txt/Tosefta/Lieberman Edition/Seder Moed/Tosefta Beitzah (Lieberman)/English/Sefaria Community Translation.txt

Tosefta Beitzah (Lieberman)
תוספתא ביצה (ליברמן)
Sefaria Community Translation
https://www.sefaria.org

Tosefta Beitzah (Lieberman)



Chapter 1

If an egg is laid on the holiday, others say in the name of Rabbi Eliezer: It shall be eaten together with its mother. If a calf is born on the holiday, it is permitted to slaughter it on the holiday because it permits itself. If a brood hatched on the holiday, it is permitted to slaughter it on the holiday because it permits itself.
If one slaughters a hen and finds eggs in her, although they are already ready, they are permitted.
If the greater part of an egg came out on the eve of the holiday, even though it is laid on the holiday, it is permitted. If it is laid on the sabbath, it shall be eaten on the holiday; if it is laid on the holiday, it shall be eaten on the sabbath. Rabbi Yehuda says in the name of Rabbi Eliezer: The controversy about this is still in place. As it is forbidden to eat, so it is forbidden to be carry. As its case of doubt is forbidden, so is the case of doubt regarding its existence is forbidden. Mix it up with a hundred others, they are all forbidden.
The The house of Shammai says: leavened in the quantity of an olive and leavened in the quantity of a date; but the House of Hillel says: Both of them in the quantity of an olive.
What is sourdough? Something that leavens other things. And what is leavened? Something that has been leavened by other things. From when is it called sourdough? As soon as it become unsuitable as dog food. One must not cover blood with ashes which burned [and thus created] during the holiday, because it does not count as something "prepared [before the holiday]". If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover. Rabbi Yose says: you can on a holiday not slaughter a koi because it is a doubt, and if one has slaughtered him, one does not cover his blood.
Rabbi Yose said: And if circumcision, which it's certainty displaces the Sabbath, in case of doubt does not displace the holiday, the covering of blood, which its certainty doesn't displace the Sabbath, it is only logical that its doubt shall displace the holiday!
They said to him: The horns in the provinces, whose certainty does not displace the Sabbath, and whose case of doubt displace the holiday should serve as counterevidence. Regarding the covering of the blood, they are to prove that although their certain case does not displace the Sabbath, their case of doubt displaces the holiday. Rabbi Eliezer, the son of Rabbi Elazar HaKappar, objected: similar to circumcision which which its doubt displaces the holiday, and its certain case does not displace the night of the holiday, so you should say regarding the covering of blood, that if its certain case displaces the holiday night - it is only logical that its doubt should displace the holiday! R. Abba said: This is one of the cases of which R. Hiyya would have say about them: I have no objection to that; but R. Eliezer had an objection.
R. Shimon ben Elazar said: The house of Shammai and the House of Hillel agrees that a ladder may be carried away. What did they disagree about? about bringing back, the house of Shammai forbids it, but the House of Hillel allows it. R. Yehuda says: Azariah says: One may move the ladder. In which case are these words said? In case the ladder of a dovecote. But in relation to a ladder which leads to the upper floor, it is forbidden to move them, even on the upper floor. R. Dosa says you can tilt one hatch to the other. Other sages said in the name of R. Dosa: They may also be brought near. R. Shimon says: the House of Shammai says: No one shall take a young pigeon unless he has tied it; but the house of Hillel says: Unless he shook it.
If he binds or shakes in cisterns, pits or caves, it is lawful for him! to fetch them on the holiday, if he does but in a tree, behold, it is forbidden for him. Tied and shaken are forbidden everywhere, because of robbery.
If someone has designated them in the nest and he finds them in front of the nest or at the entrance, they are permitted. R. Shimon ben Elazar said: The The house of Shammai and the House of Hillel agree that if he has found them in the nest and finds in front of the nest, they are forbidden. In what case are these words said? If they are pigeons from the dovecote or from the upper floor, or birds nesting in pitchers or in a well. But geese, Chickens or Herod's pigeons, need no determination because they are in the hands of a human, and an animal living in the park needs designation because it is not in the hands of a human. R. Shimon ben Elazar said: The house of Shammai agrees with the house of Hillel that the fasteners may be removed. What do they disagree about? About reattachment - the House of Shammai forbids it, but the house of Hillel permits it.
They agree that if one already cut meat, one may not carry it. They agree that one does not salt skins of an animal on the holiday, but one may salt meat for roast on the skin itself. R. Shimon ben Gamliel says: The house of Shammai agrees with the house of Hillel that one may bring full vessels for purpose and empty ones for filling. What do they disagree about? About empty vessels that serve no purpose; there the House of Shammai forbids bringing, but the House of Hillel allows it. Anyone with a key on their finger is allowed to go in the public domain without having to worry about it. If a door has a doorknob, it may be opened and closed on the Sabbath, and one don't even have to say: on a holiday. If its spigot is broken, it shall not be opened and closed on the holiday; and one don't even have to say: On the Sabbath.
R. Yehuda said: The House of Shammai agrees with the house of Hillel that the priest's offerings raised on the day before the holiday are taken together with the priest's offerings raised on the holiday the priest may bring. What do they disagree about? Concerning the priestly offerings raised on the eve of the holiday, in case one brings them for oneself; the house forbids sham corn; but the Hillel house allows it. R. Yose say the house of Shammai agrees with the house of Hillel that one may bring the priest's gifts to the priest. What do you disagree about? About the Heave, the House of Shammai forbids, but House of Hillel allows it.
The House of Hillel said a conclusion by analogy: Dough lifting and priestly offerings are a gift for the priest. As one brings the priest's gifts, so one brings the Heave! The house of Shammai said to them: No! If you say this of the priestly gifts which he has a right to exalt, you can say that from Heave too, which he has a right to exalt. Other sages said: The house of Shammai agrees with the house of Hillel that one should not bring the Heave. What do you disagree about? About the priestly gifts; there the House of Shammai forbids, but the House of Hillel allows it.
One who knead any dough on the holiday, whether it can be unclean or clean, it is lawful to stir it on the holiday, and allowed to separate Halla from him. If he kneaded it on the eve of the holiday and he forgot to separate the Halla from it, it is forbidden to move him and forbidden to separate the Halla from it.
R. Meir said: The House of Shammai agrees with the house of Hillel that salt is mixed with spices with a wooden pestle may be crushed. What do you disagree about? About the salt by itself, the House of Shammai says: In a little jug and with a mixing spoon, namely for frying, but the House of Hillel says: In every respect. Pepper is equated with spices.
The house of Shammai says: One may bring spices and pestles to the mortar, but not the mortar to them; but the Hillel house says: You can bring them together, and one does not worry.
The house of Shammai says: Knives and butchers are allowed to bring cattle to cattle, but not cattle to knives and butchers.
One may not smash figs and dates and do not grind in a mortar press in the holiday, and one may not crush the salt with a wooden pestle; but one may smash up with the handle of a knife or a mixing spoon without one having to worry about it.
It is not permissible to break up fig cakes, or dried figs, or carob on the Sabbath for old people; but he she may crush it with the handle of a knife or with a mixing spoon without having to worry about it.
If a man prepares grated ears on the eve of the Sabbath, he may gradually blow away and eat, but not with a basket or with a bowl. Prepares a grated ear the day before on a holiday, he may blow away with a basket or with a bowl, but neither on a slab nor with a sieve nor with a wing as one does on a working day.
If he picks legumes on the holiday, R. Yehuda says: The House of Shammai says: If the pebbles outweigh the edible ones, then he picks out the edible ones and leaves the pebbles lying around; but the House of Hillel says he reads what he wants.
Elazar ben R. Zadok said: The members of the house Rabban Gamliel used to fill a bucket with lentils, douse them with water and skim off, the pebbles sink down, but the edible remains above.
R. Yose says: One is allowed to wear a black shoe, but you are not allowed to bring a white shoe because it needs a craftsman. R. Shimon says: One may send wheat because it is eaten as grains, beans, because they are fodder for game, and Barley because it is fodder for cattle.


Chapter 2

If a holiday falls on the day before the Sabbath, one may not make an Eruv in relation to courts or an Eruv in relation to Sabbath areas. These are words of Rabbi. But the other sages say: One may make an Eruv in relation to courts, but not in relation to Sabbath realms. You can with bread make an Eruv for the Sabbath and with a cookery for the holiday. The cooking of which they spoke is considered even fried, even boiled, even colias, over which hot water was poured on the eve of the feast day. 
If he prepares a dish on the eve of a holiday, he may bake and cook for his sake and keep warm for his sake. He may eat it as long as the day lasts and is authorized to give it away. At the beginning and at the end there is no measure. 
The people of an alley may prepare a dish and to bake and cook for his sake, and one may enter a partnership with him at the alley to manufacture. If he forgot to make the Eruv, it is lawful for others who have made an Eruv to do necessary work for him. He who has forgotten to lay the Eruv is allowed to fill a cask with water and light the candle.
R. Shimon ben Elazar said: The house of Shammai agrees with the house of Hillel that there are two cooking dishes. What do you disagree about? About the fish and the egg on it; there the house of Shammai says: It is one cooking dish, but the house of Hillel says: There are two cooking dishes.<sup>1</sup><i class="footnote">Vienna Manuscript. But in the Erfurt manuscript and the Babli the statements of Beit Hillel and Beit Shammai are switched.</i> Further they agree that if he boiled two sorts in a cauldron or a crumbled egg on fish or if he cut leeks under the fish, for these are two cooking dishes.
One must not bale for the Sabbath on the holiday; but he may fill a cauldron with meat, even if he eats but a little of it. One may fill a kettle with water, even if he only drinks one cup of it; but whoever bakes may only bake for his needs. R. Shimon ben Elazar says: One may fill his oven with bread; because the bread is good when the oven is full.
One must not work for the food of the Gentiles or for the fodder of the dogs on the holiday. An incident is told about Shimon of Timnah who did not go to the house of study on the night of the holiday came. At the early in the morning R. Yehuda ben Baba met him. He said to him: Why didn't you come to the house of study last night? He said to him: A duty has come upon me, and I have fulfilled it. A band of Gentiles came into the city. I feared they would harm the residents. So, we slaughtered a calf and gave it to them to eat! He said to him: I should be surprised if your reward were not outweighed by your damage. Didn't they say: One must not work for the food of the Gentiles or for the fodder of the dogs on the holiday?!
Rabban Shimon b. Gamliel says: The house of Shammai used to say that a priest because of his Heave no immerse on public holiday bath. But he may go into immerse when he passes from one purpose to another and from one group to another. What does it mean "when he passes over from one purpose to another"? If he wants to use his dough on his press or use his press for his dough, he immerses on the same day.
What is "From one group to another"? Doesn't he want to use his neighbor's press to prepare his dough? behold, he may submerge his vessels.
One may not immerse vessels on the holiday. One must not make Hashakah in a stone vessel to water to clean it on the Sabbath. These are words of Rabbi. But the other sages say: One may immerse the vessel in the water on the holiday and one may do hashaka in a stone vessel in order to make clean but not to immerse are vessels through a parental impurity become impure, so one must not submerge them on the holiday; and you don't even have to say: On the Sabbath. But he may fill a cup, a bucket, or a drinking vessel, to drink, and thinks of it and submerges her. He may go into hiding as usual because of a severe impurity; and one need not even say: Because of a slight impurity. 
One must not douse oneself with warm water that has been heated on the holiday ; but it may one wash the face, hands, and feet with warm water heated on the eve of the Sabbath, namely on the Sabbath; and there is no need to say: With warm water that was heated the day before the holiday. Rabban Shimon ben Gamliel says Did one have a triclinium on the eve of Heated on public holidays, so you can walk around in them on public holidays, one has if it is not heated the day before the holiday, you are not allowed to walk around in it on the holiday. 
One must not flay the legs of a slaughtered animal on the holiday. And one must not flay the legs of a slaughtered animal on the working day, if it is a firstborn or a sacred animal that has become unfit acts. You can do anything for circumcision on a holiday necessary to do; Things that one is not allowed to do on the Sabbath, one may also do on the holiday: He may grate cumin and mix wine with oil. Rabban Shimon ben Gamliel says: Only he shall not first tear canvas to rags. 
The members of Rabban Gamliel’s house used not to set up a candlestick on the holiday, an incident involving Rabban Gamliel and the elders who were at table; a chandelier fell over on the night of the holiday. R. Akiba stood up and set him up. Then Rabban Gamliel said to him: Akiba, how dare you stick your head in the controversy? Then he said to him: Our master, you have taught us: "to judge according to the majority". hence: Even if you forbid, and they allow, the halakha corresponds to the words of the majority. R. Yehuda says in the name of Rabban Gamliel: One may move a lampstand from one place to another, but one may not erect it.
The members of the house of Rabban Gamliel’s used to sweep between the beds on the holiday. R. Elazar ben Zadok said: Often I ate in Rabban Gamliel’s house, but I have never seen the beds swept on a holiday. Rather, linen cloths were spread out the day before the holiday, and when the guests had gone, they were removed. They said to him: If this is so, then it is permitted to do so on the Sabbath too. 
The members of Rabban Gamliel’s house used to bring incense in a megipa. R. Elazar ben Zadok said: Often I ate in Rabban Gamliel’s house, but I have never seen incense put in a megipa. On the day before the holiday, people smoked with boxes, and when the guests came, they opened them. They said to him, if this is so, then it is permitted to do so on the Sabbath too.
What is a "helmet buck"? Whole roasted, with head and legs inside. If you have cooked even the smallest piece of it, or if you have boiled even the smallest piece of it, it is not “helmed”. A little goat with a helmet is prepared on the night of the last Passover holiday, a calf with a helmet on at night on the first Passover holiday, but not a helmeted cheek. R. Yose said: Theudas from Rome introduced the Romans to the custom of buying lambs and preparing them helmeted on the night of Passover. They said to him: He was also close of getting the public to eat holy sacrificial food outside of Jerusalem, because they were called Passover lambs.
The members of the house of Rabban Gamliel's used to ground pepper in their mill. R. Elazar ben Zadok said: Once my father came to dine at Rabban Gamliel’s house. So, they put fish broth and vinegar broth in front of him, with pepper ground onto it. Then my father pulled his hands away. Rabban Gamliel said to him: Don't worry about him; it was ground up the day before the holiday. 
What is "currying"? These are small ridges that cause a bump. What is "scratch"? These are large combs that do not bulge. 
R. Shimon says: One may have a bed, a chair, a bench or pull up a chair on the Sabbath; and one don't even have to say: on a holiday. 
A door that get dragged on the ground, a mat that get dragged on the ground, or a lattice door that get dragged on the ground, it may be opened and shut on the Sabbath; and one don't even have to say: on a holiday. 

Chapter 3

Vivariums for game or poultry - one is not allowed to take care of them on a holiday and give them food; but one may catch game or fowl and imprison and give them food. R. Shimon b. Gamliel says: Not all vivariums are created equal. This is the rule: Anything requiring additional capture is forbidden; anything that does not require additional capture is permitted. One may slaughter animals from cages, but not from nets and not from fishnets. R. Shimon b. Elazar says: Set his net if he comes up on the eve of the holiday and comes on the holiday and finds it damaged, behold, it is permissible for him; it is clear that the animal was caught the day before the holiday. If he comes and finds it as it was, it is forbidden to him; it is obvious that the animal was caught on the holiday. 
If “it and its young” fall into a cistern, R. Eliezer says: The first is brought up to be slaughtered and slaughtered, for the second he prepares a feeding place on the spot lest it perish. R. Yehoshua says: He brings up the first to slaughter, but do not slaughter it, but uses cunning and brings up the second to slaughter. If he does not want to slaughter any of them, he is free to do so.
If a firstborn falls into a cistern, R. Shimon says: Even if her physical defect was recognized on the day before the holiday, one may use it if the expert has not released her, one may not slaughter on the holiday because it doesn't count as prepared from before the holiday.
 One may set up a feeding place for a swarm of bees, so that they will not fly away; but one must not catch him in advance. 
What is "One shouldn't reserve one's cattle for a part of a piece of cattle only on a holiday"? He shall not say to anyone: I am your partner for one sela, or: I am your partner for two sela, or: I am your partner for three sela. Rather he says unto him: I am your partner for a half, a third or a quarter of the beast. but the otherwise say: The scale must not be considered at all; rather he weighs it in his hand and lays it down. If the butcher is skillful, let him not weigh, because his hand is like a weight; but he may cut it off with an instrument and give the flesh to one or another. 
One may go to a butcher you know and say to him: Give me a front leg! or: Give me a hind leg! 
One may go to a baker on a holiday. go to someone known and say to him, Give me a loaf of bread, or: Give me a round-bread! One may go to a fowl farmer that one knows and say to him: Give me a pigeon! or: Give me a rooster! One may go on the holiday to a merchant who is known to one and say to him: Give me nuts! or: pomegranates! But he should not give him a total number. R. Shimon ben Elazar says: Only he shall not give him a total amount.
No one shall put anything before his sons or his cattle by measure or weight. But if he fetches something with a sea or with a terkab, he may serve it to his cattle; he fetches it with one ladle, he may put it before his sons; only he should not pay attention to it For this they have from R. Elazar b. R. Zadok and Abba Shaul b. Botnit said that they had been traders in Jerusalem all their lives and that on the eve of a holiday they filled their measurements and gave them to the buyers on the holiday because of disruption of the house of study; but the other sages say: Even on a working day they did so because of the complete emptying of the Dimensions. He also collected jars of oil and his colleague pitchers wine because of the complete emptying of the measure, and they brought it up to the treasurers. They said to them: You are not obliged to do this. They said to them: We don't want them. They said to them: Since you have made the law stricter for yourselves, they belong to the public; the needs of the public should be satisfied with it! 
One must not take pieces of wood from the sukkah even on the last holiday of the festival. When he said, if he wants, he shall take, it is permitted for him.
One may not bring pieces of wood with a rope, a basket, or a mat; but he may bring them with a covering or in a sackcloth. R. Shimon b. Elazar said: The house of Shammai and the house of Hillel are not in a disagreement about the collected pieces of wood that are in an area that are allowed to be brought and about the scattered pieces of wood that to be in the fields that one was not allowed to bring them. What do they disagree about? About the collected pieces of wood that are in the fields; The house of Shammai says: One should not bring; but the house of Hillel says: One should bring it.
If a bed, a chair, a bench, an armchair, or a cot breaks to pieces, likewise if a beam breaks, likewise if a stack of beams breaks, one is not allowed to take care of oneself with them on the holiday, because they are not "what is already available". But if one did eat her on the holiday, one is not allowed to heat with them on public holidays. Nuts or almonds themselves, one can heat with them, because they are not "what is already available".
Regarding closures on the ground, the Sages agree with R. Meir that one may loosen, dissolve or fray, but one must not cut. But on the Sabbath, one may loosen and dissolve, but neither unravel nor cut. If the closures are on vessels, it is lawful on the Sabbath; and you don't even have to say: on a holiday. 
One may break the cap on the mouth of a cask of wine or of fish broth; only he shall not intend to make a gutter. You may not open locked jars; Rabban Shimon b. Gamliel declares it permissible. One must not extinguish a log because of the dampness, lest it smoke the house; but if one does it, lest it burn the dish, behold, it is permitted for him. 
Nobody should put a stone on a log to break it; but he may stick it in the sand to break it. One may not make charcoals on the holiday, not even for the same day itself. 
One must not sweeten mustard with a glowing coal. One must not fire with bellows fanning but with a pipe it is allowed. One must neither make a skewer nor sharpen an old one.
One must not split a reed to fry a salted fish with it. But one may crack nuts in a cloth, and one does not have to worry about tearing. A new oven and a new hearth, they are like all utensils: they may be moved, but they may not be rubbed with oil, and they may not be wiped with a rag, nor may they be wiped with cold water to glaze. But if one does it to bake with it, it is permitted for him.
One must not use a stretcher chair wear, no matter whether men or women. Neither a blind man with his staff nor a shepherd with his bag go out. R. Shimon says: It is permissible to drive cattle with a stick on a holiday. 
R. Eliezer says: One may take a sliver of wood to pick his teeth with; but the Sages declare it forbidden, But he may take something from the manger located in front of the cattle - only he should not tear it off - in order to poke his teeth with it If he tore it off on the Sabbath, he is obligated to make a sin offering; if he has torn it down on the holiday, he gets the lashes. R. Eliezer says: A scion from the yard, one may gather it up and set it on fire, only he should not intend to pile them up in heaps; R. Shimon declares it permissible, for everything that is in the courtyard is already there. 
One may scald the head and legs of an animal. One may not dust them with clay dust or earth, but one may singe them down with fire. And one may not shave his head or legs. One must not cut vegetables with a shearing knife; but one can cut off artichokes and thistle plants. 
One can heat and bake with an oven. One may prepare hot water with an Antiochene stove. But one must not heat and bake with an oven to bake with it from the outset. 
Three things were said about the wick, three about the aggravation and three about the lenient. These are the three that were said about the aggravation: one must not first make it; one must not singe it by the fire, and it must not be cut in two. And these are the three that were said about the lenient: it may be soaked in oil, it may be flattened with the hand, and one may divide it by fire into two lamps. 

Chapter 4

If one eats figs on the eve of the holiday and keeps them and brings them up to his roof to make dried figs, he shall not eat  them on the holiday, because they are not available. If one eats grapes on the eve of the holiday and keeps them and brings them up to his roof to make raisins, he shall not eat of them on the holiday because they are not available. 
Branches of fig tree with figs on them or palm branches with dates and if he takes them for wood, he shall not eat them on the holiday. If he fetches them as fodder, he may eat of them on the holiday. 
One may start the supply and one may throw down fruit through the roof hatch on the holiday. One may not let them down through the window, but they may be brought down through ladders.
There are four kinds of devotion and four kinds of religious duty: If someone write two letters, whether in holy scriptures, whether in profane scriptures, or weave threads, be it on sacred clothing, be it on profane one’s clothes, if it is on the Sabbath he is obligated to make a sin offering; if it happens on the holiday, he gets the forty lashes. (If someone writes a letter, whether in holy scriptures, whether in profane scriptures, or weave threads, be it on sacred clothing, be it on profane one’s clothes, if it is on the Sabbath he is obligated to make a sin offering; if it happens on the holiday, he gets the forty lashes.) These are words of R. Eliezer. But the Sages said: Spit it on the Sabbath, whether it be on the holiday - he is guilty only for violating the rest. One is not allowed to sit in court, nor betroth, neither divorce nor refuse, neither take off one's shoe nor consummate the marriage of brothers and sisters. One may neither make an endowment, nor vow the appraised value, nor consecrate by ban, nor separate heave or tithes. All this they said in relation to the holiday, and therefore a fortiori - in relation to the Sabbath. The difference between the holiday and the Sabbath is only in the preparation of "human food”. Regarding all these acts, if one has done them, whether under compulsion, whether negligently, whether intentionally, or induced, what he did remains done. 
Livestock and implements are judged by the feet of the owners. If he hands over his cattle to his son or to a shepherd, these are judged according to his feet. If it concerns utensils intended for one of the brothers living in the house, so these are judged by his feet. But if they are not destined, they can be taken there where all are going. One may roam in the north according to his Eruv in the south, and in the south according to his Eruv in the north; but when he has divided the territory, he shall not move out of his place.
A donkey is judged after the feet of the donkey driver, a cow after the carter's feet, cattle after the shepherd's feet. R. Dosa says: If one buys cattle from another on the eve of the holiday, which is judged according to the feet of the buyer. If he buys it on the holiday, it will be judged according to the seller's feet. If a man buys meat from the butcher on the eve of the holiday, it will be judged after the feet of the buyer. If he buys it on the holiday, it will be judged after the seller's feet. If one borrows someone else's shirt on the eve of the holiday, it will be judged according to the feet of the borrower; if he borrows it on the holiday, it will be judged according to the feet of the one who lends it. Two borrow a shirt, one to go to the house of study at dawn, the other to go to a banquet at dusk, so it is, if it happens on the day before the holiday, judged according to the feet of the borrower concerned, if it happens on the holiday, according to the feet of the lender. If a woman borrows spices, water, or salt for her dough from another woman on the eve of the holiday, they are judged according to the feet of the one who borrows them. If it is on the holiday, they will be judged according to the feet of the bestowers. R. Yehuda declares that the water is permissible because it is absorbed in the dough. 
Coal is judged according to the feet of the owner, but the flame can be taken anywhere. Five things were said about the charcoal: one can commit the sin of embezzlement with charcoal from consecrated material, but regarding its flame - one can neither benefit nor commit the sin of embezzlement with it. Coal from idolatry is forbidden, but its flame is permitted. If one brings coal into public domain he is guilty, but if he brings the flame there he is free. If a man is forbidden by a vow to take benefit from another, his coal is forbidden to him, but he is permitted with his flame. One say a benediction over the flame, but one does not say a benediction over the coal.
If there is a cistern between two trunks, then one may let down the bucket on the Sabbath and fill it with water; But if it is between two Sabbath domains, one may not fill the bucket from it on the Sabbath, unless a ten handbreadths high dividing wall has been erected against it. Rivers and ever-flowing springs are judged according to the feet of the Filler.
If anyone has his fruit in another city, and its inhabitants lay an Eruv to come to him, one must not bring him any of his fruit unless his feet were meant to go there. If there is a plenipotentiary there, bring him on behalf of the plenipotentiary. 
If someone invites guests over, they are not allowed to take away any portions. but what can you take out of the wedding house? a piece of rice, a round loaf or a spiced tablespoon. Rabban Shimon b. Gamliel says: Where it is customary to distribute roasted grains or nuts, you may take them with you. His underage son or daughter may go with him to the mourning house or to the wedding house where it is customary. One shall not give his portion to the householder's son or to the householder's daughter because of resentment. One is not allowed to rub his hair on a holiday and not groom oneself; but one may scrub oneself with potash, and one is allowed to chalk silverware, and one is not allowed to rub dishes with baking soda on a holiday, but one can rub them with bran or wash them with salt on the Sabbath; and one don't even have to say: on a holiday. 
What are grazing animals? who go out about the Passover and return home for the autumn rains. [What are] domestic animals? who stay within the Sabbath area during the night. Rabbi says: Both of them who leave the Sabbath area, even if they returned to the Sabbath area after darkness - it is allowed to slaughter them on the holiday. What are grazers? Who always stay in the pasture during the night.<br>The chapter is over,<br>and the tractate is over.