(1) The [law of giving] the first sheared fleece applies in the land [of Israel] and outside of the land, at the time of the Temple and not at the time of the Temple, for chulin [produce or food permitted for general consumption], but not for mukdashim [animals or food which are holy and not available for general consumption]. The stringency of [giving gifts of] the shoulder, the cheeks, and the stomach over the first sheared fleece is that the shoulder, the cheeks and the stomach apply for cattle and for flock, for many or a for a few. But the first sheared fleece only applies for sheep, and only applies for many.

(2) And how many is "many?" Beit Shammai says, "Two sheep, as it says, 'A man will raise a calf and two sheep,' (Isaiah 7:21)." And Beit Hillel says, "Five, as it says, 'Five prepared sheep,' (2 Samuel 25:18)." Rabbi Dosa ben Hurkinos says, "Five sheep, [from which] their fleece is a maneh [a specific unit of weight] and a half, are obligated in the first shearing." But the Sages say, "Five sheep of any amount [of fleece]." And how much do we give to him [the kohen]? The weight of five sela'im [a specific unit of weight] in Judah - which are ten sela'im in the Galilee - whitened and not dirty, in order to make from it a small garment. As it says, "give to him," (Deuteronomy 18:4), that there will be [enough] in it for a gift [the words for "gift" and "give" coming from the same root]. [If] one did not succeed to give it to him by the time one colored it, one is exempt. If one whitened it and did not color it, one is obligated. One who purchases the fleece of a sheep of a non-Jews is exempt from [the law] of first sheared fleece. One who purchases the shearing of a sheep of his fellow, if [the seller] keeps some, the seller is obligated [for the first shearing]. [If the seller] did not keep some, the buyer is obligated. [If] one had two types, gray and white, and sold to another gray but not white [fleece], [or] male but not female, this one gives for himself and this one gives for himself.

(1) With what may one insulate and with what may one not insulate? One may not insulate with peat, or with dung, or with salt, or with lime, or with sand whether wet or dry, or with straw, or with grape lees, or with soft fiber, or with wet grass. But one may insulate when it is dry. One may insulate with clothes, with fruit, with dove wings, with carpenters’ sawdust, and with refined flax. Rabbi Yehudah forbids [use of the former if it’s] refined and allows [it if it’s] coarse.

(2) One may insulate with hides and one may move them. [One may insulate] with shorn wool but one may not move these. How should one act? One should remove the lid [of the vessel] and [the wool] falls off [by itself]. Rabbi Elazar ben Azaryah says: One should tilt the basket to one side and remove [what he requires] lest he remove [the pot] and be unable to put it back again. But the Sages say: One may remove [the vessel] and replace it. [If] one has not covered [his vessel] while yet day [before Shabbat], he must not cover it once it gets dark; if one has covered it and it became uncovered, one is permitted to cover it [again]. One may fill a pitcher and place it under a pillow or a bolster.

(1) [Different] sanctified items intended to be offered on the altar combine with each other for the purposes of meilah and to make one liable for piggul [a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time], notar [a sacrifice that becomes unfit, due to being left unconsumed until after the time limit for its consumption]and tamei [a sacrifice that becomes unfit because it has become defiled]. [Different] sanctified items for the maintenance of the Temple combine with each other. Items sanctified to be offered on the altar and items sanctified for the maintenance of the Temple treasury can combine with each other to make one liable for meilah.

(2) Five parts of an olah combine with each other for [liability], the meat, the chelev [fats around the stomach, intestines, and kidneys of some animals which are forbidden for eating], the flour, the wine and the oil, while six parts [combine with each other] by a todah [a special form of Shelamim offering accompanied by many loaves of various forms of bread, both leavened and unleavened, brought in thanks for emerging alive and well from one of several specified dangers considered particularly threatening], the meat, the chelev, the flour, the wine , the oil, and the [loaves] of bread.

(3) All foods that are pigul combine with each other. All [foods] that are notar combine with each other. All neveilot [improperly slaughtered animals of a permitted species],combine with each other. All sheratzim[creeping animals] combine with each other. The blood of a sheretz and its flesh combine with each other. Rabbi Yehoshua said a general rule: anything whose transmission of impurity and its [minimum] measure [to make something else impure] are the same, they can combine [with each other]. If their transmission of impurity is the same, but their [minimum] measure [to make something else impure] is not the same, [or if their minimum] measure [to make something else impure] is the same but their transmission of impurity is not the same, they do not combine.

(4) Piggul and notar do not combine because they have two different names. Creeping animal and animals which died without being properly slaughtered and similarly animals which died without being properly slaughtered and the meat of a dead animal do not combine to transmit impurity, even in the more lenient [feature] of the two. Food that have become impure through [by coming in contact with] an av hatumah [Primary source of impurity which renders even vessels and persons impure, all the more so foodstuffs] or that have become impure through [by coming in contact with] a velad hatumah [something rendered impure on a derivative level, by contact ultimately with an original source of impurity] can combine with each other to transmit impurity as the more lenient of the two.

(5) All foods combine to invalidate a body, [if one consumed] in the amount similar to a half of a half of a loaf of bread loaf of bread; [so too] the amount of food needed for two meals for an eruv [a halachic merging of separate domains by means of setting aside an amount of food in a designated place]; [so to] the size of an egg in order to transmit food impurity [to other things]; the size of a dry fig to make one liable for carrying out on Shabbat; the size of a [large] date to make one liable on [for eating on] Yom Kippur. All liquids combine to invalidate the body with a revi'it [specific unit of volume]; and the "cheek-full" size to make one liable on Yom Kippur.

(6) Orlah [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] and kilei hakerem, [the product of the prohibited planting of other species in a vineyard] combine with each other. Rabbi Shimon says they do not combine. Cloth and sack, sack and hide, hide and matting can combine with each other. Rabbi Shimon says: What is the reason? Since they are susceptible to impurity through [serving as a] seat.

(1) If one was reading [Shema] in the Torah, and it came time to recite [Shema]: If he directed his mind [and intended to fulfill his obligation to recite Shema as he read it], he has fulfilled his obligation. And if not, he has not fulfilled his obligation. At the breaks [between sections of Shema], one may greet another out of honor and return a greeting, and in the middle [of a section], one may greet out of fear and return a greeting. These are the words of Rabbi Meir. Rabbi Yehuda says: In the middle, one may greet out of fear and return a greeting out of honor, and at the breaks, one may greet out of honor and return a greeting to any person.

(2) These are the section breaks: Between the first and second blessings, between the second blessing and Shema, and between Shema and Vehayah im shamoa [second paragraph of the Shema], between Vehayah im shamoa and Vayomer [third paragraph of Shema], between Vayomer and Emet veyatsiv [blessing after Shema]. Rabbi Yehuda says: Between Vayomer and Emet veyatsiv -- one may not pause. Rabbi Yehoshua ben Karchah said: Why does Shema precede Vehayah im shamoa? So that one may accept the yoke of the kingdom of heaven first, and after that accept the yoke of the commandments. And [why does] Vehayah im shamoa [precede] Vayomer? Because Vehayah im shamoa applies during the day and at night, and Vayomer only applies during the day.

(3) One who recites Shema but doesn't make it audible to his ear - has fulfilled his obligation. Rabbi Yosei says: Has not fulfilled his obligation. One who recites but does not articulate each letter: Rabbi Yosei says: Has fulfilled his obligation. Rabbi Yehuda says: Has not fulfilled his obligation. One who recites out of order - has not fulfilled his obligation. One who recites and makes a mistake - should return to the place where he made the mistake.

(4) Workers can recite [Shema] on top of a tree or on top of a wall of stones, which they are not permitted to do for [reciting the Shemoneh Esreh] prayer.

(5) A groom is exempt from reciting Shema on the first night, until Saturday night if he has not done the deed. A story about Rabban Gamliel who recited [Shema] on the first night that he got married. His students said to him: Didn't you teach us, our teacher, that a groom is exempt from reciting Shema on the first night? He said to them: I will not listen to you, to remove the kingdom of heaven from me for even one hour.

(6) [Rabban Gamliel] washed on the first night after his wife died. His students said to him: Didn't you teach us, our teacher, that a mourner is forbidden to wash? He said to them: I am not like other people. I am delicate.

(7) And when [Rabban Gamliel's] slave Tavi died, he received words of comfort for him. His students said to him: Didn't you teach us, our teacher, that one does not receive words of comfort for slaves? He said to them: My servant Tavi was not like other servants. He was Kasher [acceptable].

(8) If a groom wants to recite Shema on the first night, he may recite [it]. Rabban Shimon ben Gamliel says: Not everyone who wants to take on the [Divine] name may take it on.

(1) [If] a cask breaks [on Shabbat] one may save from it enough food [for] three meals. And he [the owner] may say to others: Come and save for yourselves [whatever you can] provided he does not soak up [the liquid]. One may not squeeze fruits to extract juice from them, and if it leaks out on its own [its use] is forbidden. Rabbi Yehudah says: If [the fruits] are for eating [the juice] that leaks out from them is permitted, but if the fruits are [meant] for beverages, the juice that leaks out is forbidden. [If] honeycombs were pressed on Shabbat eve [Friday] and [honey] comes out on its own [on Shabbat], it is forbidden, but Rabbi Elazar permits [its use].

(2) [If] something has been put in hot water on Shabbat eve [Friday] one may seep it in hot water on Shabbat. [If] something has not been put in hot water on Shabbat eve it may be rinsed in hot water on Shabbat, save for an old salted dish and small salted fish, and a Spanish kulyas [a type of fish] since rinsing these [in hot water] completes work [on] them [to make them edible].

(3) One may break open a cask to eat dried figs out of it provided he does not intend to fashion a utensil [by doing so]. And one may not pierce the stopper of a cask [on Shabbat], these are the words of Rabbi Yehudah; but the Sages permit it. And one may not pierce it from its side, but if it has been pierced one may not put wax on it because he [thereby] spreads [smooths] it. Rabbi Yehudah said: A case came before Rabban Yochanan ben Zakkai at Arav [a place name] and he said: I suspect he might be liable for a Chattat [an offering brought to expiate sin].

(4) One may put cooked food into a cistern so that it will be preserved, and [one may put a vessel of] drinkable water into [a vessel of] un-drinkable water so that it becomes cool, and [one may place a vessel of] cold water in the sun so that it becomes warm. [If] one's clothes have fallen into the water while [he's] on the road, he may walk in them without concern. [When] he arrives at the outer courtyard he spreads them [his clothes] in the sun, but [he may] not [do so] before the public [openly].

(5) [If] one bathes in cave water or in the waters of Teveria [on Shabbat] and wipes himself - even with ten towels - he may not bring them [home] in his hand. But ten people may wipe themselves with one towel - their faces, their hands, and their feet - and may bring it [home] in their hands.

(6) One may anoint and rub the stomach, but may not massage or scrape. One may not go down to Kordima [a river], nor prepare an emetic, nor straighten the limbs of an infant, nor set a fracture. [If] one has dislocated his hand or foot, he may not pour cold water on it, but he may wash it in the usual way - and if he is cured, he is cured.

(1) On Yom Kippur, it is forbidden to eat, to drink, to wash, to anoint, and to wear leather shoes and to have sexual relations. The King and the bride may wash their faces, and the newly delivered mother may wear leather shoes: the words of Rabbi Eliezer; and the Sages prohibit this.

(2) One who eats food to the size of a large date, that is, the date with the kernel, or drinks a mouthful, is guilty. All kinds of food combine for the size of the date, and all liquids for the mouthful; but food and drink do not combine in the computation.

(3) If one eats and drinks on a single occasion of obliviousness, he is liable to one sin-offering; if he has eaten and [also] done work, he is liable to two [separate] sin-offerings; if he has eaten food which is not suitable for consumption, or has drunk liquids which are not suitable for drinking, or brine or fish-brine, he is exempt [from bringing a sin-offering].

(4) We do not force small children to fast on Yom Kippur. Rather, we train them a year or two before [they reach the age of being subject to the commandments] so that they will become accustomed to [performing] the commandments.

(5) We feed a pregnant woman who smells [and craves food], even unkosher [food] until she recovers. We feed a sick person on the advice of an expert [doctor]. And if there is not an expert there, we feed him on his own word, until he says enough.

(6) If one is seized with a pathological craving [for food], he is to be fed even with unkosher food, until he recovers. A person who is bitten by a mad dog must not be fed any of the dog's liver, but Rabbi Matya ben Charash permits it. Moreover, Rabbi Matya ben Charash said, If a person has a sore throat, it is permitted to put medicines into his mouth on the Sabbath, because of possible danger to his life, and whatever threatens to endanger life supersedes [the observance of] the Sabbath.

(7) If debris falls and it is unknown whether any person is buried [under it] or not; or whether he is dead or alive, or whether he is a gentile or a Jew, we remove the debris from him on the Sabbath; if he be found alive, we extricate him, but if he is dead, we leave him.

(8) The sin-offering and guilt-offering atone [for sin]. Death and Yom Kippur atone with repentance. Repentance atones for minor transgressions of positive or negative commandments; for grave transgressions, it obtains a respite until Yom Kippur completes the atonement.

(9) One who says, "I will sin, and then repent, I will sin [again], and then repent," will not receive an opportunity to repent; [for one who says] "I will sin, and Yom Kipur will atone," Yom Kippur will not atone. Yom Kippur atones for transgressions between a person and God, but for a transgression against one's neighbor, Yom Kipur cannot atone, until he appeases his neighbor. Thus R. Eleazar ben Azariah expounds the text, "From all your sins before the Lord shall ye be clean": For transgressions between a person and God, Yom Kippur atones, for transgressions against one's neighbor, Yom Kippur cannot atone, until he appeases his neighbor. R. Akiva says, Happy are you, Israel! Before whom are you purified, and who purifies you [of your transgressions]? Your Father Who is in heaven. For it is said, "Then will I sprinkle clean water upon you, and ye shall be clean"; and it is also said, "The ‏ritual bath‎ [lit. Hope] of Israel is the Lord"; even as a ritual bath purifies the unclean, so does the Holy One, Blessed be He, purify Israel.

(1) If one was reading [Shema] in the Torah, and it came time to recite [Shema]: If he directed his mind [and intended to fulfill his obligation to recite Shema as he read it], he has fulfilled his obligation. And if not, he has not fulfilled his obligation. At the breaks [between sections of Shema], one may greet another out of honor and return a greeting, and in the middle [of a section], one may greet out of fear and return a greeting. These are the words of Rabbi Meir. Rabbi Yehuda says: In the middle, one may greet out of fear and return a greeting out of honor, and at the breaks, one may greet out of honor and return a greeting to any person.

(2) These are the section breaks: Between the first and second blessings, between the second blessing and Shema, and between Shema and Vehayah im shamoa [second paragraph of the Shema], between Vehayah im shamoa and Vayomer [third paragraph of Shema], between Vayomer and Emet veyatsiv [blessing after Shema]. Rabbi Yehuda says: Between Vayomer and Emet veyatsiv -- one may not pause. Rabbi Yehoshua ben Karchah said: Why does Shema precede Vehayah im shamoa? So that one may accept the yoke of the kingdom of heaven first, and after that accept the yoke of the commandments. And [why does] Vehayah im shamoa [precede] Vayomer? Because Vehayah im shamoa applies during the day and at night, and Vayomer only applies during the day.

(3) One who recites Shema but doesn't make it audible to his ear - has fulfilled his obligation. Rabbi Yosei says: Has not fulfilled his obligation. One who recites but does not articulate each letter: Rabbi Yosei says: Has fulfilled his obligation. Rabbi Yehuda says: Has not fulfilled his obligation. One who recites out of order - has not fulfilled his obligation. One who recites and makes a mistake - should return to the place where he made the mistake.

(4) Workers can recite [Shema] on top of a tree or on top of a wall of stones, which they are not permitted to do for [reciting the Shemoneh Esreh] prayer.

(5) A groom is exempt from reciting Shema on the first night, until Saturday night if he has not done the deed. A story about Rabban Gamliel who recited [Shema] on the first night that he got married. His students said to him: Didn't you teach us, our teacher, that a groom is exempt from reciting Shema on the first night? He said to them: I will not listen to you, to remove the kingdom of heaven from me for even one hour.

(6) [Rabban Gamliel] washed on the first night after his wife died. His students said to him: Didn't you teach us, our teacher, that a mourner is forbidden to wash? He said to them: I am not like other people. I am delicate.

(7) And when [Rabban Gamliel's] slave Tavi died, he received words of comfort for him. His students said to him: Didn't you teach us, our teacher, that one does not receive words of comfort for slaves? He said to them: My servant Tavi was not like other servants. He was Kasher [acceptable].

(8) If a groom wants to recite Shema on the first night, he may recite [it]. Rabban Shimon ben Gamliel says: Not everyone who wants to take on the [Divine] name may take it on.

(1) If one was reading [Shema] in the Torah, and it came time to recite [Shema]: If he directed his mind [and intended to fulfill his obligation to recite Shema as he read it], he has fulfilled his obligation. And if not, he has not fulfilled his obligation. At the breaks [between sections of Shema], one may greet another out of honor and return a greeting, and in the middle [of a section], one may greet out of fear and return a greeting. These are the words of Rabbi Meir. Rabbi Yehuda says: In the middle, one may greet out of fear and return a greeting out of honor, and at the breaks, one may greet out of honor and return a greeting to any person.

(2) These are the section breaks: Between the first and second blessings, between the second blessing and Shema, and between Shema and Vehayah im shamoa [second paragraph of the Shema], between Vehayah im shamoa and Vayomer [third paragraph of Shema], between Vayomer and Emet veyatsiv [blessing after Shema]. Rabbi Yehuda says: Between Vayomer and Emet veyatsiv -- one may not pause. Rabbi Yehoshua ben Karchah said: Why does Shema precede Vehayah im shamoa? So that one may accept the yoke of the kingdom of heaven first, and after that accept the yoke of the commandments. And [why does] Vehayah im shamoa [precede] Vayomer? Because Vehayah im shamoa applies during the day and at night, and Vayomer only applies during the day.

(3) One who recites Shema but doesn't make it audible to his ear - has fulfilled his obligation. Rabbi Yosei says: Has not fulfilled his obligation. One who recites but does not articulate each letter: Rabbi Yosei says: Has fulfilled his obligation. Rabbi Yehuda says: Has not fulfilled his obligation. One who recites out of order - has not fulfilled his obligation. One who recites and makes a mistake - should return to the place where he made the mistake.

(4) Workers can recite [Shema] on top of a tree or on top of a wall of stones, which they are not permitted to do for [reciting the Shemoneh Esreh] prayer.

(5) A groom is exempt from reciting Shema on the first night, until Saturday night if he has not done the deed. A story about Rabban Gamliel who recited [Shema] on the first night that he got married. His students said to him: Didn't you teach us, our teacher, that a groom is exempt from reciting Shema on the first night? He said to them: I will not listen to you, to remove the kingdom of heaven from me for even one hour.

(6) [Rabban Gamliel] washed on the first night after his wife died. His students said to him: Didn't you teach us, our teacher, that a mourner is forbidden to wash? He said to them: I am not like other people. I am delicate.

(7) And when [Rabban Gamliel's] slave Tavi died, he received words of comfort for him. His students said to him: Didn't you teach us, our teacher, that one does not receive words of comfort for slaves? He said to them: My servant Tavi was not like other servants. He was Kasher [acceptable].

(8) If a groom wants to recite Shema on the first night, he may recite [it]. Rabban Shimon ben Gamliel says: Not everyone who wants to take on the [Divine] name may take it on.

(1) On Yom Kippur, it is forbidden to eat, to drink, to wash, to anoint, and to wear leather shoes and to have sexual relations. The King and the bride may wash their faces, and the newly delivered mother may wear leather shoes: the words of Rabbi Eliezer; and the Sages prohibit this.

(2) One who eats food to the size of a large date, that is, the date with the kernel, or drinks a mouthful, is guilty. All kinds of food combine for the size of the date, and all liquids for the mouthful; but food and drink do not combine in the computation.

(3) If one eats and drinks on a single occasion of obliviousness, he is liable to one sin-offering; if he has eaten and [also] done work, he is liable to two [separate] sin-offerings; if he has eaten food which is not suitable for consumption, or has drunk liquids which are not suitable for drinking, or brine or fish-brine, he is exempt [from bringing a sin-offering].

(4) We do not force small children to fast on Yom Kippur. Rather, we train them a year or two before [they reach the age of being subject to the commandments] so that they will become accustomed to [performing] the commandments.

(5) We feed a pregnant woman who smells [and craves food], even unkosher [food] until she recovers. We feed a sick person on the advice of an expert [doctor]. And if there is not an expert there, we feed him on his own word, until he says enough.

(6) If one is seized with a pathological craving [for food], he is to be fed even with unkosher food, until he recovers. A person who is bitten by a mad dog must not be fed any of the dog's liver, but Rabbi Matya ben Charash permits it. Moreover, Rabbi Matya ben Charash said, If a person has a sore throat, it is permitted to put medicines into his mouth on the Sabbath, because of possible danger to his life, and whatever threatens to endanger life supersedes [the observance of] the Sabbath.

(7) If debris falls and it is unknown whether any person is buried [under it] or not; or whether he is dead or alive, or whether he is a gentile or a Jew, we remove the debris from him on the Sabbath; if he be found alive, we extricate him, but if he is dead, we leave him.

(8) The sin-offering and guilt-offering atone [for sin]. Death and Yom Kippur atone with repentance. Repentance atones for minor transgressions of positive or negative commandments; for grave transgressions, it obtains a respite until Yom Kippur completes the atonement.

(9) One who says, "I will sin, and then repent, I will sin [again], and then repent," will not receive an opportunity to repent; [for one who says] "I will sin, and Yom Kipur will atone," Yom Kippur will not atone. Yom Kippur atones for transgressions between a person and God, but for a transgression against one's neighbor, Yom Kipur cannot atone, until he appeases his neighbor. Thus R. Eleazar ben Azariah expounds the text, "From all your sins before the Lord shall ye be clean": For transgressions between a person and God, Yom Kippur atones, for transgressions against one's neighbor, Yom Kippur cannot atone, until he appeases his neighbor. R. Akiva says, Happy are you, Israel! Before whom are you purified, and who purifies you [of your transgressions]? Your Father Who is in heaven. For it is said, "Then will I sprinkle clean water upon you, and ye shall be clean"; and it is also said, "The ‏ritual bath‎ [lit. Hope] of Israel is the Lord"; even as a ritual bath purifies the unclean, so does the Holy One, Blessed be He, purify Israel.

(1) One may lift up his child who has a stone in his hand, and a basket which has a stone in it. One may move impure Terumah [a portion of a crop given to a kohen which becomes holy upon separation and may only be consumed by kohanim and their households] with pure [Terumah] and with non-consecrated items. Rabbi Yehudah says: One may even lift out [one part] of the Terumah [that has fallen into] a mixture of one hundred and one parts.

(2) [If] a stone [lies] on the opening of a cask one may tilt the cask on its side so that [the stone] falls off. If it [the cask stands] between [other] casks one may raise it and tilt it on its side so that [the stone] falls off. [If] coins [sit] on a pillow, one may shake the pillow so that they fall off. [If] there is filth on it [the pillow] one may wipe it off with a rag. [If the pillow is made of] leather one may put water on it until [the filth] is gone.

(3) Beit Shammai say: One may lift bones and shells from the table; and Beit Hillel say: One takes the entire board and shakes it. One may remove crumbs smaller than an olive's bulk from the table, as well as the husks of beans and the husks of lentils since these are food for animals. One may wipe with a sponge if it has a leather handle; and if it does not one may not wipe with it. But the Sages say: In either case it may be moved on Shabbat and is not subject to impurity.

(1) Monetary cases [are judged] by three [judges]. [Cases of] theft and personal injury [are judged] by three [judges]. [Suits for] damages or half-damages, [crimes for which one would] pay double, or pay quadruple or quintuple, [are judged] by three [judges]. [Cases of] rape, seduction, and slander [are judged] by three [judges]- these are the words of Rabbi Meir. But the Sages say, [a case of] slander [is judged] by twenty-three [judges], because this is a capital case.

(2) [Cases regarding transgressions punishable by] lashing, by three. In the name of Rabbi Yishmael it was said, by twenty-three. Intercalating the month by three; intercalating the year, by three, these are the words of Rabbi Meir. Rabbi Shimon ben Gamliel says, They begin with three, deliberate with five, and finish with seven. But if they finish with three, [the year] has been intercalated.

(3) The laying of the hands by the elders, and the breaking of the neck of the calf [are performed] by three [judges], these are the words of Rabbi Shimon. But Rabbi Yehudah says, by five. Chalitzah (declination of levirate marriage) and mi'un (rejection of youth betrothal), by three. Fourth year produce or the second tithe with unknown value, by three. [Redemption of] dedications [for the Temple], by three. Valuations of chattel, by three. Rabbi Yehudah says: one [of the judges] must be a priest. [Redemption of] real estate, by nine and a priest. Similarly with [redemption of the value of] a man.

(4) Capital cases, by twenty-three. Bestiality, by twenty-three, as it says (Leviticus 20:16) "and you shall kill the woman and the beast," and it says, (Leviticus 20:15) "and you shall kill the beast." An ox to be stoned, by twenty-three, as it is written (Exodus 21:29) "the ox shall be stoned and its owner shall also be put to death," as is the death of the owner, so is the death of the ox. The wolf and the lion, the bear and the tiger, the leopard and the snake, are put to death by twenty-three. Rabbi Eli'ezer says: Whoever is the first to kill [the animal] has performed a meritorious deed. Rabbi Akiva says: they are put to death by twenty-three.

(5) They may not judge a tribe, or a false prophet, or a high priest, except by a court of seventy-one. They may not [declare] an optional war, except by a court of seventy-one. They may not add [annex] to the city [Jerusalem] or [Temple] Courtyards, except by a court of seventy-one. They may not make a Sanhedrin for [individual] tribes, except by a court of seventy-one. They may not proclaim a wayward city [a city whose inhabitants are mostly idolatrous Jews], except by a court of seventy-one. They may not make a wayward city on the border, nor may they [make] three wayward cities, only one or two.

(6) The great Sanhedrin [Highest court, charged with deciding cases and appeals that had national significance. It was comprised of 71 scholars who had received the full traditional rabbinical ordination, and its decisions fixed Jewish practice for subsequent generations.][was comprised of] seventy-one [judges], and a small [Sanhedrin] twenty-three [judges]. From where [do we derive] that the great [Sanhedrin] [comprises] seventy-one [judges]? As it says, (Numbers 11:16) "gather for me seventy men from the elders of Israel," and Moses [set] over them, behold, [the number of judges adds to] seventy-one. Rabbi Yehudah says: seventy. And from where [do we derive] that a small [Sanhedrin] [comprises] twenty-three [judges]? As it says, (Numbers 35:24-25) "the assembly shall judge... the assembly shall deliver." The assembly judges and the assembly delivers- behold [the number of judges adds to] twenty. From where [do we derive] that the assembly is ten? As it says, (Numbers 14:27) "Until when shall I bear this wicked assembly." This excludes Joshua and Caleb. And from where [do we derive that we] add three more? This is implied by the [verse], as it says, (Exodus 23:2) "Do not follow the many to do evil." Should I learn to follow them to do good? If so, why does it say (Exodus 23:2) "Following the many to distort [justice]" - your following to do good is not like your following to do evil. Following to do good [i.e. acquittal] is by one, following to do evil [i.e. conviction] is by two. Since a court cannot [contain an] even [number of members], we add [to the number of judges] one more- behold this is twenty-three. And how many [inhabitants] must a city have before it may have a Sanhedrin? One hundred and twenty. Rabbi Nechemiah says, two hundred and thirty, [each judge] corresponding to a chief of a group of ten.

(1) These are the knots for which one is liable: The camel-drivers’ knot, and the sailors’ knot. And just as one is liable for tying them, so is one liable for untying them. Rabbi Meir says: One is not liable [for untying] a knot which he can untie with one hand.

(2) There are other knots for which one is not liable like [one is for] the camel-drivers’ knot and the sailors’ knot. A woman may tie the opening of her dress, and the laces of her hair-net, and her belt, and her shoelaces, and her sandal laces. And [one may also tie cords] of wine flasks and oil flasks, and the covering over a pot of meat. Rabbi Eliezer ben Yaakov says: One may tie a rope before an animal so that it does not go out. One may tie a bucket with a belt but not with a rope. Rabbi Yehudah permits it. Rabbi Yehudah stated a principle: One is not liable for any knot which does not endure.

(3) One may fold clothes even four or five times. One may make the beds on Shabbat night for [use on] Shabbat; but one may not make beds on Shabbat for [use] after Shabbat. Rabbi Yishmael says: One may fold clothes and make the beds on Yom Kippur for Shabbat [following it]. And the fats of Shabbat [sacrifices] may be offered on Yom Kippur (but not on Shabbat for Yom Kippur). Rabbi Akiva says: They may not offer those of Shabbat on Yom Kippur, or those of Yom Kippur on Shabbat.