Conference taveng::bagels

The  school of Shammai  say,  one  must   not put bundles  of wet flax
(after it has been beaten) in the oven unless they have  time to steam
of the same day (on  Friday before sundown) or wool  into a dyer's vat
unless there is  still time for the wool  to assume the  colour of the
dye; but the school of Hillel permits it.  The  school of Shammai say,
They may not spread nets for a wild animal or birds or fishes if there
is not sufficient time for them to be caught on  the same day; but the
school of Hillel permit it.
                         =-=
 
The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.
 

The school  of Shammai say  (that on Friday),  one may not   sell to a
non-Jew, or help him  to  load  up (his beast  of burden) or assist to
load him (place a  load upon his  back or shoulders),  unless there is
time for him to reach a place near by (on the same day (Friday) before
sunset). The school of Hillel permit it.
 
                         =-=
 
The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.

The school of Shammai say (that on Friday), one may not give hides (to
a  non-Jewish tanner), nor clothes  to  a non-Jewish washerman  unless
there is still time  (before Shabbath) for these to  be done  the same
day. But in  all these cases, the  School  of Hillel permit, while the
sun is still up.
                         =-=
 
The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.

Dick/Gavriel,

Maybe I'm slow, but I am not clear on the purpose of this note.

Is the goal to have an on-line copy of an English translation of the Mishnah?
(If so, this seems like an inefficient and inappropriate way to do it.)

Is the goal to have an ongoing discussion of the Mishnah?
(If so, why not add Gemara, or other commentary--including your own?)

Is the goal to teach others the content of the Mishnah?
(If so, it would probably be more useful to add all of Blackman's notes,
rather than this limited extraction.  The Mishnah without explanation is
not exactly exciting reading if one does not already have some knowledge
of the historic and literary context.)

Is the goal to provide sources for daily study sessions?
(If so, I think people would be better off with books, so they could see
both the original and the translation, as well as additional commentary.
At the very least, the daily entry needs some commentary about its
significance.)

Why these particular selections, and why in such small chunks?  Would it
not make more sense to put all the related Mishnayot together and create
some context for discussion or analysis?

The fact that someone has typed them into some other network does not seem
to me to be a particularly good reason for retyping them here.

I am not saying you shouldn't do it; I just don't understand why you want
to.

					Aaron

    Hi,
    
    I'd like to say that I think this a good idea as I for one would
    not read this if it were not here.
    
    Malcolm

    If we're going to discuss it, I'd recommend weekly extracts at most;
    these are _really obscure_ points and I somehow don't think that
    just quoting them this way does much good.
    
    Anyone can sign up for usenet and arpanet newsgroups if they want
    to join in...

    Shalom,

    Today I exchanged some mail with the originator of mishna of the day.
    He had not been including much of the notes for fear that size would
    be a problem.  He agreed to expand on the notes to give better
    background for discussion.


>    Anyone can sign up for usenet and arpanet newsgroups if they want
>    to join in...

    "Mishna of the Day" is not a newsgroup.  It is an unlisted mailing
    list.  It was publicized in mail.jewish.  I would not count on a
    recurrence.  Also, many more people here at DEC have casual access
    to NOTES than to USENET.  You have to do more to get it.

    It sounds to me like a good idea to post this weekly instead of
    daily.  So I will switch over to posting the previous weeks worth
    each Monday, starting 7-DEC.  I will post tomorrows "stand alone".

    I would like to see some discussion on this.  If it does not, it
    may get bored and fade away.

    Gavriel

Shabbath, Chapter 1
Mishna 9
 
Rabban Simeon ben  Gamliel said, `In my father's  house, they used  to
give white  clothes to a  non-Jewish washerman  three  days before the
Shabbath' (They were particularly careful that the  laundryman did not
do any work of theirs on Shabbath). Both  (school, Hillel and Shammai)
are in agreement that one may load up  the beams of the olive-press or
the rollers of the  winpress  vat (so that  the juice is  expressed of
itself during Shabbath, and may be drunk).
 
Mishna 10

One must not (on Friday) roast flesh,  onions and eggs unless there is
time for them to be roasted (when  they are about  half done, and thus
already eatable) on the same day.  One  must not (on Friday) put bread
in an  oven when darkness is  approaching, nor cake  (a kind  of thick
cake baked on coals) on burning coals  unless  there is still time for
their  top  surface to form  a crust.  R. Eliezer says,  `time for the
bottom surface to turn to crust?'. (His view is rejected)
 
Mishna 11
 
One may (on Friday),  let down the  Passover  lamb into the stove  (or
oven)  when it is getting dark  (This is permitted,  because more than
one person is engaged  in the PAssover  sacrafice, and they will gaurd
one another  from desecrating  Shabbath through forgetfullness.)   and
the pile of wood in the fire rooms, (This refers to a special place in
Temple court, where fire was maintained for priests to warm themselves
when walking barefoot on the marble  floor, and from  it fire ws taken
daily, for the altar.)  may be kindled but everwhere else, only if the
fire  can  seize upon the greater  part  (of the pile  of  wood before
Shabbath).  R.   Judah  says, in the case   of  charcoal, any quantity
whatsoever.  (It is permitted  if the fire has only  taken hold of the
coals)

                         =-=
 
The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.

		       Shabbath, Chapter 2, Mishna 1
 
With what (material for wicks) may one light (the Shabbath lamp, it is
an obligation to  kindle at least two  lights on Friday before sunset,
one in commemoration of zachor (remember) in  Exodus 20, and the other
of shamor  (gaurd) in Deuteronomy  5),  andwith what may one not light
(the Shabbath lamp).  One  may not light with cedar  fibre (the  wooly
pith of cedar twigs is used as wicks), or  with uncombed flax, or with
floss silk (raw silk), or with willow fibre, or with nettle (or apples
of Sodom, Dead sea fruit) fibre, or with duck-weed (or water weed, all
theses mentioned form imperfect wicks nd do  not furnish a clear flame
nor good light. For similar reasons, the oils named next are not to be
used.   Oils  etc. that  emit unpleasant odours may  not be used.  All
variates of candles manufactured now days may  be used, as they give a
bright clear flame.   However   objectionable candles  may  be used if
there is one lighted good candle  among them), or  with pitch, or with
cotton seed oil (or  castor oil),  or with  defiled heave offering oil
condemned to be burnt, or with fat from sheeps  tails, or with tallow.
Nachum the Mede says, one may kindle with boiled tallow; but the sages
say (their  view is accepted), whether it  has been  boiled or has not
been boiled, one may not light with it.

		       Shabbath, Chapter 2, Mishna 2
 
One  might not  light on a  festival (or  holyday)  with unclean heave
offering oil condemned to be burnt. R. Ishmael says, one may not light
with tar (becuase it gives off a disagreeable smell) out of respect to
Shabbath.   But  the sages (their view is  accepted)  permit all kinds
(excluding those mentioned in the previous Mishna) of oil: sesamum-oil
(or sesame), nut-oil, radish seed oil, fish  oil, colocynth (or bitter
apple, wild gourd) oil, tar and and naptha (or mineral  oil, paraffin.
Actually the use   of tar and   naptha is forbidden because of   their
unpleasant odour when burning; balsam oil is also forbidden because of
its pungent odour when burning.)

		       Shabbath, Chapter 2, Mishna 3
 
One may not kindle  with any material  from a tree  (Such material may
not be used for making  a wick for Shabbath  lights.)  except for flax
(flax is mentioned here, though it  is not a  tree, since it is spoken
of as the flax tree in Johua 2,6).  And nothing that comes from a tree
(if used in the  construction of a  tent) can  contract  pollution (or
unclenness from a corpse) except  for flax.  If a wick  is made from a
folded piece of cloth  which has not  been  singed (singed material is
esily twisted into a   wick).   It is  susceptible to  uncleaness  (if
before folding or twisting, it measured three fingerbreadths square it
is susceptible to uncleaness from a corpse) and  is not to be used for
lighting, but R. Akiva says it (his view is accepted) it reamins clean
(because   after having  been folded   or   twisted, it  ceases  to be
considered a usable article.) and may be used for lighting.
 
		       Shabbath, Chapter 2, Mishna 4
 
One may not pierce (or perforate) an egg  shell, fill it  up with oil,
and  put it in over  the opening of a  lamp, so that  the oil may drip
into it, not even if it is made of earthenware  (Such a lamp consisted
of a flattened sphere with ahole at the top  for pouring  in  the oil,
and a nozzle or a spout at the side  for a wick)  but R. Judah permits
it (his  view  is not accepted).  However if the potter had originally
joined (the two parts) it is permitted because it is actually a single
vessel.  One may not fill a bowl  with oil, place  it beside the lamp,
and put the end of the wick in it so that it may  absorb (draw the oil
to the flame), but R. Judah permits it (his view is not accepted).
 
                         =-=
 
The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.

Shabbath, Chapter 2, Mishna 5
 
If one  extinguishes (on Shabbath) the  light for fear of non-Jews, or
of robbers, or of melancholia (depression etc, literally evil spirits)
or  to enable  a sick person to sleep  he is absolved (this  ruling is
accepted).  But if his intention is to spare the lamp,  or to save the
oil, or to preserve  the wick, he is guilty  (of a breach  of Shabbath
law). But R. Jose  exempts every case  except that of the wick because
he thereby converts it into coal (charcoal).

Shabbat, Chapter 2, Mishna 6
 
For  three transgression, women die  in  childbirth: because they have
not  been heedful in   regard  to their menstruation (the  periods  of
separation), in the separation of the priests  share of the dough, and
in the kindling of the (Shabbat) lamp.

Shabbat, Chapter 2, Mishna 7
 
A man must say three things in his house (to his household) on Shabbat
eve towards  dusk: "Have you tithed?", "Have  you  prepared the eruv?"
and "Kindle the lamp".  (Have  you  tithed, and  have you prepared the
eruv refer to what should have been done,  and he is not himself aware
of it, but "kindle  the lamp" is  a command, beacause  he can see that
the Shabbat candles have not been lit).  If there  is a doubt, whether
it  is dark or not, they  must not tithe  what has  certainly not been
tithed, or immerse vessels ( to  purify them from defilement) or light
the lamps; but they may tithe that which is doubtfully untithed.  They
may prepare the  eruv, and  they may cover  up,  to keep hot, any  hot
food.
 
                         =-=
 
The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.
 

		       Shabbat, Chapter 3, Mishna 1
 
If a double stove (A cylindrical clay vessel open at both ends
standing up on stones or bricks, with fire beneath and room above for
two pots.) was heated with straw or rakings (or stubble or small bits
of wood collected in the field), one may place on it cooked food (on
Friday to stay during Shabbat); but if with peat or wood, one may not
set (cooked food on it) until he has raked out (the burning coals) or
covered it with ashes (on top of the burning coals to deaden the fire
so that through forgetfullnes, one does not turn over the coals to
complete the cooking) The school of Shammai say hot water (may be
placed on it) but not cooked food, but the school of Hillel say, both
hot water, and cooked food (may be placed on it).  The school of
Shammai say (their view is accepted) they may remove but not put back;
but the school of Hillel say, they may also put back (on Shabbat).
 


		       Shabbat, Chapter 3, Mishna 2
 
If an oven (a cylindrical clay vessel, open  at the top nd the bottom,
wide at the bottom and narrow at the top,  with only one hole or place
for one pot above, thus concentrating the heat more on the vessel than
in the case of the double stove)was heated with  straw or rakings, one
may not  put inside  it or upon  it.   If a brazier,  ( this is like a
double stove in the previous mishna,  except that only  one pot can be
set on  it)  was heated with straw  or  rakings, it is  regarded  as a
double stove,  but  if  (it were   heated)  with peat  or wood   it is
considered a stove.
 


		       Shabbat, Chapter 3, Mishna 3
 
One may not (on Shabbat) put an egg beside a boiler so that  it may be
cooked,   nor may one   crack it  (in  order  to  have it  cooked even
slightly) upon a wrapping (which was hot even from the suns  rays) but
R  Jose (his view  is rejected) permits  it.  One may not (even before
Shabbat) bury (an egg) in the sand (which  was hot from the suns heat)
or in the dust of the road so that it may be roasted.
 


		       Shabbat, Chapter 3, Mishna 4
 
One  one occasion, the  men of Tiberias  passed a  tube  of cold water
through a spring of hot water  (so that the  cold water was heated for
use).  The Sages  (their ruling was  accepted and  themen  of Tiberius
broke the tube and did not  repeat the method) said to  them " If this
is done on  Shabbat it is  like hot  water  heated  on Shabbat and  is
forbidden for washing and drinking; and if it was done on a Holyday it
is forbidden for washing, but permitted  for drinking".  If a milarium
(This  was a  metal vessel for water, and  attached at its side  was a
smaller vessel for  coals, was cleared of  its  ashes (before Shabbat)
they may drink from it on the Shabbat; but in the case of an atikhi (a
metal container inside another, the  space at the bottom being  filled
with coals to heat the water in the first; according to others, it was
a vessel suspended between red hot bricks; a third  opinion is that is
was a receptacle with  an extra false bottom,  the water being on top,
and  the  coals in the middle compartment;  still others  think it was
something like a samover) even though they have cleared out its ashes,
they must not drink from it.
 


		       Shabbat, Chapter 3, Mishna 5
 
If one removed (from a stove) a boiler (or kettle containing hot
water) he must not put cold water (a small quantity of cold water is
forbidden, but a large quantity, (more than the hot water) may be
added) into it to make it hot, but some (any quantity) may be put in
it or into a cup (containing hot water) to make it lukewarm (to cool
down the hot water).  If a pot (or stew-pot, pot with a lid) or dish
(or basin) be taken off (from a stove) while boiling (at dusk), one
may not put spices into them, but he may put (spices) into a tureen or
plate.  R. Judah says (his view is rejected) he may put (spices) into
anything except what has in it vinegar or fish-brine (these tart
substances affect the spices, and render them in a condition as if
they had been cooked.)
 


		       Shabbat, Chapter 3, Mishna 6
 
One must not (on Shabbat) put a vessel under the lamp  to collect oil;
(which may drip out) if  it it was  placed there while  it was yet day
(before dusk on Friday) it  is permitted; but one  must not use it (on
Shabbat) since it is something which had not been prepared (to be used
on Shabbat) for that purpose.  One may move a new lamp, but not an old
one.  R. Simon says, one may move all  lamps  except  the lamp that is
alreay alight on Shabbat. One may set a vessel under the lamp (even on
Shabbat) to catch the sparks, but one may not put  water therein since
he would be extinguishing  (quenching the sparks  which is not allowed
an Shabbat).
 
                         =-=
 
The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.

		       Shabbat, Chapter 4, Mishna 1
 
With what  may they   cover up (hot food   before the Sabbath in  such
materials as  will not  add to the  heat) and with what must  they not
cover up?  (Such materials as  will increase the heat). They   may not
cover up with peat (or turf or mixed grape and sesame refuse), or with
manure (or dung), or with salt, or with lime, or with sand whether wet
or dry, or with  straw, or  with pigeon's feathers  (or with any other
feathers), or with herbs that are still damp but which  they may cover
up with when they are  dry. They may cover up  with clothes or produce
(such  as corn) or  with pigeon's  feathers,  or with sawdust or  with
thoroughly hackled flax; R.Judah forbids (his opinion is not accepted)
the completely hackled flax but permits the coarsely hackled flax.
 


		       Shabbat, Chapter 4, Mishna 2
 
They may cover (on Shabbat) up (hot food) with hides and may move them
about; and with wool-shearing but may not move these about (because
they are Muktza an forbidden for use on Shabbat or Holy days).  How
dose one manage (to take out the food on Shabbat)?  He takes off the
lid and they (the wool shearings off themselves) fall away.  R.
Eliezer ben Azariaya says, one tilts the basket on its side and
removes (the food from it), lest he removes (the food from it) in such
a manner that he cannot put it back; but the Sages say (their view is
accepted), one may take it out and replace it.  If one did not cover
it while it was still day (on Friday before sunset), he must not cover
it up after dark; but if it was covered, and became uncovered, it is
permitted to cover it up again.  One may fill a cup (or jug) and place
it under a pillow  or under a bolster (larger than a pillow).

                         =-=
 
The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.

		       Shabbat, Chapter 5, Mishna 1
 
With what (burden) may a beast  go out (on  Shabbat) and with what may
it not go out.  The male camel may go out with the bit (or  curb), the
female camel with the nose ring (or staff through the nose of  a young
camel), the Libyan ass with a halter, a horse  with a chain (round its
neck),  and all (for example  a dog) which wear  a  chain (permanently
round the neck) may  go out with  a chain, and  be led with the chain;
and they  may sprinkle  (if the chain  or   ring or collar is  defiled
because of a corpse it requires cleansing with water from the ashes of
the red heifer)  these and   immerse them  in their position  (without
removing them from the beast's neck).


		       Shabbat, Chapter 5, Mishna 2
 
An ass may go out (on  Shabbat) with a  pack saddle (or  saddle cloth)
when this  was already  fastened on (as  a protection  from the cold);
wethers (or   rams) may go out coupled   (or strapped  up so they  are
prevented  from copulating);  ewes may  go    out exposed (with  their
posteriors exposed not to prevent sexual connexion) with the tail tied
upwards, or with the tail tied down (to prevent conceiving) or wearing
a protective cover (as  a protection for  the wool); and she goats may
go out with their  udders  tied up (either to  cause the milk to cease
flowing or to prevent the milk from dripping on the ground.).  R. Jose
forbids all these except the  ewes wearing the  protective covers.  R.
Judah says, she goats may  go out with their udders  bound  up to keep
them dry but not for milk.


		       Shabbat, Chapter 5, Mishna 3
 
And with what may it not go out (on Shabbat)?  A camel may  not go out
with the cloth (pad or cushion made  of pieces of  cloth hung over the
tail as an identification or adornment or protection) over its tail or
with its for legs and hind  legs bound together or  with the hoof tied
to the thigh (to prevent escape); and  likewise with all other beasts.
One must not tie camels together and  lead  them  along (it should not
seem that as if they are being taken away for sale); but he may gather
the ropes (Each rope separately.   Even in this  case some authoraties
maintain that it is prohibited) in his hand and  lead them provided he
does not twist  them together (to  avoid the prohibition of Kilayim in
case one rope is made of wool and another of flax).


		       Shabbat, Chapter 5, Mishna 4
 
An ass may  not go out  (on Shabbat) with  the pack saddle  (or saddle
cloth) if  this  was not fastened on  (before Shabbat), or with a bell
even if it is plugged, or with a yoke ( a  device shaped like a ladder
to prevent it twisting around in  order to  bite or scratch or rub the
sores under the saddle) round  its neck,  or with  a strap (rope  tied
thickly round the leg to prevent it  from rubbing the other leg) round
its leg.  Fowls may not go out  with cords (tied to  the legs or wings
as a sign of ownership) or with straps  (to prevvent them from jumping
and causing damage) on  their legs.  Rams may not  go out with a wagon
under the fat tail (a small cart  used to  support the heavy  fat tail
and keep it off the ground to  prevent injury from stones or rubbing);
and ewes may not go out with a nostril chip (a  chip of henna put into
the nostril  of a sick ewe  to cause it to  sneeze and  thus clear its
head of the  worms in it.   The rams do not need  this  device as they
butt one another and thus eject the vermin from their heads.); nor may
a calf go out with a yoke (tied to its head to break it in), nor a cow
with a hedgehog  skin (tied around the udder  to  prevent vermin  from
sucking  the   milk) or with  a  strap  between  its  horns.  The  cow
belonging to R.  Eliezer ben Azariah  (the cow actually belonged  to a
neighbour, but as he  did not object the blame  was fixed on him) used
to  go out with a  strap between  its  horns, which  was  not with the
commendation of the sages.

                         =-=
 
The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.

		       Shabbat, Chapter 6, Mishna 1
 
With what may a woman  go  out  and with what  may she not  go out (on
Shabbat.   Actually  it is permitted to  caryy  articles on oneself as
ornaments or on part of ones dress but not as  burden.  The Sages have
pointed  out the  desirability of not  wearing  such  as one might  be
tempted  to remove  and adjust (and  thus carry) in  public places  on
Shabbat)?  A woman may not go out with bands of wool  or with bands of
flax or with straps upon her head; and  (this is mentioned  by the way
and  is not concerned  with  Shabbat observence) she  must not immerse
herself with them until she  has loosened them (so that  the immersion
is effective); or with a  forhead ornament or   with head bangles  (an
ornament or garland hanging down  the cheeks) if they  are not sewn on
(to the head-dress), or with a hair net (worn under the head-dress) to
a public place; or with a golden tiara (shaped to resemble the city of
Jerusalem) or  a necklace  or  with nose rings (ear  rings do not come
among these prohibited ornaments) or with a  ring which had no seal on
it or with a needle without an eye.  But if  she  does go out (wearing
such ornaments) she is not liable to a sin offering.


		       Shabbat, Chapter 6, Mishna 2
 
A man may not go out (on Shabbat)  with sandals studed  with nails (in
commemeration of a disaster which befell some Jews hiding in a cave on
a Shabbat when the sound of the hob nails of  someone walking over the
rocky floor caused a fatal panic.  Sandal here refers to a wooden shoe
or a slipper or sandal with nails in the sole) or with a single sandal
if he has  no wound on his   foot (so that  he  is  not  suspected  of
carrying the other  under  his cloak) or  with  tefillin, or  with  an
amulet (a charm to ward  off illness or to cure  a complaint) from one
who is not an expert (i.e. from one whose  curative skill has not been
tested and approved), or with a coat  of mail (or breastplate.   These
now mentioned  being worn only  in time  of battle should  not be worn
unnecessarily  on Shabbat),  or  casque  (or  helmet) or  greaves  (or
leggings).  But if he went out (wearing any such), he is not liable to
a sin offering.


		       Shabbat, Chapter 6, Mishna 3
 
A woman may  not go out  (on Shabbat) with  a needle that  has  an eye
(since it is a tool and not  an  ornament), or with  a ring that has a
seal on it,  or with a  cochlea  shaped head-ring  (a  kind  of needle
shaped spoon for drawing snails out of  their shell.  It  is forbidden
because very few women wear it and is a rather  heavy object), or with
a perfume charm  (an amulet  or charm containing  scent),  or  with  a
spikenard ointment  (an  oil or   ointment  extracted  from  spikenard
leaves) flask ( a  wide bellied narrow necked  flask); and if she went
out (with any of these things) she is liable to  a sin offering.  this
is the view of R. Meir.  But the sages  permitted a perfume charm or a
spikenard ointment flask.
 

		       Shabbat, Chapter 6, Mishna 4
 
A man may not go out (on Shabbat) with a sword, or with a bow, or with
a shield (a triangular wooden shield), or with a lance (or  a round or
oval wooden shield) or with a spear; and if  he went out  (with any of
these) he is liable for a sin offering.  R. Eliezer says, they are his
adornments.  But the sages say, they are nothing else than a reproach,
for it  is said  (Isaiah 2,4) "And  they shall  beat their swords into
ploughshares and  their spears into pruning  hooks, and nation against
nation shall not lift up sword and they shall no  more learn war".  An
ankle band (or  garter.  It  is not  susceptible to  uncleanness)   is
clean,  and  they may go  out with it  on Shabbat;  but foot chains (a
chain hung from one ankle band to the other to prevent a  women taking
long harmful steps) are susceptible to uncleanness and they may not go
out with them on the Shabbat.


		       Shabbat, Chapter 6, Mishna 5
 
A woman may go out (on Shabbat) with bands  of hair, whther her own or
another's or from cattle (made from the hair  of some animal), or with
a  forehead ornament,  or with cheek  bangles  (A kind of   head dress
hanging down the  cheeks)  so long as they   are sown on  (to the head
dress), or with a hair net  (like a cap worn  under the head dress) or
with a  wig (false  locks) in a  courtyard  (if she remains in her own
courtyard) or with wool  in her ear (to  absorb pus), or with wool  in
her sandals (to ease   or soften them), or  with  wool  which she  has
arranged for her menses (to  absorb the  menstrual discharge), or with
pepper or with a piece of salt or anything that she puts in her mouth,
only if she did not  place it there  first on Shabbat, and if  it fell
out she may  not replace it.   Rabbi (his view  is rejected) permits a
false tooth or a gold tooth, but the Sages forbid it (their opinion is
accepted).


		       Shabbat, Chapter 6, Mishna 6
 
A woman may go out (on Shabbat) with a sela (a silver  coin equal to 4
dinar, or 2 shekels.  It was used as a cure for bunions) up a corn (or
bunion, a hard lump or hardening of the skin  on the sole of  the foot
caused by  friction); little girls may go  out with threads  (used for
keeping open the holes pierced for ear-rings) or even with chips (used
for the same purpose) in  their ears; Arabian women (Arabian Jewesses)
and  Median women  (Jewesses in  Media)  with cloaks  thrown over  (or
looped upon) their shoulders (the cloak had a weight at  one corner to
keep it from  slipping off  the shoulders; or  the weighted  corner is
passed through a  loop  on another corner); and so  may every one, but
the Sages spoke just of actual (or current) custom.


		       Shabbat, Chapter 6, Mishna 7
 
She may loop up (on Shabbat. She loops up two ends  of her cloak round
her neck) with a stone (there is a loop at one end  to receive a stone
or nut or coin tied in or wrapped in the other end) or a nut or with a
coin, only provided that she does  not first loop up on  Shabbat (this
applies particularly to a coin which may not be handled on Shabbat).


		       Shabbat, Chapter 6, Mishna 8
 
A cripple   (who has lost  a leg)  may go  out  (on Shabbat)  with his
artificial stump (a wooden artificial leg  or  foot); this is the view
of R.  Meir,  but R. Jose  forbids it.  If  it has   a  receptacle (or
cavity) for  pads (to protect  the ends  of the   crippled leg)  it is
susceptible to uncleaness.  His  foot  cushions (Pads or cushions tied
to a cripple's hands or feet for protection when  shuffling along) are
susceptible to treading contact uncleaness (due to the  contact of one
suffering from gonorrhoea), but he may go out with them  on Shabbat or
enter with them the Temple Forecourt.  His stool  and its cushions are
susceptible to treading-contact,  nd  he may not go  out with them  on
Shabbat or enter   with them the Temple  Forecourt.   Artificial limbs
hooks (a kind of  artificial  limb) are not susceptible to uncleaness,
but none may go out with them  (on Shabbat, becuase  its purpose is to
carry burdens).


		       Shabbat, Chapter 6, Mishna 9
 
Boys may go out (on Shbbat) with laces (a superstition for a parent to
wean a child from longing for him  by tying his  right shoelace to the
left shoe  of the child  and his left one  to the child's right shoe.)
and the sons of kings with bells (golden bells sewn  to  the garments,
but without the hammers so  that they did  not ring), and  so may  any
person, only the Sages spoke of existing custom.


		       Shabbat, Chapter 6, Mishna 10
 
One may go out (on Shabbat) with the eggs of  a  locust (placed in the
ear as a remedy for ear ache) or with a tooth of a  fox (a tooth taken
from a live fox was hung over a heavy sleeper as a remedy against over
sleeping, and a tooth of a dead fox was used as  a cure for insomnia),
or with a nail from the stake (or gallows.  It was placed upon a wound
or swelling, to cause  cause the swelling  to go  down.  It  was  also
suspended from the neck of a patient to cure a fever.) as a means of a
cure. This is the opinion  of R.  Meir (his opinion is here rejected),
but the Sages say  (their  view is accepted   because these  are  anti
Jewish   superstitious   beliefs  and  practices.  Nevertheless   some
authoraties  maintain  that such    are permissable when required   as
remedies), even  on ordinary week  days, it is forbidden as  following
superstitious practices (literally, in the way of the Amorites).
 
                         =-=
 
The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.
 

From:	DECWRL::"moss!sfsup!saal@rutgers.edu"
To:	ricks::reiss, P82041%barilan.bitnet@rutgers.edu, bellcore!rruxc!dmw2@styx.rutgers.edu, bellcore!ulysses!polymer!akiva@styx.rutgers.edu, lubinsky@cars.rutgers.edu, ask@cbrma.att.com, cmcl2!phri!nomi@styx.rutgers.edu, ileaf!io!hineni!coe@eddie.mit.edu, har
Subj:	Re:  Todays Mishna

>		       Shabbat, Chapter 6, Mishna 10
 
>One may go out (on Shabbat) with the eggs of  a  locust (placed in the
>ear as a remedy for ear ache) or with a tooth of a  fox (a tooth taken
>from a live fox was hung over a heavy sleeper as a remedy against over
>sleeping, and a tooth of a dead fox was used as  a cure for insomnia),
>....
 
I do not understand this part of the Mishna.  Wouldn't this
constitute a problem with the Noachide Law "Aver Min HaChai"
to pull the tooth of the fox?
 
Sam

		       Shabbat, Chapter 7, Mishna 1
 
They (the Sages)  laid down an important general  principle  regarding
Shabbat: whoever forgetful of the principle of Shabbat (or ignorant of
the Shabbat  laws), performed many  acts of work  on many Shabbats, is
liable to only one sin offering (for all the  Shabbats profaned, since
he   acted  in error); but  if,  though  mindful  of  the principle of
Shabbat,  he  nevertheless  performed  many  acts  of labour  on  many
Shabbats,  he   is liable for  every  Shabbat.   Knowing  that it  was
Shabbat, he non the less committed many acts  of of work  (ignorant of
the fact that they are prohibited) on  many Shabbats, he is liable for
every  chief class (the main  labours  prohibited on Shabbat see  next
Mishna), of work (he must bring one sin offering for  every one of the
acts he  performed); if  he performed many  acts of labour of one main
class, he is liable to one sin offering only.


		       Shabbat, Chapter 7, Mishna 2

The  main labours (prohibited on   Shabbat.  These 'avot melachot' are
treated  in   chapters  11  onwards),  are    forty less one:  sowing,
ploughing,  reaping, binding sheaves,  threshing, winnowing, cleansing
(or sifting the corase dross by hand or by a  coarse sieve), grinding,
sifting (with  a fine sieve),  kneading, baking, shearing the wool and
washing or beating (or  combining) or  dyeing it,  spinning,  weaving,
making two loops,  weaving  two threads,  separating  two threads (the
warp from  the  woof),  tying  a knot   or loosening one,   sewing two
stiches, hunting a deer  and slaughtering it  or flaying it or salting
it or curing its skin or scraping it (the skin or hide) or  cutting it
up, writing  two letters,  erasing   in order to write   two lettters,
building, demolishing,   extinguishing,  kindling,   striking  with  a
hammer,  carrying from one  domain into another.  These  are the chief
labours (forbidden on Shabbat), forty less one.


		       Shabbat, Chapter 7, Mishna 3

And they (the Sages) laid down another general principle:  whatever it
is proper  (that is as  a necessity) to store  away and is  of  such a
quantity that one would keep  stored up and a  person takes  it out on
Shabbat, he is liable thereby to a sin offering.   But whatever  it is
not proper  to keep stored  away and no  quantity of   it would anyone
store up, and a person takes it  out on  Shabbat, only the  person who
stores any of it is culpable.
 


		       Shabbat, Chapter 7, Mishna 4

Whoever (on  Shabbat, that person is culpable)  brings  out  straw, as
much as a cow's mouthful, or pea-stalks as much as a camel's mouthful,
or  ears of corn   equal to a  lamb's mouthful,  or   grass (or herbs,
plants) as much as a kid's mouthful, or green (or fresh, moist) leaves
of garlic or onions equal to a dried fig's bulk or  if dry  to a kid's
mouthful.  These   are not  to be included    together(to make up  the
prohibited  amount.   Refering  to  the  leaves  of garlic or  onions)
because they are   not  alike   regarding their prescribed   measures.
Anyone  who takes  out as  much  as  a dried fig's  bulk  of foodstuff
(intended for human consumption) is culpable, and they may be included
(to make  up the forbidden  quantity) together,  since they  are alike
regarding their  prescribed  measures, except  (the following are  not
considered towards making  up the prohibited  bulk equal  to that of a
dried fig) their peels (or  husks, skins), their kernels (fruit stone,
nut), their stalks  (peduncles),  and bran flour  or  fine flour.   R.
Judah  says, with the exception   of the husks   of lentils which  are
cooked  with  them.  (These therefore should  be taken   into  account
towards making up the forbidden quantity equal to  a dried fig's bulk.
But R.  Judah's opinion is rejected)

                         =-=

The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.



A few people have initiated discussion about various of the Mishnayot,
and I think that it would be an excellent idea to encourage this.
Have a couple of reservations however.
 
   o  The discussion should be essentialy Halachic
   o  There should not be too much discussion
   o  There may be some people presently receiving Mishnayot who do
      not wish to receive any discussion
 
To overcome each of these problems I propose the following scheme.  
Any discussion should be sent to me, and I will send it out to all the
other Mishna recipients.  If anyone does not wish to receive any
discussion, they can send me a message and I will maintain a separate
list of people interested in discussion, from which they can be
removed. 
 
I hope that this makes sense to everybody, and lets hear from you.  
David

		       Shabbat, Chapter 8, Mishna 1
 
Whoever  (on Shabbat, that  person is culpable)  takes out suffiecient
wine to mix a cup  (a quarter of a  rviyit diluted with three-quarters
of a rviyit (the wine here referred to was so strong that water had to
be added to make it drinkable)),  or enough milk  for a gulp, or honey
sufficient to put  on a scab  (or sore, on  the back   of  cattle), or
enough oil to anoint the  smallest member (the  little  toe of a child
one day  old), or sufficient water to  rub off an   eye  plaster, or a
rviyit of any other liquid (a rviyit or quarter is  68.86 cc or 4.17 c
inches and is a quarter of a log),  or a  rviyit of liquid refuse.  R.
Simon says (his   opinion is rejected) the  prescribed  measure in all
cases is a rviyit; and they did  not prescribe these measures only for
such as keep the like of these things stored away.


		       Shabbat, Chapter 8, Mishna 2
 
He who takes out (on Shabbat, that person is culpable) sufficient rope
to make a handle for a  basket, or enough reed  grass (or bulrush) for
making a hanger (or handle,  cord) for a fine  sieve, or for a  coarse
sieve - R. Judah says, enough to take  with it  the measure of  a shoe
for a child  - or paper sufficient  to write on it the tax-collector's
receipt, is culpable, or enough used paper (that can not be used again
for  writing) to wrap up  the mouth of a  small bottle (or flask, wide
bellied and narrow necked) of  scent  (a kind  of oil or ointment made
from spikenard leaves).


		       Shabbat, Chapter 8, Mishna 3
 
Enough  (i.e.   one is  culpable  if he  takes  out on the Shabbat ..)
leather  to make  (or  to  cover) a charm  (or  amulet)  or sufficient
parchment (or vellum)  to write  thereon the  shortest passage in  the
teffilin, which is  Hear O Israel ..., or  ink sufficient to write two
letters (of the alphabet), or eye-lids paint enough to paint one eye.


		       Shabbat, Chapter 8, Mishna 4
 
Enough (i.e. one is culpable if he takes out  on the Shabbat ..)  bird
lime (or paste) to  put on top  of a lime twig  (which is smeared with
paste to catch birds), or sufficient  pitch or brimstone  (or sulphur)
to be pierced (a quicksilver (or mercury) bottle had the mouth stopped
with pitch or sulphur through which a narrow hole is pierced.), or wax
sufficient to stop  up  a  small hole (of  a wine bottle,  the cork of
which is covered with melted wax), or clay enough  to make the opening
of a gold-smelter's crucible (to  admit  the bellows) - R.  Judah (His
view is not accepted) says, enough to make a peg (one  of the props of
pins to support the crucible) - or sufficient coarse-bran (to maintain
the heat) to put over the  bellows' hole of a gold-refiner's crucible,
or  enough  quicklime to depilate  the  smallest of  girls (or a girls
smallest  finger, they  used to remove  hair by means of quicklime  to
beautify the skin).  R.  Judah says (his view is not accepted), Enough
to depilate (or to produce a crown  on the temples  by depilation) the
temples.  R. Nehemiah says (his  view is not  accepted), sufficient to
depilate the forehead (or redden the forehead).


		       Shabbat, Chapter 8, Mishna 5
 
Enough (i.e. one is culpable if he takes out  on the Shabbat ...)  red
clay for the seal of leather bags (packing bags) - this is the opinion
of R.  Akiba (His opinion is rejected), but the Sages say  (their view
is accepted), for  the  seal  of letters  (or  documents).  Manure (or
dung, fertiliser) or fine sand sufficient to fertilise a cabbage stalk
- this is  the view of  R. Akiba (his view is  not accepted), but  the
Sages say (their opinion is accepted), to  fertilise a leak; or coarse
sand enough to fill a plasterer's trowel; or enough reed to make a pen
(i.e. a writing pen), or if it is thick (and therefore unsuitable as a
pen) or cracked, sufficient to cook with it the  smallest (a hen's egg
is rendered edible by boiling more easily than that of any other bird)
of eggs mixed up (mixed with oil which hastens the process of cooking)
and  put in a stew pot  (or tightly  covered  pot which had first been
heated up).


		       Shabbat, Chapter 8, Mishna 6
 
(One is culpable if he takes out on the Sabbath) enough bone to make a
spoon ( a kind of spoon with a curved top and a pointed end)- R. Judah
says (his opinion is rejected), sufficient to make of it the ward of a
lock (or bit of a key, tooth of a key, shuttle (whorl  of a spindle));
or glass sufficient to scrape the end of a whorl; or a pebble or stone
large enough to throw  at a bird;  - R.  Eliezer  ben Jacob says,  big
enough (referring to the pebble or stone. Of about ten ma'ah in weight
(6 grams)).


		       Shabbat, Chapter 8, Mishna 7

(One is  culpable if he  takes out  on  the  Sabbath) enough sherd (or
potshard) to place between one board and another (in  a pile of boards
to  prevent warping) -  this  is the opinion  of R. Judah, but R. Meir
says (their opinions are  rejected) sufficient to  scoop up  fire with
it; R. Jose  says  (his view is  accepeted)  enough  to  hold in  it a
reviyit, R. Meir said, although there is no evidence (or proof) of the
subject, there  is an indication about the  matter in  that it is said
`And there shall not be  found among the pieces  thereof shard to take
fire from the hearth'  (Isiah 30, 14).  R.  Jose replied to him, there
is evidence   from there,  `or to  scoop  up  water out  of the pit (a
cistern tank or cavity for holding water).

                         =-=
 
The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.

		       Shabbat, Chapter 9, Mishna 1
 
R. Akiba said, from where do we know of an idol that like a menstruous
woman it imparts (uncleanness) by carrying?   Because it  says (Isiah,
30 22), "Thou shalt cast them far away  as a menstrual  women (or as a
menstruous cloth).  Though shalt say unto it, get the hence".  Just as
a  menstruating woman imparts  tumah (uncleanness) by carrying so does
an idol convey uncleanness by carrying.


		       Shabbat, Chapter 9, Mishna 2
 
From   where  do we  know  of a   ship that  it   is unsusceptible  to
uncleanness? Because it  says (Proverbs 30,19) "The way  of a ship  in
the midst  of the  sea"   (that is, just  as  the sea  cannot contract
uncleanness, so a ship cannot contract uncleanness).  From where do we
know  of a  garden bed which is six  handbreadths square that they may
sow  therein five kinds of seeds,  four on the four  sides, and one in
the   middle? Because it is  stated  (Isiah 61,11)  "For  as the earth
brings forth her growth, and as the  garden causes the things grown in
it to spring forth" (  brings forth  (singular) refers to  one, growth
(singular) refers to one, things grown - being plural must refer to at
least two, and  spring forth (singular) refers  to one - five in all).
It does not say  its  seed  (singular) but   "the things grown in  it"
(plural).


		       Shabbat, Chapter 9, Mishna 3
 
From where  do we know  of a woman  who discharges semen  on the third
day, that she  is unclean (tumah)? Because  it is said (Exodus  19,15)
"Be ready against the third day".  From where do we learn that  we may
bathe a circumcised child on the  third day if  this fall  on Shabbat?
Because it is stated (Genesis 34,25) "And it came to pass on the third
day they were  in pain".  Where  do we learn that they  tie a strip of
scarlet (or crimson) onto  the head of  the scapegoat?  Because  it is
said, (Isiah 1,18) "Though  your sins be as scarlet,  they shall be as
white as snow".


		       Shabbat, Chapter 9, Mishna 4

From where do we know that on  the Day  of Atonement anointing is like
drinking (actually drinking is forbidden from the Torah, and anointing
is forbidden  by the sages)?   Although there is no evidence   on  the
subject  yet there is  a reference to  the matter, as it stated (Psalm
109,18) "And it came  into his  inward parts like  water, and like oil
unto his bones". (See Yoma 6)


		       Shabbat, Chapter 9, Mishna 5

He that takes  out (any of  the  following on  Shabbat, is  culpable:)
enough wood to cook the smallest  egg (the hens  egg is the easiest to
boil), or sufficient spices (or seasoning) to season (or  flavour) the
smallest egg ,  and they can  be  included together  (to  make  up the
prohibited amount, with  reference to the  spices or seasoning)  ; (or
shells of nuts (or  walnuts) ) or skins of  pomegranates, or woad,  or
madder sufficient to dye with them a  garment as small as  a headdress
(or hair  net); or  urine,   nitre (or   soda), or lye  (or soap),  or
Cimeolean earth  (a medicinal mineral, also  used as a cloth cleaner),
or wood ash  (or mineral soap, alkli, potash;  or perhaps a plant, the
lion's leaf, used as a cleaner) enough to clean with them a garment as
small  as a  headdress.   R.  Judah  says  (his opinion   is rejectec)
suffiecient to cover a stain.


		       Shabbat, Chapter 9, Mishna 6

(If one takes out any of the  following on Shabbat,  one is culpable:)
any  quantity whatever of pepper (a  special species of pepper used to
kepp  in the mouth to sweeten  the breath), ar any quantity whatsoever
of  resin (or  tar, used   as a cure   for  headaches), or any  amount
whatever of any kinds of spices (used as a perfume or scent) or of any
kinds of metals; or any amount whatever of of  the Altar stones  or of
the Altar earth, or of  worn out books,  or of their  worn out covers,
which have been stored away (holy articles are stored  away)  in order
to hide them.   R. Judah says (his  opinion  is rejected), even anyone
who takes out whatever pertains to idolatry (or idols), for it is said
(Deuteronomy 13,18) "and there  shall  cleave naughth of  the  devoted
thing to thine hand"


		       Shabbat, Chapter 9, Mishna 7

Whoever  takes out (on the  Shabbat)  a pedlars box (containing spices
for sale),  although there be therein many  different kinds, is liable
only to one sine offering; in the case of garden  seeds, less than the
bulk of a dried fig - R. Judah ben Bathrya says five  (garden seeds) -
in the case of cucumber seeds, two; in the case of gourd seeds two; in
the cae of Egyptian been seeds, two;  in the case  of a  clean (tahor)
live locust, whatever its size, but if dead  as much as  a dried fig's
bulk; in the   case  of  a   bird-of-the-vineyard (according to   some
autoraties, a  species of locust),  whether alive or dead, of whatever
size, since such is  stored away for healing  purposes.  R. Judah says
(his view is rejected), even  one who takes out  a live unclean locust
(on Shabbat is culpable, however small, since it is  kept for  a child
to play with it.

                         =-=
 
The translation of the Mishna is copied from the third edition of the
Blackman translation (Judaica Press, 1973).  The comments in brackets
are extracted from his commentry.