Shabbat

which he can rip open  if he desires and extract [the coins]? — The reference is to a bar of metal.  But since it has straps,  he [the thief] can take it out up to its opening, untie [the straps] and take out the bar,  whilst the straps [still] unite it to within?  — It refers to one that has no straps. Alternatively, it has straps, but they are wound round about it [the purse].  And Raba said likewise: They learnt this only of a basket full of cucumbers and gourds, but if it is full of mustard he is culpable. This proves that he holds that the tie of a vessel is not regarded as a tie. Abaye ruled: Even if it is full of mustard he is not culpable, [which] proves that he holds that the tie of a vessel is regarded as a tie. Abaye [subsequently] adopted Raba's view, while Raba adopted Abaye's view. Now Abaye is self-contradictory, and Raba likewise. For it was taught: If one carries out produce into the street, — Abaye said: If in his hand, he is culpable;  if in a vessel, he is not culpable.  But Raba ruled: If in his hand, he is not culpable;  if in a vessel, he is culpable? — Reverse it. 'If in his hand, he is culpable'? But we learnt: If the master stretches his hand without and the poor man takes [an object] from it, or places [an article] therein and he carries it inside, both are exempt? — There it is above three [handbreadths],  but here it is below three. MISHNAH. IF ONE CARRIES OUT [AN ARTICLE], WHETHER WITH HIS RIGHT OR WITH HIS LEFT [HAND], IN HIS LAP OR ON HIS SHOULDER, HE IS CULPABLE, BECAUSE THUS WAS THE CARRYING OF THE CHILDREN OF KOHATH.  IN A BACKHANDED MANNER,  [E.G.,] WITH HIS FOOT, IN HIS MOUTH, WITH HIS ELBOW, IN HIS EAR, IN HIS HAIR, IN HIS BELT WITH ITS OPENING DOWNWARDS,  BETWEEN HIS BELT AND HIS SHIRT, IN THE HEM OF HIS SHIRT, IN HIS SHOES OR SANDALS, HE IS NOT CULPABLE, BECAUSE HE HAS NOT CARRIED [IT] OUT AS PEOPLE [GENERALLY] CARRY OUT. GEMARA. R. Eleazar said: If one carries out a burden above ten handbreadths [from the street level], he is culpable,  for thus was the carrying of the children of Kohath. And how do we know that the carrying of the children of Kohath [was thus]? Because it is written, by the tabernacle, and by the altar round about:  the altar is likened to the Tabernacle: just as the Tabernacle was ten cubits [high], so was the altar ten cubits high. And how do we know this of the Tabernacle itself? — Because it is written, Ten cubits shall be the length of a board,  and it is [also] said, and he spread the tent over the Tabernacle,  whereon Rab commented: Moses our Teacher spread it. Hence you may learn that the Levites were ten cubits tall.  Now it is well known that any burden that is carried on staves, a third is above [the porter's height] and two thirds are below: thus it is found that it was very much raised.  Alternatively, [it is deduced] from the Ark. For a Master said: The Ark was nine [handbreadths high], and the mercy-seat was one handbreadth; hence we have ten. And it is well known that any burden that is carried on staves, a third is above and two thirds are below: thus it is found that it was very much raised.  But deduce it from Moses? — Perhaps Moses was different, because a Master said: The Shechinah rests only on a wise man, a strong man, a wealthy man and a tall man.' Rab said on R. Hiyya's authority: If one carries out a burden on his head  on the Sabbath, he is liable to a sin-offering. because the people of Huzal  do thus. Are then the people of Huzal the world's majority!  Rather if stated, it was thus stated: Rab said on R. Hiyya's authority: if a Huzalite carries out a burden on his head on the Sabbath, he is liable to a sin-offering, because his fellow-citizens do thus. But let his practice  be null by comparison with that of all men?  Rather if stated, it was thus stated: If one carries out a burden on his head, he is not culpable.