MISHNAH: Rebbi Eliezer says, one hangs the yeast-sieve¹ 12:16), R. Eliezer also permits installation of the necessary implements. If the wine was stored in the amphora in which it was made, he permits to install a sieve on top of a pitcher to remove the yeast from the fluid actually to be served for the holiday meal. on a holiday and one uses one hanging on the Sabbath². But the Sages say, one may not hang a yeast-sieve on a holiday³ and may not use a hanging one on the Sabbath⁴ but one may use a hanging one on a holiday⁵.

footnotes: ¹ Since on a holiday the preparation of food is permitted (Lev. ² Even though sifting is one of the 39 forbidden actions, R. Eliezer restricts this to solid food as described in Mishnah 7:2. ³ They do not permit installations on the holiday. Even though putting a sieve on a pitcher is not making a tent, it is close enough to be rabbinically prohibited as tent making. ⁴ Since this is classified either as selecting or sifting; both biblically prohibited. ⁵ Since the sifting is necessary to make the wine acceptable to everybody, it is legitimate preparation of food on the holiday.

HALAKHAH: “Rebbi Eliezer says, one hangs the yeast-sieve,” etc. It was stated²⁸ 1:8: “The Sages agree with R. Eliezer that one does not make new tents on an holiday, not to mention on a Sabbath. Where did they disagree? Whether one adds, for R. Eliezer said, one does not add on a holiday, not to mention the Sabbath, but the Sages say, one may add on a Sabbath, not to mention the holiday.”: “Rebbi Eliezer and the Sages did not disagree that one sets up new tents on the Sabbath. Where do they disagree? About extending, for Rebbi Eliezer says one adds on a holiday but one does not add on a Sabbath, but the Sages say, one does not add on a holiday, and it is not necessary to say on a Sabbath.” Do we not deal here with an addition²⁹? Rebbi Abbin bar Cahana said, explain it about a new yeast-sieve which he turns into an implement³⁰. A fortiori³¹ 3 (E). It reads לא כל שכן “not so much more?” which is difficult to understand and possibly a scribal error since the expression לא כל שכן is much more frequent than כל שכן and also appears in the next sentence..

footnotes: ²⁸ It seems that the text is corrupt and the correct version is in Tosephta 12:14 (ed. Liebermann) and Sukkah ²⁹ The question is directed to the Sages based on the version of the Tosephta: Even if we say that hanging a sieve over a wine-barrel is adding to a tent, how can the Sages forbid what they permit in the Tosephta? ³⁰ The Sages forbid not because of making a tent, which it is not, but because of “hitting with a hammer”. ³¹ If the explanation is correct, the question remains why R. Eliezer disagrees.Here starts a new Genizah fragment edited by J. N. Epstein in Tarbiz

The argument of Rebbi Eliezer seems inverted. Since there³², where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah³³, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food³⁴. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above³⁵ 101a.. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal³⁶ in the House of Study. They spread a canopy the day before over four cubits³⁷; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it³⁸. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building³⁹. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

footnotes: ³² It seems that this argument should be placed in Chapter 17 since “there” refers to the Mishnah 20:1 here, but “here” refers to Mishnah 17:7. Since it was determined at the end of the preceding paragraph that R. Eliezer refers to a new sieve, which is used for the first time on the holiday, he should be more restrictive in this case than with regard to the closure of the window which was tied there from before the holiday. ³³ Since R. Jehudah was the student of his father R. Ilai who had been R. Eliezer’s student, the chronologically correct statement would be that R. Jehudah formulated the teachings of R. Eliezer. Babli 137b. ³⁴ Since Mishnah 20:1 speaks about preparation of food, the disagreement between R. Eliezer and the Sages has nothing to do with the rules of the Sabbath; it is about the rules of the holiday, whether the biblical permission to prepare food is to be interpreted strictly as allowing only preparation of food or also preparations of utensils used for the preparation of food. ³⁵ This refers back to the Tosephta quoted in the preceding section. It is forbidden to erect a tent, but on a holiday it is permitted to lower the cover but not to spread it higher; cf. Babli Eruvin ³⁶ Aramaic רבע corresponds to Hebrew רבץ “to lie down comfortably”; a dinner served on couches, not in a house but under a portico, which needs a shield from the sun. ³⁷ 4 cubits wide over the portico. ³⁸ Then it is no longer considered making a tent but rather extending a cover. ³⁹ Babli 138a.

⁴⁰ Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. ⁴¹ Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

footnotes: ⁴⁰ From Chapter 7, Notes 335–342. ⁴¹ This sentence is missing in E (as noted in Chapter 7); it is also missing in the ms. text here but was added by the corrector.

MISHNAH: One may add water to the yeast to clear it⁶; one may sift wine through sheets⁷ “sweat cloth”. This is not professional work. or a Egyptian basket⁸. One may break an egg into the sieve of mustard seed⁹, and make honey-wine¹⁰ on the Sabbath. Rebbi Jehudah says, on the Sabbath in a cup, on a holiday in a pitcher¹¹, and during a holiday week¹² in an amphora. Rebbi Ṣadoq says, everything according to the number of guests¹³.

footnotes: ⁶ If the yeast is in the sieve from before the Sabbath, no biblical prohibition is involved. ⁷ Latin sudarium, -ii, n. ⁸ A basket woven from palm leaves. ⁹ To give it color. The biblical prohibition of painting on the Sabbath does not apply to food. ¹⁰ Greek οἰνόμελι. ¹¹ Cf. Chapter 18 Note 29. ¹² The semi-holidays in the weeks of the Feast of Unleavened Bread and Tabernacles. ¹³ For a big party one may even prepare a full barrel on the Sabbath.

HALAKHAH: “One may add water to the yeast,” etc. Rebbi Abba in the name of Rebbi Jehudah in the name of Rav: Only he should not make it like a bosom⁴³. There is a question about the following: May one turn it over that the bosom is made by itself? Rebbi Mattaniah said, one may turn it on its side on condition not to do it on the Sabbath the way he does it on a weekday.

footnotes: ⁴³ One should be careful not to make a hollow in order not to follow a weekday routine (Babli 139b, Rashi’s explanation).

So is the Mishnah: One separates⁴⁴ an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so⁴⁵? [There came]⁴⁶ Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

footnotes: ⁴⁴ Separating the egg white from the yolk. As the Babli explains (140a, first line), since both egg white and yolk are consumed, this separation is not separating food from chaff and therefore not a derivative of selecting, which is forbidden on the Sabbath. ⁴⁵ The original text of the ms. was: Do not the dogs eat it? The Babli 140a calls raw mustard seed “donkey feed”. According to this argument one should prefer a tool on the Sabbath, so as not to act in a weekday manner. ⁴⁶ Added from E.

“And one makes honey-wine on the Sabbath.” Rebbi Yasa in the name of Rebbi Joḥanan: Wine and honey and pepper⁴⁷.

footnotes: ⁴⁷ Babli 140a.

MISHNAH: One does not soak asafoetida¹⁴ in lukewarm water but one may add it to vinegar¹⁵. One does not soak vetch¹⁶ and does not smooth it, but one may put it into a pot or into a bag¹⁷. One does not shake straw in a sieve¹⁸ and does not expose it on an elevated place to cause the chaff to fall down, but one may take it in a sieve to put it into a trough¹⁹.

footnotes: ¹⁴ To use as spice or for medical reasons. ¹⁵ As a spice. ¹⁶ Cf. Mishnah 1:8, Note 13. This Mishnah is not a complete repetition of Mishnah 1:8 since here one also forbids short-term immersion in water to separate the vetch from the chaff, which would be a violation of the biblical prohibition of selecting the good out of a mixture of good and bad. ¹⁷ Since shaking grain in a sieve is a biblical prohibition (Mishnah 7:2); the corresponding motion is forbidden for all kinds of produce. ¹⁸ Since this is biblically forbidden. ¹⁹ Since there is an obligation to feed one’s animals, one may use a vessel to move the animal feed in such a way that automatically much chaff will be blown away without the action of a rabbi.

HALAKHAH: Rebbi Mana said, so is the Mishnah: But one may put it in vinegar in his presence⁴⁸ only for immediate use.. Rav Huna said, they taught only lukewarm water; therefore it is permitted in cold water. Rebbi Joḥanan in the name of Rebbi Yannai, even in cold water it is forbidden⁴⁹. Rebbi Joḥanan said to him, did they not teach only lukewarm water? (But) {He said to him]⁵⁰, did we exert ourselves for nothing⁵¹

footnotes: ⁴⁸ This refers to Mishnah 3. In no case may one soak for an extended period; even into vinegar one may put asa foetida ⁴⁹ Babli 140a. ⁵⁰ The text of E [in brackets] is preferable to the text of the Leiden ms. (in parentheses). ⁵¹ As the Babli explains, the mention of lukewarm water only is R. Yose (ben Ḥalafta’s) opinion which in this case is a minority opinion, rather than practice.

Rav Huna said, one is permitted to drink asa foetida water on the Sabbath. Samuel said, asa foetida in itself is healthy persons’ food⁵². Rav Huna said, he who eats the weight of a zuz⁵³ in talmudic times identified with the Roman denarius, approximately 3.6 g. from it is in danger and his skin is loosened. Rebbi Abba ate the weight of a zuz from it and jumped in the river⁵⁴.

footnotes: ⁵² Therefore the water is not qualified as exclusively used as medicine and as not forbidden on the Sabbath. ⁵³ Half a sheqel, ⁵⁴ To counteract the sedative effect of the drug.

[It was stated:]⁵⁵ “One does not soak vetch,” because of selecting; “and does not smooth it,” because of threshing. “One does not shake straw in a sieve and does not expose it on an elevated place to cause the chaff to fall,” because of sifting⁵⁶.

footnotes: ⁵⁵ Added from E. ⁵⁶ Since these activities can be classified under some of the forbidden 39 categories of work, the prohibitions are biblical.

MISHNAH: One cleans up after an animal to be fattened²⁰, and one removes it²¹ to the sides for one grazing, the words of Rebbi Dosa, but the Sages forbid. One may take from before one animal and put it before another one on the Sabbath²².

footnotes: ²⁰ Food outside the barn. ²¹ The remaining food, but one may not clean the barn. ²² Inside one trough or inside the barn.

HALAKHAH: “One cleans up after an animal to be fattened,” etc.⁵⁷ Because what the animal to be fattened leaves over, the grazing one eats⁵⁸ (ed. M. Goldstein, Jerusalem 1990, col. 915). Since it remains animal feed it cannot become muqṣeh.. The following is in question: May one take from before one animal and give it before another animal? Is that not the Mishnah, “one may take from before one animal and put it before another on the Sabbath”? The Mishnah is about the same kind; what he asks is about another kind. It was stated, a person may take from before a donkey and put before a cow; from before an animal whose mouth is repelling to an animal whose mouth is nice⁵⁹.

footnotes: ⁵⁷ Addition of the corrector in the ms.; missing in E. ⁵⁸ Explanation of Ritba ⁵⁹ In this form the second statement contradicts the Babli 140b. Since also it contradicts the first statement, probably one should switch the terms “repelling” and “nice” (it is not impossible that this was E’s reading.) As the Babli explains, a donkey eats in a orderly manner, therefore food taken from before the donkey and put before a cow will be eaten. But cattle eat in a very disorderly way from a trough; the cow’s spittle in the grain will make it repellent to a donkey. Since remainders of cow feed are not donkey feed, one may not take food from before a cow and put it before a donkey.

MISHNAH: Straw on a bed²³ one may not move with his hands²⁴ but he may move it with his body; if it was animal feed or there was a pillow or a sheet²⁵ one may move it with his hand. One may open a clothes press²⁶ in a private home but one may not close it; a washer’s one may not be touched. Rebbi Jehudah said, if it was open from before the Sabbath he removes the clothes and lets it²⁷ drop.

footnotes: ²³ The bed is a wooden plank, the straw serves as a mattress. ²⁴ If the straw never was used as a mattress before it is produce and cannot be used as an implement; it is muqṣeh. ²⁵ Lying on it from before the Sabbath; then the straw is a mattress and may be moved as an implement. ²⁶ Used for what today would be done by ironing. ²⁷ Since each part of the press is an implement and may be moved on the Sabbath.

HALAKHAH: “Straw on a bed.” Our Mishnah: if he did not sleep on it yesterday; but if he slept on it yesterday it is like its body⁶⁰. Rebbi Jacob bar Idi said, the earlier generations were asking, may he stir it by his fingertips⁶¹? Rebbi Yannai said, the balding is bald, the deprived is deprived, pour cold water on the shivering⁶³, the house fell on the dweller in it⁶⁴. Rebbi Ḥiyya stated, this is the rule for the poor man⁶⁵.

footnotes: ⁶⁰ It is part of the bed which as an implement may be moved. Tosephta 15:5 (ed. Liebermann). One also could translate “it is like his (own) body”. ⁶¹ That it may be moved, only not in the way this is done on weekdays. No answer is given. ⁶³ Translation of the text of E. The word in the Leiden ms. is incomprehensible. ⁶⁴ This seems to be a popular saying that one misfortune produces another. Since the Mishnah declares difficulties only for the poor person who has no pillow on his bed, the poor is compared to the balding who immediately is characterized as bald, one discriminated against in one matter who is discriminated against in everything, the person shivering in the cold on whom cold water is poured, or the dweller in a collapsing house. ⁶⁵ But the rich person can make his bed at will.

But was it not stated, “the Sages agree with Rebbi Meїr about seals in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary [to mention]⁶⁷ on a holiday.”⁶⁸. This implies that they treated the clothes press as if it were in the ground. Rebbi Yose said, the Mishnah said so, “a washer’s one may not be touched.”

footnotes: ⁶⁷ Added from E. ⁶⁸ Since a clothes press is an implement it should be possible to move it on the Sabbath.