(1) The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside:If the poor man reaches his hand inside and places [something] into the hand of the householder, or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places [an object] in the poor man's hand, or takes [something] and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes [an object] from it, or places [an object] in it and he carries it out, both are exempt; If the householder stretches his hand outside and the poor man takes [an object] from it, or places [an article] in it and he carries it inside, both are exempt.

(2) One may not sit down before a barber near Minhah until he has prayed. One may not enter the baths or a tannery, or [sit down] to eat or [begin] a court case. But if they began, they need not break off. One must break off for the reading of the Shema, but not for prayer.

(3) A tailor must not go out with his needle near nightfall, lest he forget and go out. Nor a scribe with his quill. And one may not search his garments [for lice or fleas], nor read by the light of a lamp. In truth it was said, the hazzan may see where the children are reading from, but he himself must not read. Similarly, a zav must not eat together with a zavah, because it may lead to sin.

(4) And these are of halakhot which they stated in the upper chamber of Hananiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.

(5) Beth Shammai says: ink, dyes and vetch may not be soaked [on Friday afternoon] unless they can be fully soaked while it is yet day; And Bet Hillel permits it.

(6) Beth Shammai says: bundles of wet flax may not be placed in an oven unless they can begin to steam while it is still day, nor wool in the dyer’s kettle unless it can [absorb the color] such that [the color] is visible. But Bet Hillel permits it. Bet Shammai says: traps for wild beasts, fowl, and fish may not be spread unless they can be caught while it is still day; But Bet Hillel permits it.

(7) Bet Shammai says: one must not sell [something] to a non-Jew, or help him to load [a donkey], or lift up [an article] upon him unless he can reach a near place [before Shabbat]. But Bet Hillel permits it.

(8) Bet Shammai says: hides must not be given to a [non-Jewish] tanner, nor clothing to a non-Jewish launderer, unless they can be done while it is yet day; But in all these [cases] Bet Hillel, permits as long as the sun is still shining.

(9) Rabban Shimon ben Gamaliel said: My father’s house was accustomed to giving white clothing to a non-Jewish launderer three days before Shabbat. And these and these agree that they lay down an olive press beams and wine press rollers.

(10) Meat, onion[s], and egg[s] may not be roasted unless they can be [fully] roasted while it is still day. Bread may not be put into an oven just before nightfall, nor a cake upon coals, unless its surface can form a crust while it is still day. Rabbi Elazar says: there must be time for the bottom to form a crust.

(11) One may lower the Passover offering into the oven towards dusk [on Friday]. And [the priests in the Temple] may kindle the fire in the hearth-room [on Friday], but outside [the Temple a fire may be lit] only if there is sufficient time for the fire to ignite the greater part of the wood. Rabbi Yehudah says: With regard to coals [it is acceptable] if any part of them becomes ignited [before Shabbat].

(1) And these may shave during the festival: one coming back from a trip abroad, or one coming out from a place of captivity, or coming out of prison, or one excommunicated whom the sages have released. And similarly one who asked a sage [to be released from a vow] and was released, and a nazirite or a leper on emerging from his state of impurity to his state of purification.

(2) These may launder [their clothes] during the festival: one coming back from a trip abroad, or one coming out from a place of captivity, or coming out of prison, or one excommunicated whom the sages have released. And similarly one who asked a sage [to be released from a vow] and was released. Hand-towels, barber’s towels and bath-towels [may be laundered]. Zavim and zavot, menstruants, and women who have given birth, and anyone going from a state of impurity to purity, are permitted [to launder their clothes]. But everyone else is prohibited.

(3) They may write the following documents during the festival: Betrothal of women [documents], divorce documents and receipts, wills of a dying person, bequests and prosbols; evaluation certificates and orders for support, documents of halitzah and of repudiation [of marriage] and arbitration records; decrees of the court and correspondence.

(4) They may not write loan documents during the festival; but if he [the creditor] does not trust him or he does not have food to eat, he may write. They may not write [Torah] scrolls, tefillin and mezuzot during the festival, nor may they correct [even] a single letter, even in the [ancient] Temple-scroll. Rabbi Judah says: a man may write tefillin and mezuzot for himself. And one may spin on his thigh the blue-wool for his fringe.

(5) One who buries his dead three days before a festival, the decrees of shiva are annulled from him; [One he buries his dead] eight days before a festival, the decrees of the shloshim [thirty days] are annulled from him. Because they [the sages] said that Shabbat counts but does not interrupt, while festivals interrupt and do not count.

(6) Rabbi Eliezer says: From the time the Temple was destroyed, Atzeret (Shavuot) is like Shabbat. Rabban Gamaliel says: Rosh Hashanah and Yom Kippur are like festivals. The sages say: [the rule is] not according to the words of this one nor that one, rather Atzeret is like the festivals and Rosh Hashanah and Yom Kippur are like Shabbat.

(7) They do not rend [their clothes] or bare [their shoulders], or provide a meal [for the mourners] except for the relatives of the dead. And they do not provide a meal except on an upright couch. They do not bring [food] to the house of mourning on an [ornamental] tray, platter, or flat basket, but in plain baskets. And they do not say the mourners’ blessing during the festival. But they may stand in a row and comfort [the mourners] and [the mourners] may formally dismiss the community. Section one: When one heard that a close relative had died, one would rend whatever clothes they were wearing. Baring the shoulder was also a sign of mourning. The mourner was provided by the community with the first meal after the funeral. On Hol Hamoed only a close relative would perform these practices. Others would not. I should note that today only close relatives do these actions in any case. The circle of mourners was bigger in the Talmudic period. Section two: It was customary to overturn the bed during mourning and then sit on the bed as a sign of mourning. But one does not overturn the bed during Hol Hamoed. This practice fell into disuse sometime after the Talmudic period. Section three: This halakhah is true in all cases. When bringing food to the mourner, they should bring it in plain baskets. A source in the Talmud relates that originally people would use fancy silver and gold vessels, but poor people would be embarrassed that they could not afford such fancy funerals and mourning homes. As a response the rabbis decreed that everyone must bring in a simple vessel. The mourning home is not a place where one should be showing off one’s wealth. Section four: The mourners’ blessing was stated on return from burial. They would stand in a line and comfort the mourner with this blessing. It may have also been recited at other points as well. But it is a public sign of mourning and should not be done on Hol Hamoed. Section five: While the blessing is not recited on Hol Hamoed, burial is. Along with the burial, they may have the formal line of comforters that would accompany the mourners on their way home. The same goes true for the official words that the mourner seems to have said to the comforters, to allow them to go home without accompanying the mourner all the way home.

(8) They do not place the bier on the thruway [during the festival] so as not to encourage eulogizing. And the bier of women is never [set down on the thruway] for the sake of propriety. Women may raise a wail during the festival, but not clap [their hands in grief]. Rabbi Ishmael says: those that are close to the bier clap [their hands in grief].

(9) On Rosh Hodesh, on Hannukah and on Purim they may wail and clap [their hands in grief]. Neither on the former nor on the latter occasions may they offer a lamentation. After the dead has been buried they neither wail nor clap [their hands in grief]. What is meant by wailing? When all wail in unison. What is meant by a lament? When one speaks and all respond after her, as it is said: “And teach your daughters wailing and one another [each] lamentation” (Jeremiah 9:19). But as to the future, it says: “He will destroy death forever, and the Lord God will wipe away the tears from all faces” (Isaiah 25:9).

(1) The order of public fasts mentioned above is enacted because of [lack of] the first rain, but if the crops have undergone [an unusual] change they sound a blast immediately. Similarly, if the rain has stopped for forty days between one rainfall and the next, they sound a blast immediately, because it is a plague of drought.

(2) If [rain] falls for crops but not for the trees, for the trees but not for crops, for both of these but not for cisterns, ditches and caves they sound a blast immediately.

(3) And so too a city, upon which no rain has fallen as it is written, “And I caused it to rain upon one city, and I caused it not to rain upon another city; one piece was rained upon…” (Amos 4:7) that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast.

(4) And so too a city which has a plague or [its buildings] collapse that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast. What constitutes a plague? If in a city that can supply five hundred foot-soldiers and three deaths occurred on three consecutive days, behold this constitutes a plague, less than this is not a plague.

(5) For these they sound a blast in all places: for the drying up of crops (shidafon), for plant disease, for locusts, and for the hasil (a type of locust), for wild beasts and for the sword they sound a blast for these are plagues likely to spread.

(6) It once happened that elders went down from Jerusalem to their own cities and ordered a fast because there was seen in Ashkelon a shidafon which affected as much grain as would fill an oven [with loaves]. They also decreed a fast because wolves devoured two children on the other side of the Jordan. Rabbi Yose says: not because they devoured [the children] but [merely] because they were seen.

(7) For these matters they sound a blast even on Shabbat: if a city is besieged by Gentile [troops] or a river, or if a ship is foundering on the sea. Rabbi Yose says: [they sound a blast] for help but not for an outcry (for the sake of prayer). Shimon the Yemenite says: also for a plague, but the sages did not agree with him.

(8) For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).

(9) If while they are fasting rain falls: If before sunrise they do not complete the fast, If after sunrise, they do complete the fast. Rabbi Eliezer says: if before noon they do not complete the fast, if after noon they do complete it. It happened that the rabbis decreed a fast in Lod and rain fell before noon. Rabbi Tarfon said to them: go, eat and drink and make a holiday. They went and ate and drank and observed the day as a holiday and at evening time they came and recited the Hallel Hagadol.

(1) If a hatat cow was slaughtered not for its own name, or if its blood was received or sprinkled not for its own name, or if this was done for its own name and for some other name, or for some other name and for its name, it is invalid. Rabbi Eliezer rules it valid. If [the service] was performed by one whose hands or feet were unwashed, it is invalid. Rabbi Eliezer rules that it is valid. If it was performed by one who was not the high priest, it is invalid. Rabbi Judah rules that it is valid. If it was performed by one who was not wearing all the prescribed garments, it is invalid. And in white garments it was to be prepared.

(2) If it was burnt outside its pit, or in two pits, or if two cows were burnt in the same pit, it is invalid. If [the blood] was sprinkled but not in the direction of the entrance of the Holy of Holies, it is invalid. If he made the seventh sprinkling out of the sixth and then sprinkled again a seventh time, it is invalid. If he sprinkled an eighth time out of the seventh and then sprinkled again an eighth time, it is valid.

(3) If he burned it without wood, or with any kind of wood, and even if only with straw or stubble, it is valid. If he flayed it and cut up, it is valid. If he slaughtered it with the intention of eating its flesh or drinking its blood, it is valid. Rabbi Eliezer rules: no intention can invalidate the red cow.

(4) All who are occupied with the preparation of the [red] cow from the beginning until the end, defile their clothing, and they also render it invalid by [doing other] work. If some invalidity occurred while it was being slaughtered, it does not defile clothing. If it occurred while the blood was being sprinkled, for all who were occupied with it before the invalidity occurred, it defiles their clothing, but for those who were occupied with it after it had become invalid it does not defile their clothing unclean. Thus it follows that the stringency turns into a leniency. It is always subject to the rules of trespassing. Wood may be added to the fire. The service must be performed by day and by a priest. Work renders it invalid. [All of this is only] until it becomes ashes And work causes the water to be invalid until the ashes are put into it.

(1) The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside:If the poor man reaches his hand inside and places [something] into the hand of the householder, or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places [an object] in the poor man's hand, or takes [something] and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes [an object] from it, or places [an object] in it and he carries it out, both are exempt; If the householder stretches his hand outside and the poor man takes [an object] from it, or places [an article] in it and he carries it inside, both are exempt.

(2) One may not sit down before a barber near Minhah until he has prayed. One may not enter the baths or a tannery, or [sit down] to eat or [begin] a court case. But if they began, they need not break off. One must break off for the reading of the Shema, but not for prayer.

(3) A tailor must not go out with his needle near nightfall, lest he forget and go out. Nor a scribe with his quill. And one may not search his garments [for lice or fleas], nor read by the light of a lamp. In truth it was said, the hazzan may see where the children are reading from, but he himself must not read. Similarly, a zav must not eat together with a zavah, because it may lead to sin.

(4) And these are of halakhot which they stated in the upper chamber of Hananiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.

(5) Beth Shammai says: ink, dyes and vetch may not be soaked [on Friday afternoon] unless they can be fully soaked while it is yet day; And Bet Hillel permits it.

(6) Beth Shammai says: bundles of wet flax may not be placed in an oven unless they can begin to steam while it is still day, nor wool in the dyer’s kettle unless it can [absorb the color] such that [the color] is visible. But Bet Hillel permits it. Bet Shammai says: traps for wild beasts, fowl, and fish may not be spread unless they can be caught while it is still day; But Bet Hillel permits it.

(7) Bet Shammai says: one must not sell [something] to a non-Jew, or help him to load [a donkey], or lift up [an article] upon him unless he can reach a near place [before Shabbat]. But Bet Hillel permits it.

(8) Bet Shammai says: hides must not be given to a [non-Jewish] tanner, nor clothing to a non-Jewish launderer, unless they can be done while it is yet day; But in all these [cases] Bet Hillel, permits as long as the sun is still shining.

(9) Rabban Shimon ben Gamaliel said: My father’s house was accustomed to giving white clothing to a non-Jewish launderer three days before Shabbat. And these and these agree that they lay down an olive press beams and wine press rollers.

(10) Meat, onion[s], and egg[s] may not be roasted unless they can be [fully] roasted while it is still day. Bread may not be put into an oven just before nightfall, nor a cake upon coals, unless its surface can form a crust while it is still day. Rabbi Elazar says: there must be time for the bottom to form a crust.

(11) One may lower the Passover offering into the oven towards dusk [on Friday]. And [the priests in the Temple] may kindle the fire in the hearth-room [on Friday], but outside [the Temple a fire may be lit] only if there is sufficient time for the fire to ignite the greater part of the wood. Rabbi Yehudah says: With regard to coals [it is acceptable] if any part of them becomes ignited [before Shabbat].

(1) A flask that one has left uncovered and on returning found it to be covered, is invalid. If one left it covered and on returning found it to be uncovered, it is invalid if a weasel could have drunk from it or, according to the words of Rabban Gamaliel, a snake, or if it was possible for dew to fall into it in the night. The hatat waters are not protected by a tightly fitting cover; But water that had not yet been mixed with the ashes is protected by a tightly fitting cover.

(2) Anything that is doubtfully pure in the case of terumah is regarded as clean in the case of the hatat waters. Anything that is "suspended" where terumah is concerned, the hatat waters are poured out. If clean things were handled on account of it, they must be "suspended." Wooden lattice work is clean in respect of holy food, terumah, and the hatat waters. Rabbi Eliezer says: Loosely connected wood is unclean in respect of hatat waters.

(3) Pressed figs of terumah which fell into hatat waters and were taken out and eaten: If the amount is the size of an egg, whether [the figs] were clean or unclean the water becomes unclean, and he who eats the figs is liable for death; If their size is less than the size of an egg, the water remains clean but he who eats them is liable for death. Rabbi Yose says: if they were clean the water remains clean. If one who was clean for the hatat waters puts his head and the greater part of his body into the hatat waters, he becomes unclean.

(4) All that require immersion in water according to the rulings of the Torah defile consecrated things, terumah, unconsecrated food, and [second] tithe; And he is forbidden to enter the sanctuary. After immersion [but before the sun sets] he defiles holy things and invalidates terumah, the words of Rabbi Meir. But the sages ruled: he invalidates consecrated things and terumah. But he is permitted to unconsecrated food and [second] tithe. And if he entered the sanctuary, whether before or after his immersion, he incurs guilt.

(5) All that require immersion in water according to the words of the scribes defile consecrated things and invalidate terumah to be unfit, but they are permitted to unconsecrated food and second tithe, the words of Rabbi Meir. But the sages forbid second tithe. After immersion [but before the sun sets] he is permitted to all these. And if he entered the sanctuary, whether before or after his immersion, he incurs no guilt.

(6) All that require immersion in water, whether according to the words of the Torah or according to the words of the scribes, defile hatat waters, hatat ashes, and the one who sprinkled the hatat waters, either through contact or through carrying. And [they defile] hyssop that has been rendered susceptible to uncleanness, and water that had not yet been prepared, and an empty vessel that is clean for the hatat through contact and carrying, the words of Rabbi Meir. But the sages say: only by contact but not by carrying.

(7) Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.

(8) The hyssop that was used for sprinkling [the hatat waters] is also fit for cleansing the metzora. If it was gathered for firewood, and liquid fell upon it, it may be dried and it becomes fit. If it was gathered for food, and liquid fell upon it, even though it was dried, it is invalid. If it was gathered for [the sprinkling of the waters of] the hatat, it is subject to the same law as if it were gathered for food, the words of Rabbi Meir. Rabbi Judah, Rabbi Yose and Rabbi Shimon ruled: as if it were gathered for firewood.

(9) The mitzvah of the hyssop: it should have three stalks bearing three buds. Rabbi Judah says: each stalk should have three buds. Hyssop that consists of a growth of three stalks should be cut apart and then bound together. If the stalks were cut apart but were not bound together, or if they were bound together but were not cut apart, or if they were neither cut apart nor bound together, they are nevertheless valid. Rabbi Yose says: the mitzvah of the hyssop is that it should have three stalks, and on them three buds, but its remnants need only have two, while its stumps may be of the smallest size.

(1) The legal period of possession [in order to establish ownership] for houses, cisterns, trenches, caves, dovecotes, bath-houses, olive-presses, irrigated fields and slaves and anything which continually produces a yield is three complete years. The legal period of possession [in order to establish ownership] for a field irrigated by rain water is three years and they need not be completed. Rabbi Yishmael says: “Three months during the first year, and three months during the last year and twelve months during the middle year, which makes eighteen months.” Rabbi Akiva says: “One month during the first year and one month during the last year and twelve months during the middle year, which makes fourteen months.” Rabbi Yishmael said: “When does this apply? With regards to a sown field, but with tree plantation, if he brought in his produce (grapes), collected the olives and gathered in his fig harvest, this counts as three years.”

(2) There are three regions with regards to possession: Judea, beyond the Jordan and the Galilee. If the owner was in Judea and another took possession [of his property] in the Galilee; Or if he was in the Galilee and another took possession [of his property] in Judea, such possession does not demonstrate ownership, until he is in the same region. Rabbi Judah said: “They have specified a period of three years so that if the owner was in Spain and another took possession [of his property] during one year, they could make it known to the owner during the next year and he could return in the third year.”

(3) An act of possession without which there is no claim [on the ownership of the property] is not valid possession [to establish ownership]. How is this so? If he said to him: “What are you doing on my property? And the other answered: “No one ever said anything to me”, this is not valid possession [to establish ownership]. [If he said to him]: “You sold it to me”, “You gave it to me as a gift”, “Your father sold it to me”, “Your father gave it to me as a gift”, this is valid possession [to establish ownership]. He who holds possession [for three years] due to inheritance [from the previous owner], does not need to make a claim. Craftsmen, partners, sharecroppers and guardians cannot establish ownership through possession. A man cannot establish ownership through possession of his wife’s property, nor may a wife establish ownership through possession of her husband’s property, nor a father of his son’s property, nor a son of his father’s property. When is this so [that one needs three years to establish ownership]? When the person attempts to acquire the land through possession. But, when the property was given as a gift, or when brothers shared a piece of their inheritance, or when one claimed title by possession to the property of a convert [who died without inheritors], then if the claimant has shut in, walled up or broken down anything, this counts as securing ownership through possession.

(4) If two testify that he has had the use [of property] during three years and they are found to be false witnesses, they must make full restitution to the owner. If two [false witnesses] testify of the first year, two of the second, and two of the third, they divide up the costs of restitution between them. If three brothers testify and another is included with them, they offer three different acts of testimony, but their words count as a single act of testimony when the evidence is proved false.

(5) What are usages which are effective in establishing title through possession and what are usages which are not effecting in establishing title through possession? If a man put a beast in a courtyard, or an oven or stoves or mill-stones, or reared fowl [in a courtyard] or put his manure in a courtyard, this is not effective in establishing title through possession. But if he built for his beast a partition ten hand-breadths high, so too for an oven, so too for a stove, so too for a mill-stone, [or] he brought fowl inside the house, or prepared for his manure a place three hand-breadths deep or three hand-breadths high, this is effective in establishing title through possession.

(6) A gutter spout cannot cause title through possession [so that the spout may still be moved] but title through possession may be claimed to its place [so that the place must be left for its present purpose]. A gutter can give title through possession. An Egyptian ladder cannot give title through possession but a Tyrian ladder can. An Egyptian window cannot give title through possession but a Tyrian window can. What is an Egyptian window? Any through which a man’s head may not enter. Rabbi Judah says: “If it has a frame, even though a man’s head cannot enter through it, it can give title through possession.” A projection, if it extends a handbreadth or more can give title through possession, and the other [into whose premises it projects] can protest against it. But if it is less than a handbreadth it cannot give title through possession and the other cannot protest against it.

(7) One may not make a window to open into a jointly held courtyard. If he bought a house in another [and adjoining] courtyard he may not open it into a jointly held courtyard. If he built an upper room over his house he may not make it open into the jointly held courtyard; But, if he wishes, he may build another room within his house or build an upper room over his house and make it open into his own house. In a jointly held courtyard a man may not build a door directly opposite another’s door, or a window directly opposite another’s window. If the window was small he may not make it larger; if it was a single window he may not make it into two. But in the public domain he may open a door opposite another’s door, or a window opposite another’s window. If the window was small he may make it larger; if it was a single window he may make it into two.

(8) One may not hollow out a space underneath the public domain [such as] cisterns, trenches or caves. Rabbi Eliezer permits it if it is such that a wagon loaded with stones can [safely] go over it. Projections and balconies may not be built into the public domain; but if a man wishes to build a [projection or balcony] he may withdraw [his wall] within his own domain and build out from it. If he bought a courtyard in which were already projections and balconies, his right to maintain them may not be disputed.

(1) Most holy sacrifices which were slaughtered on the south side [of the altar], the law of sacrilege [still] applies to them. If they were slaughtered on the south side and their blood received on the north or [slaughtered] on the north side and their blood received on the south, or if they were slaughtered by day and [their blood] sprinkled during the night or [slaughtered] during the night and [their blood] sprinkled by day, or if they were slaughtered [with the intention of eating the flesh] beyond its proper time or outside its proper place, the law of sacrilege still applies to them. Rabbi Joshua stated a general rule: whatever has at some time been permitted to the priests is not subject to the law of sacrilege, and whatever has at no time been permitted to the priests is subject to the law of sacrilege. Which is that which has at some time been permitted to the priests? [Sacrifices] which remained overnight or became defiled or were taken out [of the Temple Court]. Which is that which has at no time been permitted to the priests? [Sacrifices] that were slaughtered [with the intention of eating its flesh] beyond its proper time or outside its proper place, or [the blood of which] was received by the unfit and they sprinkled it.

(2) If the flesh of most holy sacrifices was taken out [of the Temple court] before the blood was sprinkled: Rabbi Eliezer says: it is still subject to the laws of sacrilege and one does not become guilty of [transgressing with it the laws of] notar, piggul and defilement. Rabbi Akiba says: it is not subject to the laws of sacrilege and one can become guilty of [transgressing with it the laws of] notar, piggul and defilement. Rabbi Akiba said: if one set aside his hatat and it was lost and he set aside another in its place and afterwards the first was found, and both of them are in front of us, [do you not agree] that just as [the sprinkling of] the blood [of the one] exempts its own flesh [from the laws of sacrilege] so it exempts the flesh of the other one? Now, if the sprinkling of its blood can exempt the flesh of the other from the laws of sacrilege, how much more must it exempt its own flesh.

(3) If the innards of sacrifices of that have a lower degree of holiness were taken out [of the Temple court] before the blood was sprinkled:Rabbi Eliezer says: they are not subject to the laws of sacrilege and one cannot become guilty of [transgressing with them the laws of] notar, piggul and defilement. Rabbi Akiva says: they are subject to the laws of sacrilege and one can become guilty of [transgressing with them the laws of] notar, piggul and defilement.

(4) The act of [sprinkling the] blood of most holy sacrifices may have either a lenient or a stringent effect, but with sacrifices of a lesser degree of holiness it has only a stringent effect. How so? With most holy sacrifices, before the sprinkling, the law of sacrilege applies both to the innards and to the flesh; after the sprinkling it applies to the innards but not to the flesh; In respect of both one is guilty of [transgressing the laws of] notar, iggul and defilement. It is thus found that with most holy sacrifices the act of sprinkling has a lenient as well as a stringent effect. With sacrifices of a lesser degree of holiness it has only a stringent effect. How so? With sacrifices of a lesser degree of holiness, before the sprinkling the law of sacrilege does not apply to the innards or to the flesh; after the sprinkling it applies to the innards but not to the flesh; In respect of both one is guilty of transgressing the laws of notar, piggul and defilement. It is thus found that with sacrifices of a lesser degree of holiness it has only a stringent effect.

(1) With regard to the Festival day of Rosh HaShana that occurs on Shabbat, in the Temple they would sound the shofar as usual. However, they would not sound it in the rest of the country outside the Temple. After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the people should sound the shofar on Shabbat in every place where there is a court of twenty-three judges. Rabbi Elazar said: Rabban Yoḥanan ben Zakkai instituted this practice only in Yavne, where the Great Sanhedrin of seventy-one judges resided in his time, but nowhere else. They said to him: He instituted the practice both in Yavne and in any place where there is a court.

(2) The mishna adds: And Jerusalem in earlier times had this additional superiority over Yavne after Rabban Yoḥanan ben Zakkai instituted this practice, for in any city whose residents could see Jerusalem and hear the sounding of the shofar from there, and which was near to Jerusalem and people could come to Jerusalem from there, they would sound the shofar there as well, as it was considered part of Jerusalem. But in Yavne they would sound the shofaronly in the court itself, not in the surrounding cities.

(3) After the previous mishna mentioned Rabban Yoḥanan ben Zakkai’s ordinance that applies to the sounding of the shofar, this mishna records other ordinances instituted by the same Sage: At first, during the Temple era, the lulav was taken in the Temple all seven days of Sukkot, and in the rest of the country outside the Temple, it was taken only one day, on the first day of the Festival. After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the lulav should be taken even in the rest of the country all seven days, in commemoration of the Temple.And for similar reasons, Rabban Yoḥanan ben Zakkai instituted that for the entire day of waving the omer offering, i.e., the sixteenth of Nisan, eating the grain of the new crop is prohibited. By Torah law, when the Temple is standing the new grain may not be eaten until after the omer offering is brought on the sixteenth of Nisan, usually early in the morning. When the Temple is not standing it may be eaten from the time that the eastern horizon is illuminated at daybreak. However, Rabban Yoḥanan ben Zakkai instituted a prohibition against eating the new grain throughout the entire sixteenth of Nisan, until the seventeenth, to commemorate the Temple.

(4)Initially, they would accept testimony to determine the start of the month throughout the entire thirtieth day from the beginning of the month of Elul, before Rosh HaShana, and if witnesses arrived from afar and testified that they had sighted the New Moon the previous night, they would declare that day the Festival. Once, the witnesses tarried coming until the hour was late, and the Levites erred with regard to the song, i.e., the psalm that they were supposed to recite, as they did not know at the time whether it was a Festival or an ordinary weekday. From that point on, the Sages instituted that they would accept testimony to determine the start of the month only until minḥa time. If witnesses had not arrived by that hour, they would declare Elul a thirty-day month and calculate the dates of the Festivals accordingly. And if witnesses came from minḥa time onward, although the calculations for the dates of the Festivals would begin from the following day, the people would nevertheless observe that day, on which the witnesses arrived, as sacred, so that in future years they would not treat the entire day as a weekday and engage in labor from the morning on the assumption that the witnesses will arrive only after minḥa time. And they would also observe the following day as sacred. On the second day, they observed Rosh HaShana in full, both by sacrificing its offerings as well as by calculating the upcoming Festivals from that date. After the Temple was destroyed and there was no longer any reason for this ordinance, Rabban Yoḥanan ben Zakkai instituted that they would once again accept testimony to determine the start of the month the entire day.Rabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥanan ben Zakkai instituted, that even if the head of the court of seventy-one is in any other place, not where the Great Sanhedrin is in session, the witnesses should nevertheless go only to the place where the Great Sanhedrin gathers to deliver testimony to determine the start of the month. Although the date of the month is dependent on the head of the Great Sanhedrin, as it is he who declares that the month is sanctified (see 24a), nevertheless, Rabban Yoḥanan ben Zakkai instituted that the members of the Great Sanhedrin may sanctify the month in the absence of the head of the court.

(5)The order of the blessings of the additional prayer on Rosh HaShana is as follows: One recites the blessing of the Patriarchs, the blessing of God’s Mighty Deeds, and the blessing of the Sanctification of God’s Name, all of which are recited all year long. And one includes the blessing of Kingship, containing many biblical verses on that theme, with them, i.e., in the blessing of the Sanctification of God’s Name, and he does not sound the shofar after it. Next, one adds a special blessing for the Sanctification of the Day, and sounds the shofar after it; followed by the blessing of Remembrances, which contains many biblical verses addressing that theme, and sounds the shofar after it; and recites the blessing of Shofarot, which includes verses that mention the shofar, and sounds the shofar after it. And he then returns to the regular Amida prayer and recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing. This is the statement of Rabbi Yoḥanan ben Nuri.Rabbi Akiva said to him: If one does not sound the shofarfor the blessing of Kingship, why does he mention it? Rather, the order of the blessings is as follows: One recites the blessing of the Patriarchs and that of God’s Mighty Deeds and that of the Sanctification of God’s Name. He subsequently includes the blessing of Kingship in the blessing of the Sanctification of the Day, and sounds the shofar. Next he recites the blessing of Remembrances, and sounds the shofar after it, and the blessing of Shofarot and sounds the shofar after it. He then recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing.

(6) One does not recite fewer than ten verses in theblessing of Kingship, or fewer than ten verses in the blessing of Remembrances, or fewer than ten verses in the blessing of Shofarot. Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled his obligation. One does not mention verses of Remembrance, Kingship, and Shofar that have a theme of punishment. When reciting the ten verses, one begins with verses from the Torah and concludes with verses from the Prophets. Rabbi Yosei says: If he concluded with a verse from the Torah, he has fulfilled his obligation.

(7) With regard to one who is passing before the ark, as prayer leader, on the festival of Rosh HaShana, it is the second prayer leader, i.e., the one who leads the additional prayer, who sounds the shofar on behalf of the congregation. And on a day when the hallel is recited, the first prayer leader, i.e., the one who leads the morning prayer, recites the hallel on behalf of the congregation.

(8) With regard to the shofar of Rosh HaShana, one may not pass the Shabbat limit for it, i.e., to go and hear it, nor may one clear a pile of rubble to uncover a buried shofar. One may not climb a tree, nor may one ride on an animal, nor may one swim in water, in order to find a shofar to sound.And one may not cut the shofar to prepare it for use, neither with an object that is prohibited due to a rabbinic decree nor with an object that may not be used due to a prohibition by Torah law. However, if one wishes to place water or wine into the shofar on Rosh HaShana so that it emits a clear sound, he may place it, as this does not constitute a prohibited labor. One need not prevent children from sounding the shofar on Rosh HaShana, despite the fact that they are not obligated in mitzvot. Rather, one occupies himself with them, encouraging and instructing them, until they learn how to sound it properly. The mishna adds: One who acts unawares and sounds the shofar without any intention to perform the mitzva has not fulfilled his obligation. And, similarly, one who hears the shofar blasts from one who acts unawares has not fulfilled his obligation.

(9)The order of the blasts is three sets of three blasts each, which are: Tekia, terua, and tekia. The length of a tekia is equal to the length of three teruot, and the length of a terua is equal to the length of three whimpers. If one sounded the firsttekia of the initial series of tekia, terua, tekia, and then extended the secondtekia of that series to the length of twotekiot, so that it should count as both the second tekia of the first set and the first tekia of the second set, he has in his hand the fulfillment of only onetekia, and he must begin the second set with a new tekia. With regard to one who recited the blessings of the additional prayer, and only afterward a shofar became available to him, he sounds a tekia, sounds a terua, and sounds a tekia, an order he repeats three times.Just as the prayer leader is obligated in the prayer of Rosh HaShana, so too, each and every individual is obligated in these prayers. Rabban Gamliel disagrees and says: Individuals are not obligated, as the prayer leader fulfills the obligation on behalf of the many.

(1) If the smallest amount of water fell into a flask: Rabbi Eliezer says: the sprinkling must be done twice; But the sages say that the mixture is invalid. If dew dropped into it: Rabbi Eliezer says: let it be put out in the sun and the dew will rise. But the sages say that the mixture is invalid. If a liquid or fruit juice fell into it, all the contents must be poured away and it is also necessary to dry the flask. If ink, gum or sulphate of copper, or anything that leaves a mark, fell into it, the contents must be poured away but it is not necessary to dry the flask.

(2) If insects or creeping things fell into it, and they burst apart or the color [of the water] changed, the contents become invalid. A beetle causes invalidity in any case, because it is like a tube. Rabbi Shimon and Rabbi Eliezer ben Jacob ruled: a maggot or a weevil of the grain causes no invalidity, because they contain no moisture.

(3) If a domesticated beast or a wild animal drank from it, it becomes invalid. All birds cause invalidity, except the dove since it only sucks up the water. All creeping things do not cause invalidity, except the weasel since it laps up the water. Rabban Gamaliel ruled: the snake also because it vomits. Rabbi Eliezer ruled: the mouse also.

(4) If one intended to drink the hatat water: Rabbi Eliezer says: it becomes invalid. Rabbi Joshua says: only when one tips the flask. Rabbi Yose said: To what does this apply? To water that had not yet been prepared, But in the case of water that had been prepared: Rabbi Eliezer says: it becomes invalid [only] when one tips the flask; And Rabbi Joshua says: [only] when one drinks. And if it was poured directly into one's throat, it remains valid.

(5) Hatat water that became invalid, it may not be mixed into the mud since it might become a snare for others. Rabbi Judah says: it becomes neutralized. A cow that drank of the hatat water, its flesh becomes unclean for twenty-four hours. Rabbi Judah says: it becomes neutralized in its bowels.

(6) Hatat waters and hatat ashes one may not carry them across a river on a ship, nor may one float them upon the water, nor may one stand on the bank on one side and throw them across to the other side. One may, however, cross over with the water up to his neck. He that is clean for the hatat may [sail] across [a river] carrying in his hands an empty vessel that is clean for the hatat or water that has not yet been prepared.

(7) If valid ashes were mixed up with wood ashes, we follow the majority with regard to uncleanness, but [the mixture] may not be prepared with it. Rabbi Eliezer says: the mixture may be prepared with all of them.

(8) Hatat waters that have been invalidated [still] defile one who is clean for terumah [by contact] with his hands or with his body. And one who is clean for the hatat they defile neither [by contact] with his hands nor [by contact] with his body. If they become unclean, they defile one who is clean for terumah [by contact either] with his hands or with his body, And one who is clean for the hatat they defile [by contact] with his hands but not [by contact] with his body.

(9) If valid ashes were put on water that was unfit for the preparation, [the latter] defiles one that is clean for terumah [by contact] with his hands or with his body, But to one who is clean for the hatat it conveys uncleanness neither [by contact] with his hands nor with his body.

(1) From a barrel of wine or oil that broke on Shabbat, one may rescue from it food sufficient for three meals, and one may also say to others: Come and rescue food for yourselves. This applies provided that one does not soak up the wine or oil with a sponge or rag, due to the prohibition of squeezing. One may not squeeze fruits on Shabbat in order to extract liquids from them. And if liquids seeped out on their own, it is prohibited to use them on Shabbat. Rabbi Yehuda says: If the fruits were designated for eating, the liquid that seeps from them on Shabbat is permitted. There is no concern lest one purposely squeeze liquids from fruit that is designated for eating. And if the fruits were originally designated for liquids, the liquids that seep from them on Shabbat are prohibited. In the case of honeycombs that one crushed on Shabbat eve, and honey and wax seeped from them on their own on Shabbat, they are prohibited, and Rabbi Eliezer permits using them.

(2)Any salted food item that was already placed in hot water, i.e., cooked, before Shabbat, one may soak it in hot water even on Shabbat. And anything that was not placed in hot water before Shabbat, one may rinse it in hot water on Shabbat but may not soak it, with the exception of old salted fish and small salted fish and the kolyas ha’ispanin fish, for which rinsing with hot water itself is completion of the prohibited labor of cooking.

(3)A person may break a barrel on Shabbat in order 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 to extract wine from it; rather, one must remove the plug entirely to avoid creating a new opening for the barrel. This is the statement of Rabbi Yehuda. And the Rabbis permit puncturing the plug, but they too restrict this leniency and say that one may not perforate the plug of the barrel on its side. And if it was already perforated, one may not apply wax to it to seal the hole, because in doing so he spreads the wax evenly on the barrel and thereby violates the prohibited labor of smoothing. Rabbi Yehuda said: An incident of that kind came before Rabban Yoḥanan ben Zakkai in the city of Arav, and he said: I am concerned for him, because he may be liable to bring a sin-offering as a result of this.

(4)One may place a cooked dish into an empty pit on Shabbat so that it will be protected from the heat, and similarly, one may place good potable water into a vessel and place the vessel into bad, non-potable water so that the potable water will cool off. And one may also place cold water out in the sun so that it will be heated. They also taught: Someone whose garments fell into water while walking on the road may replace them and continue to walk wearing them and need not be concerned about violating the prohibitions against wringing or laundering. When he reaches the outer courtyard of a place where he can leave his clothes, he spreads them in the sun to dry, but not opposite the masses, as they will suspect him of laundering on Shabbat.

(5)One who bathes on Shabbat in a ritual bath formed by cave water or in the water of Tiberias and dried himself even with ten towels may not carry them in his hand, lest he forget that it is Shabbat and wring the water from them. However, ten people may use one towel to dry their faces, hands, and feet, and may carry them in their hands. 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.

(6) Apropos the waters of Tiberias, the mishna discusses the halakhot of bathing and medicine on Shabbat. One may smear oil on his body and gently rub his body with his hand; however, one may not exert himself with vigorous massage or by means of exercise in order to benefit from the therapeutic effects of sweating; and one may not scrape the oil off with a scraper. Additionally, one may not go into a swampy river [kurdima], on Shabbat. And one may not make a drug to induce vomiting, nor may one align a young infant’s bones to straighten them, nor may one reset a break in a bone. One whose hand or foot was dislocated may not move them about vigorously in cold water, which is the standard method of treatment; however, one may wash the limb in the typical manner, and if one is cured through this washing, he is cured.

(1) If one vows: Wine is forbidden to me as if it were an offering [konam], and for that reason I will not taste it today, he is prohibited from drinking wine only until the conclusion of that day at nightfall, and not for a twenty-four hour period. If one vows not to drink wine this week, he is prohibited from drinking wine for the entire remainder of the week. And as Shabbat is considered part of the week that passed, i.e., it is the end of the week, he is prohibited from drinking wine on the upcoming Shabbat. If one vows not to drink wine this month, wine is forbidden to him for the entire remainder of the month; and as the New Moon of the following month is considered part of the next month, he is permitted to drink wine on that day. If he vowed not to drink wine this year, he is prohibited from drinking wine for the entire remainder of the year; and as Rosh HaShana is considered to be part of the upcoming year, not the current one, he is permitted to drink wine on that day. If he vowed not to drink wine during this seven-year Sabbatical cycle, wine is forbidden to him for the entire remainder of the seven-year cycle; and as the Sabbatical Year is considered part of the cycle that passed, he is prohibited from drinking wine during the upcoming Sabbatical Year. All this applies if he said that he would not drink wine on this day or this week, but if he said that wine is forbidden to him for one day, or one week, or one month, or one year, or one seven-year cycle, he is prohibited from drinking wine from the day and time he took the vow to the same time the next day, or week, etc.

(2) If he takes a vow that wine is forbidden to him until Passover, it is forbidden to him until Passover arrives. If he said: Until it will be Passover, it is forbidden to him until Passover ends, as he may have intended for the vow to apply as long as it was still Passover (Rosh). If he said: Until before Passover, Rabbi Meir says: It is forbidden to him until Passover arrives. Rabbi Yosei says: It is forbidden to him until it ends.

(3) If one takes a vow that something is forbidden to him until the grain harvest, or until the grape harvest, or until the olive harvest, it is forbidden to him only until the arrival of that season. This is the principle: With regard to any occasion whose time is fixed, and one said: Until it arrives, it is forbidden to him until the specified occasion arrives. If he said: Until it will be, it is forbidden to him until the specified occasion ends. And with regard to any occasion whose time is not fixed, i.e., it does not fall on a precise date, whether he said: Until it will be, or: Until it arrives, it is forbidden to him only until the specified occasion arrives.

(4) If he said: Until the summer [kayitz], or: Until it will be summer, the vow remains in effect until the people begin to bring fruit into their houses in baskets. If he said: Until the summer has passed, the vow remains in effect until the people set aside [yakpilu] the knives [hamaktzuot] with which the figs are cut after being harvested, and return them to their place of storage. If one takes a vow until the harvest, the vow remains in effect until people begin to harvest. This is referring to the wheat harvest but not the barley harvest. As for the exact date of this event, all is determined according to the place where he took his vow. If he was on a mountain, it is assumed that he referred to the time of the harvest on the mountain, and if he was in a valley, it is assumed that he meant the time of the harvest in the valley.

(5) If one takes a vow until the rains, or until there are rains, the vow remains in effect until the second rain of the rainy season falls. Rabban Shimon ben Gamliel says: Until the time of the second rainfall arrives, even if rain does not fall. If one takes a vow until the rains end, the vow remains in effect until the entire month of Nisan has ended; this is the statement of Rabbi Meir. Rabbi Yehuda says: Until Passover has passed. In the case of one who said: Wine is konam for me, and for that reason I will not taste it for the entire year, if the year was extended, i.e., it was declared to be a leap year, he is prohibited from drinking wine during the year and its intercalated month. If he vowed until the beginning of the month of Adar, the vow remains in effect until the beginning of the first Adar. Similarly, if he says that his vow applies until the end of Adar, the vow remains in effect until the end of the first Adar.Rabbi Yehuda says: In the case of one who says: Wine is konam for me, and for that reason I will not taste it until it will be Passover, it is understood that this individual intended for his vow to apply only until the night of Passover, i.e., until the time when it is customary for people to drink wine in order to fulfill the mitzva of drinking the four cups, but he did not intend to prevent himself from being able to fulfill this mitzva.

(6) Similarly, if he said: Meat is konam for me, and for that reason I will not taste it until it will be the fast of Yom Kippur, he is prohibited from eating meat only until the eve of [leilei] the fast. This is because it is understood that this individual intended for his vow to apply only until the time when it is customary for people to eat meat in the festive meal before the fast, and he did not intend to prevent himself from being able to participate in that meal. Rabbi Yosei, his son, says: One who vows: Garlic is konam for me, and for that reason I will not taste it until it will be Shabbat, it is prohibited for him to eat garlic only until the eve of Shabbat, as it is understood that this individual intended for his vow to apply only until the time when it is customary for people to eat garlic.

(7) In the case of one who says to another: Benefiting from you is konam for me, i.e., I am prohibited from deriving benefit from you, if you do not come and take for your son one kor of wheat and two barrels of wine as a gift, this other individual can dissolve his vow without the consent of a halakhic authority. This is because he can say to him: Did you say your vow for any reason other than due to my honor, in order to convince me to accept a gift for my son? This is my honor, that I refrain from accepting the gift, and consequently the vow is annulled. And, so too, in the case of one who says to another: Benefiting from me is konam for you, i.e., you are prohibited from deriving benefit from me, if you do not come and give my son one kor of wheat and two barrels of wine, Rabbi Meir says: It is prohibited for the other individual to benefit from the speaker until he gives the gifts to his son. However, the Rabbis say: Even this individual who took the vow can dissolve his own vow without the consent of a halakhic authority. This is because he can say to him: I hereby consider it as though I have received the gift. If an individual was urging another to marry the daughter of his sister, and in order to deflect the pressure, the other man said: Benefiting from me is konam for her forever, i.e., she is prohibited from deriving any benefit from me forever, and, so too, if there is one who divorces his wife and says: Benefiting from me is konam for my wife forever, these women are permitted to derive benefit from him, as this man intended to take this vow only for the purpose of prohibiting marriage between them, but not to prohibit all forms of benefit. Similarly, if one was urging another to eat with him, and the latter said: Entering your house is konam for me, as is tasting even a drop of cold liquid of yours, the individual who took the vow is nevertheless permitted to enter his house and to drink a cold beverage of his. This is because this individual intended to take this vow only for the purpose of eating and drinking a meal, but not to prohibit himself from entering the house entirely or from drinking in small quantities (Commentary on Nedarim).