> which is in the public domain, and part of the basket remained inside, <b>even though most of</b> the <b>fruit</b> is <b>outside</b> in the public domain, he is <b>exempt until he carries out the entire basket.</b>",
            "<b>One who carries out</b> an object into the public domain on Shabbat, <b>whether</b> he carried it out <b>in his right</b> hand <b>or in his left</b> hand, whether he carried it <b>in his lap or on his shoulders, he is liable.</b> All of these are typical methods of carrying out an object, <b>as</b> this was the method of <b>carrying</b> the sacred vessels of the Tabernacle employed <b>by the sons of Kehat</b> in the desert. All labors prohibited on Shabbat are derived from the Tabernacle, including the prohibited labor of carrying out from domain to domain. But one who carries an object out <b>in an</b> unusual, <b>backhanded</b> manner, or <b>with his foot,</b> or <b>with his mouth,</b> or <b>with his elbow, with his ear,</b> or <b>with his hair,</b> or <b>with his belt [<i>punda</i>] whose opening</b> faced <b>downward,</b> or <b>between his belt and his cloak,</b> or <b>with the hem of his cloak,</b> or <b>with his shoe,</b> or <b>with his sandal, he is exempt</b> because <b>he did not carry</b> it <b>out in a manner</b> typical <b>of those who carry.</b>",
            "<b>One who intends to carry out</b> an object with the object <b>before him, and</b> as he was walking the object <b>came</b> to be carried <b>behind him, is exempt.</b> However, if he intended to carry it out <b>behind him and it came</b> to be carried <b>before him, he is liable. In truth they said: A woman who girded herself in a</b> pants-like <b><i>sinar</i></b> worn beneath the outer garments, <b>whether</b> she placed an object <b>before her or behind her,</b> and it came to be carried on the other side, <b>she is liable, as it is common</b> for the <i>sinar</i> <b>to be reversed. Rabbi Yehuda says: Even those</b> royal couriers, <b>who receive notes [<i>pittakin</i>],</b> carry those notes in their belts, and are not particular where on their belt they carry the notes (Rav Hai Gaon), are liable for carrying out the notes whether they carried them before them or behind them.",
            "<b>One who carries a</b> large <b>mass out to the public domain</b> on Shabbat <b>is liable.</b> If <b>two carried it out</b> together, <b>they are exempt</b> because neither performed a complete prohibited labor. However, if <b>one</b> person <b>is unable to carry it out</b> alone, <b>and</b> therefore <b>two</b> people <b>carried it out, they are liable. And Rabbi Shimon deems</b> them <b>exempt</b> even in that case. <b>One who carries out foods less than the measure</b> that determines liability for carrying out food <b>in a vessel</b> on Shabbat <b>is exempt, even for</b> carrying out <b>the vessel, because the vessel is secondary to</b> the food inside it. Since one is not liable for carrying out the food, he is not liable for carrying out the vessel either. Similarly, one who carries out a <b>living</b> person <b>on a bed is exempt, even for</b> carrying out <b>the bed, because the bed is secondary to</b> the person. One who carries out <b>a corpse on a bed is liable. And similarly,</b> one who carries out <b>an olive-bulk of a corpse, or an olive-bulk of an animal carcass, or a lentil-bulk of a creeping animal,</b> which are the minimal measures of these items that transmit ritual impurity, <b>is liable. And Rabbi Shimon deems</b> him <b>exempt.</b> He holds that one is only liable for performing a prohibited labor for its own sake. One who carries out an object in order to bring it to its destination is liable. However, people carry out a corpse or an animal carcass only to be rid of them.",
            "With regard to <b>one who removes his fingernails with one another</b> on Shabbat without scissors, <b>or with his teeth, and the same</b> is true with regard to one who removes <b>his hair</b> with his hands, <b>and the same</b> is true with regard to <b>his mustache, and the same</b> is true with regard to <b>his beard, and the same</b> is true with regard to a woman <b>who braids her hair, and the same</b> is true with regard to one <b>who applies blue</b> eye shadow, <b>and the same</b> is true with regard to one <b>who applies blush, Rabbi Eliezer deems</b> them all <b>liable,</b> as they each performed a labor prohibited by Torah law. <b>And the Rabbis prohibited</b> performing all of these actions <b>due to rabbinic decree.</b> None of the actions constitute prohibited labors. <b>One who severs</b> a leaf or a fruit <b>from</b> a plant growing in <b>a perforated flowerpot</b> on Shabbat <b>is liable,</b> as a plant in a flowerpot with holes in it has the legal status of a plant connected to the ground. Picking from it is prohibited due to reaping. <b>And</b> one who picks from an <b>imperforated</b> pot <b>is exempt,</b> but it is prohibited to do so <i>ab initio</i>. <b>And Rabbi Shimon deems</b> one who does so <b>exempt in</b> both <b>this,</b> the case of the perforated flowerpot, <b>and that,</b> the case of the imperforated flowerpot."
        ],
        [
            "<b>One who throws</b> an object on Shabbat <b>from the private domain to the public domain</b> or <b>from the public domain to the private domain is liable.</b> However, one who throws an object <b>from the private domain to the</b> other <b>private domain, and</b> the object passes through <b>the public domain between</b> the two, <b>Rabbi Akiva deems him liable</b> for carrying into the public domain, <b>and the Rabbis deem</b> him <b>exempt.</b>",
            "<b>How so?</b> If there are <b>two balconies</b> [<b><i>gezuztra’ot</i></b>] that are private domains <b>opposite each other on</b> either side of <b>the public domain, one who passes or throws</b> an object <b>from</b> the one on <b>this</b> side <b>to the</b> one on <b>that</b> side <b>is exempt.</b> However, if the balconies <b>were on the same level</b> on the same side of the public thoroughfare, and the public domain separated the two, <b>one who passes</b> from one to the other <b>is liable, and one who throws is exempt, as that</b> method, passing, <b>was the service of the Levites</b> who carried the beams of the Tabernacle. In the Tabernacle, <b>two wagons</b> along the same level stood <b>behind one another in the public domain,</b> and the Levites <b>passed the beams from one</b> wagon <b>to the other</b> through the public domain on the same side of a thoroughfare. <b>But they did not throw</b> from one wagon to another because the beams were heavy. Passing, which was performed in the Tabernacle, is prohibited. Throwing, which was not performed in the Tabernacle, is not prohibited. With regard to <b>the bank</b> surrounding <b>a pit and the boulder that are ten</b> handbreadths <b>high and four</b> handbreadths <b>wide, one who takes</b> an object from <b>them</b> to the public domain <b>and</b> similarly <b>one who places</b> an object from the public domain <b>atop them is liable</b> for carrying from one domain to another. If the height or width of the pit or the boulder is <b>less than that</b> height, ten handbreadths, <b>one is exempt</b> because the legal status of those protrusions is not distinct from that of the surrounding public domain.",
            "With regard to <b>one who throws</b> an object <b>four cubits</b> in the public domain, if the object hits <b>the wall above ten handbreadths</b> from the ground, which is an exempt domain, it is <b>as if one threw it in the air,</b> and he is exempt. If it hits the wall <b>below ten handbreadths</b> from the ground, it is <b>as if he threw it</b> and it landed <b>on the ground, and one who throws</b> an object <b>four cubits</b> and it lands <b>on the ground is liable.</b> If <b>one threw</b> an object in the public domain, intending for it to land <b>within four cubits,</b> meaning that he had no intention of violating the Torah prohibition of carrying, <b>and</b> the object <b>rolled</b> and went <b>beyond four cubits, he is exempt.</b> However, if one threw an object with the intention of it landing <b>beyond four cubits, and</b> the object <b>rolled</b> back <b>within four cubits, he is liable</b> from when he originally threw the object.",
            "<b>One who throws</b> an object <b>four cubits into the sea is exempt. If there was a swamp and the public domain passes through it, one who throws</b> an object <b>four cubits into it is liable</b> like one who carried four cubits in the public domain. <b>And how</b> deep <b>is</b> this <b>swamp?</b> It is <b>less than ten handbreadths</b> deep. In the case of <b>a swamp that the public domain passes through, one who throws</b> an object <b>four cubits into</b> the swamp <b>is liable.</b>",
            "<b>One who throws</b> an object <b>from the sea to dry land, or from dry land to the sea, or from the sea onto a boat, or from a boat into the sea, or from one boat to another is exempt</b> because the sea has the legal status of a <i>karmelit</i>. If <b>boats</b> are <b>tied together, one may carry</b> an object <b>from one to the other</b> on Shabbat. However, <b>if they are not tied, even though they are adjacent, one may not carry from one to the other.</b>",
            "<b>One who</b> unwittingly <b>throws</b> an object from one domain to another or one who throws an object four cubits within the public domain, <b>and after</b> the object <b>left his hand he remembered</b> that he is in violation of a prohibition, if <b>another caught it,</b> or if <b>a dog caught it, or if it was burned, he is exempt.</b> Similarly, if <b>one threw</b> a rock on Shabbat <b>to inflict a wound on a person or on an animal,</b> for which one is liable to bring a sin-offering, <b>and he remembered</b> that he was in violation of a prohibition <b>before</b> the <b>wound was inflicted, he is exempt. This is the principle: All</b> who are <b>liable</b> to bring <b>sin-offerings are only liable if the beginning</b> of their action <b>and the conclusion</b> of their action <b>are unwitting.</b> However, if <b>the beginning</b> of one’s action was <b>unwitting and the conclusion</b> was <b>intentional,</b> as he became aware that he was in violation of a prohibition, or if <b>the beginning</b> of one’s action was <b>intentional and the conclusion</b> was <b>unwitting,</b> the individuals in both of these cases <b>are exempt until</b> both <b>the beginning and the conclusion are unwitting.</b>"
        ],
        [
            "With regard to <b>one who builds</b> on Shabbat, thereby violating a prohibition in a primary category of prohibited labor, <b>how much</b> must <b>he build</b> to <b>be liable</b> to bring a sin-offering? The Sages said: <b>One who builds</b> is liable for building <b>any amount. And one who chisels, or strikes with a hammer or with an adze,</b> or <b>one who drills</b> a hole <b>of any size</b> on Shabbat, <b>is liable. This is the principle: Anyone who performs a</b> prohibited <b>labor and his labor endures on Shabbat is liable. And so too, Rabban Shimon ben Gamliel says: Even one who strikes an anvil with a sledgehammer during his labor</b> has performed a constructive act and <b>is liable, because he is as one who improves the labor</b> that he is performing.",
            "<b>One who plows</b> is liable for plowing <b>any amount</b> of land on Shabbat. <b>One who weeds</b> and removes grass on Shabbat, <b>and one who removes dry branches and who prunes any amount is liable.</b> With regard to <b>one who gathers wood, if</b> he did so <b>to enhance</b> the tree or the land, he is liable for <b>any amount; if</b> he did so <b>for fuel,</b> he is liable for collecting a measure <b>equivalent</b> to that which is used <b>to cook an easily</b> cooked <b>egg.</b> With regard to <b>one who gathers grass, if</b> he did so <b>to enhance</b> the plants or the land, he is liable for <b>any amount; if</b> he did so to feed <b>an animal,</b> he is liable for collecting a measure <b>equivalent to a goat’s mouthful.</b>",
            "<b>One who writes two letters</b> on Shabbat, <b>whether</b> he did so <b>with his right</b> hand <b>or his left, whether</b> they were <b>the same letter or two</b> different <b>letters, whether</b> he did so <b>using two</b> different types of <b>ink, in any language, he is liable. Rabbi Yosei said: One is deemed liable</b> for writing <b>two letters only due to marking, as they</b> would <b>write</b> symbols <b>on</b> adjacent <b>beams of the Tabernacle to know which</b> beam was another beam’s <b>counterpart. Rabbi Yehuda said: We found</b> that one is liable for writing even if he did not complete what he was writing, so that he wrote <b>a small name</b> that constituted part <b>of a longer name,</b> e.g., <b>Shem [<i>shin mem</i>] from</b> the name <b>Shimon</b> or <b>from Shmuel; Noaḥ [<i>nun ḥet</i>] from Naḥor; Dan [<i>dalet nun</i>] from Daniel; Gad [<i>gimmel dalet</i>] from Gaddiel.</b> In all of these cases, the first two letters of the longer name constitute the shorter name.",
            "<b>One who writes two letters</b> on Shabbat <b>during one lapse of awareness is liable.</b> The following substances used as ink are explained in the Gemara. One is liable if <b>he wrote with <i>deyo</i>, with <i>sam</i>, with <i>sikra</i>, with gum [<i>komos</i>], or with copper sulfate [<i>kankantom</i>] or with any substance that makes a mark.</b> If one wrote <b>on two walls</b> of a house that form <b>a corner, or on two parts of a writing tablet, and</b> the two items <b>are read together, he is liable. One who writes on his flesh</b> on Shabbat <b>is liable.</b> If <b>one</b> unwittingly <b>scratches</b> letters <b>on his flesh</b> on Shabbat,<b>Rabbi Eliezer deems</b> him <b>liable</b> to bring <b>a sin-offering and Rabbi Yehoshua deems</b> him <b>exempt.</b>",
            "If <b>one wrote with liquids</b> or <b>with fruit juice,</b> or if one drew letters <b>with road dust, with scribes’ dust</b> that they use to dry the ink, <b>or with any substance</b> with <b>which</b> the writing <b>does not endure, he is exempt.</b> Similarly, if one wrote by holding the pen on <b>the back of his hand, with his foot, with his mouth,</b> or <b>with his elbow;</b> if <b>one wrote</b> only <b>a single letter,</b> even if it was <b>adjacent to</b> other preexisting <b>writing;</b> or if <b>one wrote over</b> other <b>writing;</b> if <b>one meant to write</b> the letter <b><i>ḥet</i></b> and instead <b>wrote</b> the two halves of the <i>ḥet</i> as <b>two</b> instances of the letter <b><i>zayin</i>;</b> if one wrote <b>one</b> letter <b>on the ground and one on a rafter;</b> if <b>one wrote</b> one letter <b>on two walls of a house,</b> or <b>on two parts of a writing tablet that are not read together, he is exempt.</b> If <b>one wrote one letter</b> as <b>an abbreviation</b> representing an entire word, <b>Rabbi Yehoshua ben Beteira deems</b> him <b>liable</b> to bring a sin-offering, <b>and the Rabbis deem</b> him <b>exempt.</b>",
            "With regard to <b>one who writes two letters</b> on Shabbat <b>in two</b> separate <b>lapses of awareness</b> separated by a period of awareness that the day was Shabbat, writing <b>one</b> letter in <b>the morning and one</b> letter <b>in the afternoon, Rabban Gamliel deems</b> him <b>liable</b> to bring a sin-offering like someone who has unintentionally performed a full-fledged prohibited labor, <b>and the Rabbis deem</b> him <b>exempt.</b>"
        ],
        [
            "<b>Rabbi Eliezer says: One who weaves</b> on Shabbat is <b>liable</b> to bring a sin-offering if he wove <b>three threads at the beginning</b> of something new, <b>or</b> if he adds <b>one</b> thread <b>to a</b> preexisting <b>woven fabric. And the Rabbis say: Both at the beginning and at the end, its measure</b> for liability is <b>two threads. </b>",
            "One who makes two meshes, i.e., ties the threads of the warp, attaching them <b>to</b> either <b>the <i>nirin</i></b> or <b>the <i>keiros</i>,</b> which will be explained in the Gemara, <b>in a winnow, sieve, or basket, is liable</b> for making meshes. <b>And one who sews</b> is liable if he sews <b>two stitches. And one who tears</b> is liable if he tears enough fabric <b>in order to sew two stitches</b> to repair it. ",
            "<b>One who rends</b> his garment <b>in his anger or</b> in anguish <b>over his dead</b> relative <b>is exempt. And anyone</b> else <b>who performs</b> labors <b>destructively</b> on Shabbat <b>is exempt. And one who</b> performs a labor <b>destructively in order to repair</b> is liable, and <b>his measure</b> for liability is equivalent to the measure for <b>one who</b> performs that labor <b>constructively. </b>",
            "The measure that determines liability <b>for one who whitens,</b> or <b>one who combs,</b> or <b>one who dyes,</b> or <b>one who spins</b> wool is <b>the full width of a double <i>sit</i>,</b> which is the distance between the forefinger and the middle finger. And for <b>one who weaves two threads, the measure</b> that determines liability <b>is one <i>sit</i>.</b>",
            "<b>Rabbi Yehuda says: One who traps a bird into a closet</b> or cage, <b>and</b> one who traps <b>a deer into a house is liable. The Rabbis say:</b> One is liable for trapping <b>a bird into a closet</b> <b>and</b> for trapping <b>a deer into a garden, or into a courtyard, or into an enclosure [<i>bivar</i>], he is liable. Rabban Shimon ben Gamliel says: Not all enclosures are identical. This is the principle:</b> If the <b>trapping</b> of the animal <b>is inadequate</b> and it is still necessary to pursue and apprehend it, one is <b>not liable.</b> However, if one trapped a deer into an enclosure <b>in which the trapping is not inadequate,</b> he is <b>liable.</b>",
            "If <b>a deer entered a house</b> on its own <b>and one locked</b> the door <b>before it, he is liable</b> for trapping. If <b>two</b> people <b>locked</b> the door, <b>they are exempt,</b> because neither performed a complete labor. If <b>one</b> person <b>is incapable of locking</b> the door <b>and two</b> people <b>locked it, they are liable</b> because that is the typical manner of performing that labor. <b>And Rabbi Shimon deems them exempt</b> as he holds that two people who perform a single labor are never liable by Torah law.",
            "If <b>one person sat in the entrance</b> of a courtyard in which there is a deer, <b>but did not fill</b> the entire doorway, and <b>a second</b> person <b>sat and filled it, the second</b> person <b>is liable</b> because he completed the labor of trapping. However, if <b>the first person sat in the doorway and filled it, and a second person came and sat next to him, the first person is liable and the second is exempt even if the first person stood and went</b> away, leaving the second one to secure the deer. The mishna explains: <b>To what is this</b> second person’s action <b>similar? To one who locks his house to secure it, and it turns out a deer</b> that was trapped before Shabbat <b>is</b> also <b>secured inside it.</b> In that case, he is exempt even though he enhances security on the deer, because he did not trap the animal."
        ],
        [
            "With regard to any of <b>the eight creeping animals mentioned in the Torah, one who traps them or wounds them</b> on Shabbat <b>is liable.</b> The Torah states: “The following shall be impure for you among the creeping animals that swarm upon the earth: The weasel, and the mouse, and the dab lizard of every variety; and the gecko, and the land-crocodile, and the lizard, and the skink, and the chameleon” (Leviticus 11:29–30). With regard to <b>other abominations and crawling things, one who wounds them is exempt. One who traps them for</b> a specific <b>need is liable;</b> one who traps them <b>for no</b> specific <b>need is exempt.</b> With regard to <b>animals or birds that are in his possession,</b> i.e., an animal that is domesticated and under someone’s control, <b>one who traps them is exempt; and,</b> however, <b>one who wounds them is liable.</b>",
            "<b>One may not make brine [<i>hilmei</i>] on Shabbat,</b> <b>but one may make salt water and dip one’s bread in it, and place it in cooked food. Rabbi Yosei said: But isn’t it</b> still <b>brine, whether</b> it is <b>a large quantity or whether</b> it is <b>a small quantity? And this is</b> the type of <b>salt water that is permitted:</b> Salt water in which <b>one places oil initially into the water or into the salt.</b> This is salt water prepared not in the usual manner.",
            "<b>One may not eat <i>eizoveyon</i> on Shabbat because healthy people do not eat it,</b> and therefore it is clear that anyone eating it is doing so for its medicinal value. <b>However, one may eat</b> a plant called <b><i>yo’ezer</i> and may drink <i>abuvro’e</i>.</b> Furthermore, <b>all</b> types of <b>food</b> that healthy people eat <b>may be eaten by a person</b> even <b>for medicinal</b> purposes. <b>And one may drink</b> all <b>drinks except for water from palm trees and a <i>kos ikarin</i> because they are</b> known as a remedy for <b>jaundice.</b> Therefore, it is prohibited to drink them on Shabbat for curative purposes. <b>However, one may drink palm tree water</b> on Shabbat <b>in order</b> to quench <b>his thirst, and one may smear <i>ikarin</i> oil</b> on himself <b>for non-medical purposes.</b>",
            "<b>One who is concerned</b> about pain <b>in his teeth may not sip vinegar through them</b> on Shabbat for medicinal purposes: <b>however, he may dip</b> his food in vinegar <b>in his</b> usual <b>manner</b> and eat it, <b>and if he is healed</b> by the vinegar, <b>he is healed. One who is concerned</b> about pain <b>in his loins may not smear wine and vinegar</b> on them on Shabbat because that is a medical treatment. <b>However, one may smear oil</b> on them. <b>However,</b> one may <b>not</b> use <b>rose oil,</b> which is very expensive and used exclusively as a cure. However, <b>princes may smear</b> with <b>rose oil</b> on <b>their wounds</b> on Shabbat <b>because it is their usual manner to smear</b> rose oil on themselves <b>during the week</b> for pleasure. <b>Rabbi Shimon says: All of the Jewish people are princes,</b> and it is permitted for them to smear rose oil on themselves on Shabbat."
        ],
        [
            "<b>And these are knots for which one is liable</b> to bring a sin-offering if one tied them on Shabbat: <b>A camel driver’s knot and a sailor’s knot,</b> both of which are meant to be permanent. <b>And just as one is liable</b> to bring a sin-offering <b>for tying these</b> knots, <b>so too, he is liable</b> to bring a sin-offering <b>for untying them. Rabbi Meir says</b> a principle: <b>For</b> tying <b>any knot that one can untie with one of his hands, one is not liable</b> to bring a sin-offering, because a loose knot of that sort is not considered permanent even if that was his intention.",
            "<b>You have knots for which one is not liable</b> to bring a sin-offering <b>as</b> one is liable for tying <b>a camel driver’s knot and a sailor’s knot;</b> however, it is nevertheless prohibited to tie them. <b>A woman may tie</b> closed the <b>opening of her robe</b> with straps, <b>as well as</b> the <b>strings of her hairnet and</b> the laces <b>of her girdle,</b> i.e., a wide belt tied with laces. One may <b>also</b> tie the <b>straps</b> of <b>a shoe</b> or <b>a sandal, as well as</b> the spouts of <b>wine</b> or <b>oil jugs.</b> One may <b>also</b> tie a garment over <b>a pot of meat. Rabbi Eliezer ben Ya’akov says: One may tie</b> a rope across an entrance <b>before an animal so that it will not go out.</b> <b>One may tie a bucket with a belt</b> on Shabbat, as he will certainly not leave it tied to the bucket, and therefore it is not a permanent knot. <b>But</b> one may <b>not</b> tie a bucket <b>with a rope. Rabbi Yehuda permits</b> doing so. <b>Rabbi Yehuda stated a principle:</b> With regard to <b>any knot that is not permanent, one is not liable</b> for tying <b>it.</b>",
            "<b>One may fold the garments</b> after removing them <b>even four or five times, and one may make the beds from Shabbat evening</b> in preparation <b>for Shabbat</b> day, <b>but not from Shabbat</b> in preparation <b>for the conclusion of Shabbat,</b> since one may not perform an action on Shabbat that is preparation for a weekday. <b>Rabbi Yishmael says: One may fold the garments and make the beds from Yom Kippur</b> in preparation <b>for Shabbat</b> if Yom Kippur occurs on Friday. <b>And the fats</b> of the offerings that were sacrificed on <b>Shabbat are offered on Yom Kippur, but not those of Yom Kippur on Shabbat,</b> because the sanctity of Shabbat is greater than the sanctity of Yom Kippur. <b>Rabbi Akiva says: Neither are</b> the fats <b>of</b> the offerings sacrificed on <b>Shabbat offered on Yom Kippur, nor are those of Yom Kippur offered on Shabbat.</b>"
        ],
        [
            "With regard to <b>all sacred writings, one may rescue them from the fire</b> on Shabbat, <b>whether they are read</b> in public, e.g., Torah or Prophets scrolls, <b>or whether they are not read</b> in public, e.g., Writings scrolls. This ruling applies <b>even though they were written in any</b> foreign <b>language.</b> According to the Rabbis, those scrolls are not read in public, but they are still sacred and require burial. <b>And why</b> does <b>one not read</b> the Writings on Shabbat? <b>Due to suspension</b> of Torah study <b>in the study hall.</b> People came to the study hall at specific times on Shabbat to hear words of <i>halakha,</i> and other texts were not allowed at those times. <b>One may rescue the casing</b> of a Torah <b>scroll</b> from a fire on Shabbat together <b>with the Torah scroll, and the casing of phylacteries along with the phylacteries, even if they have money inside them. And to where may one rescue them? Into an alley that is closed,</b> which, if it is surrounded on three sides, is considered to be a private domain by Torah law. <b>Ben Beteira says: Even into an open</b> alley.",
            "<b>One may rescue food for three meals</b> from a fire on Shabbat. One may rescue food <b>that is suitable for a person for a person;</b> and one may rescue food <b>that is suitable for an animal for an animal. How so?</b> If <b>a fire ignited on Friday night</b> before the Shabbat evening meal, <b>one may rescue food for three meals.</b> If a fire ignited <b>in the morning,</b> after the Shabbat evening meal has been eaten and before the meal of Shabbat day, <b>one may</b> only <b>rescue food for two meals.</b> If a fire ignited <b>in</b> the <b>afternoon,</b> one may rescue <b>food for one meal. Rabbi Yosei says: One may always rescue food for three meals,</b> which is the measure that the Sages permitted without distinguishing between the times of day.",
            "<b>One may rescue a basket full of loaves</b> and the like from a fire on Shabbat, <b>even if there is</b> food for <b>one hundred meals in it. And</b> one may rescue <b>a round</b> cake <b>of dried figs,</b> even though it is very large, <b>and</b> one may rescue <b>a barrel</b> full <b>of wine. And one may</b> even <b>say to others: Come and rescue for yourselves. And if</b> the people who rescue with him were <b>clever, they make a calculation with him after Shabbat</b> in order to receive payment for the items that they rescued. <b>To where may one rescue</b> items moved from the fire? One may do so <b>to a courtyard</b> where an <b><i>eiruv</i></b> was established, and it is permitted to carry. <b>Ben Beteira says:</b> One may do so <b>even to</b> a courtyard <b>where an eiruv</b> was <b>not</b> established. ",
            "<b>And one may carry there all the utensils, and put on all</b> the garments <b>that he can wear, and one may wrap all</b> the cloths <b>that he can wrap</b> around himself in order to rescue his property. <b>Rabbi Yosei says:</b> One may put on only <b>eighteen garments</b> at once, as people sometimes wear that number of garments, but not more. However, <b>one may again put on</b> that number of garments <b>and carry</b> it <b>out. And he may say to others: Come and rescue with me.</b>",
            "<b>Rabbi Shimon ben Nannas says: One may spread out a</b> moist <b>goat’s hide over a box, a chest, or a closet that caught fire, because</b> the fire <b>singes</b> and does not burn it. The fire does not burn the wet goat’s hide but merely singes it, and by doing so the wooden vessels are preserved. <b>And one may establish a barrier</b> against the fire <b>with all vessels, both full and empty, so that the fire will not pass. Rabbi Yosei prohibits</b> using <b>new earthenware vessels full of water, because they cannot withstand</b> the heat of <b>the fire and they</b> will <b>burst and extinguish the fire,</b> and it is prohibited to cause the fire to be extinguished on Shabbat even indirectly.",
            "If <b>a gentile comes to extinguish</b> a Jew’s fire on Shabbat, <b>one may not say to him: Extinguish, and: Do not extinguish, because</b> responsibility for <b>his rest is not</b> incumbent <b>upon</b> the Jew. <b>However,</b> if <b>a</b> Jewish <b>child comes to extinguish</b> a fire on Shabbat, <b>they do not listen to him</b> and allow him to extinguish it, even though he is not yet obligated in mitzva observance, <b>because</b> responsibility for <b>his rest is</b> incumbent <b>upon</b> the Jew.",
            "<b>One may overturn a bowl on top of a lamp so that</b> fire <b>will not take hold in the</b> ceiling <b>beam</b> on Shabbat. <b>And</b> similarly, one may overturn a bowl <b>on top of a child’s feces</b> inside the house so he will not touch it and dirty himself, <b>and on top of a scorpion so that it will not bite. Rabbi Yehuda said: An incident came before Rabban Yoḥanan ben Zakkai in</b> his village of <b>Arav,</b> where a person covered a scorpion on Shabbat, <b>and</b> Rabban Yoḥanan <b>said: I am concerned</b> that <b>he</b> is liable to bring <b>a sin-offering</b> because he might have violated a Torah prohibition.",
            "If <b>a gentile kindled a lamp</b> on Shabbat for his own purposes, <b>a Jew</b> also <b>uses its light; and if</b> the gentile kindled it <b>for a Jew,</b> the Sages <b>prohibited</b> to utilize its light. Similarly, if a gentile <b>drew water</b> from a well in the public domain <b>to give his animal to drink, a Jew gives</b> his own animal <b>to drink after him</b> from the same water; <b>and if</b> he drew the water initially <b>for</b> the benefit of <b>a Jew, it is prohibited</b> for a Jew to give his animal to drink from that water. Similarly, if <b>a gentile made a ramp</b> on Shabbat <b>to disembark</b> from a ship, <b>a Jew disembarks after him; and if</b> he made the ramp <b>for a Jew,</b> it is <b>prohibited.</b> There was <b>an incident</b> in which <b>Rabban Gamliel and the Elders were traveling on a ship and a gentile made a ramp</b> on Shabbat in order <b>to disembark</b> from the ship <b>on it; and Rabban Gamliel and the Elders disembarked on it</b> as well."
        ],
        [
            "<b>All vessels may be moved on Shabbat, and their doors,</b> which are part of these vessels, along <b>with them, even if they were dismantled on Shabbat, as</b> the doors of these vessels <b>are unlike the doors of the house.</b> It is prohibited to make use of the doors of a house on Shabbat, even if they were removed from the entrance, <b>because they are not prepared</b> from before Shabbat.",
            "Likewise <b>a person may move a mallet,</b> which is generally used for labor prohibited on Shabbat, <b>to crack nuts with it.</b> Likewise, one may move <b>an axe,</b> a tool generally used to chop wood, <b>to cut a cake of figs with it.</b> So too, one may move <b>a saw to cut cheese with it.</b> Similarly, one may move <b>a spade to scoop dried figs with it.</b> One may also move <b>a winnowing shovel and a pitchfork,</b> both of which are designated for use with crops in a barn, <b>to place</b> food <b>on it for a child.</b> One is likewise permitted to take a <b>reed or a shuttle</b> from a spindle, ordinarily used for weaving, in order <b>to insert it</b> into food like a fork. One is permitted to move an ordinary <b>hand needle</b> used for sewing clothes <b>to extract a thorn with it, and</b> one may move <b>a sack maker’s</b> needle <b>to open the door with it.</b>",
            "<b>A reed</b> that is used <b>for</b> turning <b>olives</b> in a bundle, <b>if there is a</b> cork-like <b>knot at the top of it,</b> it <b>can become ritually impure</b> as a vessel, <b>and if not,</b> it <b>cannot become ritually impure,</b> because it is not a vessel. <b>In either case, it may be moved on Shabbat</b> for use in a permitted action.",
            "<b>Rabbi Yosei says: All utensils may be moved</b> on Shabbat <b>except for a large saw and the blade of a plow.</b> Since they must be sharp and ready for use and there is concern that they might be damaged, one sets them aside from his consciousness and they may not be used for any other purpose. <b>All vessels may be moved for a</b> specific <b>purpose and not for a</b> specific <b>purpose. Rabbi Neḥemya says:</b> Vessels <b>may only be moved for a</b> specific <b>purpose.</b>",
            "<b>All vessels that may be moved on Shabbat, their shards may be moved along with them, as long as they are suited for some purpose.</b> <b>Shards of a</b> large <b>bowl</b> may be used <b>to cover the mouth of a barrel. Shards of</b> a <b>glass</b> vessel may be used <b>to cover the mouth of a cruse.</b> <b>Rabbi</b> Yehuda <b>says: As long as they are suited for a purpose similar to their</b> original <b>use. Shards of a</b> large <b>bowl</b> must be suited <b>to pour soup into them, and shards of a glass</b> vessel must be suited <b>to pour oil into them.</b>",
            "<b>A stone that is in a gourd</b> used to draw water <b>[<i>kiruya</i>], if they fill it</b> with water <b>and</b> the stone <b>does not fall, one may fill with it</b> on Shabbat, <b>and if not,</b> and the stone does fall, <b>one may not fill with it.</b> With regard to <b>a</b> vine <b>branch that is tied to a pitcher, one may fill</b> water <b>with it on Shabbat</b> because the branch became part of the vessel.",
            "With regard to <b>a window shutter, Rabbi Eliezer says: When it is tied</b> to <b>and hanging</b> from the window, i.e., it is not touching the ground, <b>one may shutter</b> the window <b>with it,</b> because it is not considered building; <b>and if not,</b> i.e., it is touching the ground, <b>one may not shutter</b> the window <b>with it. And the Rabbis say: Both</b> in <b>this</b> case <b>and</b> in <b>that</b> case <b>one may shutter with it.</b>",
            "<b>All covers of vessels that have a handle may be moved on Shabbat. Rabbi Yosei said: In what</b> case <b>is this statement said?</b> In the case of <b>a cover for the ground,</b> i.e., the cover of a pit; <b>however, with regard to covers of vessels, both</b> in <b>this</b> case <b>and</b> in <b>that</b> case, even if they do not have handles, <b>they may be moved on Shabbat.</b>"
        ],
        [
            "On Shabbat<b>, one</b> may <b>move even four or five baskets of straw and</b> baskets <b>of produce, due to the guests,</b> who require that place to sit<b>, and due to suspension</b> of Torah study in <b>the study hall,</b> where space is required to seat the students<b>. However,</b> one may <b>not</b> move these items to create space in <b>the storeroom.</b> <b>One</b> may <b>move ritually pure <i>teruma</i>,</b> although it may only be eaten by a priest; <b>and doubtfully tithed produce</b> [<b><i>demai</i></b>], which may not be eaten until tithes are separated from it due to concern that an <i>am ha’aretz</i> did not separate its tithes; and <b>first tithe whose <i>teruma</i></b> of the tithe <b>has</b> already <b>been taken</b> and given to priests; <b>and second tithe and consecrated items that were redeemed; and</b> even <b>dry lupine,</b> which is not fit for consumption by a person, <b>because it is goat food.</b> <b>However,</b> one may <b>neither</b> move <b>untithed produce, nor first tithe whose <i>teruma</i> has not been taken, nor second tithe and consecrated items that were not redeemed, nor</b> raw <b>arum and</b> raw <b>mustard,</b> as all of these items are not fit for consumption and are therefore set aside. <b>Rabban Shimon ben Gamliel permits</b> moving <b>in</b> the case of <b>arum because it is food</b> for <b>ravens.</b>",
            "With regard to <b>bundles of straw, and bundles of wood, and bundles of twigs, if one prepared them</b> on Shabbat eve <b>for animal food, one may move them. And if not, one may not move them.</b> <b>One may overturn a basket in front of the chicks</b> so that <b>they can climb on and climb off</b> of it. Likewise, with regard to <b>a hen that fled</b> that one seeks to retrieve, <b>one may push it</b> even with his hands <b>until it reenters</b> the house. <b>One may help calves and foals to walk,</b> and likewise <b>a woman may help her son to walk. Rabbi Yehuda said: When</b> is it permitted? <b>When</b> her son <b>picks one</b> foot <b>up and puts one</b> foot <b>down</b> by himself. <b>However, if</b> her son <b>were dragging</b> both his feet, <b>it would be prohibited</b> because it would be like carrying him in the public domain.",
            "<b>One may not birth an animal on a Festival,</b> and all the more one may not birth it on Shabbat. <b>However, one may assist it</b> to give birth. <b>And one may birth a woman</b> even <b>on Shabbat, and call a midwife for her</b> to travel <b>from place to place,</b> even when the midwife’s travel involves the desecration of Shabbat. <b>And one may desecrate Shabbat for</b> a woman giving birth. <b>And one may tie the umbilical cord</b> of a child born on Shabbat. <b>Rabbi Yosei says: One may even cut</b> the umbilical cord. <b>And all the requirements of circumcision may be performed</b> for a baby whose eighth day of life occurs <b>on Shabbat.</b>"
        ],
        [
            "As a continuation to the discussion at the end of the previous chapter, which mentioned circumcision in the context of a discussion of the <i>halakhot</i> of childbirth on Shabbat, the mishna continues to address the <i>halakhot</i> of circumcision. <b>Rabbi Eliezer says: If he did not bring an implement</b> for circumcising the child <b>on Shabbat eve, he brings it on Shabbat</b> itself <b>uncovered</b> so that it will be clear to all that he is bringing a circumcision scalpel. <b>And in</b> times of <b>danger,</b> when decrees of persecution prohibit Jews from circumcising their children, <b>one covers it in the presence of witnesses</b> who can testify that he transported the scalpel to perform a mitzva. <b>And furthermore, Rabbi Eliezer said</b> with regard to this issue: <b>One</b> may even <b>cut down trees to prepare charcoal</b> in order <b>to fashion iron tools</b> for the purpose of circumcision. Rabbi Eliezer’s approach was not universally accepted, and <b>a principle was stated by Rabbi Akiva: Any prohibited labor that can be performed on Shabbat eve does not override Shabbat,</b> including transporting the circumcision scalpel. However, any prohibited labor involved in the mitzva of <b>circumcision</b> itself <b>that cannot be performed on Shabbat eve overrides Shabbat.</b>",
            "When the eighth day of a baby’s life occurs on Shabbat, he must be circumcised on that day. Therefore, <b>one performs all the necessities of</b> the <b>circumcision,</b> even <b>on Shabbat: One circumcises</b> the foreskin, <b>and uncovers</b> the skin by removing the thin membrane beneath the foreskin, <b>and sucks</b> the blood from the wound, <b>and places on it</b> both <b>a bandage [<i>ispelanit</i>] and cumin</b> as a salve. <b>If one did not grind</b> the cumin <b>from Shabbat eve, he chews</b> it <b>with his teeth and places</b> it on the place of circumcision as a salve. <b>If he did not mix wine and oil on Shabbat eve,</b> a mixture designed to heal and strengthen the child, <b>this,</b> the wine, <b>is placed</b> on the wound <b>by itself and that,</b> the oil, is placed <b>by itself.</b> <b>And</b> on Shabbat <b>one may not make a pouch</b> to place over the circumcision as a bandage <b><i>ab initio</i>, but he may wrap a rag over it</b> as a dressing. <b>If he did not prepare</b> the bandage <b>on Shabbat eve</b> by bringing it to the place where the circumcision was performed, <b>he wraps</b> the bandage <b>on his finger and brings</b> it on Shabbat, <b>even from a different courtyard.</b> While the Sages permitted it to be brought, they required that it be performed in an unusual fashion, by wearing it in the manner of a garment.",
            "<b>One may wash the baby</b> on Shabbat, <b>both before the circumcision and after the circumcision. And one may sprinkle</b> hot water <b>on him by hand but not with a vessel,</b> in order to depart from the usual manner in which this is done. <b>Rabbi Elazar ben Azarya says: One may wash the baby on the third day</b> following his circumcision, even if <b>that</b> third day <b>occurs on Shabbat.</b> On the third day following circumcision, the baby is considered to be in danger, <b>as it is stated</b> with regard to the men of Shekhem, who were circumcised: <b>“And it came to pass on the third day, when they were in pain”</b> (Genesis 34:25). This teaches us that on the third day the pain of circumcision poses a danger. If there is <b>uncertainty</b> whether or not to circumcise a baby, <b>and</b> likewise in the case of <b>a hermaphrodite [<i>androginos</i>]</b> baby, who possesses both male and female genitals, <b>one does not desecrate Shabbat</b> to perform the circumcision, since it is not certain that the circumcision is required. <b>And Rabbi Yehuda permits</b> doing so <b>for a hermaphrodite</b> baby.",
            "<b>One who had two babies</b> to circumcise, <b>one</b> of whom he needed <b>to circumcise</b> on the day <b>after Shabbat, and one</b> of whom he needed <b>to circumcise on Shabbat, and he forgot and circumcised the one</b> that should have been circumcised <b>after Shabbat on Shabbat, he is liable</b> to bring a sin-offering, because he performed the prohibited labor of causing a wound not in the framework of performing a mitzva, as no obligation yet exists to circumcise the child. If there were two babies, <b>one to circumcise on Shabbat eve, and one to circumcise on Shabbat, and he forgot and circumcised the one</b> that he should have circumcised on <b>Shabbat eve on Shabbat, Rabbi Eliezer deems him liable</b> to bring <b>a sin-offering,</b> as circumcision after its appointed time does not override Shabbat. <b>And Rabbi Yehoshua exempts</b> him; since he intended to perform a mitzva, and despite his error in fact performed a mitzva, he is exempt from bringing a sin-offering.",
            "Although <b>a child is</b> generally <b>circumcised at eight</b> days, as the verse states: “And on the eighth day, the flesh of his foreskin shall be circumcised” (Leviticus 12:3), nevertheless, at times he is circumcised <b>at nine</b> days, at times <b>at ten</b> days, <b>at eleven</b> days, <b>and at twelve</b> days, <b>no earlier and no later.</b> <b>How so? In his</b> usual <b>manner,</b> a child is circumcised <b>at eight</b> days. If <b>he was born at twilight</b> and it is therefore uncertain on which day he was born, <b>he is circumcised at nine</b> days, as his circumcision is postponed due to that uncertainty, as perhaps the eighth day from his birth has not yet arrived. If he was born <b>at twilight on Shabbat eve,</b> he is not circumcised on the following Shabbat, due to the uncertainty whether it is the eighth or ninth day since his birth, and only a circumcision definitely performed at the appointed time overrides Shabbat. Rather, he is circumcised on Sunday, and the result is that <b>he is circumcised at ten</b> days. If there was <b>a Festival after</b> that <b>Shabbat,</b> he is not circumcised on the Festival either, and <b>he is circumcised at eleven</b> days. And if that Shabbat was followed by <b>two days of Rosh HaShana,</b> the result is that <b>he is circumcised at twelve</b> days. The mishna states another <i>halakha</i>: With regard to <b>a sick child, one does not circumcise him until he becomes healthy.</b>",
            "<b>These are the shreds</b> of flesh <b>that invalidate the circumcision</b> if they are not cut. The essential element of circumcision is the removal of <b>the flesh that covers most of the corona,</b> and a child that was not circumcised in this manner is considered uncircumcised, <b>and he does not eat <i>teruma</i>.</b> <b>And if</b> he was properly circumcised but <b>he was fleshy,</b> and it appears as though he has not been properly circumcised, the circumcisor should <b>correct it</b> by circumcising more than necessary, to avoid the <b>appearance</b> of transgression, so he will not appear uncircumcised. If <b>one circumcised but did not uncover</b> the flesh at <b>the</b> area of the <b>circumcision</b> by folding back the thin membrane beneath the foreskin, <b>it is as if he had not circumcised.</b>"
        ],
        [
            "<b>Rabbi Eliezer says: One may suspend</b> and stretch over a base <b>the strainer</b> through which sediment is filtered from wine, <b>on a Festival. And one may place</b> wine <b>through</b> a strainer that was already <b>suspended</b> the day before; however, one may not suspend the strainer <b>on Shabbat. And the Rabbis say: One may not suspend the strainer on a Festival, and one may not place</b> wine for filtering <b>through a suspended</b> strainer <b>on Shabbat; however, one may place</b> wine <b>through a suspended</b> strainer <b>on a Festival.</b>",
            "<b>One may pour water over sediment</b> that is in a strainer on Shabbat <b>so that it will become clear</b> and clean. <b>And</b> similarly, <b>one may filter wine through cloths and through an Egyptian basket</b> made from palm leaves. Since these liquids are drinkable even without filtering, doing so does not violate the prohibition of selecting. <b>And</b> likewise, <b>one may place an egg in a mustard strainer</b> in order to separate the yolk from the egg-white, <b>and one may prepare <i>anumlin</i>,</b> a wine-based drink, <b>on Shabbat. Rabbi Yehuda says: On Shabbat</b> one may only make <i>anumlin</i> in a small <b>cup; on a Festival, in a</b> larger <b>vessel; and on the intermediate days of a Festival,</b> one may even prepare it <b>in a barrel. Rabbi Tzadok says:</b> There is no objective principle; rather, <b>it is all according to the</b> number of <b>guests;</b> if they are numerous, one may prepare a larger quantity of <i>anumlin</i>.",
            "<b>One may not soak asafoetida in lukewarm water</b> to prepare a medicinal drink from it; <b>however, one may place</b> it <b>into vinegar</b> like a standard spice. <b>And one may not soak vetches</b> in water in order to separate them from their chaff, <b>nor rub them</b> by hand so as to remove their chaff. <b>However, one may place</b> them <b>into a sieve or into a basket,</b> and if the chaff gets removed, so be it. <b>One may not sift straw in a sieve, and</b> similarly, <b>one may not place it on a high place so that that the chaff</b> blows away in the wind; <b>however, one may take</b> the straw <b>in a sieve and place it into the trough</b> of an animal, and one need not be concerned if the chaff is removed in the process.",
            "<b>One may sweep</b> hay <b>from before an animal that is being fattened, and one may move</b> hay <b>to the sides for an animal that grazes</b> on its own in the field (Rabbeinu Ḥananel); this is <b>the statement of Rabbi Dosa. And the Rabbis prohibit</b> doing so. <b>One may take</b> hay <b>from before this animal and place it before that animal on Shabbat.</b>",
            "With regard to <b>straw that is on top of a bed,</b> if a person wishes to lie on it, <b>he may not move it with his hand</b> to smooth it, as the straw is set aside for kindling; <b>rather, he may move it with his body.</b> Since moving straw with one’s body is not the usual manner, it is permitted. <b>And if</b> the straw <b>was</b> designated as <b>animal food, or a pillow or sheet was on it,</b> which would clearly indicate that the straw was placed on the bed so one could sleep on it, the straw is not considered set-aside, and <b>one may move it</b> even <b>with his hand.</b> <b>A press which belongs to a homeowner, one may loosen it</b> on Shabbat. This press is used to dry and press clothing after laundering. One loosens it to remove clothing from it. <b>However, one may not press</b> clothing with it on Shabbat. <b>And</b> in the case of a press that <b>belongs to a launderer,</b> which is made specifically for pressing and requires professional expertise for its operation, <b>one may not touch it. Rabbi Yehuda says: If</b> the launderer’s press <b>was loosened</b> somewhat <b>on Shabbat eve, he may loosen it completely</b> on Shabbat <b>and remove</b> the garment."
        ],
        [
            "<b>A person may take his son</b> in his hands on Shabbat, <b>and</b> even though there <b>is a stone,</b> which is a set-aside item, <b>in</b> the child’s <b>hand,</b> it is not prohibited to pick up the child. <b>And</b> it is permissible to take <b>a basket with a stone inside it</b> on Shabbat. <b>And one may move ritually impure <i>teruma</i>,</b> which may not be eaten and is set-aside, <b>with ritually pure</b> <i>teruma,</i> <b>as well as with non-sacred</b> produce. <b>Rabbi Yehuda says: One may even lift</b> a measure of <i>teruma</i> that was nullified from <b>a mixture of one hundred</b> measures of non-sacred produce <b>and one</b> measure of <i>teruma.</i> When a measure of <i>teruma</i> is mixed with non-sacred produce, if the non-sacred produce is one hundred times the measure of <i>teruma,</i> the <i>teruma</i> is nullified. However, the Sages instituted that one must remove an amount equivalent to that measure of <i>teruma</i> and give it to a priest. The remainder is considered non-sacred produce. Rabbi Yehuda permits removing that measure on Shabbat to render the mixture permitted to eat.",
            "With regard to <b>a stone,</b> which is set-aside on Shabbat and may not be moved, that was placed <b>on the mouth of a barrel, one tilts</b> the barrel <b>on its side, and</b> the stone <b>falls. If</b> the barrel <b>was among</b> other <b>barrels,</b> and the other barrels might break if the stone falls on them, <b>he lifts</b> the barrel to distance it from the other barrels, <b>and</b> then <b>tilts it on its side, and</b> the stone <b>falls.</b> With regard to <b>coins that are on a cushion, he shakes the cushion and</b> the coins <b>fall. If there was bird dung</b> (<i>Arukh</i>) <b>on</b> the cushion, <b>he wipes it with a rag,</b> but he may not wash it with water because of the prohibition against laundering. If the cushion <b>was</b> made <b>of leather,</b> and laundering is not a concern, <b>he places water on it until</b> the bird dung <b>ceases.</b>",
            "<b>Beit Shammai say: One</b> may <b>clear bones and shells</b> left from the Shabbat meal <b>from the table</b> with his hand. <b>And Beit Hillel say: One</b> may <b>remove the entire board [<i>tavla</i>]</b> that is the table surface <b>and shake</b> the bones and shells off of <b>it,</b> but he may not lift them with his hand because they are set-aside and may not be moved. <b>One</b> may <b>clear</b> bread <b>crumbs from the table,</b> even if they are <b>less than an olive-bulk, and pea and lentil pods.</b> Even though it is not fit for human consumption, it may be moved <b>because it is animal fodder.</b> With regard to <b>a sponge, if it has leather</b> as <b>a handle, one may wipe</b> the table <b>with it, and if not, one may not wipe</b> the table <b>with it</b> lest he come to squeeze liquid from it. <b>And the Rabbis say: Both this,</b> a dry sponge with a handle, <b>and that,</b> one without a handle, <b>may be moved on Shabbat and it does not become ritually impure.</b> A sponge is not among the substances that can become ritually impure, neither by Torah law nor by rabbinic decree."
        ],
        [
            "From <b>a barrel</b> of wine or oil <b>that broke</b> on Shabbat, <b>one may rescue from it food</b> sufficient for <b>three meals, and</b> one may also <b>say to others: Come and rescue</b> food <b>for yourselves.</b> This applies <b>provided that one does not soak up</b> the wine or oil with a sponge or rag, due to the prohibition of squeezing. <b>One may not squeeze fruits</b> on Shabbat in order <b>to extract liquids from them. And if</b> liquids <b>seeped out on their own, it is prohibited</b> to use them on Shabbat. <b>Rabbi Yehuda says: If</b> the fruits were designated <b>for eating,</b> the liquid <b>that seeps from them</b> on Shabbat <b>is permitted.</b> There is no concern lest one purposely squeeze liquids from fruit that is designated for eating. <b>And if</b> the fruits were originally designated <b>for liquids,</b> the liquids <b>that seep from them</b> on Shabbat <b>are prohibited.</b> In the case of <b>honeycombs that one crushed on Shabbat eve, and</b> honey and wax <b>seeped</b> from them <b>on their own</b> on Shabbat, <b>they are prohibited, and Rabbi Eliezer permits</b> using them.",
            "<b>Any</b> salted food item <b>that was</b> already <b>placed in hot water,</b> i.e., cooked, <b>before Shabbat, one may soak it in hot water</b> even <b>on Shabbat. And anything that was not placed in hot water before Shabbat, one may rinse it in hot water on Shabbat</b> but may not soak it, <b>with the exception of old salted</b> fish <b>and small salted fish and</b> the <b><i>kolyas ha’ispanin</i></b> fish, <b>for which rinsing</b> with hot water <b>itself is completion of the prohibited labor</b> of cooking.",
            "<b>A person may break a barrel</b> on Shabbat in order <b>to eat dried figs from it, provided he does not intend to make a vessel. And one may not perforate the plug of a barrel</b> to extract wine from it; rather, one must remove the plug entirely to avoid creating a new opening for the barrel. This is <b>the statement of Rabbi Yehuda. And the Rabbis permit</b> puncturing the plug, but they too restrict this leniency and say that <b>one may not perforate</b> the plug of the barrel <b>on its side. And if it was</b> already <b>perforated, one may not apply wax to it</b> to seal the hole, <b>because</b> in doing so <b>he spreads</b> the wax evenly on the barrel and thereby violates the prohibited labor of smoothing. <b>Rabbi Yehuda said: An incident</b> of that kind <b>came before Rabban Yoḥanan ben Zakkai in</b> the city of <b>Arav, and he said: I am concerned for him,</b> because he may be liable <b>to</b> bring <b>a sin-offering</b> as a result of this.",
            "<b>One may place a</b> cooked <b>dish into an</b> empty <b>pit</b> on Shabbat <b>so that it will be protected</b> from the heat, <b>and</b> similarly, one may place <b>good</b> potable <b>water</b> into a vessel and place the vessel <b>into bad,</b> non-potable water <b>so that</b> the potable water <b>will cool off. And</b> one may also place <b>cold water</b> out <b>in the sun so that</b> it <b>will be heated.</b> They also taught: <b>Someone whose garments fell into water</b> while walking <b>on the road may</b> replace them and continue to <b>walk</b> wearing <b>them and need not be concerned</b> about violating the prohibitions against wringing or laundering. When he <b>reaches the outer courtyard</b> of a place where he can leave his clothes, <b>he spreads them in the sun</b> to dry, <b>but not opposite the masses,</b> as they will suspect him of laundering on Shabbat.",
            "<b>One who bathes</b> on Shabbat <b>in</b> a ritual bath formed by <b>cave water or in the water of Tiberias and dried himself even with ten towels may not carry them in his hand,</b> lest he forget that it is Shabbat and wring the water from them. <b>However, ten people may</b> use <b>one towel</b> to <b>dry their faces, hands, and feet, and may carry them in their hands.</b> Even though in this case the towel would be quite wet, it is permitted to handle the towel because there are several people present, and they will remind each other that it is prohibited to wring a towel on Shabbat. ",
            "Apropos the waters of Tiberias, the mishna discusses the <i>halakhot</i> of bathing and medicine on Shabbat. <b>One may smear oil</b> on his body <b>and</b> gently <b>rub</b> his body with his hand; <b>however, one may not exert himself</b> with vigorous massage or by means of exercise in order to benefit from the therapeutic effects of sweating; <b>and one may not scrape</b> the oil off with a scraper. Additionally, <b>one may not go into a swampy river [<i>kurdima</i>],</b> on Shabbat. <b>And one may not make a drug to induce vomiting, nor may one align a young</b> infant’s bones to straighten them, <b>nor may one reset a break</b> in a bone. <b>One whose hand or foot was dislocated may not move them about</b> vigorously <b>in cold</b> water, which is the standard method of treatment; <b>however, one may wash</b> the limb <b>in the typical manner, and if one is cured</b> through this washing, <b>he is cured.</b>"
        ],
        [
            "<b>One may borrow jugs of wine and jugs of oil from another</b> on Shabbat, <b>as long as one does not say</b> the following <b>to him: Loan me. And similarly, a woman</b> may borrow <b>from another loaves</b> of bread on Shabbat. <b>And if</b> the lender <b>does not trust him</b> that he will return them, the borrower <b>may leave his cloak with him</b> as collateral <b>and make</b> the proper <b>calculation with him after Shabbat. And similarly,</b> on <b>the eve of Passover in Jerusalem, when</b> it <b>occurs on Shabbat, one</b> who is procuring a Paschal lamb <b>may leave his cloak with him,</b> i.e., the person from whom he is purchasing it, <b>and take</b> the lamb to bring as <b>his Paschal lamb, and</b> then <b>make</b> the proper <b>calculation with him after the Festival.</b>",
            "<b>One may count his guests</b> who are coming to his meal <b>and his appetizers,</b> as long as he does so <b>from memory; but</b> one may <b>not</b> read them <b>from a written</b> list, the reason for which will be explained in the Gemara. <b>A person may draw lots with his children and family members at the table</b> on Shabbat, in order to determine who will receive which portion, <b>as long as he does not intend to set a large portion against a small portion</b> in such a lottery. Rather, the portions must be of equal size. <b>And one may cast lots</b> among the priests <b>for sanctified foods on a Festival, but not for the</b> specific <b>portions.</b>",
            "<b>A person may not hire workers on Shabbat</b> to work for him after Shabbat because even speaking about weekday matters is prohibited on Shabbat. Similarly, <b>a person may not tell another</b> on Shabbat <b>to hire workers for him. One may not</b> even <b>wait for nightfall at</b> the edge of <b>the Shabbat boundary</b> in order to leave the boundary immediately after Shabbat <b>to hire workers for himself or to bring produce</b> from his field. <b>But he may wait for nightfall</b> at the edge of the Shabbat boundary in order <b>to guard</b> his produce that is outside the Shabbat boundary, <b>and</b> he may then <b>bring produce</b> back <b>in his hand,</b> since he did not initially intend to wait at the edge of the boundary for this purpose. <b>Abba Shaul stated a</b> general <b>principle:</b> With regard to <b>anything that I am permitted to discuss</b> on Shabbat, <b>I am permitted to wait for nightfall</b> at the edge of the Shabbat boundary <b>for its sake.</b>",
            "<b>One may wait for nightfall at the Shabbat boundary to attend to the needs of a bride and the needs of a corpse,</b> such as <b>to bring him a coffin and shrouds.</b> If <b>a gentile brought flutes on Shabbat</b> in order to play music during the eulogy and funeral procession, <b>a Jew may not eulogize with them</b> as accompaniment, <b>unless they were brought from a nearby location</b> within the Shabbat boundary and transporting them did not include any violation of <i>halakha</i>. If gentiles <b>made someone a coffin and dug him a grave</b> on Shabbat, and they then changed their minds and decided to give it to someone else, <b>a Jew may be buried in it. However, if it was</b> initially intended <b>for a Jew,</b> a Jew <b>may never be buried in it.</b>",
            "<b>One may perform all of the needs of the dead</b> on Shabbat. <b>One may smear oil</b> on the body <b>and rinse it</b> with water, <b>and</b> all of this is permitted <b>provided that one does not move any of its limbs,</b> which would constitute a violation of the laws of set-aside objects. When necessary, <b>one may</b> also <b>remove a pillow from beneath it and</b> thereby <b>place it on</b> cold <b>sand in order</b> <b>to delay</b> its decomposition. Similarly, <b>one may tie the jaw</b> of a corpse that is in the process of opening. One may <b>not</b> move it directly so <b>that it will rise</b> back to its original position, <b>but</b> so <b>that it will not continue</b> to open. <b>And similarly,</b> if one has <b>a</b> roof <b>beam that has broken</b> on Shabbat, <b>one may support it with a bench or with long</b> poles from <b>a bed.</b> One may <b>not</b> move it so <b>that the beam will rise</b> back to its original place, <b>but</b> so <b>that it will not continue</b> to fall. <b>One may not shut</b> the eyes <b>of the dead on Shabbat</b> because the body is set-aside. <b>And one may not</b> shut the eyes even <b>on a weekday while the soul departs.</b> One must wait until the person has died. <b>And one who shuts</b> the eyes <b>while the soul departs is a murderer</b> because he has hastened the person’s death."
        ],
        [
            "<b>One</b> who was traveling on Shabbat eve and <b>night fell,</b> and Shabbat began while he was still <b>en route, gives his</b> money <b>pouch to a gentile</b> traveling with him. <b>And if there is no gentile with him he places it on the donkey.</b> Once <b>he reached the outer courtyard</b> of the city, where belongings can be securely placed, <b>he takes the vessels that may be moved on Shabbat</b> off the donkey. With regard to the vessels <b>that may not be moved on Shabbat, he unties the ropes</b> that attach his bags to the donkey, <b>and the bags</b> of vessels <b>fall on their own.</b>",
            "<b>One may untie <i>peki’in</i> of grain before an animal</b> on Shabbat, <b>and one may spread the <i>kifin</i> but not the <i>zirin</i>.</b> These terms will be explained in the Gemara. <b>One may not crush hay or carobs before an animal</b> on Shabbat in order to facilitate its eating. He may do so <b>neither</b> for a <b>small</b> animal <b>[<i>daka</i>] nor</b> for a <b>large</b> one. <b>Rabbi Yehuda permits</b> to do so <b>with carobs for a small</b> animal, because it can swallow the hard carobs only with difficulty.",
            "<b>One may not forcibly overfeed a camel</b> on Shabbat <b>and one may not force-feed</b> it, even if in doing so he does not overfeed the camel. <b>However, one may place food into its mouth. And</b> the mishna makes a distinction, which will be explained in the Gemara, between two manners of placing food in the mouths of cattle. <b>One may not</b> place food in <b>the</b> mouths of <b>calves</b> on Shabbat in the manner of <b><i>hamra’a</i>, but one may</b> do so in the manner of <b><i>halata</i>. And one may force-feed chickens. And one may add water to bran</b> used as animal feed, <b>but one may not knead</b> the mixture. <b>And one may not place water before bees or before doves in a dove-cote,</b> because they are capable of finding their own food; <b>however, one may place</b> water <b>before geese and chickens and before hardisian [<i>hardeisiyyot</i>] doves.</b>",
            "<b>One may cut the pumpkins before an animal</b> on Shabbat, as long as they were picked prior to Shabbat. <b>And</b> likewise one may cut <b>an</b> animal <b>carcass before the dogs</b> on Shabbat. <b>Rabbi Yehuda says: If it was not</b> already <b>a carcass,</b> i.e., it was not dead, <b>prior to Shabbat, it is prohibited</b> to cut it or even move it on Shabbat <b>because it is not prepared</b> for use on Shabbat.",
            "A father or husband <b>may nullify</b> his daughter’s or his wife’s <b>vows on Shabbat, and one may request</b> from a Sage <b>to</b> dissolve <b>vows that are for the purpose of Shabbat.</b> Failure to dissolve the vow will compromise one’s fulfillment of the mitzva to delight in Shabbat. <b>And one may seal a window</b> on Shabbat to prevent light from entering, <b>and one may measure a rag</b> to determine whether or not it is large enough to contract ritual impurity, <b>and one may measure a ritual bath</b> to determine if it contains enough water for immersion. The mishna relates that there was <b>an incident in the time of Rabbi Tzadok’s father and the time of Abba Shaul ben Botnit,</b> in which they <b>sealed a window using an earthenware vessel and tied an earthenware shard with a</b> long <b>reed-grass</b> with a temporary knot, in order <b>to ascertain whether or not the roofing had an opening</b> the size of <b>a handbreadth. And from their statements</b> and their actions, <b>we derived that one may seal</b> a window, <b>and measure, and tie</b> a knot <b>on Shabbat.</b>"
        ]
    ],
    "versions": [
        [
            "William Davidson Edition - English",
            "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
        ]
    ],
    "heTitle": "משנה שבת",
    "categories": [
        "Mishnah",
        "Seder Moed"
    ],
    "sectionNames": [
        "Chapter",
        "Mishnah"
    ]
}