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text: Mishnah Shabbat
  משנה שבת
  Eighteen Treatises from the Mishna
  
  
  Mishnah Shabbat
  
  
  
  
  
  
  
  
  
  With what [wicks] may one light [Shabbat lamps], and with what [wicks] may one not light?  One may not light with moss [that grows in] cedars, nor with uncombed flax, nor with raw silk, nor with willow bast, nor with desert fiber, nor with weeds [growing] on water.  Nor [may one light] with pitch, nor with wax, nor with castor oil, nor oil set for burning [consecrated oil that has become impure], nor with [the fat from] sheeps' tails, nor with forbidden fat. Nachum HaMadi says: One may light with boiled forbidden fat; but the Sages say: One may not light with forbidden fat whether it's boiled or not boiled.
  One may not light with oil set for burning on festivals. Rabbi Yishmael says: Out of respect for Shabbat, one may not light with tar, but the Sages permit all [of the following] oils: Sesame oil, nut oil, radish [seed] oil, fish oil, gourd [seed] oil, tar, and naphtha. Rabbi Tarfon says: One may only light olive oil.
  Of tree products, one may light only with flax. Of tree products, only flax [fashioned into a] shelter can contract impurity [if it surrounds a corpse]. [If] a slip of cloth has been folded but not singed, Rabbi Eleizer says it is subject to impurity and one may not light with it. Rabbi Akiva says:It is not subject to impurity [literally: it is pure], and one may light with it.
  One may not perforate an eggshell, and fill it with oil, and place it over the lamp, so that it [oil] drips [therein], even if it is [made] of earthenware, but Rabbi Yehudah permits it. But if the potter had originally joined it, it is permissible because it is  one utensil. One may not fill a bowl [with] oil and place it beside the lamp, and put the end of the wick into it, so that it draws [the oil], but Rabbi Yehudah permits it.
  [If] one extinguishes the lamp because he is afraid of non-Jews, of bandits, of an evil spirit, or that the sick may sleep, he is exempt; but [if his intention is] to preserve the lamp, to preserve the oil, or to preserve the wick, he is liable. Rabbi Yose permits all [these cases] except the [act preserving the wick], because he thereby creates a coal.
  Women die in childbirth for three transgressions: If they are not careful with [the laws] of menstruation; and if they are not careful [to separate some] dough [when baking to give to the priest]; and if they are not careful with the lighting of the [Shabbat] lamp.
  At dusk on the eve of shabbat, a man must make three statements: Have you separated the tithe? Have you prepared the <i>Eruv</i> [the halachic merging of separate domains by means of setting aside an amount of food in a designated place]?  Light the lamps! If it is uncertain whether it is night [dark] or not, one may not tithe [produce that is] certainly untithed; and one may not immerse vessels [in a <i>Mikveh</i>]; and one may not light the lamps.  One may [however] tithe <i>Demai</i> [produce from which it is uncertain whether tithes were already taken]; and one may prepare the <i>Eruv</i>, and one may cover [pots] of hot food [to retain their heat.]
  
  
  
  A pot of food may be placed on a double stove [which holds two pots, shortly before Shabbat], if it is fueled with straw or stubble; [but if it is fueled] with peat or wood one may not put [a pot of food thereon] unless he sweeps out [the lower compartment], or puts ashes [there]. Beit Shammai say: [One may place] hot water [on such a stove] but not cooked food; but Beit Hillel say: [One may place both] hot water and cooked food [there].  Beit Shammai: One may remove [a pot from the stove], but may not return [it]; but Beit Hillel say: One may even return [it].
  [If] an oven is fueled with straw or stubble, one may not put anything either into it or on its outside [surface].  A single [pot] stove which is fueled with straw or stubble is considered like a double stove; but [if fueled] with peat or wood is considered like an oven.
  One may not put an egg at the side of a hot kettle such that it becomes cooked, nor may one crack it in hot cloths, but Rabbi Yose permits that.  One may not bury it in sand, or dust of the road such that it becomes roasted.
  It once happened that the inhabitants of Tiberias ran a pipe of cold water through a channel of hot water.  The Sages said to them: If [the cold water is heated] on Shabbat, it is like any water that has been heated on Shabbat and is prohibited for either washing or drinking; [if this water is heated] on a festival, it is  like any hot water that has been heated on the festival and is prohibited for washing but permitted for drinking. One may drink from an external coal-chamber samovar that has been swept [of coals] on Shabbat.  One may not drink from an internal coal-chamber samovar even though it has been swept [of coals].
  One may not place cold water into a kettle that has been removed [from the fire], so that the [cold water] heats up; but one may pour cold water into it [a kettle] or a cup of [hot water]  to cool it down.  One may not put spices into a boiling pan or into a pot that has been removed [from the fire], but one may put [spices] into a bowl or a serving pot.  Rabbi Yehudah says: One may put [spices] into any [vessel], except into [a pot that contains food with] vinegar or brine. 
  One may not place a vessel beneath a lamp to catch the oil [that may drip], but if it was placed [there] during the day [before Shabbat], it is permitted [to collect the oil].  [Nevertheless,] one may not benefit from [the oil caught therein], because it was not set aside [before Shabbat]. A new lamp may be moved [on Shabbat], but an old one [that has already been used] may not be. Rabbi Shimon says: One may move all lamps except such as are alight on Shabbat.  A vessel may be placed beneath a lamp to catch the sparks, but one may not put water therein because he thereby extinguishes [the sparks].
  
  
  
  
  
  
  
  Wherewith may [a man let] an animal go out? and wherewith may [he] not [let] it go out? The camel [he] may [let] go out with its halter, the she camel with a nose-ring; the Lybian ass with bridle and bit; the horse with its collar; all [animals] that wear a collar may go out therewith, and be led thereby; [in case it, the collar, becomes unclean] it must be rinsed, and dipped in its place [without taking it off.]
  The ass goes out with its rug [while it is tied on him]. He-goats may go out with a leather bandage round their privates; sheep with their tails fastened up or down, and with wrapper; sire-goats with their udders tied up. R. Jose prohibits all these, excepting the sheep with wrapper. R. Jehudah saith, "She-goats may go out with their udders tied up, if [this be done] to dry [up the milk], but not if it be done to [preserve the] milk."
  Wherewith may [a man] not [let] animals go out? The camel must not go out with a rag tied to its tail, nor with its legs strapped, nor with its fore and hind-legs fastened together; this [applies] to all domestic animals. A man must not fasten camels together and lead them, but he may hold the [different] ropes in his hand, only [taking care] that they do not get twisted.
  An ass must not go out with its rug that had not been fastened on [before the Sabbath], nor with a bell, although it be muffled, nor with a wooden frame-work round its neck, nor with a strap to its legs. Hens must not go out with cords tied on them, nor with straps to their feet. Rams must not go out with go-carts to their tails; nor sheep with sneezing-wood; nor calves with a reed-yoke; nor a cow with the skin of a hedgehog tied to her udders, nor with a strap between her horns. The cow of R. Eleazar hen Azariah went out [on the Sabbath] with a strap between her horns, which was against the consent of the sages.
  
  
  
  With what may a woman go out and with what may she not go out? A woman may not go out wool ribbons, nor with flax ribbons, nor with straps on her head.  Nor can she immerse with them on unless she loosens them.  Nor [may she go out] with a frontlet [on her forehead], nor with bangles if they are not fastened to her cap; nor with a cap [under the head-dress] into the public domain.  Nor [may she go out] with a golden [ornament in the shape of a] town; nor with a necklace; nor with [nose]-rings; nor with a finger-ring which lacks a seal; nor with a needle that is not pierced.  But if she has gone out [with any of these] she is not liable for a <i>Chattat</i> [an offering brought to expiate sin].
  A man may not go out with nail-studded sandals, nor with a single [sandal] unless he has a wound on [the other] foot.  A [man may not go out] with tefillin; nor with an amulet unless it [was written] by an expert; nor with a cuirass, nor with a helmet, nor with greaves.  If one has gone out [with any of these] he is not liable for a <i>Chattat</i>.
  A woman may not go out with a needle that has an eye, nor with a ring that has a seal, nor with a diadem‎; nor with a perfume pouch, nor with a balsam-flask.  And if [a woman] has gone out [with any of these] she is liable for a <i>Chattat</i>, these are the words of Rabbi Meir; but the Sages exempt her [regarding] a perfume pouch and a balsam-flask.
  A man may not go out with a sword, nor with a bow, nor with a shield, nor with a round shield, nor with a spear.  If he has gone out [with any of these] he is liable for a <i>Chattat</i>.  Rabbi Eliezer says: They are ornaments for him.  But the Sages say: They are nothing but an indignity, for it is said, "They shall beat their swords into plowshares, and their spears unto pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more" (Isaiah 2:4).  A garter is not subject to impurity and one may go out with it on Shabbat; foot-chains are subject to impurity, and one may not go out with them on Shabbat.
  A woman may go out with braids of hair whether of her own [hair], or of another woman, or of an animal.  [She may go out] with a frontlet [on her forehead], or with bangles if they are  sewn [to the cap]; with a cap [under the head-dress] or with a wig into the courtyard; with wool in her ears, or with wool in her shoe, or with wool she has arranged for her menstruation; or with a pepper, or with a grain [of] salt, or with whatever else she [is accustomed to] put in her mouth [to dispel bad breath] provided she does not first put it [into her mouth] on Shabbat.  And if she drops it [out of her mouth] she may not replace it. [With regard to a] false tooth or a gold tooth, Rabbi allows [one to go out with it], but the Sages prohibit [it].
  A woman may go out with a <i>Sela</i> [a coin worth four <i>Dinar</i>] fastened on a corn [on her foot]; girls may go out with ribbons, and even with chips in their ears; Arabian women may go out in their veils, and Median women in their mantillas. So [indeed] may anyone, but the Sages speak of common custom.
  A woman may fasten a stone, or a nut, or a coin [in her cloak], provided she does not first fasten it on Shabbat.
  An amputee may go out with his prosthesis, these are the words of Rabbi Meir; but Rabbi Yose prohibits it. If the prosthesis has a hollow space for rags, it is subject to impurity.  Supports [for an amputee] transmit impurity via leaning, but one may go out with them on Shabbat, and one may [also] enter the Temple courtyard with them. His [the amputee's] chair and its supports transmit impurity via leaning and one may not go out with them on Shabbat, nor enter the Temple courtyard with them.  Masks are not subject to impurity and one may not go out with them.
  Boys may go out with their knots, and princes with bells. So [indeed] may anyone, but the Sages speak of common custom. 
  One may go out with a locust egg, or with a fox's tooth, or with the nail of one who has been hanged, for the sake of remedies, these are the words of Rabbi Meir. But the Sages say: This is forbidden even on a weekday because [it imitates] the ways of the Amorites.
  
  
  
  
  
  
  
  [One is liable if] he carries out sufficient wine to pour a goblet [of wine]; or milk equal to a mouthful; or enough honey to spread upon a sore; or enough oil to anoint a small limb; or enough water to rub an eye salve. And the [measure] for all other beverages is a quarter [of a <i>Log</i> - a Biblical unit of liquid measurement], and [the measure for] all [liquids] that are poured out [but not drunk] is a quarter [of a <i>Log</i>]. Rabbi Shimon says: [The measures for] all [the items listed here] is a quarter [of a <i>Log</i>], and they [the Sages] said these [various] quantities] only for those who store them.
  [One is liable if] he carries out sufficient rope to make a handle for a basket; or sufficient reeds to make a handle for a sifter or a sieve. Rabbi Yehudah says: [To be liable for a reed one must carry out] enough to take the measure for a child's shoe.  [One is liable if he carries out] enough paper to write a custom-collector's receipt, and one who carries out an [actual] custom-collector's receipt is liable. [One is liable if he carries out] enough used paper to wrap the mouth of a small perfume flask.
  [One is liable if he carries out] sufficient leather to make an amulet; sufficient parchment to write thereon the smallest section of tefillin which is <i>Shema Yisrael</i>; or sufficient ink to write two letters; or sufficient paint to color one eye.
  [One is liable if he carries out] sufficient glue to put on the top of the lime twig [to trap birds]; sufficient pitch or sulfur to make a hole; sufficient wax to stop up a small hole [in a cask]; sufficient clay to make an opening for the crucible of a gold refiner. Rabbi Yehudah says: Enough to make a stand [for such a crucible].  Sufficient bran to place on the hole of a gold refiners’ crucible. Sufficient lime to cover the [finger] of the smallest of girls. Rabbi Yehudah says: Enough to cover  her temples.  Rabbi Nechemyah says: Enough to anoint her forehead. 
  [One is liable if he carries out] sufficient earth [to make] a seal for a package [of merchandise], these are the words of Rabbi Akiva; but the Sages say: Enough [to make] a seal for a letter. Sufficient dung or fine sand to fertilize a cabbage-stalk, these are the words of Rabbi Akiva; but the Sages say: Enough to fertilize a leek. Sufficient coarse sand to fill a trowel of lime [the two materials were mixed]; sufficient reed to make a quill.  And if [the latter] were thick or split [and unsuitable for a quill], sufficient [reed] to boil the lightest egg [that is] beaten and put in a [heated] pot.
  [One is liable if he carries out] sufficient bone to make a spoon. Rabbi Yehudah says: Enough to make the tooth of a key.  Sufficient glass to scrape the top of a weaver's shuttle with; a clump of earth or a stone sufficient to throw at a bird. Rabbi Elieazer bar Yaakov says:Large enough to throw at an animal.
  [One is liable if he carries out] earthenware sufficient to place between boards [to space them], these are the words of Rabbi Yehudah; Rabbi Meir says: Enough to shovel fire [lit coals] with.  Rabbi Yose says: Enough  to receive [hold] a quarter [of a <i>Log</i>]. Rabbi. Meir says: Although there is no proof [to support] the matter [my approach], there is an allusion to the matter [for it is written], "There shall not be found among the pieces a sherd to take fire from the hearth" (Isaiah 30:14).  Rabbi Yose said to him: [Will you bring] a proof from there? [Does not the sentence conclude with the words], "or to scoop water with out of the pit?"
  
  
  
  Rabbi Akiva said: From where [do we know that the carrying of] an idol imparts impurity like the carrying of a <i>Niddah</i> [a woman who has menstruated and is thereby impure] does? Because it states, "You shall cast them away as a menstruous woman, you shall say to it [the idol] get away from here," (Yeshaya 30:22).  Just as the carrying of a menstruous woman imparts impurity, so does the carrying of an idol impart impurity.
  From where [do we know] that a ship is not subject to impurity [literally: is pure]? Because it states, "The way of a ship in the midst of the sea," (Mishlei 30:19). From where [do we know] that in a garden-bed that is six hand-breadths by six hand-breadths, one may sow five [different kinds of] seeds - four [kinds] on the four sides of the garden-bed, and one in the middle? Because it states, "For as the earth brings forth her growth and as the garden causes the things grown in it to blossom," (Yeshaya 61:11).  The text does not say, "its seed" but "the things grown in it."
  From where [do we know] that a woman who expels semen on the third day [after coition] is impure?  Because it states, "And be ready after three days," (Shemot 19:15). From where [do we know] that we bathe a circumcised [infant] on the third day [following the circumcision, even if it] falls on  Shabbat? Because it states, "And it came to pass on the third day when they were in pain," (Bereishit 34:25).  From where [do we know] that we tie a red thread on the head of the goat that is sent away [as part of the Yom Kippur ritual]? Because it states, "Though your sins be as scarlet they shall become white as snow," (Yeshaya 1:18).
  From where [do we know] that anointing [one's body] is [as forbidden] as drinking on Yom Kippur? Although there is no proof [to support] the matter, there is an allusion to the matter [for it is written], "Let it come into his innards like water, and like oil into his bones," (Tehilim 109:18).
  [One is liable if he carries out] sufficient wood to cook a light egg; sufficient spices to season a light egg; and [different types of spices can be] added together [to reach the minimum measurement]. Sufficient nut-shells, pomegranate peels, woad, and madder to dye a small garment like a cap. Sufficient urine, nitre, lye, Cimolian earth, or potash to cleanse a small garment like a cap. Rabbi Yehudah says: Enough to cover [a blood] stain.
  [One is liable if he carries out] the smallest quantity of pepper, or pitch-extract of the smallest quantity; the smallest quantity of any kind of spice or any kind of metal. [One is liable if he carries out] the smallest quantity of stones from the altar or earth from the altar, worm-eaten books, or worm-eaten covers of <i>sefarim</i> [books of the Tanach written in holiness, on parchment, and used for personal or public study, or for reading aloud in public. Sometimes the intent is specifically Torah scrolls], because people store these [things] away to bury them. Rabbi Yehudah says: [One is] also [liable if] he carries out the smallest quantity of idolatry accessories because it states, "And nothing of the accursed thing shall cleave to your hand," (Devarim 13:18).
  [If] one carries out a merchant's box he is only liable for one  <i>Chattat</i> [an offering brought to expiate sin] even though there are many kinds [of spices] therein. [One is liable if he carries out even] less than a dried fig's amount of garden seeds. Rabbi Yehudah ben Beteira says: [He is liable if he carries out] five [seeds].  [One is liable if he carries out] two cucumber seeds, [or] two pumpkin seeds, [or] two Egyptian bean seeds. [One is liable if he carries out] any amount of a pure [kosher] live locust [or] a dried fig's worth of dead [kosher locust]. [One is liable if he carries out] the smallest quantity of a vineyard-bird whether it is alive or dead, since people store it for medicine.  Rabbi Yehudah says:  [One is] also [liable if] he carries out the smallest quantity of an impure [non-kosher] live locust, since people store it for a child to play with. 
  
  
  
  [If] one stores [a seed] for a seed [for planting], or for a sample [for selling], or for medicine, and carries it out on Shabbat, he is liable [for carrying out] the smallest amount. All [other] persons are only liable if they carry out its [prescribed] quantity. [If] he [who stored and them carried it out] returned and brought it in, he is only liable  for its [prescribed] quantity.
  [If] one carries out foods and places them on the threshold, he is exempt whether he [himself] returns and carries them out, or another person carries them out, because neither one performed his <i>Melakhah</i> [a constructive activity forbidden on Shabbat and festivals] at one time. [If] he placed a basket full of fruit on the outer threshold, he is exempt even though the majority of the fruit is outside [in the public domain], unless he carried out the entire basket.
  [If] one carries out [an object] either with his right hand or with his left hand, or in his lap, or on his shoulder, he is liable [the latter] being the carrying [method] of the Kehat family. But if one carries [an object] on the back of his hand, or with his foot, or in his mouth, or with his elbow, or in his ear, or in his hair, or in his belt facing downwards, or between his belt and his shirt, or in the hem of his shirt, or in his shoe, or in his sandal, he is exempt because he did not carry in the way people [usually] carry.
  [If] one intends to carry out [an object] in front of him and it gets behind him, he is exempt; [if he intends to carry it] behind him and it gets in front of him, he is liable. In truth they [the Sages] said: [If] a woman carries out something in her petticoat [underskirt] she is liable, whether [she carries it] in front of her or behind her since it is liable to shift. Rabbi Yehudah says: The same [applies to] letter-carriers.
  [If] one man carries a loaf into the public domain he is liable; if two carry it they are exempt. [If] one is not able to carry it [alone] and two carry it out, they are liable. But Rabbi Shimon exempts [them].  [If] one carries out foods [that are] less than the [prescribed] quantity in a vessel, he is exempt even for [carrying] the vessel since that [the vessel] is an accessory to it [the food]. [If one carries out] a living person on a bed he is exempt even for [carrying] the bed since that is an accessory to him [the person]. [If one carries out] a corpse on a bed he is liable. And similarly [if one carries out] an olive bulk's worth of a corpse, or an olive bulk's worth of a <i>Nevelah</i> [an improperly slaughtered animal of a permitted species], or a lentil size's worth of a creeping thing, he is liable. But Rabbi Shimon deems him exempts.
  [If] an individual pares his nails with his hand or  with his teeth; or pulls his hair [from his head], or his mustache, or his beard; or [if a woman] braids her hair, or paints [her eyelids], or parts her hair Rabbi Eliezer deems [these individuals] liable.  But the Sages prohibit these [actions as violating the doctrine of] <i>Shevut</i> [a rabbinic stricture aimed at enhancing Shabbat's quality as a day of rest] the Sabbath rest. [If] one plucks [part of a plant growing in] a perforated flowerpot he is liable; [but if the flowerpot] is not perforated he is exempt. Rabbi Shimon deems him exempt in either case.
  
  
  
  [If] one throws [an object] from a private domain to a public domain, [or] from a public domain to a private domain, he is liable; [if one throws an object] from one private domain to [a different] private domain with a public domain between [the two] Rabbi Akiva deems him liable; but the Sages exempt him.
  How so? [If] two balconies [project from the private domains of the houses to which they respectively belong] into the public domain and face each other, [and] an individual hands over [an object] or throws [it] from one [balcony] to the other, he is exempt. If both [balconies] are in the same row [next to each other as opposed to facing each other, and] an individual hands over [an object] he is liable; but an individual who throws [it] is exempt. For such was the labor of the Levites [in the construction of the Tabernacle]: Two wagons stood one behind the other in the public domain and they handed boards [for the Tabernacle] from one wagon to the other, but they did not throw them. If a heap of earth [dug out] of a pit [forms a rim around it], or a stone is ten [hand-breadths] high and four wide, [and] an individual takes [an object] from either, or puts [an object] onto it, he is liable; [should the dimensions be] less than that he is exempt.
  [If] one throws [an object] four cubits against a wall [and it hits] above ten hand-breadths [from the ground], it is as if he threw [it] into the air; [if it hits] below ten hand-breadths [from the ground], it is as if he threw [it] on the ground. [If] one throws [an object] four cubits on the ground, he is liable. [If] one threw [it] less than four cubits, but it rolled beyond four cubits, he is exempt. [If one threw an object] more than four cubits, and [it] rolled back within four cubits [of the thrower], he is liable.
  [If] one throws [an object] four cubits into the sea, he is exempt. If there was a pool of water which the public domain crosses [and] an individual throws [an object] four cubits into it, he is liable. What depth constitutes a pool? Less than ten hand-breadths. If there was a pool of water which the public domain crosses [and] an individual throws [an object] four cubits into it, he is liable.
  [If] one throws [an object] from the sea to the shore, or from the shore to the sea; from the sea to the ship, or from the ship to the sea, or from one ship to another, he is exempt. [If] ships are tied together one may carry [objects] from one to the other; if they are not tied together one may not carry [objects] from one to the other, even though they are close together.
  [If] one throws [an object] and after it leaves his hand remembers [it is Shabbat], should that [object] be caught by another [person], or be caught by a dog, or catch on fire, he [the thrower] is exempt.  [If] one throws [an object with the intention] to injure either a person or animal, and before it causes the injury he remembers [it is Shabbat] he is exempt. This the principle: Individuals are only liable <i>chata'ot</i> [offerings brought to expiate sin] if [both] the start and end [of their actions are committed] unintentionally. [If] the start [of an action is committed] unintentionally and the end intentionally, or [if] the start [is committed] intentionally and the end unintentionally they [the perpetrators] are exempt - unless the start and the end [were performed] unintentionally. 
  
  
  
  [If] one builds, how much must he build to be liable?  [If] one  builds the smallest quantity [he is liable].  [If] one chops stone, or strikes with a hammer, or uses an adze, or bores a hole - [if any of these are done] in the smallest quantity, he is liable. This is the principle: If one performs a <i>Melakhah</i> [a constructive activity forbidden on Shabbat and festivals] and that <i>Melakhah</i> endures on the Shabbat, he is liable. Rabbi Shimon ben Gamliel says: One is [likewise liable if] he strikes a hammer on an anvil because it is like he improves the tool.
  [If] one plows the smallest quantity, or weeds, or cuts [off dried branches], or trims [fresh branches] he is liable for the smallest quantity. [If] one gathers branches to improve [the tree], he is liable for the smallest quantity; [if one gathers branches] to burn [as fuel, he is liable if he gathers] sufficient [wood] to boil a light egg. [If] one gathers herbs to improve [the ground], he is liable for the smallest quantity; [if one gathers grasses] for an animal [he is liable if he gathers] sufficient [grasses] for a kid's mouthful.
  [If] one writes two letters he is liable, regardless [if he does so] with his right hand or with his left hand, or whether [he writes] the same letter [twice] or two [different] letters, or [if he writes with] different inks.  One is liable [for writing] in any language. Rabbi Yose says: They only forbade writing two letters because [they serve] as a sign, for they used to write on the Tabernacle boards to know which board went next to which.  Rabbi says: We find short names [which are subsumed within] large names, like Shem within Shimon or Shemuel; Noach‎ within Nachor; Dan within Daniel; Gad‎ within Gadiel.
  [If] one writes two letters under one spell of unawareness, he is liable.  He is liable if he writes in ink, or <i>Sikra</i> [an orange earth], or resin, or <i>Kankantom</i> [a copper based paint], or any substance that leaves a mark. [If one writes] on  two [adjacent] walls [that form a] corner, or on two leaves of a tablet so that the [letters match up and] are read together, he is liable. [If] one writes on his flesh, he is liable. [If] one scratches [letters] on his flesh, Rabbi Eliezer deems him liable for a <i>Chattat</i> [an offering brought to expiate sin], but Rabbi Yehoshua exempts him.
  [If] one writes with a liquid, or with fruit juice, or in the dust of the road, or scribes' dust, or with any substance which does not endure, he is exempt. [If one writes] with the back of his hand [with one's hand turned over], or with his foot, or with his mouth, or with his elbow, he is exempt.  [If] one writes one letter next to [existing] writing, or writes on top of writing, or [if] he intended to write [the letter] ‎<i>Chet</i>, but wrote two ‏<i>Zayinin</i>‎, [or wrote] one [letter] on the ground and one on the board [ceiling], or wrote on two [non-adjacent] walls of the house, or on two leaves of a tablet such that the [letters do not match up and] are not read together, he is exempt.  [If] one writes a letter as an abbreviation, Rabbi Yehoshua ben Beteira deems him liable, but the Sages exempt him.
  [If] one writes two letters under two [separate] spells of unawareness, one in the morning and one in the evening, Rabban Gamaliel deems him liable, but the Sages exempt him.
  
  
  
  Rabbi Eliezer says: [If] one weaves three threads at the [first] beginning or one on the web, he is liable; but the Sages say: The prescribed quantity is two threads regardless of whether it is at the beginning or the end.
  [If] one ties two loops to the heddles, or in the warp, or in a fine sifter, or a coarse sieve, or in a basket, he is liable. One [is liable if he] sews two stitches, or tears in order to sew two stitches.
  [If] one tears something in a rage, or over his dead [relative], or [if] one destroys [something], he is exempt. [If] one destroys in order to construct he is liable based on the prescribed quantity for constructing.
  The prescribed quantity [of wool for] the whitener, and the comber, and the dyer, and the spinner is a double <i>m'lo hasit</i> [distance between the splayed thumb and forefinger].  [If] one weaves two threads the prescribed quantity is <i>m'lo hasit</i>.
  Rabbi Yehudah says: [If] one traps a bird into a tower, or a deer into a house, he is liable. But the Sages say: [One is liable if he traps] a bird into a tower, or a deer into a house, or a courtyard, or a vivarium.  Rabbi Shimon ben Gamliel says: Not all vivaria are the same. This is the principle: If [the] trapping is incomplete he is exempt, but if the trapping is not incomplete he is liable. 
  [If] a deer enters a house and an individual locks it in, he is liable.  If two people lock it in, they are exempt.  If one individual is unable to lock it, and two people lock it, they are liable. But Rabbi Shimon exempts him.
  [If] one sits in the doorway [to prevent the deer from escaping] but does not [completely] fill [the space], and a second individual sits down and does fill it, the second is liable. If the first sits in the doorway and fills [the space] and a second individual comes and sits next to him, the first is liable even if he subsequently gets up and leaves, and the second is exempt.  To what can this be compared?  To one who locks his house to secure it and a deer is found secured within it.
  
  
  
  [If] one traps or wounds [any of] the eight <i>Sheratsim</i> [creeping animals] mentioned in the Torah, he is liable.  [If] one wounds any other <i>Shekatsim U'Remasim</i> [small animals such as reptiles, insects or rodents which move by scurrying, creeping or slithering] he is exempt.  [If] one traps [the latter] for [some] use he is liable; [if] for no use he is exempt. [If] one [traps] wild animals or birds that are in his domain [under his control] he is exempt; [if] one wounds them he is liable.
  One may not prepare brine on Shabbat; but one may prepare salt water and dip his bread into it, and may put it into cooked food.  Rabbi Yose said: Is that not brine, whether it be more or less [saturated]? The [only mixture of] salt and water permitted [on Shabbat] is that where one first puts oil into the water or into the salt.
  One may not eat Greek hyssop on Shabbat because it is not food for healthy people, but one may eat maidenhair [a plant] and drink liverwort [water that this plant has been seeped in]. One may eat of any [type of] food as medicine, and may drink any kind of liquid except palm water and a cup of roots [water that herbs have been seeped in] since these are [only taken] for jaundice.  But one may drink palm water [to quench] his thirst, and may anoint himself with root oil but not for medicinal purposes.
  [If] one has an ache in his teeth he may not rinse them with vinegar, but he may dip [his food] as usual [in vinegar and eat normally], and if he becomes healed, he becomes healed. [If] one has pains in his loins he may not anoint with wine or with  vinegar; he may [however] anoint with oil, but not rose oil. Children of kings may anoint their wounds with rose oil, since they are in the habit of so anointing on week-days. Rabbi Shimon says: All of Israel are [considered] children of kings.
  
  
  
  These are the knots for which one is liable: The camel-drivers’ knot, and the sailors’ knot.  And just as one is liable for tying them, so is one liable for untying them. Rabbi Meir says: One is not liable [for untying] a knot which he can untie with one hand. 
  There are other knots for which one is not liable like [one is for] the camel-drivers’ knot and the sailors’ knot.  A woman may tie the opening of her dress, and the laces of her hair-net, and her belt, and her shoelaces, and her sandal laces. And [one may also tie cords] of wine flasks and oil flasks, and the covering over a pot of meat. Rabbi Eliezer ben Yaakov says: One may tie a rope before an animal so that it does not go out. One may tie a bucket with a belt but not with a rope. Rabbi Yehudah permits it.  Rabbi Yehudah stated a principle: One is not liable for any knot which does not endure.
  One may fold clothes even four or five times.  One may make the beds on Shabbat night for [use on] Shabbat; but one may not make beds on Shabbat for [use] after Shabbat. Rabbi Yishmael says: One may fold clothes and make the beds on Yom Kippur for Shabbat [following it].  And the fats of Shabbat [sacrifices] may be offered on Yom Kippur (but not on Shabbat for Yom Kippur). Rabbi Akiva says: They may not offer those of Shabbat on Yom Kippur, or those of Yom Kippur on Shabbat. 
  
  
  
  One may save all sacred writings from a fire whether they read from them [on Shabbat] or not.  And even though they may be written in a different language [other than Hebrew] they require storage. And why are they not read on Shabbat?  [To avoid] neglect of the <i>Beit HaMidrash</i> [a facility devoted to the study and teaching of Torah]. One may save the case of a scroll with the scroll, and the case of tefillin with the tefillin even if there is money in it. To where are they moved? To an enclosed alley. Ben Beteira says: [One may] even [move these items] to an open alley. 
  One may save [from a fire sufficient] food for three meals; [one may save] for a person [food] fit for a person and [one may save] for an animal [food] for an animal.  How so? [If] a fire broke out on Shabbat evening one may save food for three meals; [if] in the morning one may save food for two meals; [if] in the afternoon [one may save] food for one meal. Rabbi Yose says: One may always save food for three meals.
  One may save a basket filled with loaves even though it holds [sufficient food for] one hundred meals. [Similarly, one may save] a cake of pressed figs and a cask of wine. One may say to others: Come and save for yourselves, and if they are knowledgeable they settle accounts [with the owner] after Shabbat. To where may they be they moved?  Into a courtyard with an <i>Eruv</i> [the halachic merging of separate domains by means of setting aside an amount of food in a designated place]; Ben Beteira says: Even into one without an <i>Eruv</i>. 
  One may carry out to there all the vessels he requires. And he may  wear whatever he is able to wear, and may wrap [himself] with whatever he is able to wrap [himself].  Rabbi Yose says: [One may not wear more than] eighteen garments, but he may return and dress again and take out [clothes in this way].  And he may say to others: Come and save with me.
  Rabbi Shimon ben Nanas says: One may spread a goat-skin over a chest, or a box, or a tower [closet] which has caught on fire since it will [only] get singed. One may form a barrier with any vessels, whether they are full [of water] or empty, to prevent the fire from spreading. Rabbi Yose forbids [making a barrier] with new earthenware filled with water because these [types of vessels] cannot withstand the fire and will burst thereby extinguishing the fire.
  [If] a gentile comes to extinguish [the fire], one may not say to him: "Extinguish" or "do not extinguish," because it is not their [Jews'] responsibility to ensure his Shabbat rest. But [if a Jewish] child comes to extinguish [it] they do not allow him because it is their responsibility to ensure his Shabbat rest.
  One may overturn a bowl over a candle to prevent the beam [of the ceiling] from catching on fire. And [one may overturn a bowl] over the excrement of a child, or over a scorpion so it does not bite. Rabbi Yehudah said: A case came before Rabban Yochanan ben Zakkai at Arav [a place name] and he said: I suspect he might be liable for a <i>Chattat</i> [an offering brought to expiate sin].
  [If on Shabbat] a gentile lights a candle a Jew may use its light; but if [he lit it] on behalf of the Jew it is prohibited [to use it]. [If a gentile] filled [a vessel with] water to give to his cattle to drink a Jew may give his cattle to drink after him [from that vessel]; but if [the gentile filled the water] on behalf of the Jew it is prohibited [to use it].  [If] a gentile makes a ramp to descend [from a ship], a Jew may descend [thereon] after him; but if [the gentile made it] on behalf of the Jew it is prohibited [to use it]. It once happened that Rabban Gamliel and the Elders were arriving on a ship and a gentile made a ramp to descend [from the ship] whereupon Rabban Gamliel and the Elders descended using it. 
  
  
  
  All items may be moved on Shabbat together with their doors, even if they [the doors] have become detached on Shabbat; for such doors are not like house doors which are not prepared [meant to be moved].
  One may take a hammer to crack nuts, or a hatchet to chop a cake of dried figs, or a saw to cut cheese, or a spade to sweep up dried figs, or a winnowing shovel or a pitchfork to serve [food] to a child, or a spindle or a weaving shuttle to pierce with it, or a sewing-needle to remove a splinter, or a sack-maker's needle to open the door with it.
  An olive-cane with a knob on its end is subject to impurity; but if [it has] none it is not subject to impurity.  In either case it may be moved on Shabbat.
  Rabbi Yose says: All utensils may be moved [on Shabbat] except for a large saw and a plowshare's blade. All utensils may be moved for [their] use or not for [their] use.  Rabbi Nechemyah says: They may only be moved for [their] use.
  [With regard to] all utensils that may be moved on Shabbat: Their fragments [should the utensil break] may be moved with them provided they are fit for some use.  The fragments of a kneading-trough [can be used] to cover the mouth of a cask; the fragments of a glass [can be used] to cover a pitcher. Rabbi Yehudah says: Provided they [the fragments] are fit for the same use as their [original purpose].  The fragments of a kneading-trough [can be used] to pour porridge into; the fragments of a glass [can be used] to pour oil into.
  [If] a stone [sits] in a pumpkin one may draw water with it [the pumpkin] if the stone does not fall out, but one may not draw water with it [if the stone] does [fall out].  [If] a vine-branch is tied to a pitcher, water may be drawn with it on Shabbat.
  Rabbi Eliezer says: One may block [a window] with a window shutter if it is fastened and hanging; if it is not one may not [block the window with it]. But the Sages say: One may block [the window] with it in either case.
  Any lids of vessels that have handles may be moved on Shabbat. Rabbi Yose says: When does this apply?  To the lids of ground [vessels like cisterns]; but the lids of [movable] vessels may be moved on Shabbat whether or not [they have handles]. 
  
  
  
  One may move even four or five baskets of straw or of grain [to make room] for guests, or to [avoid] neglect of the <i>Beit HaMidrash</i> [a facility devoted to the study and teaching of Torah]; but [one may] not [move] the entire storehouse. One may remove pure <i>Terumah</i> [a portion of a crop given to a kohen which becomes holy upon separation and may only be consumed by kohanim and their households], and <i>Demai</i> [produce from which it is uncertain whether tithes have been taken], and <i>Ma'aser Rishon</i> [the first tithe of produce which must be given to the Levi] from which <i>Terumat Ma'aser</i> [a tenth of the tithe given to the Levite (the first tithe) which must in turn be given to a Kohen and which becomes holy upon separation and can only be consumed by Kohanim and their households] has been taken, and <i>Ma'aser Sheni</i> [the second tithe of produce which must be taken to Jerusalem and consumed there] and <i>Hekdesh</i> [property, living or inanimate, devoted by its owner for sacred purposes by which action he ceases to be its owner] which have been redeemed, and dried lupines - since these are food for the poor. But [one may not move]  move <i>Tevel</i> [produce from which tithes and priestly gifts have not yet been taken], nor <i>Ma'aser Rishon</i> from which the <i>Terumat Ma'aser</i> has not been taken; nor <i>Ma'aser Sheni</i> or <i>Hekdesh</i> which have not been redeemed; nor arum [a plant], nor mustard. Rabbi Shimon ben Gamliel permits arum [to be moved] since it is food for [pet] ravens.
  One may move bundles of straw, and bundles of wood, and bundles of fresh branches, if he has set them aside as cattle fodder; and he may not [move them] if [he has] not [set them aside].  One may overturn a basket in front of chicks to allow them to climb up and down. One may push a runaway chicken until it enters [its pen].  One may pull calves and foals in the public domain.  A woman may pull her child along. Rabbi Yehudah says: When [may she do that]? When he [the child] lifts up one [foot] and sets [the other] one down; but if he trails [his feet] it is prohibited. 
  One may not birth an animal on a festival; but one may assist it.  And one may deliver a woman on Shabbat, and one may call a midwife from one [distant] place to another place. And one may violate the Shabbat [for her] sake; and one may tie the umbilical cord [on Shabbat]. Rabbi Yose says: One may even cut [it]. One may do whatever is necessary for a circumcision on Shabbat.
  
  
  
  Rabbi Eliezer says: If one has not brought an instrument [knife used for circumcision] on Shabbat eve [Friday] he may bring it uncovered on Shabbat; but in times of danger [religious persecution] he may cover [the knife by wrapping it up] in the presence of witnesses.  And Rabbi Eliezer further said: One may cut wood [on Shabbat] to make coal in order to forge the iron instrument [for circumcision]. Rabbi Akiva stated a principle: [If] a <i>Melakhah</i> [a constructive activity forbidden on Shabbat and festivals] could have been done on Shabbat eve [Friday] its [performance] does not override Shabbat; but [if] it could not have been done on Shabbat eve it does override Shabbat. 
  One may do whatever is necessary for a circumcision on Shabbat.  One may circumcise, and tear [the membrane], and suck [the blood], and put a bandage and cumin on it.  If he did not grind it [the cumin] on Shabbat eve he may chew it with his teeth and put it on. If he did not mix wine and oil on Shabbat eve he may put this by itself and this by itself. One may not prepare a dressing [on Shabbat] but he may wrap a rag around it.  If he did not prepare it on Shabbat eve he may wrap it round his finger and bring [it] -  even from another courtyard.
  One may wash the infant both before the circumcision and after the circumcision. And one may sprinkle [water] on him by hand but not with a utensil.  Rabbi Elazar ben Azarya says: One may bathe the infant on the third day [following the circumcision] that falls on Shabbat, for it is said "And it came to pass on the third day when they were in pain," (Bereishit 34:25). One may not violate Shabbat [to circumcise] a doubtful child [if it's unclear whether the child was born at nine months or earlier] or an <i>androginos</i> [person (or animal) with both male and female sexual organs. It is halachically uncertain whether such is is male, female or, perhaps, has a uniquely defined halachic gender]. And Rabbi Yehudah permits it in [the case of] a <i>androginos</i>.
  [If] one has two babies - one [whom he has] to circumcise after Shabbat, and one [whom he has to] circumcise on Shabbat, and he forgets and circumcises the one who [should be circumcised] after Shabbat on Shabbat, he is liable. [If he has] one [whom he has] to circumcise on Shabbat eve [Friday], and one [whom he has to] circumcise on Shabbat, and he forgets and circumcises the one who [should be circumcised] on Shabbat eve on Shabbat, Rabbi Eliezer deems him liable for a <i>Chattat</i> [an offering brought to expiate sin], but Rabbi Yehoshua exempts him.
  An infant may be circumcised on the eighth, or the ninth, or the tenth, or the eleventh, or the twelfth [day after its birth].  [He may] not [be circumcised] earlier or later. How so?  Under usual conditions [a child is circumcised] on the eighth day; [if] he is born at dusk he [is circumcised] on the ninth day.  [If he is   born] at dusk on Shabbat eve [Friday] he is circumcised on the tenth day. [If] a festival follows Shabbat he is circumcised on the eleventh day.  [If] the two festival days of Rosh Hashanah [follow Shabbat] he is circumcised on the twelfth day.  [Should] the infant be ill we do not circumcise him until he recovers.
  These are the shreds of skin which invalidate the circumcision: Flesh which covers the majority of the corona; [such an individual] may not eat <i>Terumah</i> [a portion of a crop given to a kohen which becomes holy upon separation and may only be consumed by kohanim and their households]. If he was fat he must correct it for the sake of <i>mar'it ha'ayin</i>[an action or situation which might be misinterpreted by the casual viewer, who might think it involves a transgression where there is none, or come to permit forbidden actions based on what he has seen]. [If] one circumcised but did not uncover the corona, it is as if he has not circumcised.
  
  
  
  Rabbi Eliezer says: One may suspend the strainer [over a vessel] on a festival, and one may put [lees] into a suspended [strainer] on Shabbat. But the Sages say: One may not suspend a strainer [over a vessel] on a festival, nor may one put [lees] into a suspended [strainer] on Shabbat; but one may put [lees] into a suspended [strainer] on a festival.
  One may put water onto lees to make them diluted; and one may strain wine through scarves or an Egyptian basket, and pass a [cracked] egg through a mustard strainer.  One may prepare <i>enomlin</i> [wine mixed with honey, spiced with pepper] on Shabbat. Rabbi Yehudah says: One may mix [<i>enomlin</i>] in a cup on Shabbat, in a bottle on a festival, and in a jug on the intermediate days [of a fevstival]. Rabbi Zadok says: Any [quantity may be mixed] according to [the number] of guests. 
  One may not soak asafoetida in warm water but he may put it into vinegar.  And one may not soak vetches nor rub them, although one may put [them] into a sieve or into a basket.  One may not sift straw in a sieve nor may one put it in a high place so that the chaff will fall [blow] off; but one may put it in a sieve and then put it into the manger.
  One may sweep [the manger] before a fatted ox, and clear aside [the straw] because of the excrement, these are the words of Rabbi Dosa; but the Sages prohibit it. One may move [fodder] from before one animal and put it before another animal on Shabbat.
  One may not shake straw on a bed with one's hand, although one may shake it with his body.  And if it is feed for animals, or if there is a pillow or a sheet on it, one may shake it with his hand. One may release a clothes press [on Shabbat] if it belongs to [private] homeowners, but one may not tighten it.  [If] it belongs to a launderer one may not touch it. Rabbi Yehudah says: If it [the clothes press was partially] released on Shabbat eve [Friday], one may release it entirely and take out [his clothes]. 
  
  
  
  One may lift up his child who has a stone in his hand, and a basket which has a stone in it. One may move impure <i>Terumah</i> [a portion of a crop given to a kohen which becomes holy upon separation and may only be consumed by kohanim and their households] with pure [<i>Terumah</i>] and with non-consecrated items. Rabbi Yehudah says: One may even lift out [one part]  of the <i>Terumah</i> [that has fallen into] a mixture of one hundred and one parts.
  [If] a stone [lies] on the opening of a cask one may tilt the cask on its side so that [the stone] falls off. If it [the cask stands] between [other] casks one may raise it and tilt it on its side so that [the stone] falls off. [If] coins [sit] on a pillow, one may shake the pillow so that they fall off.  [If] there is filth on it [the pillow] one may wipe it off with a rag.  [If the pillow is made of] leather one may put water on it until [the filth] is gone.
  Beit Shammai say: One may lift bones and shells from the table; and Beit Hillel say: One takes the entire board and shakes it.  One may remove crumbs smaller than an olive's bulk from the table, as well as the husks of beans and the husks of lentils since these are food for animals. One may wipe with a sponge if it has a leather handle; and if it does not one may not wipe with it.  But the Sages say: In either case it may be moved on Shabbat and is not subject to impurity.
  
  
  
  [If] a cask breaks [on Shabbat] one may save from it enough food [for] three meals.  And he [the owner] may say to others: Come and save for yourselves [whatever you can] provided he does not soak up [the liquid]. One may not squeeze fruits to extract juice from them, and if it leaks out on its own [its use] is forbidden. Rabbi Yehudah says: If [the fruits] are for eating [the juice] that leaks out from them is permitted, but if the fruits are [meant] for beverages, the juice that leaks out is forbidden. [If] honeycombs were pressed on Shabbat eve [Friday] and [honey] comes out on its own [on Shabbat], it is forbidden, but Rabbi Elazar permits [its use].
  [If] something has been put in hot water on Shabbat eve [Friday] one may seep it in hot water on Shabbat. [If] something has not been put in hot water on Shabbat eve it may be rinsed in hot water on Shabbat, save for an old salted dish and small salted fish, and a Spanish <i>kulyas</i> [a type of fish] since rinsing these [in hot water] completes work [on] them [to make them edible].
  One may break open a cask to eat dried figs out of it provided he does not intend to fashion a utensil [by doing so].  And one may not pierce the stopper of a cask [on Shabbat], these are the words of Rabbi Yehudah; but the Sages permit it. And one may not pierce it from its side, but if it has been pierced one may not put wax on it because he [thereby] spreads [smooths] it. Rabbi Yehudah said: A case came before Rabban Yochanan ben Zakkai at Arav [a place name] and he said: I suspect he might be liable for a <i>Chattat</i> [an offering brought to expiate sin].
  One may put cooked food into a cistern so that it will be preserved, and [one may put a vessel of] drinkable water into [a vessel of] un-drinkable water so that it becomes cool, and [one may place a vessel of] cold water in the sun so that it becomes warm.  [If] one's clothes have fallen into the water while [he's] on the road, he may walk in them without concern. [When] he arrives at the outer courtyard he spreads them [his clothes] in the sun, but [he may] not [do so] before the public [openly].
  [If] one bathes in cave water or in the waters of Teveria [on Shabbat] and wipes himself - even with ten towels - he may not bring them [home] in his hand. But ten people may wipe themselves with one towel - their faces, their hands, and their feet - and may bring it [home] in their hands.
  One may anoint and rub the stomach, but may not massage or scrape. One may not go down to Kordima [a river], nor prepare an emetic, nor straighten the limbs of an infant, nor set a fracture. [If] one has dislocated his hand or foot, he may not pour cold water on it, but he may wash it in the usual way - and if he is cured, he is cured.
  
  
  
  One may borrow jars of wine or jars of oil from his acquaintance provided he does not say to him, "Lend [it] to me".  Similarly, a woman [may borrow] loaves from her acquaintance. And if he doesn't trust him, he [the borrower] may leave his cloak [as a pledge] with him and settle his account with him after Shabbat. Similarly in Jerusalem, on Passover eve that falls on Shabbat, one may leave his cloak with him [the cattle vendor], take his paschal sacrifice [animal] and settle his account after the festival.
  A person may verbally count the number of his guests and the number of his dessert courses, but may not [do so] from a written list. And one may draw lots with his children and household at the table [for choice foods] provided he does not intend to stake a large portion against a small one on account of dice playing. And they may draw lots for the sacrifices on the festival, but not for the portions [of the preceding day].
  A person may not hire laborers on Shabbat, nor may one instruct another to hire laborers for him. One may not await nightfall [Shabbat to end] at the Shabbat [travel] boundary in order to hire laborers or to bring produce; but one may await nightfall at the Shabbat boundary in order to guard [his produce] and he may bring produce [home] with him. Abba Shaul stated a principle: [If] I am permitted to instruct about something, I am permitted to await nightfall for it.
  One may await nightfall at the Shabbat boundary to oversee requirements for a bride or requirements for a corpse - to bring him a coffin and shrouds. [If] a gentile brings flutes on Shabbat a Jew may not mourn [play] them unless they were brought from the vicinity. If they [gentiles] prepared a coffin for him [a gentile], or dug a grave for him, a Jew may be buried therein; but if [it was prepared] for a Jew, he may never be buried therein.
  One may perform all the requirements for a corpse [on Shabbat]: [One may] anoint and wash him, provided one does not move a limb. One may move the pillow from under him to place him on the sand so that he will keep [from decomposing].  One may tie his jaw, not so that it rises but so it does not fall.  And similarly, [if] a beam has broken one may support it with a bench or boards from a bed, not so that it rises but so it does not fall. One may not close the eyes of a corpse on Shabbat, nor [even] on a week-day while he is [still] expiring. [If] one closes the eyes of a dying person while he is [still] expiring he has shed blood.
  
  
  
  [If] one is overtaken by nightfall on the road [on Friday] he gives his wallet to a gentile.  And if there is no gentile with him he places it on the donkey. [When] he arrives at the outer courtyard he may remove those items that may be moved on Shabbat.  [With regard to] those items that may not be moved on Shabbat, he loosens the cords and the parcels fall off by    themselves. 
  One may loosen bundles of straw before animals [on Shabbat] and may separate fresh branches but not bundles tied with three ties. One may not chop young grain or carob before animals regardless of whether they are large or small animals. Rabbi Yehudah allows one to cut up carob before small animals.
  One may not stuff a camel or force feed it, but one may put food into its mouth. One may not stuff calves, but one may put food into their mouths. One may put food into the mouths of chickens, and one may pour water into their bran, but may not knead it. And one may not put water before bees or before pigeons in a dovecote, but one may put [food] before geese and chickens and before Herodian doves.
  One may cut up pumpkins before animals and a carcass before a dog. Rabbi Yehudah says: If it was not a carcass on Shabbat eve [Friday, the animal had not yet died] it is forbidden [to cut it up] because it had not been prepared.  
  One may annul vows on Shabbat, and may consult [a sage] regarding vows related to Shabbat needs. One may stop up a window, and one may measure a strip and a ritual bath‎. It once happened in the days of Rabbi Zadok's father and in the days of Abba Shaul ben Batnit, that they stopped up a window with a pitcher and tied a fire pot with reed grass to ascertain whether  or not there was an opening of a square hand-breadth in the barrel. And from their words we learn that [in some circumstances] one may stop up, and one may measure, and one may tie on Shabbat.