Rif Shabbat 35b

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35b

{Shabbat 91b}
IF ONE CARRIES OUT FOOD AND PLACES IT ON THE THRESHOLD, WHETHER HE [HIMSELF] SUBSEQUENTLY CARRIES IT OUT [INTO THE STREET] OR ANOTHER DOES SO, HE IS NOT CULPABLE, BECAUSE THE [WHOLE] ACT WAS NOT PERFORMED AT ONCE.

[IF ONE CARRIES OUT] A BASKET WHICH IS FULL OF PRODUCE AND PLACES IT ON THE OUTER THRESHOLD, THOUGH MOST OF THE PRODUCE IS WITHOUT {=in the street}, HE IS NOT CULPABLE UNLESS HE CARRIES OUT THE WHOLE BASKET.

{Shabbat 92a}
IF ONE CARRIES OUT [AN ARTICLE], WHETHER WITH HIS RIGHT OR WITH HIS LEFT [HAND], IN HIS LAP OR ON HIS SHOULDER, HE IS CULPABLE, BECAUSE THUS WAS THE CARRYING OF THE CHILDREN OF KOHATH.
IN A BACKHANDED MANNER, [E.G.,] WITH HIS FOOT, IN HIS MOUTH, WITH HIS ELBOW, IN HIS EAR, IN HIS HAIR, IN HIS BELT WITH ITS OPENING DOWNWARDS, BETWEEN HIS BELT AND HIS SHIRT, IN THE HEM OF HIS SHIRT, IN HIS SHOES OR SANDALS, HE IS NOT CULPABLE, BECAUSE HE HAS NOT CARRIED [IT] OUT AS PEOPLE [GENERALLY] CARRY OUT.

Gemara:
Rabbi Eleazar said: If one carries out a burden above ten handbreadths [from the street level], he is culpable, for thus was the carrying of the children of Kohath.

Rav cited Rabbi Chiyya: If one carries out a burden on his head on the Sabbath, he is exempt.

{Shabbat 92b}
And if you say that the people of Huzal do thus {and therefore it is a normal mode of carrying}, their practice is null by comparison with that of all men.

MISHNA:
IF ONE INTENDS TO CARRY OUT [AN OBJECT] IN FRONT OF HIM, BUT IT WORKS ROUND BEHIND HIM, HE IS NOT CULPABLE;
BEHIND HIM, BUT IT WORKS ROUND BEFORE HIM, HE IS CULPABLE.

[YET] IN TRUTH {= on Mt. Sinai} IT WAS SAID: A WOMAN, WHO WRAPS HERSELF ROUND WITH AN APRON WHETHER [THE ARTICLE IS CARRIED] BEFORE OR BEHIND HER, IS CULPABLE, BECAUSE IT IS NATURAL {fit} FOR IT TO REVERSE ITSELF.

R. JUDAH SAID: ALSO THOSE WHO RECEIVE NOTES.
{Tosafot: Officials who go out with documents for taking a census, inventories of the State treasury, etc. They carried these in pouches hanging from their belts, which sometimes turned round back to front. R. Judah rules that these too are culpable in such a case.}

IF ONE CARRIES OUT A LOAF INTO THE STREET, HE IS CULPABLE; IF TWO CARRY IT OUT, THEY ARE NOT CULPABLE. IF ONE COULD NOT CARRY IT OUT AND TWO CARRY IT OUT, THEY ARE CULPABLE; BUT R. SIMEON EXEMPTS [THEM].

{Shabbat 93b}
IF ONE CARRIES OUT LESS THAN THE STANDARD QUANTITY OF FOOD IN A UTENSIL, HE IS NOT CULPABLE EVEN IN RESPECT OF THE UTENSIL, BECAUSE THE UTENSIL IS SUBSIDIARY THERETO.

[IF ONE CARRIES OUT] A LIVING PERSON IN A BED, HE IS NOT CULPABLE EVEN IN RESPECT OF THE BED, BECAUSE THE BED IS SUBSIDIARY TO HIM;
A CORPSE IN A BED, HE IS CULPABLE. AND LIKEWISE [IF ONE CARRIES OUT] THE SIZE OF AN OLIVE OF A CORPSE, THE SIZE OF AN OLIVE OF A NEBELAH, OR THE SIZE OF A LENTIL OF A [DEAD] CREEPING THING [SHEREZ], HE IS CULPABLE. BUT R. SIMEON DECLARES HIM EXEMPT. {For carrying out a corpse, etc.}

{Shabbat 94b}
Gemara:
A dead body was lying in Darukra, which Rav Nachman bar Yitzchak allowed to be carried out into a karmelit.

Rav Acha the son of Rava said to Rav Nachman {our gemara's girsa: Said Rav Nachman the brother of Mar son of Rabbana to Rav Nachman bar Yitzchak}: Like whom? Rabbi Shimon? But perhaps Rabbi Shimon merely exempts [such] from liability to a sin-offering, yet there is a Rabbinical interdict.

He {Rav Nachman} said to him: By G-d! you yourself may bring it in! And even according to Rabbi Yehuda! Did I then say [that it may be carried out] into the street? I [merely] said, into a karmelit: the dignity of human beings is a great thing, for it supersedes [even] a negative injunction of the Torah.

Rif Shabbat 35a

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35a

{Shabbat 84b, the Mishna, continues}
BECAUSE IT IS SAID {Yeshaya 61:11}:

יא כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ, וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ--כֵּן ה אלקים, יַצְמִיחַ צְדָקָה וּתְהִלָּה, נֶגֶד, כָּל-הַגּוֹיִם.

11 For as the earth bringeth forth her growth, and as the garden causeth its seeds it to spring forth; so the Lord GOD will cause victory and glory to spring forth before all the nations.

NOT ITS SEED, BUT ITS SEEDS IS STATED.

{Shabbat 86a}
HOW DO WE KNOW THAT IF ONE [A WOMAN] DISCHARGES SEMEN ON THE THIRD DAY SHE IS UNCLEAN? BECAUSE IT IS SAID {Shemot 19:15}:

טו וַיֹּאמֶר, אֶל-הָעָם, הֱיוּ נְכֹנִים, לִשְׁלֹשֶׁת יָמִים: אַל-תִּגְּשׁוּ, אֶל-אִשָּׁה.

15 And he said unto the people: 'Be ready against the third day; come not near a woman.'

HOW DO WE KNOW THAT A CIRCUMCISED CHILD MAY BE BATHED [EVEN] ON THE THIRD DAY [AFTER CIRCUMCISION] WHICH FALLS ON THE SABBATH? BECAUSE IT IS SAID {Bereishit 34:25}:

כה וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים, וַיִּקְחוּ שְׁנֵי-בְנֵי-יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ, וַיָּבֹאוּ עַל-הָעִיר, בֶּטַח; וַיַּהַרְגוּ, כָּל-זָכָר.

25 And it came to pass on the third day, when they were in pain, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city unawares, and slew all the males.

HOW DO WE KNOW THAT A CRIMSON-COLOURED STRAP IS TIED TO THE HEAD OF THE GOAT THAT IS SENT [TO 'AZAZ'EL]? BECAUSE IT IS SAID {Yeshaya 1:18}:

יח לְכוּ-נָא וְנִוָּכְחָה, יֹאמַר ה; אִם-יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ, אִם-יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ.

18 Come now, and let us reason together, saith the LORD; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

HOW DO WE KNOW THAT ANOINTING IS THE SAME AS DRINKING ON THE DAY OF ATONEMENT? THOUGH THERE IS NO PROOF OF THIS, YET THERE IS A SUGGESTION THEREOF, FOR IT IS SAID {Tehillim 109:18}:

יח וַיִּלְבַּשׁ קְלָלָה, כְּמַדּוֹ: וַתָּבֹא כַמַּיִם בְּקִרְבּוֹ; וְכַשֶּׁמֶן, בְּעַצְמוֹתָיו.

18 He clothed himself also with cursing as with his raiment, and it is come into his inward parts like water, and like oil into his bones.

{Shabbat 89b}
IF ONE CARRIES OUT WOOD, [THE STANDARD FOR CULPABILITY IS] AS MUCH AS IS REQUIRED FOR BOILING A LIGHT EGG; [SEASONING] SPICES, AS MUCH AS IS REQUIRED FOR SEASONING A LIGHT EGG; AND THEY COMBINE WITH EACH OTHER.

NUTSHELLS, POMEGRANATE SHELLS, WOAD AND MADDER, [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR DYEING THE SMALL PIECE OF CLOTH AT THE OPENING [TOP] OF A NETWORK.

URINE, NATRON, LYE {=a type of soap}, CIMOLIAN EARTH {=a clay used for cleansing}, AND ASHLEG {=a kind of alkali or mineral used as soap}, AS MUCH AS IS REQUIRED FOR WASHING THE SMALL PIECE OF CLOTH AT THE OPENING [TOP] OF A NETWORK;
R. JUDAH SAID: AS MUCH AS IS REQUIRED FOR REMOVING THE STAIN {caused by a menstruous woman}.

{Shabbat 90a}
[IF ONE CARRIES OUT] LONG PEPPER, OF WHATEVER QUANTITY, ITRAN {= a kind of resin used for lighting} OF WHATEVER QUANTITY, VARIOUS KINDS OF PERFUME, OF WHATEVER QUANTITY, VARIOUS KINDS OF METAL, OF WHATEVER QUANTITY, [PIECES] OF THE ALTAR STONES OR THE ALTAR EARTH, MOTH-EATEN SCROLLS OR THEIR MOTH-EATEN MANTLES, OF WHATEVER QUANTITY, [HE IS CULPABLE]. BECAUSE THEY ARE STORED AWAY IN ORDER TO BE HIDDEN.
R. JUDAH SAID: ALSO HE WHO CARRIES OUT THE SERVICE VESSELS OF IDOLS, OF WHATEVER SIZE, [IS CULPABLE], FOR IT IS SAID {Devarim 13:17}

יח וְלֹא-יִדְבַּק בְּיָדְךָ מְאוּמָה, מִן-הַחֵרֶם--לְמַעַן יָשׁוּב יְהוָה מֵחֲרוֹן אַפּוֹ, וְנָתַן-לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ, כַּאֲשֶׁר נִשְׁבַּע, לַאֲבֹתֶיךָ.

18 And there shall cleave not the slightest of the devoted thing to thy hand, that the LORD may turn from the fierceness of His anger, and show thee mercy, and have compassion upon thee, and multiply thee, as He hath sworn unto thy fathers;

IF ONE CARRIES OUT A PEDDLER'S BASKET, THOUGH IT CONTAINS MANY COMMODITIES, HE INCURS ONLY ONE SIN-OFFERING.

[FOR] GARDEN-SEEDS, [THE STANDARD IS] LESS THAN THE SIZE OF A DRIED FIG; R. JUDAH {gloss inserts ben Beteira} B. BATHYRA RULED: FIVE.

{Shabbat 90b}
[FOR] CUCUMBER SEED, [THE STANDARD IS] TWO; SEED OF GOURDS, TWO; SEED OF EGYPTIAN BEANS, TWO.

IF ONE CARRIES OUT A LIVE KOSHER LOCUST, WHATEVER ITS SIZE;
DEAD, [ITS STANDARD IS] THE SIZE OF A DRIED FIG.

THE BIRD OF THE VINEYARDS {= a type of locust}, WHETHER LIVE OR DEAD, WHATEVER ITS SIZE, BECAUSE IT IS STORED AWAY FOR A MEDICINE.

R. JUDAH SAID: ALSO HE WHO CARRIES OUT A LIVE UNKOSHER LOCUST, WHATEVER ITS SIZE, [IS CULPABLE], BECAUSE IT IS PUT AWAY FOR A CHILD TO PLAY WITH.

{return to Shabbat 83b}
Gemara:
Rav Yehuda cited Rav: One should never abstain from [attendance at] the Beth Hamidrash even for a single hour.

And Rav Yehuda cited Rav {our gemara's girsa attributes this to Rabbi Yochanan}: One should never abstain from the Beth Hamidrash and from Torah, even in the hour of death, for it is said {Bemidbar 19:14}:

יד זֹאת, הַתּוֹרָה, אָדָם, כִּי-יָמוּת בְּאֹהֶל: כָּל-הַבָּא אֶל-הָאֹהֶל וְכָל-אֲשֶׁר בָּאֹהֶל, יִטְמָא שִׁבְעַת יָמִים.

14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.

Even at the time of death - Torah.

Rabbi Shimon ben Lakish said: The words of the Torah can endure only with him who sacrifices himself for it, as it is said {same pasuk}

יד זֹאת, הַתּוֹרָה, אָדָם, כִּי-יָמוּת בְּאֹהֶל: כָּל-הַבָּא אֶל-הָאֹהֶל וְכָל-אֲשֶׁר בָּאֹהֶל, יִטְמָא שִׁבְעַת יָמִים.

14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.

{Shabbat 90a}
Rav Yehuda cited Rav {our gemara merely attributes this to Rav Yehuda}: One should always be careful of the worm [mekak] that attacks scrolls, the worm [tekak] of silk, the mite [ela] of grapes, the worm [pah] of figs, and the worm [heh] of pomegranates, for they are all dangerous.

A certain disciple was sitting before Rava {our gemara: Rabbi Yochanan} eating figs. 'My Master,' he exclaimed, there are thorns in the figs.
He {Rava} said: 'The pah [worm] has killed this person.'

END PEREK NINE

{Shabbat 90b}
BEGIN PEREK TEN

MISHNA:
IF ONE LAYS [AUGHT] ASIDE FOR SOWING, FOR A SAMPLE, OR FOR A MEDICINE, AND [THEN] CARRIES IT OUT ON THE SABBATH, HE IS CULPABLE WHATEVER ITS SIZE.

BUT ALL OTHERS ARE NOT CULPABLE THEREFOR SAVE IN ACCORDANCE WITH ITS STANDARD.

IF HE CARRIES IT BACK AGAIN {that is, having carried it out he decides not to sow it, etc., after all, and takes it back into the house}, HE IS LIABLE ONLY IN ACCORDANCE WITH ITS STANDARD.

{For by changing his mind he removes the artificial value which he first attached to it, and it is the same as any other of its kind.}

Rif Shabbat 34b

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{Shabbat 82a continues}
He must cleanse himself with the clay {shard}, and not with the pebble {because the former is technically a utensil}, and specifically referring to clay of the rims of utensils.

If a pebble and grass lie before one, — Rav Chisda and Rav Hamnuna - one said: He must cleanse himself with the pebble, but not with the grass; while the other said: He must cleanse himself with the grass, not with the pebble.

An objection is raised: If one cleanses himself with inflammable material, his lower teeth {=the teeth-like glands supporting the rectum} will be torn away?

There is no difficulty: the one {where it is permitted} refers to wet [grass]; the other to dry [grass].

It was stated {by Amoraim}:
If one has a call of nature but instead eats {our gemara: but does not obey it} -- Rav Chisda and Ravina - one said: He has an attack of offensive odour {from his mouth}; the other said: He is infected by an offensive smell {from the whole body}.

It was stated:
One who has a call of nature yet eats, is like an oven which is heated up on top of its ashes, and that is the beginning of mouth odor.

(If he ate and did not drink, his eating is blood, and this is the beginning of intestinal afflictions. If he ate and did not walk four cubits, his eating rots, and this is the beginning of bad {mouth} odor. If he washed and did not anoint himself first, it is as if he poured water over a barrel. If he washed with hot water and did not drink from it, it is as if he fired up the over from the outside but not from within. If he washed with hot water and did not rinse with cold, it is similar to iron that was placed in the fire but was not thereafter placed in the water {to harden}.
)

If one has a call of nature but cannot obey it: Rav Chisda said: He should repeatedly stand up and sit down.

Rabbi Zera said to Rav Chisda: Come let us learn and come let us deal in the life of the creatures {that is, health matters - this introduction missing in our gemara}. One who needs to answer the call of nature - Rav Chisda said: Let him go and sit and stand {and walk four cubits - gloss removes this}. Rav Hamnuna said: Let him work about that place with a pebble; while the Rabbis advise: Let him turn his attention to another matter. Rav Acha the son of Rabba said to Rav Ashi: {If he turns his attention to another matter} then certainly he will be unable to answer the call of nature! He said to him: Let him not turn his attention from other matters {as opposed to turning his attention to other matters}.

Rabbi Yirmiya of Difti said: I myself saw a certain Arab repeatedly arise and sit down until he poured forth like a cruse.

The Sages learnt {in a brayta}: If one enters to [partake of] a permanent {fixed} meal, he should [first] check himself {that he need not use the facilities.} How so? He should walk four ten-cubit lengths, or ten four-cubit lengths, be moved, then enter {to begin the meal}.

MISHNA:
[IF ONE CARRIES OUT] A {CLAY} SHARD, [THE STANDARD IS] AS MUCH AS IS NEEDED FOR PLACING BETWEEN ONE BOARD AND ANOTHER: THIS IS R. JUDAH'S VIEW.
R. MEIR SAID: LARGE ENOUGH TO SCRAPE OUT THE FIRE THEREWITH;
R. JOSE SAID: LARGE ENOUGH TO CONTAIN A REBI'ITH.

R. MEIR OBSERVED: THOUGH THERE IS NO PROOF OF THE MATTER, YET THERE IS A HINT: {Yeshaya 30:14}

יד וּשְׁבָרָהּ כְּשֵׁבֶר נֵבֶל יוֹצְרִים, כָּתוּת--לֹא יַחְמֹל; וְלֹא-יִמָּצֵא בִמְכִתָּתוֹ, חֶרֶשׂ, לַחְתּוֹת אֵשׁ מִיָּקוּד, וְלַחְשֹׂף מַיִם מִגֶּבֶא.

14 And He shall break it as a potter's vessel is broken, breaking it in pieces without sparing; so that there shall not be found among the pieces thereof a sherd to take fire from the hearth, or to take water out of the cistern. {S}

{thus there is reference to taking fire, parallel to Rabbi Meir's reference.}
SAID R. JOSE TO HIM, THENCE IS PROOF [OF MY VIEW, VIZ.]:

יד וּשְׁבָרָהּ כְּשֵׁבֶר נֵבֶל יוֹצְרִים, כָּתוּת--לֹא יַחְמֹל; וְלֹא-יִמָּצֵא בִמְכִתָּתוֹ, חֶרֶשׂ, לַחְתּוֹת אֵשׁ מִיָּקוּד, וְלַחְשֹׂף מַיִם מִגֶּבֶא.

14 And He shall break it as a potter's vessel is broken, breaking it in pieces without sparing; so that there shall not be found among the pieces thereof a sherd to take fire from the hearth, or to take water out of the cistern.

END PEREK EIGHT
BEGIN PEREK NINE

MISHNA:
R. AKIBA SAID: WHENCE DO WE KNOW THAT AN IDOL DEFILES BY CARRIAGE LIKE A NIDDAH?
BECAUSE IT IS SAID, {Yeshaya 30:22}:

כב וְטִמֵּאתֶם, אֶת-צִפּוּי פְּסִילֵי כַסְפֶּךָ, וְאֶת-אֲפֻדַּת, מַסֵּכַת זְהָבֶךָ; תִּזְרֵם כְּמוֹ דָוָה, צֵא תֹּאמַר לוֹ.

22 And ye shall defile thy graven images overlaid with silver, and thy molten images covered with gold; thou shalt put them far away as a menstruous thing; thou shalt say unto it: 'Get thee hence.'

JUST AS A NIDDAH DEFILES BY CARRIAGE, SO DOES AN IDOL DEFILE BY CARRIAGE.

{Shabbat 83b}
HOW DO WE KNOW THAT A SHIP IS CLEAN? BECAUSE IT IS SAID {Mishlei 30:19}:

יט דֶּרֶךְ הַנֶּשֶׁר, בַּשָּׁמַיִם-- דֶּרֶךְ נָחָשׁ, עֲלֵי-צוּר; דֶּרֶךְ-אֳנִיָּה בְלֶב-יָם-- וְדֶרֶךְ גֶּבֶר בְּעַלְמָה.

19 The way of an eagle in the air; the way of a serpent upon a rock; {N} the way of a ship in the midst of the sea; and the way of a man with a young woman.

{Shabbat 84b}
HOW DO WE KNOW THAT IF A SEED-BED IS SIX HANDBREADTHS SQUARE, WE MAY SOW THEREIN FIVE KINDS OF SEEDS, FOUR ON THE FOUR SIDES, AND ONE IN THE MIDDLE?

Rif Shabbat 34a

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{Shabbat 80b continues}
BUT THE SAGES MAINTAIN: FOR FERTILIZING ONE LEEK PLANT.

THICK SAND, AS MUCH AS IS REQUIRED FOR PUTTING ON A FULL PLASTER TROWEL.

A REED, AS MUCH AS IS REQUIRED FOR MAKING A PEN.

BUT IF IT IS THICK OR CRUSHED {and thus unfit for a pen}, [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR BOILING THE LIGHTEST OF EGGS BEATEN UP AND PLACED IN A STEW POT.

{Shabbat 81a}
[IF ONE CARRIES OUT] BONE, [THE STANDARD IS AS MUCH AS IS REQUIRED FOR MAKING A SPOON. {Jastrow: pointed on top and curved at the end}

R. JUDAH MAINTAINED: FOR MAKING OF A CHAF.

{The remainder of the Mishna is missing, but the Rif refers to it in pesiktas, so a gloss adds the following back in:}

GLASS, LARGE ENOUGH FOR SCRAPING THE TOP OF THE WHORL [OF A SPINDLE];

A CHIP OR A STONE, LARGE ENOUGH TO THROW AT A BIRD;
R. ELEAZAR B. JACOB SAID: LARGE ENOUGH TO THROW AT AN ANIMAL

Gemara:
{Defining chaf, mentioned in Rabbi Yehuda's opinion in the Mishna:}
Ulla said: [It means] the wards of a lock.

{A ward of a lock = The projecting ridge of a lock or keyhole that prevents the turning of a key other than the proper one}

"GLASS, LARGE ENOUGH FOR SCRAPING THE TOP OF THE WHORL [OF A SPINDLE]":
A Tanna taught: large enough to break across two threads simultaneously.

"A CHIP OR A STONE, LARGE ENOUGH TO THROW AT A BIRD.
R. ELEAZAR B. JACOB SAID: LARGE ENOUGH TO THROW AT AN ANIMAL":
Rabbi Yaakov said {our gemara has him citing Rabbi Yochanan}: Providing that it can feel it.

And what size is that?
It was taught {in a brayta}: Rabbi Eliezer {our gemara: ben Yaakov} says: Ten zuz in weight.
{One zuz = 3.585 grammes}

Zonin entered the Beth Hamidrash [and] said to them [the students]: My masters, what is the standard of the stones of a privy {used for wiping}?
They said to him: [One] the size of an olive, [a second] the size of a nut, and [a third] the size of an egg.
He said to them: Shall one take [them] in a [gold] balance!? {to weigh them accurately?}
[Thereupon] they voted and decided: A handful {of stones, no matter what their number}

The Sages learnt {in a brayta}: One may carry three mekurzalot {=fit for cleansing} stones into a privy. And what is their size? R. Meir said: As [large as] a nut; R. Judah maintained: As [large as] an egg.

And the halacha is that they voted and decided: A handful.

Rav Yehuda said: But not brittle stone [payas].
{This being unsuited for this purpose, it may not be handled on Shabbat}
What is payas?
Rabbi Zera said: karshinei Bavlayta {Babylonian pebbles -- which are cloddy and brittle}.

By way of explanation, earth which will readily come apart.

Rabbi Yannai said: If there is a fixed place for the privy {in the field}, [one may carry in] a handful [of stones]. if not, כהכרע מדוכה קטנה של בשמים {=[only] the size of the leg of a small spice mortar [is permitted].}

By way of explanation, this is the head of the pestle that they use to crush spices.

And they explain it in the Yerushalmi as the leg of a small spice mortar.

Rav Sheshet said: If there is evidence upon it, it is permitted.

The Rabbis explained "evidence" as rags {samartutin}, as we learn in there {in Niddah 12b}: "she must also use testing rags - they render her 'fit', and they render her 'unfit.'"

Abaye said to Rav Yosef: What if rain fell on it and it was washed away?

That is to say, if rain fell on the mekurzalot stones, and they sank into the earth, what? Do we fear lest it is like demolishing or like grinding, or not?

He said to him: If the mark thereof is perceptible it is permitted.

Rabba the son of Rav Shela asked Rav Chisda:
{Shabbat 81b}
to carry them up [the stones] after one to the roof {is it permissible}?
{Since, as Tosafot notes, he could have carried them up there on erev Shabbat.}

He said to him: Human dignity is very important and it supersedes a negative injunction of the Torah. {and so it is permitted}

Rav Huna said: One may not obey the call of nature on a ploughed field on Shabbat.
Because of the statement of Rabba, for Rabba said: If one has a depression and fills it up, — if in the house, he is culpable on account of building; if in the field, he is culpable on account of ploughing.

Rabbi Shimon ben Lakish said: One may cleanse himself with a pebble whereon 'grass has sprouted; but if one detaches [the grass] thereof on Shabbat, he incurs a sin-offering.

Rabbi Yochanan said: One must not cleanse oneself with a clay shard, because of danger, and some say because of witchcraft.
What witchcraft? Like this - that Rav Chisda and Rabba bar Rav Huna were travelling by ship. A certain {gentile} matron said to them: 'Seat me near you,' but they did not seat her. Thereupon she uttered something [a charm] and bound the boat {such that it did not move}; they uttered something, and freed it.
She said to them: 'What shall I do to you,

{Shabbat 82a}
seeing that you do not cleanse yourselves with a shard, nor kill vermin on your garments, and you do not pull out and eat a vegetable from a bunch which the gardener has tied together'?

If a pebble and a shard lie before one -

Rif Shabbat 33b

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{Shabbat 78b continues}
{Paste, the Rif moves to the next Mishna,} PITCH AND SULPHUR, FOR MAKING A PERFORATION [THEREIN] {for the vial in which mercury is kept is closed with a perforated stopper of pitch or sulphur}; WAX, FOR PUTTING OVER A SMALL HOLE {as a plug}.

{Shabbat 79b}
Gemara:
Rav said: Duksustos {an inferior type of parchment} is as parchment: just as tefillin may be written upon parchment, so may they be written upon duksustos.

And so is the halacha.
And tefillin we do not write on duksustos, but rather, only on parchment.

{Shabbat 78b}
MISHNA:
PASTE, FOR PUTTING ON THE TOP OF A LIME BOARD [SHAFSHAF] {to catch birds - this element was moved down in the list in the Mishna},

CLAY, FOR MAKING A HOLE IN A GOLD REFINER'S POT {through which he inserts his bellows}.
R. JUDAH SAID: FOR MAKING A [TRIPOD'S] PEG. {A leg of the tripod which supports the refiner's pot.}

BRAN, FOR PUTTING ON THE MOUTH OF A GOLD REFINER'S POT;

LIME FOR SMEARING THE SMALLEST FINGER OF GIRLS {our Mishna: omit the word finger, and thus we have: the smallest of girls}
R. JUDAH SAID: ENOUGH TO PRODUCE A HAIR-CROWN [KALKAL]
R. NEHEMIAH SAID: ENOUGH FOR MAKING SIDE-CURLS [ONTAFE] {our gemara: Ondafe}

{Shabbat 80b}
[IF ONE CARRIES OUT] EARTH [A KIND OF CLAY], [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR A SEAL ON PACKING BAGS {=large bags in which ships' cargoes were carried}; THIS IS R. AKIBA'S VIEW.
BUT THE SAGES SAY; AS MUCH AS IS REQUIRED FOR THE SEAL ON LETTERS {a smaller standard}

[FOR] MANURE, OR THIN SAND, [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR FERTILIZING A CABBAGE STALK. THIS IS R. AKIBA'S VIEW.

Rif Shabbat 33a

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{Shabbat 76a continues}
OR MOIST ONION LEAVES TO THE SIZE OF A DRIED FIG, [OR] A GOAT'S MOUTHFUL OF DRY [LEAVES], A GOAT'S MOUTHFUL OF HERBS {the Rif has this moved from earlier in the Mishna}, [IS CULPABLE]. AND THEY DO NOT COMBINE WITH EACH OTHER, BECAUSE THEY ARE NOT ALIKE IN THEIR STANDARDS.
{Shabbat 76b}
HE WHO CARRIES OUT [HUMAN] FOODSTUFFS TO THE SIZE OF A DRIED FIG IS LIABLE, AND THEY COMBINE WITH EACH OTHER, BECAUSE THEY ARE EQUAL IN THEIR STANDARDS, EXCEPT THEIR SHELLS, KERNELS, STALKS, HUSKS AND COARSE BRAN. R. JUDAH SAID: EXCLUDING THE SHELLS OF LENTILS, BECAUSE THEY ARE BOILED TOGETHER WITH THEM.

{Shabbat 76a}
Gemara:
What is eitza?
Rav Yehuda said: The stalks of certain kinds of peas.

{Shabbat 76b}
"R. JUDAH SAID: EXCLUDING THE SHELLS OF LENTILS, BECAUSE THEY ARE BOILED TOGETHER WITH THEM":
Only lentils, but not beans?
But it was taught {in a brayta}: Rabbi Yehuda says: Excluding the shells of beans and lentils!
There is no difficulty: The one refers to new [beans] {in which case their shells combine}, the other to old.
Why do old ones not combine?
Rabbi Abahu said: Because they look like flies in the dish.

END PEREK SEVEN

BEGIN PEREK EIGHT
MISHNA:
HE WHO CARRIES OUT [RAW] WINE, [THE STANDARD IS THAT IT BE] ENOUGH FOR THE MIXING OF A CUP; MILK, AS MUCH AS IS QUAFFED AT A TIME {GEM'IAH}; HONEY, SUFFICIENT TO PLACE ON A SCAB; OIL, AS MUCH AS IS REQUIRED TO RUB IN A SMALL LIMB; WATER, ENOUGH FOR RUBBING COLLYRIUM; AND ALL OTHER LIQUIDS, [THE STANDARD IS] A REBI'ITH; AND ALL WASTE WATER, A REBI'ITH.
R. SIMEON SAID: [THE STANDARD FOR] ALL THESE IS A REBI'ITH, ALL THESE MEASURES HAVING BEEN STATED ONLY IN RESPECT OF THOSE WHO PUT THEM AWAY.

Gemara:
A Tanna taught: Enough for the mixing of a fair cup.

And what is a "fair cup?"
The cup of benediction {that is, Birkat haMazon}.

Rav Nachman cited Rabba bar Avuah: The cup of benediction must contain a quarter of a rebi'ith [of raw wine], so that it may be mixed and amount to a rebi'ith.

{Shabbat 77a}
"MILK, AS MUCH AS IS QUAFFED AT A TIME {GEM'IAH}":
The Sages learnt {in a brayta}:When one carries out animal's milk, [the standard is] as much as one quaffs at a time; woman's milk or the white of an egg, as much as is required for putting in a lotion; collyrium, as much as is dissolved in water {to paint the eyes}.

"HONEY, SUFFICIENT TO PLACE ON A SCAR":
A Tanna taught: As much as is required for putting on the opening of a scab.

"OIL, AS MUCH AS IS REQUIRED TO RUB IN A SMALL LIMB":
They learnt {in a brayta}: Rabban Shimon ben Eleazar says: Oil, as much as is required to rub in a small limb of a day-old infant.

{Shabbat 78a}
MISHNA:
HE WHO CARRIES OUT CORD, [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR MAKING A HANDLE FOR A BASKET;

A REED CORD, AS MUCH AS IS REQUIRED FOR MAKING A HANGER FOR A SIEVE OR A BASKET-SIEVE.
R. JUDAH SAID: AS MUCH AS IS REQUIRED FOR TAKING THE MEASURE OF A CHILD'S SHOE.

PAPER, LARGE ENOUGH TO WRITE A TAX-COLLECTOR'S RECEIPT ON IT.
AND HE WHO CARRIES OUT A TAX-COLLECTOR'S RECEIPT IS LIABLE.

{Shabbat 78b}
ERASED PAPER {that is, palimpsest paper from which writing has been erased, and which cannot be written upon again}, AS MUCH AS IS REQUIRED TO WRAP ROUND A SMALL PHIAL OF SPIKENARD OIL

Gemara:
The Sages learnt {in a brayta}: As for palm leaves, the standard is as much as is required for making a handle for an Egyptian basket. As for bast; Others {this often =Rabbi Meir} say: as much as is required for putting on the opening of a small funnel for straining wine. Fat; as much as is required for greasing under a small cake {aspogit ketana}. And what size is that? — As [large as] a sela'.

The explanation of aspogit is a cake, as it is written {in Vayikra 2:4}

ד וְכִי תַקְרִב קָרְבַּן מִנְחָה, מַאֲפֵה תַנּוּר--סֹלֶת חַלּוֹת מַצֹּת בְּלוּלֹת בַּשֶּׁמֶן, וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן.

4 And when thou bringest a meal-offering baked in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers spread with oil. {S}

and we translate {in Targum} aspogin petirin.

Soft rags, as much as is required for making a small ball. And what size is that? As [large as] a nut.

"PAPER, LARGE ENOUGH TO WRITE A TAX-COLLECTOR'S RECEIPT ON IT":
It was taught {tana}: How much is a tax-collector's receipt? Two letters.

MISHNA:
SKIN, FOR MAKING AN AMULET; PARCHMENT, FOR WRITING THEREON THE SHORTEST PASSAGE OF THE TEFILLIN, WHICH IS 'HEAR O ISRAEL,': INK, FOR WRITING TWO LETTERS; STIBIUM, FOR PAINTING ONE EYE;

Rif Shabbat 32b

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{Shabbat 74b continues}
"TYING, UNTYING, SEWING TWO STITCHES":
But it cannot endure?
{Two stitches alone will slip out of the cloth. Thus the work is not permanent and entails no punishment.}
Rabba bar bar Channa cited Rabbi Yochanan: Providing that he knots them {after sewing, so that they will remain}.

"TEARING IN ORDER TO SEW TWO STITCHES":
{Shabbat 75a}
{The following statement is an explanation of where you find this labour in the Mishkan, for the forbidden labours are learned from the construction of the Mishkan.}
Rabba and Rabbi Zera both say: A curtain which was attacked by a moth was torn [round the moth hole] and resewn.

Mar {our gemara: Rav} Zutra bar Tovia cited Rav: He who pulls the thread of a seam on the Sabbath is liable to a sin-offering {that is, if the seam gapes, and he pulls the thread to draw the pieces together, this constitutes sewing}; and he who learns a single thing from a Magian {one of the priestcraft of Ancient Persia} is worthy of death {this is an expression of extreme abhorrence}; and he who is able to calculate the cycles {of the seasons} and planetary courses but does not, one may hold no conversation with him {because such is necessary for fixing of the calendar}.

{Shabbat 75b}
"CAPTURING A DEER AND SLAUGHTERING IT, OR FLAYING, OR SALTING IT, CURING IT":
But salting and tanning are identical?
Rabbi Yochanan and Rabbi Shimon ben Lakish both say: Omit one of these and insert the tracing of lines {sirtut}.

"SCRAPING {the hide}":
Rav Acha bar Chanina said: He who rubs [smooths skins] between columns on the Sabbath is liable on the score of scraping.
{so Tosafot and Jastrow. Rashi renders: he who smooths the ground between the columns}

Rabbi Chiyya bar Abba said: Three things Rabbi Assi {our gemara: Rabbi Ami} told me in the name of Rabbi Yehoshua ben Levi: He who planes the tops of beams {to make them all the same level} on Shabbat is culpable on account of cutting {to measure}. He who spreads a poultice [evenly over a sore] on Shabbat is culpable on the grounds of scraping. And he who chisels round a stone on Shabbat is liable on the score of striking with the hammer {that is, giving it its final touches}.

Rabbi Shimon ben Bisna cited Rabbi Shimon ben Lakish: He who describes a figure on a utensil, and he who blows in glassware {where the blowing shapes it}, is liable on the score of striking with a hammer.

Rav Yehuda said: He who removes threads from garments on Shabbat is liable on the score of striking with the hammer; but that is only when he objects to them.

"WRITING TWO LETTERS":
The Sages learnt {in a brayta}: If one writes one large letter in the place of which there is room for writing two, he is not culpable. If he erases one large letter and there is room in its place for writing two, he is culpable.
Rabbi Menachem the son of Rabbi Yossi said: And this is the greater stringency of erasing over writing.

"BUILDING, PULLING DOWN, EXTINGUISHING, KINDLING, AND STRIKING WITH A HAMMER":
Rabba and Rabbi Zera both say: Whatever comprises the finishing of the work imposes liability on the score of striking with a hammer.

MISHNA:
THEY ALSO STATED ANOTHER GENERAL PRINCIPLE:
WHATEVER IS FIT TO PUT AWAY {for later use} AND SUCH IS [GENERALLY] PUT AWAY {that is, it is large enough to be put away for later use}, AND ONE CARRIES IT OUT ON THE SABBATH, HE IS LIABLE TO A SIN-OFFERING ON ITS ACCOUNT.
BUT WHATEVER IS NOT FIT TO PUT AWAY AND SUCH IS NOT [GENERALLY] PUT AWAY, AND ONE CARRIES IT OUT ON THE SABBATH, ONLY HE THAT PUT IT AWAY IS LIABLE.

Gemara:
'WHATEVER IS FIT TO PUT AWAY':
What does this exclude?
Rav Matna {our gemara: Rav Papa} said: It excludes the blood of menstruation.
Mar Ukva said: It excludes the wood of an Asherah {a tree devoted to idolatry}.
He who says the blood of menstruation, certainly [excludes] the wood of an Asherah. But he who says the wood of an Asherah; the blood of menstruation, however, is put away for a cat.
But the other [argues]: since she would sicken, one would not put it away [for that purpose].

{In explanation of why she would sicken: It was thought that if an animal consumed blood drawn from any person, that person would lose strength.}

{Shabbat 76a}
MISHNA:
HE WHO CARRIES OUT A COW'S MOUTHFUL OF STRAW, A CAMEL'S MOUTHFUL OF PEA-STALKS ['ETZAH], A LAMB'S MOUTHFUL OF EARS OF CORN, MOIST GARLIC LEAVES OR

Rif Shabbat 32a

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{we have currently digressed to Shabbat 95a, but will shortly return to Shabbat 73b}

He who makes cheese is liable on account of building.
{The solidifying of the liquid is regarded as similar to the act of putting together an edifice.}

{Shabbat 73b resumes}
"BINDING SHEAVES": {vehamaamar}
Rava said: He who collects salt out of a salina {=a salt deposit, formed by causing sea water to flow into a trench} is liable on the score of binding sheaves.
{t partakes of the same nature, and ranks as a derivative thereof.}

Abaye said: Binding sheaves applies only to products of the soil.

"THRESHING":
They learnt {tana}: Threshing, beating [flax in their stalks], and beating [cotton] are all the same form of work.

{Shabbat 74a}
"WINNOWING, SELECTING, GRINDING":
The Sages learnt {in a brayta}: If various (in parens, in Rif - so should be crossed out: two) kinds of food lie before one, he may select and eat, select and put aside; but he must not select, and if he does, he incurs a sin-offering.

What does this mean?
He may select and eat immediately, and he may select and put aside for immediate use; but he may not select for [later consumption on] the same day, and if he does, it is regarded as though he were selecting for [making] a store, and he incurs a sin-offering.
{But the former does not constitute sifting and is entirely permissible.}

They reported this {statement of Abaye} before Rava, and he said to them: Nachmani {=Abaye} has spoken well.

If two kinds of food lie before a person, and he selects and eats or selects and puts aside {for another to eat}, Rav Ashi learned {matni - I would render had a girsa in this brayta}: He is not culpable; and Rav Yirmiya of Difti learned: he is culpable.
"Rav Ashi learned: He is not culpable":
But it was taught {in a brayta}: he is culpable?!
There is no difficulty: the one treats of a reed-basket and a plate {when the selecting is done by these, he is not culpable}; the other refers to a sieve and a basket-sieve.

Chizkia said: One who picks lupines [after boiling] out of their husks is culpable.
Shall we say that Chizkia holds that it is forbidden to select the eatable from the non-eatable?
No.
Lupines are different,

{Shabbat 74b}
because they are boiled seven times, and if one does not remove it [the edible portion], it goes rancid, hence it is like [picking] the non-edible out of the edible {which is forbidden}.

"GRINDING":
Rav Papa said: He who cuts up beets very fine is liable on account of grinding.
And Rav Menashia said: He who cuts chips [for fuel] {desalit siltei} is liable on account of grinding.
Rav Ashi said: If he is particular about their size, he is liable on account of cutting {hides - a different labour mentioned in the Mishna}.

**
By way of explanation of desalit siltei -- this is wood from palms that has a vein-like structure {shivei shivei -- that is, nimin nimin} and when you separate these nimin there goes out from among them something resembling fine flour, and because of this, it as considered like grinding.

"KNEADING AND BAKING":
Rav Acha bar Ashi bar Avira {our gemara: Rav Acha bar Avira} said: He who throws sikta into a stove {to dry it} is liable on account of cooking.
But that is obvious?
You might say, His intention is to strengthen [harden] the article {whereas cooking softens}, therefore we are informed that it [first] softens and then hardens.

The explanation of sikta -- cakes of animal dung. {Rashi translates - a peg.}

Rava {our gemara: Rabba bar Rav Huna} said: He who boils pitch is liable on account of cooking.

"SHEARING WOOL, BLEACHING, HACKLING {=disentagling it}, DYEING, SPINNING":
The Sages learnt {in a brayta}: He who plucks the wing [of a bird], trims it [the feather], and plucks it [the down], is liable to three sin offerings.

Rif Shabbat 31b

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{Shabbat 73a}
MISHNA:
THE PRIMARY LABOURS ARE FORTY LESS ONE, [VIZ.:] SOWING, PLOUGHING, REAPING, BINDING SHEAVES, THRESHING, WINNOWING, SELECTING, GRINDING, SIFTING, KNEADING, BAKING, SHEARING WOOL, BLEACHING, HACKLING, DYEING, SPINNING, STRETCHING THE THREADS, THE MAKING OF TWO MESHES, WEAVING TWO THREADS, DIVIDING TWO THREADS, TYING [KNOTTING] AND UNTYING, SEWING TWO STITCHES, TEARING IN ORDER TO SEW TWO STITCHES, CAPTURING A DEER, SLAUGHTERING, OR FLAYING, OR SALTING IT, CURING IT {the girsa in the Mishna in our gemara: Curing its hide}, SCRAPING IT [OF ITS HAIR], CUTTING IT UP, WRITING TWO LETTERS, ERASING IN ORDER TO WRITE TWO LETTERS [OVER THE ERASURE], BUILDING, PULLING DOWN, EXTINGUISHING, KINDLING, STRIKING WITH A HAMMER, [AND] CARRYING OUT FROM ONE DOMAIN TO ANOTHER: THESE ARE THE FORTY PRIMARY LABOURS LESS ONE.

{Shabbat 73b}
Gemara:
{SOWING}
They learnt {tana}: Sowing, pruning, planting, bending { a vine for drawing it into the ground and making it grow as an independent plant} and grafting are all one labour.

Rav Yosef said: He who cuts hay is liable to two [penalties], one on account of reaping and the other on account of planting.
{The hay is cut so that new grass can grow, and thus it is a derivative of planting (i.e., sowing) too.}

Abaye said: He who trims beets [in the ground] is liable to two [penalties], one on account of reaping {because the beets he cuts constitute a harvest} and one on account of planting.
{The trimming is done to enable what is left to grow more freely, and thus it is a derivative of planting.}

{PLOUGHING}
They learnt {tana}: Ploughing, digging, and trenching are all one [form of] work.

Rav Sheshet said: If one has a mound [of earth] and removes it, in the house, he is liable on the score of building {for he thereby levels the floor, which is part of building}; if in the field, he is liable on the score of ploughing. {In our gemara's girsa, the next is attributed to Rava.} If one has a depression and fills it up: if in the house, he is liable on account of building; if in the field, he is liable on account of ploughing.

Rabbi Abba said: If one digs a pit on the Sabbath, needing only the earth thereof {but not the pit itself}, he is not culpable on its account.

And even according to Rabbi Yehuda, who maintains that one is liable on account of a labour which is not required on its own account: that is only when he effects an improvement, but this man causes damage.

{REAPING}
They learnt {tana}: Reaping, vintaging, gathering [dates], collecting [olives], and gathering [figs] are all one [form of] labour.

Rav Papa said: He who throws a clod of earth at a palm tree and dislodges dates is liable to two [penalties], one on account of detaching {that which is attached to the soil, the clod being taken up from the soil} and one on account of stripping {Rashi: the tree of a burden, namely the dates}.

Rav Ashi said: This is not the mode of detaching, nor is it the mode of stripping.
{Hence he is not liable on either score.}

We learn in perek haMatznia {Shabbat 95a}:
The Sages learnt {in a brayta}: One who milks, sets milk [for curdling], and makes cheese, in the amount of the size of a dried fig, he is liable to a sin offering.
{Compare with the girsa in the gemara there.}

And we say {there, in Shabbat 95a}: If one milks, on what score is he culpable?
He who milks is liable on account of unloading.
{the milk being unloaded from whence it is collected in the cow}
He who sets milk is liable on account of selecting.
{for the whey is thereby selected and separated from the rest of the milk which is to curdle}

Rif Shabbat 31a

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BEGIN PEREK SEVEN
{Shabbat 67b continues}
MISHNA:
A GREAT PRINCIPLE WAS STATED IN RESPECT TO THE SABBATH:
HE WHO FORGETS THE FUNDAMENTAL LAW OF THE SABBATH AND PERFORMS MANY LABOURS ON MANY SABBATHS, INCURS ONE SIN-OFFERING ONLY.
HE WHO KNOWS THE FUNDAMENTAL LAW OF THE SABBATH AND PERFORMS MANY LABOURS ON MANY SABBATHS, INCURS A SIN-OFFERING ON ACCOUNT OF EACH SABBATH.
HE WHO KNOWS THAT IT IS THE SABBATH AND PERFORMS MANY LABOURS ON MANY SABBATHS, IS LIABLE FOR EVERY PRIMARY LABOUR. HE WHO PERFORMS MANY LABOURS BELONGING TO THE SAME CATEGORY OF WORK IS LIABLE TO ONE SIN-OFFERING ONLY.

{Shabbat 69b}
Gemara:
Rav Huna said: If one is travelling in the wilderness and does not know when it is the Shabbat, he must count six days and observe one.
{our gemara had "on the road" besides "in the wilderness" - but Rif, Rosh, Rambam, Tur, etc., all omit}

Rava said: Every day he does sufficient for his requirements [only], except on that day.
And on that day he is to die?!
He prepared double his requirements on the previous day.
But perhaps the previous day was the {actual} Shabbat?
Rather, every day he does sufficient for his requirements, and even on that day.
Then wherein may that day be recognized?
By kiddush and havdalah.

Rava said: If he recognizes the relationship to the day of his departure {even though he does not know what exact weekday he set out}, he may do work the whole of that day.
But that is obvious?
You might say -- Since he did not set out on Shabbat, he did not set out on the eve of the Sabbath {that is, Friday} either; hence this man, even if he set out on Thursday. it shall be permitted him to do work on two days.
Hence he informs us that sometimes one may come across a company and chance to set out [on a Friday].

Rif Shabbat 30b

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{Shabbat 66b continues}
pramei. {Soncino: A mask}
The explanation of pramei is something that you place over the mouth so that you do not project spittle.

---

We learn in perek haNoder min haYerek {Nedarim 55b}: It was taught {in a brayta}: One may go out [on the Sabbath] wearing a thick sack-cloth, a coarse blanket, a curtain, and a blanket wrap, to keep off the rain; Shepherds may go out with sacks; not only shepherds, but all men, but that the Sages spoke of what is usual.

And in the Tosefta {actually, in our girsa in the gemara we have this in the brayta right after the word rain} they learnt: but not with a box, basket or matting to keep off the rain.

And the further learnt in the Tosefta: One may go out with wadding or with a sponge upon a wound, so long as he does not wrap around it a thread or a band.

One may go out with the peel of a garlic and the peel of an onion which is upon a wound, and if it falls he should not return it, and it needs not be said that he should not place it in in the first place on Shabbat.

One may go out with a binding (eged) upon a wound, and he may tie it and untie it.

A compress which separated from the binding, one may return it with the binding.

{compress, plaster, emollient, poultice - all were listed as translations of the three words listed next}
One may go out with a compress or with a poultice or with a plaster {retiya} upon a wound, and if it falls, he may not return it, and it need not be said that he may not place it in the first place on Shabbat.

And this that we learnt "he may not return," we discuss it in the gemara in Eruvin {Eruvin 102a}, and say that the halacha is one may that a plaster {retiya} on Shabbat in the Temple, and there {in Eruvin} we explain it.

MISHNA:
BOYS MAY GO OUT WITH GARLANDS [KESHARIM], AND ROYAL CHILDREN MAY GO OUT WITH BELLS, AND ALL PEOPLE [MAY DO LIKEWISE], BUT THAT THE SAGES SPOKE OF THE USUAL PRACTICE.

Gemara:
What are kesharim?
Abba Mari cited Rav Nechemia bar Baruch who cited Rav Iddi bar Avin who cited Rav Yehuda:
{our gemara: Adda Mari in the name of R. Nahman b. Baruch in the name of R. Ashi b. Abin in Rab Judah's name}: Garlands of pu'ah {vegetable; dyer's madder; a prophylactic}.

Why [then] particularly BOYS; even girls too [may go out therewith]? And why particularly children; even adults too?

But [then] what is meant by KESHARIM?
Like that which Rabbi Avin bar {our gemara: Huna} Chanina cited Rav Chama bar Guria: If a son yearns for his father [the father] takes a strap from his right shoe and ties it to his left [hand]. {This cures him so that he is able to bear his father's absence.}

Rabbi Avin bar Rav Huna cited Rav Chama bar Guria: The placing of a [hot] cup upon the navel on Shabbat {to alleviate stomach ache} is permitted.

And Rabbi Avin bar Rav Huna cited Rav Chama bar Guria: One may rub in oil and salt on Shabbat {into the skin}.

Like this of Rav Huna, when he came from the academy of Rav, and Rav from the academy of Rabbi Chiyya, and Rabbi Chiyya, when he came from the academy of Rabbi: when they felt the effect of the wine they would bring oil and salt and rub into the palms of their hands and the instep of their feet and say, 'Just as this oil is becoming clear, so let Ploni son of Plonit's wine become clear.'

And Rabbi Avin bar Rav Huna cited Rav Chama bar Guria: One may reset [a laryngeal muscle] {lit. strangle}] on Shabbat.

And Rabbi Avin bar Rav Huna cited Rav Chama bar Guria: To swaddle a babe on Shabbat is in order.

The Sages learnt {in a brayta}: One may go out with a preserving stone on Shabbat. {As a safeguard against abortion} On the authority of R. Meir it was said: Even with the counterweight of a preserving stone. And not only when one has miscarried, but even [for fear] lest she miscarry; and not only when she is [already] pregnant, but even lest she become pregnant and miscarry.

Rav Yeimar cited Rav {our gemara: Abaye}: Provided that it was found to be the healing stone's natural counterweight.

An exact counterwight - not less and not more than the preserving stone when it is weighed against it.

And the halacha is like Rabbi Meir, based on the fact that they answer according to him - and that is when it is the healing stone's natural counterweight. And furthermore, because we say: Rav Ashi {our gemara: Abaye} said: The counterweight of the counterweight, what? From the fact that he asks about the counterweight of the counterweight, we may deduce that he holds like Rabbi Meir.

{Shabbat 67a}
"AND ROYAL CHILDREN MAY GO OUT WITH BELLS":
Rabba established it as referring to the case of in which it is woven [sewn] into his garment; thus it agrees with all. {and not, as Rabbi Oshaya suggested in the gemara, that it was only according to Rabbi Shimon}

MISHNA:
ONE MAY GO OUT WITH A HARGOL'S EGG, A FOX'S TOOTH, AND A NAIL FROM [THE GALLOWS OF] AN IMPALED CONVICT AS A PROPHYLACTIC: THIS IS R. MEIR'S VIEW;
BUT THE SAGES FORBID THIS EVEN ON WEEKDAYS ON ACCOUNT OF 'THE WAYS OF THE AMORITE.'

Gemara:
ONE MAY GO OUT WITH A HARGOL'S EGG, which is carried for {shichla};
{Soncino translates: ear-ache}
By way of explanation {of shichla}, it is weakness of the thighs.
As we learn {tnan} in Bechorot {Bechorot 40a}: the shechol and the kesol. What is shechol? One who's thigh is moves out of place.

AND WITH A FOX'S TOOTH, which is worn on account of sleep: a living [fox's] for one who sleeps [too much], a dead [fox's] for him who cannot sleep.

"AND A NAIL FROM [THE GALLOWS OF] AN IMPALED CONVICT": for a zirfah
{Soncino translates: an inflammation}
By way of explanation, an inflammation, and they call it in Arabic achtarkan, and a nail from an impaled convict keeps it from increasing.

Abaye and Rava, both say: Whatever is used as a remedy is not [forbidden] on account of the ways of the Amorite.
Which implies that if it is not used as a remedy, there is a issue of the ways of the Amorite!
But we learnt {in a brayta}: If a tree casts its fruit, one paints it with sikra {a red paint} and loads it with stones.

Now, as for loading it with stones, that is in order to lessen its strength.
{Because of the tree's vitality, the fruits get too big and fall, and so this lessens its strength.}
But when he paints it with sikra, what remedy does he effect?
That is in order that people may see and pray for it.

Even as they learnt {in a brayta}:
{Vayikra 13:45}

מה וְהַצָּרוּעַ אֲשֶׁר-בּוֹ הַנֶּגַע, בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרוּעַ, וְעַל-שָׂפָם, יַעְטֶה; וְטָמֵא טָמֵא, יִקְרָא.

45 And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry: 'Unclean, unclean.'

he must make his grief publicly known, so that the public may pray for him.

Ravina said: In accordance with whom do we suspend a cluster of dates on a [sterile] date tree? In accordance with this Tanna.

What is a kuvsa? {translated above as cluster}
A netzer {twig}, as is written {Yeshaya 11:1}

א וְיָצָא חֹטֶר, מִגֵּזַע יִשָׁי; וְנֵצֶר, מִשָּׁרָשָׁיו יִפְרֶה.

1 And there shall come forth a shoot out of the stock of Jesse, and a twig shall grow forth out of his roots.

END PEREK SIX

Rif Shabbat 30a

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{Shabbat 65b continues}
on their garments.

MISHNA:
A WOMAN MAY WEIGHT [HER CLOAK] WITH A STONE, NUT, OR COIN, PROVIDING THAT SHE DOES NOT ATTACH THE WEIGHT IN THE FIRST PLACE ON THE SABBATH.

Gemara:
But you say in the first clause, that she may weight it {implying even lechatchila}.
Abaye said: The second clause refers to a coin. {which may not be handled on Shabbat}

That is to say, regarding only the coin, one may not weight it in the first place on Shabbat, but a stone and a nut, she may weight it even in the first place.

Abaye asked: May a woman evade [the Sabbath prohibition] by weighting [her cloak] with a nut in order to carry it out to her infant child on the Sabbath?
And it emerges with a teku {the question is unresolved}, and we have established that any teku which is Biblical we rule stringently, and Rabbinic we rule leniently.

MISHNA:
A STUMP-LEGGED PERSON MAY GO FORTH WITH HIS WOODEN STUMP: THIS IS R. MEIR'S VIEW;

{Shabbat 66a}
WHILE R. JOSE FORBIDS IT.
AND IF IT HAS A RECEPTACLE FOR PADS {upon which the stump rests}, IT IS UNCLEAN {=susceptible to ritual impurity}.
HIS SUPPORTS ARE UNCLEAN THROUGH MIDRAS, AND ONE MAY GO OUT THEREWITH ON THE SABBATH, AND ENTER THE TEMPLE COURT WHILST WEARING THEM.
HIS STOOL AND SUPPORTS ARE UNCLEAN AS MIDRAS, AND ONE MAY NOT GO OUT WITH THEM ON THE SABBATH, AND ONE MAY NOT ENTER THE TEMPLE COURT WITH THEM.
AN ARTIFICIAL ARM [LUKITMIN] IS CLEAN, BUT ONE MAY NOT GO OUT THEREWITH ON THE SABBATH.

Gemara:
"A STUMP-LEGGED PERSON MAY GO FORTH WITH HIS WOODEN STUMP":
And the halacha is like Rabbi Yossi.

{Shabbat 66b}
What is lukitmin? {translated by Soncino as an artificial arm}
Rabbi Abahu said: A pulley for loads. {So Jastrow. Rashi: a wooden donkey's head worn by mummers}
Rafram {our gemara: Rava} bar Papa said: Stilts.
Rabba bar Rav Huna cited Ulla {in our gemara, just Rabba bar Rav Huna}:

Rif Shabbat 29b

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{Shabbat 65a continues}
Gemara:
What is ZINITH? A growth caused by the soil.
{The pressure or chafing of the ground on the foot causing a wound or a bunion.}

By way of explanation, in Arabic, patza ala ratz. {??}

"YOUNG GIRLS MAY GO OUT WITH THREADS":
Shmuel's father did not permit his daughters to go out with threads {in their ears, to keep the hole from closing up}, nor to sleep together; and he made mikva'ot for them in the days of Nisan, and had mats placed in the days of Tishrei.

'He did not permit them to go out with threads':
But we learnt {in the Mishna}: YOUNG GIRLS MAY GO OUT WITH THREADS!
The daughters of Shmuel's father had colored ones {which they might remove and show}.

'He did not permit them to sleep together':
{Shabbat 65b}
In order that they should not become accustomed to a foreign body.

"ARABIAN WOMEN MAY GO FORTH VEILED, AND MEDIAN WOMEN MAY GO FORTH WITH THEIR CLOAKS THROWN OVER THEIR SHOULDERS. INDEED, ALL PEOPLE [MAY DO LIKEWISE]. BUT THAT THE SAGES SPOKE OF NORMAL USAGE":
By way of explanation, Arabians {fem}, reulot: Arabian women go forth veiled, as is written {Yeshayah 3:19}

יט הַנְּטִפוֹת וְהַשֵּׁירוֹת, וְהָרְעָלוֹת.

19 the pendants, and the bracelets, and the veils;

and their name in Arabic is garatz.

"AND MEDIAN WOMEN MAY GO FORTH WITH THEIR CLOAKS THROWN OVER THEIR SHOULDERS":

Rif Shabbat 29a

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{Shabbat 64b continues}
AND WITH A WIG INTO A COURTYARD; WITH WADDING IN HER EAR, WITH WADDING IN HER SANDALS, AND WITH THE CLOTH PREPARED FOR HER MENSTRUATION; WITH A PEPPERCORN, WITH A GLOBULE OF SALT AND ANYTHING THAT IS PLACED IN HER MOUTH, PROVIDING THAT SHE DOES NOT PUT IT IN HER MOUTH IN THE FIRST PLACE ON THE SABBATH, AND IF IT FAILS OUT, SHE MAY NOT PUT IT BACK.
AS FOR AN ARTIFICIAL TOOTH, [OR] A GOLD TOOTH, — RABBI PERMITS BUT THE SAGES FORBID IT.

Gemara:
And it is necessary [to state all the cases].
For if we were told about her own [hair], that might be because it is not ugly; but as for her companions', which is unbecoming, I might say [that it is] not [permitted].
While if we were informed about her companions', that might be because she is of her own kind; but an animal's, {our gemara: that is not of her own kind. Rif has instead:} where it is recognizable, I might say [that it is] not [permitted]. Thus they are necessary.

It was taught: Providing that a young woman does not go out with an old woman's [hair], or an old woman with a young woman's. As for an old woman [not going out] with a young woman's hair, that is well, because it is an improvement for her; but [that] a young woman [may not go out] with an old woman's [hair]. why [state it], seeing that it is unsuitable for her?
Once he is taking one {he states the other}.

"WITH A HAIR-NET AND A WIG INTO A COURTYARD":
Rav said: Whatever the Sages forbade to go out therewith into the street, one may not go out therewith into a courtyard, except a hair-net and a wig.
Rabbi Anani bar Sason, in the name of Rabbi Yishmael, holds: It is all like a hair-net.

And the halacha is like Rav, for the Mishna states simply like him.

And according to Rav, why do these differ?
Ulla said: [They are permitted] lest she become repulsive to her husband, and her husband come to divorce her.
As we learnt {in a brayta}:

Vayikra 15:23:

לג וְהַדָּוָה, בְּנִדָּתָהּ, וְהַזָּב אֶת-זוֹבוֹ, לַזָּכָר וְלַנְּקֵבָה; וּלְאִישׁ, אֲשֶׁר יִשְׁכַּב עִם-טְמֵאָה. {פ

33 and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean.

the early Sages ruled: That means that she must not rouge nor paint nor adorn herself in dyed garments; until Rabbi Akiva came and taught: If so, you make her repulsive to her husband, with the result that he will divorce her! But what [then] is taught by, 'and she that is sick shall be it, her impurity'? She shall remain in her impurity until she enters into water.

{Shabbat 65a}
"AND WITH THE WADDING IN HER EAR":
Rami bar Yechezkel learnt {tnei}: Providing it is tied to her ear.

"AND WITH THE WADDING IN HER SANDALS":
Rami bar Yechezkel learnt {tnei}: Providing it is tied to her ankle {our gemara: sandal}, firmly tied.

"AND WITH THE CLOTH SHE PREPARED FOR HER MENSTRUATION":
Rami bar Yechezkel thought to say: Providing it is fastened between her thighs.
Rava said to him: Even if it is not tied to her: since it is repulsive, she will not come to carry it {if it drops out}.

Rabbi Yirmiyah bar Abba asked of him {our gemara: Rabbi Yirmiyah asked of Rabbi Abba}: What if she made a handle for it?
{Sewing on to it a piece that she could hold in her hand. This is not repulsive, and so she may carry it.}

He said to him: Even if she made a handle for it, it is permitted.

It was stated {by Amoraim} also:
Rav Natan {our gemara: Nachman} bar Oshaya cited Rabbi Yochanan: Even if she made a handle for it, it is permitted.

"WITH A PEPPERCORN, AND WITH A GLOBULE OF SALT":
A peppercorn is for [counteracting] the [evil] breath of the mouth; a globule of salt is for the gum. {Rashi: for toothache}

AND WITH THE WADDING IN HER EAR. Rami bar Yechekzel learnt: Providing it is tied to her ear.

AND WITH THE WADDING IN HER SANDALS. Rami bar Yechekzel learnt: Providing it is tied to her sandal.

AND WITH THE CLOTH SHE PREPARED FOR HER MENSTRUATION. Rami bar Yechekzel thought to say, Providing it is fastened between her thighs. Said Rava, Even if it is not tied to her: since it is repulsive, she will not come to carry it.
Rabbi Yirmiya asked Rabbi Abba: What if she made a handle for it?
He said to him: It is permitted.

It was stated likewise {by Amoraim}:
Rav Nachman bar Oshaya cited Rabbi Yochanan: [Even] if she made a handle for it, it is permitted.

Rabbi Yochanan used to go out with them {wadding in his ear} to the Beth Hamidrash, but his companions disagreed with him.
Rabbi Yannai would go out with it into a karmelith but all his contemporaries disagreed with him.
But Rami b. Ezekiel learnt: Providing it is tied to her ear? — There is no difficulty: in the one case it is firmly placed; in the other it was not.

WITH A PEPPERCORN, AND WITH A GLOBULE OF SALT. A peppercorn is for [counteracting] the [evil] breath of the mouth; a globule of salt is for the gum.

"AND WITH ANYTHING THAT SHE PLACES IN HER MOUTH":
ginger, or cinnamon.

"AN ARTIFICIAL TOOTH, [OR] A GOLD TOOTH, — RABBI PERMITS BUT THE SAGES FORBID IT":
Abaye said: Rabbi, Rabbi Eleazar {our gemara: Eliezer}, and Rabbi Shimon ben Eleazar all hold that whatever detracts from a person['s appearance], one will not come to display it. Rabbi, as stated {above, about the gold tooth}. Rabbi Eleazar, for it was taught: Rabbi Eleazar declares [her] non-culpable on account of a kobeleth and a flask of spikenard oil. Rabbi Shimon ben Eleazar, for it was taught: Rabbi Shimon ben Eleazar stated a general rule: Whatever is [worn] beneath the net, one may go out therewith; whatever is [worn] above the net, one may not go out with it.

MISHNA:
SHE MAY GO FORTH WITH THE SELA' (a coin) ON A ZINITH [CALLUS].
YOUNG GIRLS MAY GO OUT WITH THREADS, AND EVEN WITH CHIPS IN THEIR EARS.
ARABIAN WOMEN MAY GO FORTH VEILED, AND MEDIAN WOMEN MAY GO FORTH WITH THEIR CLOAKS THROWN OVER THEIR SHOULDERS.
INDEED, ALL PEOPLE [MAY DO LIKEWISE]. BUT THAT THE SAGES SPOKE OF NORMAL USAGE

Rif Shabbat 28b

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{Shabbat 62a continues}
with a needle which is NOT pierced, or with a ring which does NOT bear a signet, he is liable a sin-offering. And if he goes out with a ring that does bear a signet, or with a needle that is pierced, he is not liable, but it is forbidden, and so is the conclusion of this segment of gemara. And it is not considered carrying out in a backhanded manner, for there are times that a man gives to his wife during the weekday a ring that nears a signet, to take it to a chest, and she places it on her hand until she comes to the chest -- and thus it is found that it is the normal way of carrying it out in this manner. And sometimes a woman gives a non-signet ring to her husband to take it to an artisan to be repaired, and he places it on his hand until he comes to the artisan, and thus it is found that it is the normal way of carrying it out in this manner. And since it is the normal way of carrying it out, on the weekday on his finger, in this manner, if he goes out like this on Shabbat he is liable a sin-offering.

"NOR WITH A KOLIAR":
What is a KOLIAR?
Rav said: A machbanta. {our gemara: koliar. Soncino says: a brooch. that is, a pin in the shape of a cochlea, which is a part of the inner ear}
Some explain it as a telisan {** ??}, and some explain it as something that encircles the head, as we say {in Yoma 28a} the Kohanim stand in a circle in the form of a Koliar.

"KOBELETH":
Rav Yosef {our gemara: Rav} said: chamarta dePallion. {Soncino: A charm [bead] containing phyllon}

By way of explanation: a link of spices that she adorns herself with, to remove bad odor from her. And the basic meaning of pallyon comes from {Bemidbar 28:9}

ט וּבְיוֹם, הַשַּׁבָּת--שְׁנֵי-כְבָשִׂים בְּנֵי-שָׁנָה, תְּמִימִם; וּשְׁנֵי עֶשְׂרֹנִים, סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן--וְנִסְכּוֹ.

9 And on the sabbath day two he-lambs of the first year without blemish, and two tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, and the drink-offering thereof.

which we translate into Aramaic {in the Targum} defila bemshach.
{It would seem this is of the regular change of B->P in Aramaic, such as barzel --> parzela.}

{Shabbat 62b}
Rabbi Ami {our gemara: Rabbi Abahu} said, and some say in a brayta they learnt: Three things bring man to poverty. viz., urinating in front of one's bed naked, being cursed by one's wife in his presence, and treating the washing of the hands with disrespect.

'Urinating in front of one's bed naked': This was said only when his face is turned to the bed: but if it is turned in the opposite direction, we have nought against it. And even when his face is turned to the bed, this was said only when it is on to the ground; but if it is into a vessel, we have nought against it.

'And the treating of the washing of the hands with disrespect': Like Rabbi Zerika, for Rabbi Zerika cited Rabbi Eleazar {our gemara has Rava for this, and the previous clarification}: This was said only when one does not wash his hands at all; but if he washes them inadequately, we have nought against it.
And it is not so, as we know from Rav Chisda, for Rav Chisda said: I washed with full handfuls of water and was granted full handfuls of prosperity.

'And being cursed by one's wife in his presence': Rav {our gemara: Rava} said: [That is when she curses him] on account of her adornments. But that is only when he has the means but does not provide them.

MISHNA:
A MAN MUST NOT GO OUT WITH A SWORD, BOW, SHIELD, LANCE [ALLAH], OR SPEAR; AND IF HE DOES GO OUT, HE INCURS A SIN-OFFERING. R. ELIEZER SAID: THEY ARE ORNAMENTS FOR HIM.

BUT THE SAGES MAINTAIN, THEY ARE MERELY SHAMEFUL, FOR IT IS SAID {in Yeshaya 2:4}

ד וְשָׁפַט בֵּין הַגּוֹיִם, וְהוֹכִיחַ לְעַמִּים רַבִּים; וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים, וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת--לֹא-יִשָּׂא גוֹי אֶל-גּוֹי חֶרֶב, וְלֹא-יִלְמְדוּ עוֹד מִלְחָמָה. {פ

4 And He shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into plowshares, and their spears into pruninghooks; nation shall not lift up sword against nation, neither shall they learn war any more.

And the halacha is like the Sages.

A KNEE-BAND [BERITH] IS CLEAN, AND ONE MAY GO OUT WITH IT ON THE SABBATH; ANKLE-CHAINS [KEBALIM] ARE UNCLEAN, AND ONE MAY NOT GO OUT WITH THEM ON THE SABBATH.

Gemara:
Rabbi Avin and Rav Huna sat before Rabbi Yirmiyah, and Rabbi Yirmiyah sat and was dozing. And Rabbi Avin sat and said: A berith is on one [leg]; whilst kebalim [ankle-chain] is on two.
Rav Huna said to him: Both are on two, but a chain is placed between them and they become kebalim [anklets].
Rabbi Yirmiyah awoke at that and said: Well spoken! And so said Rabbi Yochanan.

{Shabbat 64b}
Rav Sheshet said: Why does Scriptures {Bemidbar 31:50} enumerate the outward ornaments with the inner?

נ וַנַּקְרֵב אֶת-קָרְבַּן ה, אִישׁ אֲשֶׁר מָצָא כְלִי-זָהָב אֶצְעָדָה וְצָמִיד, טַבַּעַת, עָגִיל וְכוּמָז--לְכַפֵּר עַל-נַפְשֹׁתֵינוּ, לִפְנֵי ה.

50 And we have brought the LORD'S offering, what every man hath gotten, of jewels of gold, armlets, and bracelets, signet-rings, ear-rings, and girdles, to make atonement for our souls before the LORD.'

{
For above, in the gemara, was a statement that "Agil is a cast of female breasts; kumaz is a cast of the womb." Meanwhile tabaat is a ring.
}

To teach you: Whoever looks upon a woman's little finger is as though he gazed upon the pudenda.

MISHNA:
A WOMAN MAY GO OUT WITH RIBBONS MADE OF HAIR, WHETHER THEY ARE OF HER OWN [HAIR] OR OF HER COMPANIONS, OR OF AN ANIMAL, AND WITH FRONTLETS AND WITH SARBITIN THAT ARE FASTENED TO HER. [SHE MAY GO OUT] WITH A HAIR-NET [KABUL]

Rif Shabbat 28a

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{Shabbat 61 continues}
whether it is an amulet in writing or an amulet of roots, whether it is for a sick person whose life is endangered or for a sick person whose life is not endangered. [It is permitted] not [only] for a person who has [already] had an epileptic fit, but even [merely] to ward it off. And one may tie and untie it even in the street, providing that he does not secure it

{Shabbat 61b}
with a ring or a bracelet and go out therewith into the street, for appearances sake. {marit ayin}
But we learnt {in a brayta}: What is an approved amulet? One that has healed three men simultaneously?
There is no difficulty: the one is to approve the man; the other is to approve the amulet.

Rav Papa said: It is obvious to me that if three amulets {all written/prepared by the same man} [are successful for] three people, each [being efficacious] three times, both the practitioner and the amulets are [henceforth] approved.
If three amulets [are successful for] three people, each [being efficacious] once, the practitioner is [henceforth] approved, but not the amulets.
If one amulet [is efficacious] for three men, the amulet is approved but not the practitioner.
Rav Papa asked: What if three amulets [are efficacious] for one person?
The amulets are certainly not rendered approved: but does the practitioner become approved or not? Do we say: Surely, he has healed him! Or perhaps, it is this man's fate to be susceptible to writings {but it would not necessarily work for another indicidual}?
The question stands. {teiku}

It was a question to them:
Have amulets sanctity or not?

In respect of what law?

Shall we say, in respect of saving them from a fire {on Shabbat, to carry into a courtyard that lacks an eruv}?
Come and hear: Benedictions {written} and amulets, though they contain the [divine] letters and many passages from the Torah, may not be saved from a fire, but are burnt where they are.

But rather, in terms of hiding away{when they become worn out}:
Come and hear: If it [the Divine Name] was written on the handles of utensils or on the legs of a bed, it must be cut out and hidden.

Rather [the problem is] what about entering a privy with them? Have they sanctity, and it is forbidden; or perhaps they have no sanctity, and it is permitted?

{Shabbat 62a}
And we determine that if they are covered in leather, it is permitted to enter a privy with them, and if not, it is forbidden.
And tefillin, this is the reason that you do not enter with them into a privy, but rather remove them at a distance of four cubits, and hold them in his garment and his hand and then enter: because of the Shin upon them {on the outside}. For Abaye said: The shin of tefillin is a halachah of Moses at Sinai.

"NOR WITH A SHIRYON, NOR WITH A KASDA, NOR WITH MEGAFAYYIM":
SHIRYON is a coat of mail.
KASDA, — Rav said: It is a polished metal helmet.

And it is called in Arabic beitza, and this is the kova mentioned in Scriptures, for it is written {about Goliath, in Shmuel Aleph 17:5}:

ה וְכוֹבַע נְחֹשֶׁת עַל-רֹאשׁוֹ, וְשִׁרְיוֹן קַשְׂקַשִּׂים הוּא לָבוּשׁ; וּמִשְׁקַל, הַשִּׁרְיוֹן--חֲמֵשֶׁת-אֲלָפִים שְׁקָלִים, נְחֹשֶׁת.

5 And he had a helmet of brass upon his head, and he was clad with a coat of mail; and the weight of the coat was five thousand shekels of brass.

{note that Shiryon, the coat of mail, is mentioned next in the pasuk}

MEGAFAYYIM, — Rabba bar Rav Huna {our gemara: Rav} said: pizmekei.
{Soncino: These are greaves. {leg armor worn below the knee}}

By way of explanation, these are stockings made of iron or copper, and they are not for the beautification of the feet.

MISHNA:
A WOMAN MAY NOT GO OUT WITH A NEEDLE THAT IS PIERCED, NOR WITH A RING BEARING A SIGNET, NOR WITH A KOLIAR, NOR WITH A KOBELETH, NOR WITH A BALSAM PHIAL; AND IF SHE DOES GO OUT, SHE IS LIABLE TO A SIN-OFFERING; THIS IS R. MEIR'S VIEW.
BUT THE SAGES RULE THAT SHE IS NOT CULPABLE IN THE CASE OF A KOBELETH AND A BALSAM PHIAL.

Gemara:
Ulla said: And it is the reverse in the case of a man.

In other words, if a man goes out

Rif Shabbat 27b

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{Shabbat 60a continues}
and they [some fugitives] were hiding in a cave. They proclaimed, 'He who would enter, let him enter, but he who would go out, let him not go out.' {For fear of spies, lest their whereabouts be disclosed.}
Now, the sandal of one of them became reversed, so that they thought that one of them had gone out and been seen by the enemies, who would now fall upon them. Thereupon they pressed against each other {in panic}, and they killed of each other more than their enemies slew of them.
Rabbi Eleazar ben Elisha {our gemara: Rabbi Ilai ben Eleazar} said: They were stationed in a cave when they heard a sound [proceeding] from above the cave. Thinking that the enemy was coming upon them, they pressed against each other and slew amongst themselves more than the enemy had slain of them.
Rami bar Yechezkel said: They were stationed in a Synagogue, when they heard a sound from behind the synagogue. They thought that one of them had left. {preceding sentence an accidental copy from the first cave story.} Thinking that the enemy was coming upon them, etc. {The gemara continues: they pressed against each other and slew amongst themselves more than the enemy had slain of them.}

In that hour it was enacted: A man must not go out with a nail-studded sandal. And it does not matter whether it is on Shabbat or on Yom Tov {he may not go out}.

{Shabbat 60b}
What is the reason on Shabbat, not?
Because it is day of assembly when there is an interdict against work {just as when the incident happened.}
So too on Yom Tov, it is day of assembly when there is an interdict against work.

And thus we learn {tnan - in Betza 14b}: But one may not [send] a nail-studded sandal or an unsewn shoe [on Yom Tov].

Rav Yehuda cited Shmuel: They learnt this only [where the nails are] to strengthen [the sandal], but where they are ornamental, it is permitted.

And how many [nails] constitute an ornament?
Rabbi Yochanan said: Five on each.
And Rabbi Chanina said: Seven on each.

{see the gemara for a different girsa}
Rabbi Yochanan said to Rav Shemen bar Abba: I will explain to you: According to me, two on this side and two on that side, and one in the strapping. According to Rabbi Chanina, three on this side and three on that side, and one in the strapping.

Ilfa {our gemara: Efa} said to Rabba bar bar Chana: You, as disciples of Rabbi Yochanan, should act as Rabbi Yochanan; but we will act as Rabbi Chanina.

A certain shoe-maker asked Rabbi Ammi: What if it is sewn from within?
{Rashi: i.e., a leather shoe was placed inside a sandal and sewn thereto.}
He said to him: It is permitted, replied he, but I do not know what is the reason. {I.e., he had heard this ruling, but did not know why.}
Rav Assi {our gemara: Ashi} said: And does not the Master know what is the reason? Since it was sewn from within, it becomes a shoe. The Rabbis enacted a decree in respect to a sandal, but in respect of a shoe they did not enact any decree.

Rav Abba bar Zavda asked Rav Abba bar Avina: What if he arranged them [the nails] zigzag-shape? {Kalbus is a tongs or pinchers, which presumably opened X-wise}
He said to him: It is permitted.
It was stated {by Amoraim} likewise:
Rabbi Yossi bar Chanina said: If they are arranged zigzag-shape, it is permitted.

Rav Sheshet said: If the whole of it [the sole] is covered with nails [underneath] so that the ground should not wear it away. it is permitted.
They learnt {in a brayta} in accordance with Rav Sheshet: A man may not go out wearing a nail-studded sandal, nor may he stroll [in it] from house to house, and even from bed to bed. But it may be handled in order to cover a utensil or support the legs of a bed therewith; but Rabbi Eleazar the son of Rabbi Shimon forbids this. If most of its nails are fallen out, but four or five are left, it is permitted; while Rabbi Yehuda permits it up to seven. If one covers it with leather underneath and drives nails into it on top, it is permitted. If one arranges them [the nails] zigzag-fashion, or flattens [them] out, or points [them], or covers the whole of it with nails so that the ground should not wear it out, it is permitted.

"NOR WITH A SINGLE [SANDAL], IF HE HAS NO WOUND [or, BRUISE] ON HIS FOOT":

{Shabbat 61a}
The reason is that he has no wound on his food.
Hence if he has a wound on his foot, he may go out - With that [worn] where there is no wound - like Chiyya bar Rav, and like Rabbi Yochanan, who said {regarding the fact that he was given only his right sandal}: You treat the left foot as though it had a wound!

"NOR WITH TEFILLIN, NOR WITH AN AMULET, {IF IT IS NOT FROM AN EXPERT}":
Rav Papa said: Do not think that both the man [issuing it] and the amulet must be approved; but as long as the man is approved, even if the amulet is not approved.
This too may be proved from the wording of the Mishna, for it states, NOR WITH AN AMULET WHEN IT IS NOT FROM {min} AN EXPERT, and does not say "WHEN IT IS NOT EXPERT {=approved. In fact, the girsa in the printed text of our Mishna in the Rif lacks the word min, while the girsa in the printed text of the Mishna in our gemara has the word min.}
We indeed do deduce this.

The Sages learnt {in a brayta}: What is an approved amulet? One that has healed [once], a second time and a third time.