MISHNAH: One who brings out wine to mix a cup¹, 0.133 1 or 4.5 US fl. oz. Wine was never drunk unmixed; the standard is one part of wine for three parts of water. This makes the volume of wine needed for one cup 0.0331 1 or 1 1/8fl. oz., milk for a sip, honey to put on a sore spot, oil to anoint a small limb², water to mix eye salve³, and all other fluids by a quartarius, and all waste water by a quartarius. Rebbi Simeon says, all are by a quartarius; these measures were said only for those who store them⁴ of any fluid; therefore smaller amounts create liability only for persons who would store smaller amounts. Cf. Chapter 7, Note 458..

footnotes: ¹ As explained in the Halakhah, the normal size of a cup is an Italic quartarius ² A small limb of a newborn baby. ³ Chapter 7, Note 344. ⁴ He holds that people do not store a volume less than a quartarius

HALAKHAH: ²³10:1 (37c l. 14,פ) and for the later parts Šeqalim 3:2 (47b l. 54,ש). This paragraph also is copied later in Chapter 18 (16c l. 15, 18) The Šeqalim text was added by a corrector from a different source; readings of this text are given only for the first paragraph since while the texts here and in Šeqalim clearly derive from a common source, the actual texts are not copies of one another. The question is about the minimal amount of wine one is obligated to drink at the Passover Seder where four cups are prescribed (cf. the author’s The Scholar’s Haggadah, Northvale 1995, pp. 185–190.)“One who brings out wine to mix a cup,” etc. Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of cups? He told him, let us infer the hidden from the explicit since Rebbi Ḥiyya stated, the Four Cups which they said add up to an Italic quartarius of wine²⁴, for a single cup one needs 1/4 quartarius of wine and 3/4 quartarii of water. Similarly Babli 76b, Pesaḥim 108b..

footnotes: ²³ The origin of this text is in Pesaḥim ²⁴ Since the total volume of wine in 4 cups is one quartarius

There, we have stated²⁵: “One removes four or five baskets.” Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of baskets? He told him, let us infer the hidden from the explicit since we have stated there²⁶ 3:2. The Temple tax, half a šeqel of silver coin, was collected in a separate room. Three times a year three baskets full of silver coins were removed from there to pay for the public service in the Temple.: “The contributions for the Temple were removed in three baskets of three seah²⁷ is 24 log (of 4 quartarii each) or 12.8 l ; a Roman urna. each.”

footnotes: ²⁵ Mishnah 18:1. If one needs space in his storage area to accommodate visitors or students he may make space even if it involves considerable effort. ²⁶ Mishnah Šeqalim ²⁷ One seah

Rebbi Yose ben Rebbi Abun said, it²⁸ is Rebbi Jehudah’s. As it was stated²⁹ similar to Tosephta 8:10 which among other items states “One who brings out wine for a gulp, Rebbi Jehudah says to mix a cup. Water for a gulp, Rebbi Jehudah says to mix eye salve.” In both instances the anonymous Mishnah proclaims what the Tosephta states as R. Jehudah’s opinion. “Water, a gulp³⁰ (cf. Eva and H. Guggenheimer, תרטימר בשר, Sinai 81 (1971), p. 191; Sanhedrin Chapter 8, Note 15), twice the amount permitted by R. Jehudah.; Rebbi Jehudah says, for mixing a cup. Wine, a gulp; Rebbi Jehudah says, for mixing a cup.” ³¹, in somewhat different formulation and attributed not to R. Yose ben R. Abun but to R. Yose ben Vivianus. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies even many cups³²: “mixed for a cup”. Since the baraita also noted that wine creates liability in the amount of a gulp it implies that the reference is not to unmixed wine, which was not considered a drink of civilized people, but mixed wine. Therefore both for water and for wine the amount is a quarter of a quartarius.. What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter³³, a quarter of a log (sextarius)..

footnotes: ²⁸ The Mishnah which determines the minimum amount of wine which creates liability for wine as the quantity needed to mix a cup, and water to mix eye salve. ²⁹ Probably a misquote from a baraita ³⁰ Half a quartarius ³¹ This paragraph also has a parallel in Šeqalim ³² This does not make sense. The correct text seems to be from Šeqalim ³³ S. Liebermann has shown that because ה no longer was pronounced in Galilee, וּרְבִיעַ has to be read as הוּא רְבִיעַ. The basic measure is a quartarius

May one drink them³⁴ night. Normally the first cup is for Qiddush, the benediction welcoming the holiday, the second cup comes after recitation of the story of the Exodus from Egypt, the third cup after the meal, and the fourth after finishing the recitation of Hallel, Ps. 113–118. together? Since Rebbi Joḥanan said about Hallel, if he heard it in the synagogue he has fulfilled his obligation³⁵; then they go home and drink the Four Cups and so have minimally fulfilled their obligations., this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions³⁶ is in two gulps. Assuming normal gulps of wine it follows that a person who drinks his cup in many gulps has a cup much larger than a quartarius. This is frowned upon.? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine³⁷. One possible explanation is that since Sabbatical produce is for your domestic animals and the wild animals on the fields (Lev. 25:7), there is an obligation to immediately consume all Sabbatical produce once nothing is left for the wild animals on the fields. If this occurs before Passover one has a problem. But except in a year of draught and famine this will not happen early in Spring.? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine³⁸, “spiced, preserved”.? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine³⁹ 108b.? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color⁴⁰. 23:31. While the verse is a warning against alcoholism, it shows that wine is supposed to be red.. It was stated, cooked for spice⁴¹. May one fulfill his obligation with cooked wine⁴²? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost⁴³.

footnotes: ³⁴ The Four Cups of wine prescribed in the Seder ³⁵ In a congregation where men are illiterate and cannot present to their families the text preceding the second and fourth cups, the reader in the synagogue may read for them the Psalms of Hallel ³⁶ It is noted elsewhere (cf. Note 30) that the civilized way of drinking a standard cup of one quartarius ³⁷ It is difficult to understand why Sabbatical wine should be forbidden for the Seder ³⁸ Latin conditus, -a, -um ³⁹ Diluted with water more than in the ratio of 1:3. Babli Pesaḥim ⁴⁰ Prov ⁴¹ Cooked wine was not usually used as a drink but as an ingredient for cooking. ⁴² Where all alcohol has evaporated. ⁴³ If he drank four cups of alcoholic wine; he permitted non-alcoholic wine for sufferers of the same condition, and as a corollary for everybody.

⁴⁴ 55a; different Nedarim 49b. Rebbi Jehudah bar Ilai drank his four cups in the Passover night and had a headache until Tabernacles. A lady⁴⁵. saw that his face was shiny. She said to him, old man, old man, one of three things applies to you. Either you are drunk from wine, or you are lending on interest, or you are raising pigs. He answered her, this woman’s spirit shall be blown away, not one of these three things applies to me, but my learning is ever present with me, as it is written⁴⁶. 8:1., a man’s wisdom illuminates his face.

footnotes: ⁴⁴ Babli Berakhot ⁴⁵ Latin matrona, -ae ⁴⁶ Eccl

Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shiny. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He asked them, why? They told him, his face is shiny. He said to them, maybe he understood a new teaching. He came to visit him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, a man’s wisdom illuminates his face.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth⁴⁷ half a modius of 16 sextarii(לוּגִּים). These are local measures not recorded in classical literature. of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger⁴⁸ 109a). A cubit is 24 digits. Various cubits were in use; therefore it is difficult to define this volume in modern terms. The variability of the cubit is mirrored in the Greek world by the many values given for the stadion, which varies from 148 m for the (Egyptian) itinerant stadion to the Greek sacramental 184 m. Based on the itinerant stadion and 1 mile = 7.5 stadia = 2000 cubits, one would obtain 91 cm³ for the cup. In Terumot 10:7 (Note 80), a log is defined as (volume corresponding to a weight of) 200 denar. If volume of water is intended, this would make a cup of 155 cm³. In Terumot 5:3, the log is defined as the volume of 4 eggs, the modius (16 log) as 96 eggs (in the Babli, Eruvin 83a, 217 eggs, which, however, refers not to the Roman but the Syrian modius, twice the volume of the Roman). For the standard modius of 8.536 l, this gives the volume of a cup as the standard quartarius of 133 cm³ (Note 1).. It was stated49, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive⁵⁰ text ends here..

footnotes: ⁴⁷ The unit of which this was an eighth is a third of a seah, ⁴⁸ This value of 2×2×1 5/6 = 7 1/3 cubic digits compares to a Babylonian value of 10.8 cubic digits (Babli Pesaḥim ⁵⁰ Babli 77a. The Pesaḥim

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass⁵¹ 103b/104a. It will be explained later what the problem is.. Rebbi Eleazar asked Rebbi Simon, how much? He did not answer him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure⁵². 11:24–28. The question can only refer to blood separate from the carcass. The statement of R. Joshua ben Levi seems to contradict the previous statement. Carcass flesh is the source of impurity only in pieces of at least one olive size. It was stated in the previous paragraph that fluids which congeal form solid material in the size of an olive only if the original volume was at least one quartarius. Therefore for impurity carcass blood is not treated differently from flesh.. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Cahana asked him, it is pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqan asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, ⁵³. 28:66.your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen⁵⁴, and you will not believe in your survival, that is one who buys from the retail store⁵⁵ (Kohut)., and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.⁵⁶ 8:1.” What means pure? It is pure in that it does not prepare⁵⁷ 11:38) or fluids which traditionally are compared with water: human body fluids, grape juice or wine, olive oil, and date honey; cf. Demay2:3, Note 143. It now is asserted that the blood of non-kosher animals cannot be compared with human blood and is inactive in preparing for impurity. This was decided when Rebbi’s mule died., but for impurity it makes impure. There, we have stated⁵⁸ 6:5. “The blood of a crawling animal (in) [is like]⁵⁹ read כִּבְשָׂרוֹ. its flesh, it makes impure but does not prepare. Nothing else is like this.” Nothing else is like this in the amount needed for its impurity⁶⁰. 11:29–30 generate impurity already in parts in the volume of a lentil.. But its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah⁶¹ 4:1 that the House of Shammai declare all blood of carcasses which is separate from the flesh as impervious to impurity while the House of Hillel declare it impure in amounts larger than a quartarius. In his interpretation, R. Joshua ben Bathyra follows the House of Shammai in R. Jehudah’s interpretation. For the latter, all blood of Rebbi’s mule separate from the body was declared pure.; he who says “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant told him, this is correct; Rebbi Jehudah was the instructor of the Patriarch⁶².

footnotes: ⁵¹ A different version of the entire paragraph is in the Babli Menaḥot ⁵² A carcass of a non-kosher animal is the source of original impurity, Lev ⁵³ Deut ⁵⁴ Following I. Löw, reading סירקי for סידקי. ⁵⁵ The explanations of this word vary from πρατήρ (Buxtorf), πωλητήρ (Krauss) “seller”, to panetarius ⁵⁶ Mishnah Idiut ⁵⁷ Agricultural produce cannot become impure until it is “prepared” for impurity by contact with water (Lev. ⁵⁸ Mishnah Makhširin ⁵⁹ With all Mishnah mss. and the parallel in Šeqalim ⁶⁰ Carcasses of the animals (mostly reptiles) enumerated in Lev ⁶¹ He states in Mishnah Idiut ⁶² We stay with our first interpretation, that the mule’s blood was only declared not to prepare agricultural produce for impurity but that otherwise it follows the rules of impurity of carcass flesh. R. Jehudah cannot have been the kashrut supervisor of Rebbi’s court, it must have been that of his father, Rabban Simeon ben Gamliel; but the tradition of his rulings was continued.

It was stated⁶³ not creating liability. The only exception is blood used for medical purposes; this is important in itself in any quantity which commonly is used for medical treatment. One has to read the text here in the same sense; for R. Joḥanan only bat’s blood was used in ophtalmology.: “Blood enough to smear on one eye.” Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: They stated this for a bat’s blood.

footnotes: ⁶³ Babli 75a, Tosephta 8:10. In both these sources, it is clear that in general blood follows the rules of other fluids, with quantities smaller than a quartarius

“Milk.” This you are saying about milk of a pure animal. But milk of an impure animal, enough to smear on one eye⁶⁴.

footnotes: ⁶⁴ The quantity described by the Mishnah, “milk for a sip”, must refer to kosher milk. Non kosher-milk can be used for external medical purposes.

“Honey.” This you are saying about an old one. But current one enough to boil an easy egg⁶⁵, ed. M. E. Milham, Leipzig 1969, last recipe in book VII) describes cooking an egg using honey. Unfortunately this author never gives quantities..

footnotes: ⁶⁵ Honey used primarily for medical purposes must be honey spoiled as human food.Apicius (Apicii decem libri qui dicuntur de re coquinaria

“Oil to anoint a small limb,” but only a small limb of a newborn⁶⁶.

footnotes: ⁶⁶ Babli 67b, Tosephta 8:9.

“Water to mix eye salve.” Rebbi Eleazar said, this you are saying about dew. But fresh [water] enough to moisten the face of the mortar⁶⁷.

footnotes: ⁶⁷ Water clean enough to be used medically goes by medical use; all others by the minimum amount used for other purposes. Different Babli 68a.

“And all other fluids by a quartarius, and all waste water by a quartarius.” Rebbi Abba in the name of Rav Ḥisda: The Mishnah speaks of one who moves from house to house⁶⁸.

footnotes: ⁶⁸ He will use waste water to clean the new house. But real waste water which is poured out because it smells badly goes by any amount that is thrown out on purpose.

“Rebbi Simeon says, all are by a quartarius.” The Sages answer Rebbi Simeon: It is impossible to say honey by a quartarius, vinegar by a quartarius. But he answered them, just as you hold that all solid food combines for the volume of a dried date, so we hold that all drinks combine for a quartarius⁶⁹ seems to be much too large a measure. But as explained at the end of Chapter 7, materials with different minimal amounts do not combine for liability if taken out together, while for R. Simeon all drinks combine together and this may result in liability where there is none for the rabbis. Since in Chapter 7 the amount for solid food was given as the volume of a dried fig, and all Medieval quotes of this sentence formulate “all solid food combines for the volume of a dried fig”, it seems that the mention of “date” here is a scribal error and should be replaced by “fig.”.

footnotes: ⁶⁹ Honey and vinegar are used in much smaller quantities; a quartarius

“These measures were said only for those who store them⁴ of any fluid; therefore smaller amounts create liability only for persons who would store smaller amounts. Cf. Chapter 7, Note 458..” Rebbi Mana said, For those who store them in the most minute amount⁷⁰. And we have stated so against Rebbi Simeon: These measures were said only for those who throw them out. Therefore for those who store them in the most minute amount. And we have stated against the rabbis: These measures were said only for those who store them. Therefore for those who throw them out by a quartarius.

footnotes: ⁴ He holds that people do not store a volume less than a quartarius ⁷⁰ Babli 68a.

MISHNAH: One who brings out rope to make a handle for a box, bast to make a hanger of a small or large sieve, Rebbi Jehudah says to make from it an instrument to measure a shoe for a child⁵. Paper to write on it a toll collector’s receipt⁶; and anybody who carries out a toll collector’s receipt is liable. Erased paper to tie over the the opening of a small perfume⁷, -i (scil. unguentum) “perfume made from leaves of aromatic plants”. flask.

footnotes: ⁵ I. e., the length of a child’s foot. ⁶ In the interpretation of the Babli (78b) the confirmation of paid tolls uses a code of two Capital Greek letters. ⁷ Latin foliatum

HALAKHAH: “One who brings out rope to make a handle for a box,” etc. This you are saying about soft ones but for hard ones enough to boil an easy egg⁷¹.

footnotes: ⁷¹ If it is used as fuel.

“Bast to make a hanger for a small or large sieve.” This you are saying about the inner part. But for the outer parts to make two loops⁷² for a small or large sieve. It was stated⁷³: “Palm fiber to make a handle for an Egyptian basket.” This you are saying for soft ones, but for hard ones to make a border⁷⁴. If one took out a willow container he is liable⁷⁵. Palm leaves two. Vine shoots, for planting two, as animal feed a goat’s mouthful, as wood according to the measure of wood⁷⁶. One who brings out two hairs from a horse’s tail or a cow’s tail is liable because one uses them to make snares⁷⁷. Bristles from pig, there are Tannaim who state, two, and there are Tannaim who state, one⁷⁸. He who says two, of soft ones, but he who says one, of hard ones. Kernels, for planting, two, as animal feed a pig’s mouthful⁷⁹. What is its mouthful? One. Others say, the number five⁸⁰. If one took out calamint, hyssop, or thyme⁸¹, if as human food, in the volume of a dried fig, if an animal feed a goat’s mouthful, as wood according to the measure of wood⁷⁶, if for sprinkling according to the measure of sprinkling⁸². 19), two stalks of hyssop are used..

footnotes: ⁷² If the bast is used to crochet. ⁷³ Babli 68b, Tosephta 8:9. ⁷⁴ Of a basket. ⁷⁵ Cf. Tosephta 9:4. A complete vessel always induces liability even if it is miniaturized. ⁷⁶ Fuel to boil a chicken egg. ⁷⁷ Babli 90b, Tosephta 9:1. ⁷⁸ Babli 90b, Tosephta 9:2. According to the Tosephta, R. Simeon states “one”; this is the only opinion quoted in the Babli. ⁷⁹ Babli 90b. ⁸⁰ If it were four or less, a number would have been given rather than an indefinite “mouthful”. ⁸¹ Tosephta 8:31. The determination of the plant names follows Maimonides. ⁷⁶ Fuel to boil a chicken egg. ⁸² In the ceremony purifying from the impurity of the dead (Num

“Rebbi Jehudah says to make from it an instrument to measure a shoe for a child⁵.” But only a child who knows how to tie⁸³.

footnotes: ⁵ I. e., the length of a child’s foot. ⁸³ But not a child who needs help with putting on his shoes.

“Anybody who carries out a toll collector’s receipt is liable.” It was stated⁸⁴: “If one carries out a toll collector’s receipt, before he showed it to the toll collector he is liable, after he showed it to the toll collector he is not liable. Rebbi Jehudah says, even after he showed it to the toll collector he is liable since he may show it to another toll collector⁸⁵.” If one carries out a document of indebtedness, before he showed it to the debtor he is liable, after he showed it to the debtor he is not liable. Rebbi Jehudah says, even after he showed it to the debtor he is liable since he may show it to another debtor⁸⁶.

footnotes: ⁸⁴ Babli 78b, Tosephta 8:11. ⁸⁵ According to the Babli, to a supervisor of the toll collector who issued the receipt. ⁸⁶ Tosephta 8:12, Babli 78a. In the Babli the argument of R. Jehudah is more plausible: As long as the debt is not liquidated, even if the debtor has acknowledged the debt and promised to pay, the document is still needed. Once the debt is liquidated, the document either must be cut into pieces or invalidated in other ways; then its status is not that of a document but of erased paper.

Erased paper It was stated: If it had empty space to write two letters on it he is liable⁸⁷.

footnotes: ⁸⁷ Even if the paper is not enough to tie over a perfume flask. Babli 78b.

MISHNAH: Leather to make an amulet, split leather⁸ to write a mezuzzah on, parchment⁹ to write on it the smallest paragraph of phylacteries, which is Shemaˋ Israel¹⁰. 6:4–9., ink sufficient to write two letters with, kohl to apply to one eye¹¹, asphalt and sulphur to fix a hole, wax to close a small hole.

footnotes: ⁸ Greek δίσχιστος, “the thinner, inner part of split leather, in contrast to the thicker outer part קלף” (I. Löw). ⁹ This is the modern meaning (at least since Geonic times) of the word. Originally it denoted leather made of hide of which the hairy side was peeled off (קוֹלֵף). ¹⁰ Deut ¹¹ As make-up.

HALAKHAH: 3. “Leather to make an amulet,” etc. There are Tannaim who state, to cover the amulet. He who says to make an amulet, if it is soft⁸⁸. But he who says to cover the amulet, if it is hard.

footnotes: ⁸⁸ This can be used as writing material.

“Parchment to write on it the smallest paragraph of phylacteries, which is Shemaˋ Israel¹⁰. 6:4–9.,” that is, if he peels off the outer layer⁹. But split leather⁸ to write both paragraphs of a mezuzzah on it⁸⁹.

footnotes: ¹⁰ Deut ⁹ This is the modern meaning (at least since Geonic times) of the word. Originally it denoted leather made of hide of which the hairy side was peeled off (קוֹלֵף). ⁸ Greek δίσχιστος, “the thinner, inner part of split leather, in contrast to the thicker outer part קלף” (I. Löw). ⁸⁹ Babli 79b.

“Ink.” If one carried out ink in a reed pen, sufficient to write two letters. If it was in a vessel it needs more⁹⁰. There, we have stated⁹¹ 12:5. The minimum amount is what is needed to dip the heads of two stalks of hyssop. In a vessel this might require a larger amount. Cf. Note 82.: “How much water is needed for one sprinkling? Rebbi Jeremiah asked, would it not be reasonable that in a vessel it would need more?

footnotes: ⁹⁰ Since to fill the pen one needs more of the ink. The Babli disagrees, 80a. ⁹¹ Mishnah Parah

“Kohl to apply to one eye¹¹.” Rebbi Abun bar Ḥiyya said, because a woman would paint one eye with kohl and appear in public. Rebbi Abun said, even the most dissolute whore would not do this. But a woman one of whose eyes hurts paints the other with kohl and appears in public. Rebbi Mana said, did we state that she hurts? But a woman would paint one eye with kohl, cover the other, and appear in public⁹². You captured my heart with one of your eyes⁹³. 4:9.. The rabbis of Caesarea in the name of Rebbi Abun bar Ḥiyya: Because a woman who is blind in one eye paints the other with kohl and appears in public.

footnotes: ¹¹ As make-up. ⁹² The other eye being covered by the veil. In the Babli 80a this is noted as praiseworthy behavior. ⁹³ Cant

“Asphalt and sulphur to fix a hole.” Rebbi Yose bar Ḥanina said, they stated this about a gusher⁹⁴.

footnotes: ⁹⁴ Emergency repairs of an amphora.

“Wax to close a small hole.” Rebbi Ḥiyya stated: To close a small crevice⁹⁵.

footnotes: ⁹⁵ The Babli 80a quotes this for asphalt and sulphur.

MISHNAH: Glue to put on top of the snare¹², clay soil to make an opening for a goldsmith’s oven, Rebbi Jehudah says, to make a stand¹³. Bran to put on the opening of a goldsmith’s oven. Lime to apply to a little girl¹⁴, Rebbi Jehudah says, to treat a temple, Rebbi Nehemiah says, to prepare make-up¹⁵.

footnotes: ¹² To catch birds. ¹³ A base for a stove or similar appliance. ¹⁴ As a depilatory or a beauty treatment to prepare her for the marriage market. ¹⁵ Maimonides explains either to curl the hairs of the temple (R. Jehudah) or a lock on the forehead (R. Neḥemiah). The definition of כִּלְכּוּלּ is confirmed by the Babli and Geonic sources.

HALAKHAH: 4. What is clay soil? The gray kind. Samuel says, dust in order to cover the blood of a small bird. Samuel stated: Dust and ashes in order to cover the blood of a small bird⁹⁶. 17:13. The expression “small bird” means “smaller than a pigeon” and is an indirect confirmation of the Italian Jewish tradition of eating certain birds of song. Tosephta 8:19, in the name of R. Ismael ben R. Joḥanan ben Beroqa..

footnotes: ⁹⁶ Lev

It was stated: Potsherds of any size, bast of any size may be moved in the house. Rebbi Zeˋira in the name of Samuel: on condition that it be prepared⁹⁷. It also was stated as follows⁹⁸: The cover of an amphora and its potsherds may be moved in the house. If he threw them in the garbage it is forbidden to move them.

footnotes: ⁹⁷ As S. Liebermann has pointed out, the expressions “in the house” and “being prepared” are synonyms (Chapter 2, Note 120). Potsherds are not useless broken pieces of a vessel but have many uses; therefore automatically they are useful implements and may be moved without restriction. The opposite of “in the house” is not “outside” but “in the garbage”. As soon as something has been thrown away as garbage it ceases to be an implement and cannot be moved again. ⁹⁸ Cf. Tosephta 14:2.

“Rebbi said, the words of Rebbi Jehudah are reasonable if it is egg-shaped; those of Rebbi Neḥemiah if it is beaten.⁹⁹”

footnotes: ⁹⁹ Tosephta 8:20. If the lime is solid it may be used as a stick; if soft it must be prepared as cosmetic.

MISHNAH: Earth¹⁶ for a seal of merchandise, the words of Rebbi Aqiba, but the Sages say, for seals of letters. Manure and sand to fertilize one cabbage stalk, the words of Rebbi Aqiba, but the Sages say, to fertilize a stalk of leek. Coarse sand to add to a handful of lime, reed to make writing pen. If it was wide or splintered, to cook a most easily cooked egg¹⁷, scrambled in a pan¹⁸.

footnotes: ¹⁶ Maimonides: “Sticky red loam used for sealing goods to be transported.” ¹⁷ A chicken egg. ¹⁸ Greek λοπάς, -άδος, ἡ “flat dish”.

HALAKHAH: 5. “Reed to make a writing pen,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan: But at least that it reaches to the finger joints¹⁰⁰. Rebbi Zeˋira asked, one understands up to here. Maybe up to here¹⁰¹? There, we have stated¹⁰²13:2. Any vessel may become impure. When it is broken, it lost its impurity. The Mishnah states that impurity is eliminated only if it is completely unusable, not if a multi-purpose instrument has lost one of its uses. The slate pen is used to write on a wax-covered wooden tablet; its wide back is used to erase the writing and prepare the tablet for new writing.: “A pen of which the writing tip was broken off is impure because of the eraser. If the eraser was broken off it is impure because of the writing tip.” Rebbi Zeˋira asked, one understand up to here. Maybe up to here¹⁰³? Rebbi Yose said, any “egg” which was stated in Kelim means the actual volume of an egg. In Šabbat in the volume of a dried fig, of an egg¹⁰⁴17:6 it is stated that “volume of an egg” mentioned in the Mishnah means volume of an average sized egg. It is now stated that the volume of “an easily cooked egg” means that of a small chicken egg, the volume of a dried Palestinian fig. Babli 80b..

footnotes: ¹⁰⁰ Babli 90b as a tannaitic statement; Tosephta 8:21. ¹⁰¹ The same question is asked in the Babli, which joints are meant? The roots of the fingers or the middle joint? The question is not answered there either. ¹⁰² Mishnah Kelim ¹⁰³ Here also the minimal size of a pen remains undefined as it was for the reed pen. ¹⁰⁴ In Mishnah Kelim

MISHNAH: Bone to fill a spoon¹⁹; Rebbi Jehudah says to make a tooth of a key. Glass to scrape the head of the weaver’s beam²⁰. A pebble to throw at a bird²¹; Rebbi Eliezer ben Jacob says, to throw at an animal.

footnotes: ¹⁹ A unit of volume for medical prescriptions. ²⁰ Greek κερκίς, -ίδος, ἡ “weaver’s shuttle; peg; pin; measuring rod”. ²¹ To scare it away.

HALAKHAH: 6. “Bone to fill a spoonful¹⁹; Rebbi Jehudah says to make a tooth of a key.” What is חָף? A key¹⁰⁵. There, we have stated:¹⁰⁶14:8. The argument is the same as explained in Note 102. “If the teeth were taken, it is impure because of the holes. If the holes were covered, it is impure because of the teeth.” It seems that Rebbi Jehudah’s argument is inverted. There he calls חָף a protrusion¹⁰⁷ and here he calls it a key.

footnotes: ¹⁹ A unit of volume for medical prescriptions. ¹⁰⁵ It seems that the root is شرج “to lock”. ¹⁰⁶ Mishnah Kelim ¹⁰⁷ Reading בלוט for כלוט. The question really is not about R. Jehudah but about the interpretation given here to his statement. Therefore no answer is needed.

“Glass to scrape the head of the weaver’s beam²⁰.” There it was stated¹⁰⁸, “of glass to pour oil into it.” And here, you are saying so? Rebbi Aḥa, Rebbi Maisha, Rebbi Cohen in the name of the rabbis of Caesarea: Here if it is thick, there if it is sharp¹⁰⁹. Some want to say, here about moving, there about bringing out¹¹⁰.

footnotes: ²⁰ Greek κερκίς, -ίδος, ἡ “weaver’s shuttle; peg; pin; measuring rod”. ¹⁰⁸ Mishnah 17:5. The remainder of the paragraph is repeated in Chapter 17 (17). ¹⁰⁹ A blunt piece of thick glass obviously is of no use in scraping a beam. Different things may have different rules. ¹¹⁰ The two Mishnaiot cannot be compared although both are about glass. Here one discusses the minimum quantities which create liability in transport from one domain to another. There one discusses applications of the principle that all vessels may freely be moved within a private domain. As long as a sliver of glass may serve as some kind of vessel, it may be moved without special preparation.

“A pebble to throw at a bird²¹.” Simeon bar Abba in the name of Rebbi Joḥanan: That he throw it after a bird and it would notice it¹¹¹. And similarly, that he throw it after an animal and it would notice it.

footnotes: ²¹ To scare it away. ¹¹¹ The Babli 81a explains this as a pebble of at least 10 denar, 32 g.

It was stated¹¹²: “A smooth¹¹³. stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices¹¹⁴. Rebbi Ila in the name of Rebbi Simeon ben Laqish¹¹⁵: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd¹¹⁶. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras¹¹⁷, and anything which was brought into the fire and came out again¹¹⁸ 16b, anything fired will have a rough surface and there is danger it may lead to hemorrhoids.. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself¹¹⁹. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: ¹²⁰ 16b, as tannaitic text. The blades are sharp and may be used for cutting but in general are serrated, which disqualifies them for slaughter and as surgical instruments. While one may cleanse himself with leaves, one may not use any which might cause a lesion which opens the way for pathogenic “evil spirits”. Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

footnotes: ¹¹² Babli 81a, Tosephta 13:17. Even though a stone is not a vessel and may not be moved on the Sabbath, for hygienic purposes it is permitted. “To cleanse himself” here means to use as toilet paper. For the different stages of cleansing one may use up to three stones of varying sizes. ¹¹³ Explanation of Rashi, in Romance becudes ¹¹⁴ Only a really small mortar whose base fits into the palm of a hand. ¹¹⁵ Babli 81b. Removing the grasses is harvesting. Using the stone to cleanse himself is permitted since no rabbinic prohibitions may interfere with hygienic necessities or, in the language of the Babli, “the honor of people.” ¹¹⁶ Since it has a rough surface it may not be used even on a weekday. ¹¹⁷ The Babli 82a disagrees since these in general are smooth. ¹¹⁸ According to the Babli, Ḥulin ¹¹⁹ It seems, unless the water was poured out and any reuse would be impossible. ¹²⁰ Babli Ḥulin

MISHNAH: A potsherd to put between one half-brick and another, the words of Rebbi Jehudah. Rebbi Meïr says, to carry fire with it. Rebbi Yose says, to fill it with a quartarius. Rebbi Meïr said, even though it is no proof, it is a hint: ²². 30:14.that in its splinters no shard be found to catch fire from the blaze. Rebbi Yose told him, from there is proof, to draw water from the pit.

footnotes: ²² Is

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,”¹²¹ close to Tosephta Kelim Bava qamma 7:17: “Potsherds which may contain even a minimal amount one used to fill, to sanctify, to sprinkle from it...”. The subject is the ceremony of cleansing from the impurity of the dead (Num. 19) which requires that some of the ashes of the Red Cow be in “flowing water drawn into a vessel” (19:17). In this context, “to sanctify” means to put the ashes into the water. From this moment on the slightest inattention will disqualify water and ashes from the ceremony. The paragraph fits in here since both for the rules of the Sabbath and the rules of impurity there is the problem of defining exactly what is called a “vessel”. etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity ¹²². But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify¹²³ 5:5.! But because it does not contain a quartarius¹²⁴. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”¹²⁵. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body¹²⁶ 4:5 states that ingesting a quartarius of impure fluid disqualifies a body from any activity requiring purity. It is difficult to see why this should be relevant to the topic at hand. S. Liebermann, following Noˋam Yerushalaim of R. Joshua Eizik of Slonim, suggests to change “body” into “miqweh”. The argument for this is that a miqweh may not be filled with water drawn by a vessel; in this context a “clay vessel” is defined by Mishnah Miqwa’ot 4:3 as one which may contain a minimum volume of one quartarius. but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel¹²⁷ 4:3 he states that a clay vessel of any size is a “vessel”; the criterion of one quartarius applies only to potsherds..” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated¹²⁸ 7:17. supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai¹²⁹ has not come down to us. stated supports Rebbi Simeon ben Laqish.

footnotes: ¹²¹ The scribe wrote “a potsherd of any size”; the corrector then changed it into a quote of Mishnah 7. As S. Liebermann points out, the original text is correct and the paragraph starts not with a quote of Mishnah 7 but of a baraita ¹²² By definition, a vessel is a product of manufacture. Materials in their original state always are impervious to impurity (unless they are derived from animals). A first tentative opinion is that “vessel” is only a manufactured product susceptible to impurity. ¹²³ Mishnah Parah ¹²⁴ Which everywhere is the minimum of a substantial volume of fluid. ¹²⁵ Which is required by the verse and, therefore, cannot be dispensed with. ¹²⁶ Mishnah Meˋilah ¹²⁷ In Mishnah Miqwa’ot ¹²⁸ Tosephta Kelim Bava qamma ¹²⁹ This baraita