Volume I: Chapter I: Regulations Regarding Transfer on Sabbath

4:1 All the labors that were performed at the construction of the tabernacle in the desert, as is taught in a Mishna farther on, if done on the Sabbath intentionally, involved capital punishment. The intention becomes apparent when there are witnesses to warn the perpetrator of his wrong and he does not heed them. 7:1 The technical expression is "to make an Erubh," i.e., to mix their possessions as if they were partners, as explained in Tract Erubin, I. 2. 7:2 A door-step is regarded as ground of which the religious law takes no cognizance. 8:1 According to Rashi, R. Ashi means to state that even when the capacity of the valley was more than two saoth and no dwelling was near, which is always considered as unclaimed ground in regard to this, nevertheless it is considered as private ground, and whoever carries from it into public ground is guilty. 9:1 Any space that is less than ten spans high from the ground is considered by the law as unclaimed ground, and there things may be handled on the Sabbath only as above, while on private ground things may be handled freely within the whole area over which it extends. 11:1 The cornice which is spoken of above should be like the branch in this instance. 11:2 The space above ten spans does not enter within the jurisdiction of public ground. 11:3 Here a bee-hive is spoken of which is not six spans in circumference, i.e., less than four spans square.

11:3 Here a bee-hive is spoken of which is not six spans in circumference, i.e., less than four spans square. 11:4 There is a law of Mosaic origin determining that every object that is not farther from the ground than three spans must be considered "Lavud," i.e., attached to the ground. In the above case, when a bee-hive seven spans or a trifle over seven spans high is thrown to the ground, it does not become positively "Lavud" when within three spans from the ground, and is thus considered ten spans in all. The margin is too small. It must be seven and a half spans high, and when reaching the ground within three spans the hive becomes "Lavud," and being positively over ten spans high is treated as a piece of private property. 13:1 The reference made here, that one should not sit down before the hair-cutter near the time for the afternoon prayer is a simple precaution. The exact specification for the time is to be found in Berachoth, Perek IV., M. 1. 13:2 The following discussions may seem to have no direct connection with the ordinances pertaining to the Sabbath; however, they are included in the tract on account of their connection with the succeeding Mishna, which commences: "A tailor shall not go out with his needle when it is nearly dark on Friday." Incidentally, the injunctions concerning the time for the Min'ha are given, in order that prayer time shall not be forgotten.

14:1 High afternoon (Min'ha) was the time when the regular afternoon sacrifice was offered at the temple, about an hour after midday. The lesser afternoon time was about an hour before sunset. Because the time for afternoon devotion was calculated by the offering of the "gift-sacrifice," the name of that sacrifice, "Min'ha," is used by the rabbis as a technical term to designate both the afternoon devotion and the time when it is to be performed. 15:1 The rabbi thus regarded prayer as a thing belonging to transient life, because it benefits only the individual. Study, on the other hand, is regarded as an object that concerns eternal life, for by its results future generations may be benefited. 16:1 Translated literally. Leeser, however, translates differently according to the sense, but his translation is not correct. 17:1 Transposed from Tract Betzah, p. 16b. 17:2 He was an Aaronite, and in his time they used to give the Aaronites their meat-offerings. In the time of R. Hisda the descendants of the priests still received their titles. 18:1 These somewhat abstruse distinctions are made for the reason that a dependent of a scholar, orphan, or widow is liable to incur greater punishment for an injury done his master than were his master an Ishmaelite, Persian, etc. 18:2 The title "Habher" is the exact equivalent of "fellowship" as a college position in our time; we translate it "schoolman."

18:2 The title "Habher" is the exact equivalent of "fellowship" as a college position in our time; we translate it "schoolman." 20:1 Large cities where the men are effeminate and wear garments like the women. 22:1 A servant in permanent engagement is more careful about his dishes, for fear that he may lose his position. He is therefore more apt to adjust the wick. 23:1 The Gemara discusses here the eighteen precautionary measures which were enacted in the attic referred to, and tried also to find them out, as what they were is not mentioned in the Mishna at all. As none of them, except the two mentioned in the Mishna (which is not discussed at all), belong to Sabbath, we have omitted the whole discussion. However, we have named all of them in the appendix to this tract [Vol. II., pp. 381-390, q. v.], and we have shown that all of these enactments were political and of great necessity at that time. 27:1 Without requiring the labor of man when once started, as is the case with wine and oil presses, in which case the beams, once put on grapes or olives, force the fluids to run down of their own accord. 28:1 Argis was the man who built the city of 'Harta and R. Hamnunah lived in that city. The cave in which he is buried is still in existence there. So I have found written in an answer of a Gaon. (Rashi.) 28:2 A notorious highwayman, who could never stay in one place long enough to cook his meals, and was wont to do only the third part of cooking they required.

29:1 See Ex. xii. 9, 46, where it is explicitly ordained that the paschal lamb should not be dismembered, and no bone should be broken. 30:1 This Boraitha was omitted in Tract Erubhin. Here, however, to render the above-mentioned passage clearer for the reader, we deem it necessary to translate it.