Beitzah

— Rather, [this refers] to hard material;1 just as R. Huna the son of R. Joshua said: The coarse felt-mattresses [coming] from Naresh2 are permitted [to sit on].3 R. Papa said: Slippers4 are not [forbidden] on account of kil'ayim. Raba said: These money-bags do not come under [the law of] kil'ayim,5 but seed-bags do come under [the law of] kil'ayim.6 R. Ashi said: Neither money-purses nor seed-bags are subject to [the law of] kil'ayim, because it is not the usual practice to warm oneself with these. BUT NOT HOB-NAILED SANDALS: What is the reason that hob-nailed sandals may not [be sent]? Because of the incident that occurred.7 Abaye said: Hob-nailed sandals may not be worn [during a Festival] but they may be handled. ‘They may not be worn on account of the incident that happened; ‘but they may be handled’, since it teaches ONE MAY NOT SEND; for if you maintain that it is forbidden to handle, now if it is forbidden to handle, need sending [be taught]? 8 NOR UNSTITCHED SHOES. This is obvious! — It is necessary even when it is fastened with wooden pins.9 R. JUDAH SAYS: NOT EVEN WHITE SHOES. It was taught: R. Judah permits black [sandals] and forbids white because they [still] require a clod containing silicate of iron.10 R. Jose forbids black [sandals] because they [still] require to be smoothed. And they do not differ, the one Master [ruling] according to his district and the other Master according to his district. In the district of the one Master [the sandal was finished] with the flesh [side of the leather] inside, [and] in the district of the other Master [they finished the sandals] with the flesh [side] outwards. 11 THIS IS THE GENERAL RULE: WHATEVER MAY BE USED ON A FESTIVAL R. Shesheth permitted scholars to send tefillin12 on a Festival. Abaye said to him: But we have learnt: WHATEVER MAY BE USED ON A FESTIVAL MAY HE SENT:13 — This is what he means to say: ‘Whatever one uses on a weekday14 may be sent on a Festival. Abaye said: Since we are now dealing with tefillin, we would say something thereon. If one was on his way [home],15 wearing tefillin on his head,16 and the sun was setting upon him, he should place his hand upon them17 until he reaches his house. If he was sitting in the Academy18 with tefillin on his head and the holiness of the day [the Sabbath] came in, [then] he must place his hand upon then, until he reaches his house.19 R. Huna the son of R. Ika raised an objection: If one was on his way [home] with tefillin on his head and the holiness of the day [the Sabbath] came in, [then] he must place his hand upon them until he reaches a house situated near the wall [of the city].20 If he was sitting in the Academy [with tefillin on his head] and the holiness of the day came in, he must place his hand upon them until he reaches the house nearest to the Academy.21 There is no contradiction. The one treats of a case when it [the house] is guarded,22 the other when it is not guarded. If it is not guarded, [then] why particularly ‘on his head’; even if they [the tefillin] were [found] lying on the ground he should also [be allowed to carry them to this house]: For we have learnt: He who finds tefillin [on a Sabbath] may bring them in in pairs!23 — This is no difficulty: The one24 treats of a case when it is guarded against thieves and against dogs, the other25 when it is guarded against dogs but it is not guarded against thieves.26 You might think that the majority of robbers [in that district] are Israelites27 who would not handle them disrespectfully; hence he informs us [that it is not so]. [ 307. Cf. B.M., Sonc. ed. pp. 468 n. 3;539 n. 7. that the one who had entered had gone out. When men hiding in a cave from the Romans saw what appeared as Signs of someone having left they became panic-stricken lest the Romans should by this means find them in their hiding-place, and in their attempt to escape more were killed through the panic than might have been killed by the Romans. unguarded, out of respect for the tefillin. ‘Er. 95a that he may bring them in in pairs]. broad-minded enough to realize that in a town containing an overwhelming Jewish population the majority of thieves would be Jewish.