Shabbat 1

יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע בִּפְנִים, וּשְׁתַּיִם שֶׁהֵן אַרְבַּע בַּחוּץ. כֵּיצַד. הֶעָנִי עוֹמֵד בַּחוּץ וּבַעַל הַבַּיִת בִּפְנִים, פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָתַן לְתוֹךְ יָדוֹ שֶׁל בַּעַל הַבַּיִת, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהוֹצִיא, הֶעָנִי חַיָּב וּבַעַל הַבַּיִת פָּטוּר. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָתַן לְתוֹךְ יָדוֹ שֶׁל עָנִי, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהִכְנִיס, בַּעַל הַבַּיִת חַיָּב וְהֶעָנִי פָּטוּר. פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָטַל בַּעַל הַבַּיִת מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהוֹצִיא, שְׁנֵיהֶם פְּטוּרִין. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָטַל הֶעָנִי מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהִכְנִיס, שְׁנֵיהֶם פְּטוּרִין:

The yetzioth [acts of carrying out from one domain to another] of Shabbath [i.e., stated in respect to Shabbath (Hachnasoth — acts of bringing in — are also called "yetzioth," in that there is taking out from one domain to another). The reason we have "yetzioth" (lit., "goings-out") rather than "hotzaoth" ("carryings-out"), is that the language of Scripture is being followed, viz. (Exodus 16:29): "Let a man not go out of his place," which is expounded as referring to "carrying out," i.e., Let a man not go out of his place with his receptacle in hand to gather the manna.] (The yetzioth of Shabbath) are two, [two that are Torah-interdicted — hotza'ah and hachnasah vis-à-vis the ba'al habayith (the house occupant), who stands inside, in the private domain. And for these two he is liable: for unwitting violation, a sin-offering; for witting violation, kareth ("cutting-off"); and for forewarning, stoning, as with all the other forbidden Sabbath labors.], which are four inside [The rabbis added two as forbidden ab initio when the labor is performed by two, one picking up; the other, putting down. For (by Torah ordinance) two who perform a labor (together) are not liable, it being written (Leviticus 4:27): "…in doing it, one of the mitzvoth of the L rd which may not be done" — in doing all of it, and not part of it. The same applies to all of the Sabbath labors. We say: One who did it is liable; two who did it are exempt.], and which are four outside. [two that are Torah-interdicted — hotza'ah and hachnasah vis-à-vis the mendicant, who stands outside, in the public domain. They are four, the rabbis having added two, to be forbidden ab initio, when one picks up and the other puts down.] How so? The mendicant stands outside and the ba'al habayith, inside. If the mendicant extended his hand [with the basket for the loaves of the ba'al habayith] inside, [("hotza'ah" being depicted by way of rich man and poor man to apprise us, incidentally, that a mitzvah coming through a transgression is forbidden, and that there is liability for it)], and placed it into the hand of the ba'al habayith [in which instance he effects "picking up" (akirah) from the public domain and "putting down" (hanachah) in the private domain], or if he took (the object) from it and brought (it) out [and placed it in the public domain, effecting akirah and hanachah], the mendicant is liable, [having performed a complete labor. These are the two Torah-interdicted labors for the one standing outside. And even though we require akirah from a place which is four by four hand-breadths and hanachah onto a place which is four by four, which does not obtain here, the hand of the mendicant and that of the ba'al habayith not being that large, it is stated in the gemara that a man's hand is considered as four by four in that even very large objects are wont to be placed therein and taken therefrom.], and the ba'al habayith is exempt [exempt, and it is absolutely permitted, for he did nothing]. If the ba'al habayith extended his hand outside and placed it (the object) into the hand of the mendicant, or if he took (the object) from it and brought (it) in, the ba'al habayith is liable and the mendicant is exempt. [These are the two Torah-interdicted labors for the one standing inside.] If the mendicant extended his hand inside [effecting akirah from the public domain] and the ba'al habayith took from it [and put it down inside, effecting hanachah in the private domain]; of if he (the ba'al habayith) placed (the object) into it, [effecting akirah from the private domain] and he [the mendicant] took it out [and placed it in the public domain], they are both exempt, [for neither performed a complete labor. But they are forbidden to do this lest each in himself come to do a complete labor on the Sabbath. These are two rabbinically interdicted labors, one for the mendicant on the outside and one for the ba'al habayith on the inside. (The reason that two acts are not mentioned for each — akirah for the mendicant and akirah for the ba'al habayith; hanachah for the mendicant and hanachah for the ba'al habayith — is that only the akiroth are of significance in this regard, in that they are the beginning of the labor and it is to be feared that he might complete it; but hanachoth, which are the end of the labor, are not reckoned.)] If the ba'al habayith extended his hand outside, and the mendicant took from it, or if he (the mendicant) placed (the object) into it, and he (the ba'al habayith) brought it in, they are both exempt.

לֹא יֵשֵׁב אָדָם לִפְנֵי הַסַּפָּר סָמוּךְ לַמִּנְחָה, עַד שֶׁיִּתְפַּלֵּל. לֹא יִכָּנֵס אָדָם לַמֶּרְחָץ וְלֹא לַבֻּרְסְקִי וְלֹא לֶאֱכֹל וְלֹא לָדִין. וְאִם הִתְחִילוּ, אֵין מַפְסִיקִין. מַפְסִיקִים לִקְרוֹת קְרִיאַת שְׁמַע, וְאֵין מַפְסִיקִים לַתְּפִלָּה:

A man should not sit before the barber close to (the time of) the Minchah prayer before praying. [He should not do so even in the weekdays. This is stated here because of what is to follow (1:3): "A tailor should not go out with his needle … lest he forget and carry," akin to "A man should not sit before the barber close to Minchah lest he forget and not pray." Since there are only a few things to be stated in this regard, they are mentioned first, after which those things pertaining to the Sabbath are expatiated upon. ("close to Minchah":) Minchah Gedolah, from six and a half hours on. "close to Minchah" is from the beginning of the seventh hour. And though there is ample time (for Minchah Gedolah), this (sitting before the barber) was decreed against, lest the barber's scissors break after he begins cutting and the time for the prayer pass before they are repaired and the haircut is completed.] A man may not enter the bathhouse [close to Minchah, lest he faint], nor the tannery [lest he find that the hides will spoil if he does not move them from their place and tend to them, doing which, he might miss the time for prayer], nor may he eat [even a small meal, lest he tarry over it], nor may judges sit in judgment [even at its conclusion, when the claims of the litigants have already been heard and nothing more remains to be done than to pronounce judgment, (still, they may not do so close to Minchah) lest they find a reason to countermand their intended ruling and return to the beginning of the deliberation.] But if they have begun, [in any of the aforementioned instances], they do not break off, but finish and then pray — [this, on condition that there is enough time to finish the activity before the time for prayer passes. The beginning of hair-cutting is the placing of the barber's sheet on his knees so that hair not fall on his garment. The beginning of the bath — taking off his innermost garment. Others say: taking off his scarf, the first article of clothing to be removed. The beginning of tanning — tying the apron around his shoulders to begin tanning. The beginning of eating — washing the hands. The beginning of judgment — donning the robes to sit in judgment in fear and awe. And if they were already robed and sitting in judgment and another case came before them close to Minchah, the beginning of that judgment is when the litigants begin their presentation.] They break off for the recital of the Shema, but they do not break off for prayer (the Amidah). [This is an independent statement, viz.: Scholars occupied in Torah study break off their study for the recital of the Shema, which has a fixed time, viz. (Deuteronomy 6:7): "when you lie down and when you arise." But they do not break off for prayer, which has no Torah-ordained fixed time. And this applies only to such as R. Shimon b. Yochai and his colleagues, whose Torah was their "trade." But we — since we break off our Torah (study) for our trade, how much more so do we break it off for prayer.]

לֹא יֵצֵא הַחַיָּט בְּמַחְטוֹ סָמוּךְ לַחֲשֵׁכָה, שֶׁמָּא יִשְׁכַּח וְיֵצֵא. וְלֹא הַלַּבְלָר בְּקֻלְמוֹסוֹ. וְלֹא יְפַלֶּה אֶת כֵּלָיו, וְלֹא יִקְרָא לְאוֹר הַנֵּר. בֶּאֱמֶת אָמְרוּ, הַחַזָּן רוֹאֶה הֵיכָן תִּינוֹקוֹת קוֹרְאִים, אֲבָל הוּא לֹא יִקְרָא. כַּיּוֹצֵא בוֹ, לֹא יֹאכַל הַזָּב עִם הַזָּבָה, מִפְּנֵי הֶרְגֵּל עֲבֵרָה:

A tailor should not go out with his needle close to nightfall (on Sabbath eve) lest he forget and carry, [even though it is stuck in his garment. And it is a craftsman in the manner of his craft who is liable, it being the way of craftsmen to stick them in their garments when they go out to the marketplace. ("lest he forget and carry":) when it gets dark.], nor the scribe with his quill, [which is stuck behind his ear in the manner of scribes]; nor may he remove (yefaleh) lice from his garments. [the Targum of (Deuteronomy 26:13): "I have removed the holy thing" is "palethi kodesh"] or read [a book] by the light of a lamp (on the Sabbath) [lest he incline it to bring the oil to the wick so that it burn well and he thereby light a fire on the Sabbath. And even if the lamp were two or three lengths in height, it is always forbidden to read by its light unless there be another man with him to guard him, or unless he were a man of eminence, who would never adjust a lamp.] It was, in truth, stated: The chazan [a teacher of young children] sees (by the light of a lamp) from where the children [begin to] read, [for they did not decree against the possibility of his inclining the lamp for such slight perusal. And the children may read before their teacher by the light of the lamp, for his fear is upon them.], but he may not read [the entire section, for their fear is not upon him, and their guarding is no guarding. And for this reason, too, there is one (sage) who holds that a woman's guarding her husband is no guarding, her fear not being upon him.] Likewise, [to keep one far from transgression, they said that] a zav (a man with a genital discharge) should not eat with (his wife) a zavah, though both of them are unclean] because of (the possibility of) familiarity (conducing to) transgression. [Because of their being alone together, he might come to cohabit with a zavah, who is kareth-interdicted. "zav and zavah" are stated for the sake of the greater learning, that even where cohabitation is difficult for them, so that there is reason not to fear such transgression, still, they should not eat with each other.]

וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם:

And these ["One may not remove lice from his garments or read by the light of a lamp" (above)] are among the halachoth that they stated in the upper chamber of Chananiah b. Chezkiah b. Gurion when they went up to visit him. [The sages wished to secrete the Book of Ezekiel, whose words seemed to contradict words of Torah, e.g., (Ezekiel 44:31): "All that is carrion or treifah (organically "torn") of fowl or of beast the Cohanim shall not eat" — The Cohanim shall not eat it, but the Israelites may? Likewise, (Ibid. 45:20): "And thus shall you do on the seventh of the month." Where is this offering intimated in the Torah? And Chananiah b. Chezkiah secreted himself in an upper chamber and sat there and explained the Book of Ezekiel.] They took a count and Beth Shammai were (found to be) more numerous than Beth Hillel [Beth Shammai differed with Beth Hillel, and Beth Shammai being more numerous, it was ruled according to them, viz. (Exodus 23:2): "After many to incline."], and they decreed eighteen things on that day. [All eighteen are adduced in the gemara, viz.: If one eats a food of first-degree or second-degree uncleanliness, they decreed that his body assume second-degree uncleanliness and render terumah unfit by contact, (second-degree uncleanliness invalidating terumah). These are two decrees involving food, food of first-degree and of second degree uncleanliness. And if one drinks unclean liquids he also assumes second-degree uncleanliness and invalidates terumah. This is a third decree. The reason that these were decreed against is that sometimes one has in his mouth food that is tamei (ritually unclean) and takes in liquids of terumah, which are thus rendered pasul (unfit); and sometimes he has in his mouth liquids that are tamei, and takes in food of terumah, which is thus rendered pasul. And they decreed (uncleanliness) upon one who had come rosho verubo (his head and most of his body) into drawn water on the same day that he had immersed himself for his uncleanliness; and (they decreed uncleanliness) upon one who was clean to begin with, upon whose head there fell five logs of drawn water — thus, five decrees. The reason for uncleanliness being decreed upon these to impart uncleanliness to men is that they were wont to immerse in stagnant cave-water, after which they would douse themselves with drawn water to remove the foulness — as a result of which they began to say that it was not the cave-water which effected the cleanliness, but the drawn water. They (the sages), therefore, arose and decreed uncleanliness upon them lest they come to immerse regularly in drawn water as in a mikveh. The sixth decree: that scrolls of Scripture render terumah pasul by contact. For in the beginning they would secrete terumah foods with the scrolls, saying that both are holy. When they saw, however, that the scrolls were thereby spoiled (mice nibbling the scrolls together with the food), they decreed that the scrolls — Torah, Prophets, and Writings — render terumah pasul. The seventh: They decreed that hands render terumah pasul, for hands are "busy" and touch one's privy parts, and it is offensive to touch terumah with befouled hands and to render it revolting to its eaters. The eighth decree: that foods be rendered unclean by liquids which had been rendered unclean by hands touching them before being washed. For all things which render terumah pasul impart first-degree uncleanliness to liquids — a decree by reason of liquids which come from a sheretz (a creeping thing), which we find to be of first-degree uncleanliness by Torah ordinance. And the reason that all liquid-uncleanliness was decreed to be first-order uncleanliness, though we do not find a similar decree for foods by reason of food-matter coming from a sheretz is that the rabbis were more stringent in respect to liquids, which are (always) susceptible of uncleanliness, not requiring any predisposing factor for such susceptibility, as opposed to foods, which require the addition of water. The ninth decree: Vessels which became tamei through liquids which became tamei through a sheretz. Even though they (the liquids) are of first-degree uncleanliness by Torah ordinance, they cannot impart uncleanliness to men or vessels, for these become unclean only through proto-uncleanliness (av hatumah). But the rabbis ordained that they become unclean through vessels, a decree by reason of liquids of the zav and the zavah (their spittle and urine); for they are av hatumah and render vessels unclean by Torah ordinance. The tenth decree: that the daughters of Cuthites be (regarded as) niddoth from their cradle; that is, from the day of their birth. For a one-day old girl is subject to niddah uncleanliness. But the Cuthites do not expound it thus (see Niddah 4:1), so that when they see (blood in young girls), they do not separate them, for which reason the rabbis made this decree. The eleventh decree: that all movable objects confer uncleanliness with the thickness of a plow-handle, whose surface is a tefach (a handbreadth), but not its thickness. And though by Torah ordinance, there is no tent-uncleanliness with less than (thickness of) a tefach, the rabbis decreed respecting all movable objects whose surface is a tefach, that if one of its heads tented a dead body, and the other, vessels, tent-uncleanliness is imparted to the vessels, a decree by reason of objects a tefach thick, which confer such uncleanliness by Torah ordinance. The twelfth decree: If one picks grapes to tread them in the wine-press, the liquid which they exude when picked makes them tumah-susceptible, even though it (the liquid) goes lost and he is not intent upon it — a decree lest he pick them in pitch-lined baskets, in which instance, the liquid not going lost, he is intent upon it, and it confers tumah-susceptibility by Torah ordinance. The thirteenth decree: that the growths of terumah be (regarded as) terumah, even with something whose seed perishes, such as grain and pulse — a decree by reason of unclean terumah in the hand of a Cohein, which may not be eaten and which he intends to sow. They decreed that it retain its original designation, so that it is "terumah teme'ah." We fear that he might hold onto it until the time for planting and come to eat of it in its unclean state. The fourteenth decree; If darkness descended upon one (on Sabbath eve) on the road, he gives his purse to a gentile and may not carry it less than four cubits (progressively). The fifteenth and sixteenth decrees: "One may not remove lice or read by the light of a lamp" — our Mishnah. The seventeenth: They decreed against the loaf, the oil, the wine, and the daughters of the gentiles. And it is all one decree, as stated: They decreed against their loaf because of their oil, against their oil because of their wine, against their wine because of their daughters, and against their daughters because of "something else," i.e., idolatry. The eighteenth: They decreed that a gentile child confer zav uncleanliness, so that a Jewish child not be familiar with him at risk of sodomy.]

בֵּית שַׁמַּאי אוֹמְרִים, אֵין שׁוֹרִין דְּיוֹ וְסַמְמָנִים וְכַרְשִׁינִים, אֶלָּא כְּדֵי שֶׁיִּשּׁוֹרוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין:

Beth Shammai say: Ink [i.e., dyes from which ink is made], dyes [for paints] and karshinim [an animal food, which they would first soak], are not soaked (on Sabbath eve), unless they be soaked (i.e., fully softened) while it is yet day. [Beth Shammai hold that one is exhorted in respect to the resting of his vessels (on the Sabbath), just as he is exhorted in respect to the resting of his beast. And this is, likewise, the reason for (1:6) "Bundles of flax are not placed into the oven," and (Ibid.): "Nets are not spread." As to a lamp burning on the Sabbath and a pot on the stove, where Beth Shammai concede (that it is permitted), this is where he renounces ownership of the vessels, in which instance he is not commanded in respect to their resting.] And Beth Hillel permit it [when the water was put in while it was still day, even though they undergo soaking on the Sabbath, Beth Hillel holding that a man was exhorted in respect to the resting of his beast on the Sabbath, where there is distress for the animal (in not resting), but not in respect to the resting of vessels.]

בֵּית שַׁמַּאי אוֹמְרִים, אֵין נוֹתְנִין אוּנִין שֶׁל פִּשְׁתָּן לְתוֹךְ הַתַּנּוּר, אֶלָּא כְּדֵי שֶׁיַּהְבִּילוּ מִבְּעוֹד יוֹם, וְלֹא אֶת הַצֶּמֶר לַיּוֹרָה, אֶלָּא כְדֵי שֶׁיִּקְלֹט הָעַיִן. וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים, אֵין פּוֹרְשִׂין מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים, אֶלָּא כְדֵי שֶׁיִּצּוֹדוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין:

Beth Shammai say: Bundles of flax are not placed into the oven [to whiten], unless they are [fully steamed] while it is yet day; nor wool into the [dyer's] vat, unless the color take [while it is yet day.] Beth Hillel permit it, [i.e., to put it there while it is yet day and have the color take the entire night. Beth Hillel permit it only in a vat removed from the fire. For if there is a fire under it on the Sabbath, it is forbidden — a gezeirah, lest he stir the coals. And the vat must also be closed and sealed with lime — a gezeirah lest he stir and mix it on the Sabbath and be liable by reason of "cooking"]. Beth Shammai say: Nets are not spread (for trapping) animals, birds, or fish, unless they be trapped while it is still day. Beth Hillel permit it.

בֵּית שַׁמַּאי אוֹמְרִים, אֵין מוֹכְרִין לַנָּכְרִי וְאֵין טוֹעֲנִין עִמּוֹ וְאֵין מַגְבִּיהִין עָלָיו, אֶלָּא כְּדֵי שֶׁיַּגִּיעַ לְמָקוֹם קָרוֹב. וּבֵית הִלֵּל מַתִּירִין:

Beth Shammai say: One should not sell to a gentile (on Sabbath eve), and he should not load [things onto a donkey] with him, and he should not lift [a load] onto him [i.e., onto his back, for it gives the impression that he is assisting him to carry the load on the Sabbath] — unless he is going to a place that is nearby [i.e., so that the place he wishes to carry it to be close enough to reach while it is still day.] Beth Hillel permit it, [so long as he leaves the door of his house while it is still day].

בֵּית שַׁמַּאי אוֹמְרִים, אֵין נוֹתְנִין עוֹרוֹת לְעַבְּדָן וְלֹא כֵלִים לְכוֹבֵס נָכְרִי, אֶלָּא כְּדֵי שֶׁיֵּעָשׂוּ מִבְּעוֹד יוֹם. וּבְכֻלָּן בֵּית הִלֵּל מַתִּירִין עִם הַשָּׁמֶשׁ:

Beth Shammai say: One should not give hides to a (gentile) tanner or clothes to a gentile washerman, unless they can be done while it is still day. And with all, Beth Hillel permit it "with the sun" [i.e., so long as the sun is upon the earth, before it sets.]

אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, נוֹהֲגִין הָיוּ בֵּית אַבָּא שֶׁהָיוּ נוֹתְנִין כְּלֵי לָבָן לְכוֹבֵס נָכְרִי שְׁלשָׁה יָמִים קֹדֶם לַשַּׁבָּת. וְשָׁוִין אֵלּוּ וָאֵלּוּ, שֶׁטּוֹעֲנִין קוֹרוֹת בֵּית הַבַּד וְעִגּוּלֵי הַגָּת:

R. Shimon b. Gamliel said: In my father's house they would give white clothing to a gentile washerman three days before Shabbath. [White clothing is difficult to wash and requires three days, and they took upon themselves the more stringent ruling of Beth Shammai. The halachah is not in accordance with Beth Shammai, but with Beth Hillel, who permit it "with the sun."] And they [Beth Shammai and Beth Hillel] are the same (in their ruling) that the beams of the olive press and the circles of the wine press are loaded. [The olives are loaded while it is yet day with the beams of the olive press. After the olives are crushed, heavy beams are loaded upon them and the oil flows from them of itself the entire Sabbath. Those (the weights) of the wine press are called "circles." They were thick boards in the form of a circle. In this, Beth Shammai concur with Beth Hillel. For even if it is done on the Sabbath, there is no sin-offering liability. For the beam is not placed upon the olives until they are first crushed in the mill. Likewise, with grapes. They are first trodden by foot, and even without the beam, the liquid is exuded of itself, albeit, not as readily as with the beam. For this reason it is not similar to (the labor of) threshing (dash)].

אֵין צוֹלִין בָּשָׂר, בָּצָל, וּבֵיצָה, אֶלָּא כְּדֵי שֶׁיִּצּוֹלוּ מִבְּעוֹד יוֹם. אֵין נוֹתְנִין פַּת לַתַּנּוּר עִם חֲשֵׁכָה, וְלֹא חֲרָרָה עַל גַּבֵּי גֶחָלִים, אֶלָּא כְּדֵי שֶׁיִּקְרְמוּ פָנֶיהָ מִבְּעוֹד יוֹם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כְּדֵי שֶׁיִּקְרֹם הַתַּחְתּוֹן שֶׁלָּהּ:

Meat, onion, and egg are not to be roasted (on Sabbath eve) unless they can be roasted while it is still day [as the food of Ben D'rosa, i.e., one-third cooked, at which point it is edible, and there is no reason to decree "lest he stir the coals"]. A loaf is not to be placed in the oven before dark nor a chararah [a kind of cake] on coals, unless its face [i.e., its upper surface] forms a crust [(this being the beginning of baking)] while it is still day. R. Eliezer says: Until its lower surface [on the clay of the stove] forms a crust. [For it bakes first, before the upper surface, and this is sufficient. The halachah is not in accordance with R. Eliezer.]

מְשַׁלְשְׁלִין אֶת הַפֶּסַח בַּתַּנּוּר עִם חֲשֵׁכָה. וּמַאֲחִיזִין אֶת הָאוּר בִּמְדוּרַת בֵּית הַמּוֹקֵד. וּבַגְּבוּלִין, כְּדֵי שֶׁיֶּאֱחֹז הָאוּר בְּרֻבָּן. רַבִּי יְהוּדָה אוֹמֵר, בְּפֶחָמִין, כָּל שֶׁהוּא:

The (meat of the) Pesach offering is lowered into the oven (on Sabbath eve) before dark. [The mouths of their ovens were on top, and they would lower the roast into them. And even though normally this is not done, as stated above, here it is permitted, for the men of the company (sharing the offering) are zealous and remind one another, so that they will not come to stir the coals.] And the fire of the wood-pile of the beth hamoked may be fed [a little, without fear that the Cohanim might come to light it after dark, for Cohanim are zealous. ("beth-hamoked":) there was a large cell in the azarah (the Temple court), where a wood-pile was constantly kept burning. And the Cohanim would warm themselves there, for they walked barefoot on a marble floor.] And in the borders (i.e., outside the Temple), until the fire catch in most of it. [One must ignite his wood-pile while there is still enough time before it gets dark for the fire to catch in most of it. How much is that? As much as it takes for the flame to ascend of itself without the assistance of chips at its base.] R. Yehudah says: With charcoal, any amount (is sufficient). [Just as with the wood-pile of the beth-hamoked, leniency was exercised with the Cohanim, in the same way, with a charcoal fed fire, leniency is exercised with all men. The fire need catch just slightly, for it does not tend to go out, and he will not come to stir the coals. The halachah is in accordance with R. Yehudah, there being no one who differs with him.]