משנה: נוֹטֵל אָדָם קוּרְנָס לִפְצּוֹעַ בּוֹ אֱגוֹזִים. קִירְדּוֹם לַחְתּוֹךְ בּוֹ אֶת הַדְּבֵילָה. מְגֵירָה לַגּוֹר בָּהּ אֶת הַגְּבִינָה. מַגְרֵיפָה לִגְרוֹף בָּהּ אֶת הַגְּרוֹגְרוֹת. אֶת הָרַחַת וְאֶת הַמַּלְגֵּז לָתֵת עָלָיו לַקָּטָן. אֶת הַכּוּשׁ וְאֶת הַכַּרְכַּר לִתְחוֹב בּוֹ. מַחַט שֶׁל יָד לִיטּוֹל בָּהּ אֶת הַקּוֹץ וְשֶׁל סַקָּאִין לִפְתּוֹחַ בּוֹ אֶת הַדֶּלֶת: MISHNAH: A person may take a hammer to crack nuts, an axe to cut the fig cake, a saw to shave cheese with3A very hard cheese like Parmesan. In all cases of the Mishnah the use of the implement is inappropriate; this is no reason to exclude their use on the Sabbath., a rake to rake with it dried figs, a spade or a pitchfork4This also is the reading of the Mishnah in the Babli. In many Mishnah mss., including Maimonides’s autograph, the reading is מַזְלֵג “fork”. This is an acceptable reading since in Antiquity forks were not used at meals but in the kitchen; it still describes inappropriate use. to feed a child, a spindle or a spinning top to stick into something, a sewing needle to remove a thorn, and one of sack-clothiers to open a door.
הלכה: נוֹטֵל אָדָם קוּרְנָס לִפְצּוֹעַ בּוֹ אֱגוֹזִים. הָא שֶׁלֹּא לִפְצֹּעַ בּוֹ לֹא. מַתְנִיתָא דְרִבִּי נְחֶמְיָה. דְּאָמַר רִבִּי נְחֶמְיָה. אֵין נִיטָּלִין שֶׁלֹּא לְצוֹרֶךְ. HALAKHAH: “A person may take a hammer to crack nuts.” Therefore not to open nuts not47It is a tradition. This answer is typical of R. Jehudah ben Levi, Babli Niddah 60a.. Is the Mishnah Rebbi Nehemiah’s, since Rebbi Nehemiah says, they may be taken only for a need? 48The following sentences are also found in Beṣah 1:5 (69c l.50, י), which also exists in a Genizah text edited by Ginzberg (p. 169,G) where the text is in better shape.
רִבִּי בָּא רִבִּי יוּדָא רִבִּי חִינְנָא בַּר שְׁלֶמְיָה בְשֵׁם רַב. מוֹדִין חֲכָמִים לְרִבִּי נְחֶמְיָה בְּזַיָירָא וּבִמְזוֹרָה וּבִמְכוּנָה. בְּזַַיָירָא. דּוּ עֲצַר בֵּיהּ. בִּמְזוֹרָה. דּוּ חֲבִיט בֵּיהּ. בִּמְכוּנָה. דּוּ כְתִישׁ בֵּיהּ. Rebbi Abba (Rebbi Judah, Rebbi)49These words should be deleted with both witnesses from Beṣah. The title of Ḥinena bar Shelemiah was Rav, not Rebbi. Ḥinena bar Shelemiah in the name of Rav: The Sages agree with Rebbi Neḥemiah about the press, the plank, and the mace; the press with which he presses, the plank on which one beats them, the mace with which he smashes them50The items mentioned all belong to the wine press and represent considerable investment. The mace (in Babylonian form called בּוּכְנָה in י) is used to mash grapes on the plank put over the vat in the wine press.. An implement dedicated to a forbidden use may be moved only for a need; one for permitted use both with and without a need51Babli 124a. The definition of “need” will be taken up later..
כֶּלִי הַמְיוּחַד לְאִיסּוּר מְטַלְטְלִין אוֹתוֹ לְצוֹרֶךְ. לְהֵיתֵר בֵּין לְצוֹרֶךְ בֵּין שֶׁלֹּא לְצוֹרֶךְ. אָמַר רִבִּי יוֹסֵה. רְאֵה עַד אֵיכָן הֵיקִילוּ בַשַּׁבָּת. שֶׁאֲפִילוּ דְבָרִים שֶׁאֵין תַּשְׁמִישָׁן לְשֵׁם שַׁבָּת הִתִּירוּ אוֹתָן לְשֵׁם שַׁבָּת. דָּמַר רִבִּי לָעְזָר. דֶּלופִקֵי לָמָּה הִיא טְמֵיאָה. מִפְּנֵי שֶׁהַשַּׁמָּשׁ אוֹכֵל עָלֶיהָ. בַּסִּיס דִּידֵיהּ לָמָּה הִיא טְמֵיאָה. מִפְּנֵי שֶׁהַשַּׁמָּשׁ עוֹמֵד עָלֶיהָ. רְאֵה עַד אֵיכָן הֶחֱמִירוּ בְטוּמְאָה. שֶׁאֲפִילוּ דְבָרִים שֶׁאֵין תַּשְׁמִישָׁן לְשֵׁם טַבֶּלָּה. טִימְאוּ אוֹתָן לְשֵׁם טַבֶּלָּה. Rebbi Yose said, look how lenient they were on the Sabbath, that even things which are not to be used on the Sabbath they permitted for use on the Sabbath. As Rebbi Eleazar said, why is a tripod52Greek δελφική, ἡ “Delphian”, adjective used as a noun, Latin delphica [scil.mensa]. This is a wooden tripod on which a wooden plate is laid to serve as table top. Since no volume is enclosed by any of its parts, one would have expected the tripod to be impervious to impurity. (A tripod used as a chair can become impure as a chair.) impure? Because the waiter eats on it. Why is its base impure? Because the waiter stands on it. Look how stringent they were in impurity, that even things which are not used as a table they declared impure as a table53In impurity an improvised table is treated as table; in the rules of the Sabbath, after the permission to use all kinds of implements, even tools of trade can be used for Sabbath purposes..
אֶת הָרַחַת וְאֶת הַמַּלְגֵּז לָתֵת עָלָיו לקָּטָן. הַכּוּשׁ וְהַכַּרְכַּד לִתְחוֹב בּוֹ. אָמַר רִבִּי סִימוֹן. שְׁרָא לִי רִבִּי אַבָּהוּ מֵיסַב קִילוֹרִית בַּשַּׁבָּת. רִבִּי בָּא בַּר כֹּהֵן בְּשֵׁם רַב שֵׁשֶׁת. מַתְנִיתָא אָמְרָה כֵן. מַחַט שֶׁל יָד לִיטּוֹל בָּהּ אֶת הַקּוֹץ. דִּלֹכֵן מַה בֵין קוֹץ לָזֶה. רִבִּי בָּא בְעָא קֹמֵי רִבִּי מָנָא. מָהוּ מִיגְבְּלָתָהּ בְּיוֹם טוֹב. אָמַר לֵיהּ. אֵינוֹ אוֹכֵל נֶפֶשׁ. “A spade or a pitchfork to feed a child, a spindle or a spinning top to stick into something.” Rebbi Simon said, Rebbi Abbahu permitted me to apply eye salve54Greek κολλύριον, τό, “salve”, Latin collyrium, -i, n. on the Sabbath55While compounding the salve on the Sabbath is a biblical violation, applying it externally is permitted.. Rebbi Abba bar Cohen in the name of Rav Sheshet: The Mishnah implies this, “a sewing needle to remove a thorn,” since what would be the difference between this and a thorn? Rebbi Abba asked before Rebbi Mana, may one compound it on a holiday? He told him, it is not food56The only actions prohibited on the Sabbath but permitted on a holiday are those needed to prepare food (Mishnah Megillah 1:5). Compounding lotions for external use is forbidden..
משנה: קָנֶה שֶׁל זֵיתִים אִם יֶשׁ קֶשֶׁר בְּרֹאשׁוֹ מְקַבֵּל טוּמְאָה. וְאִם לָאו אֵין מְקַבֵּל טוּמְאָה. בֵּין כָּךְ וּבֵין כָּךְ נִיטָּל בַּשַּׁבָּת: MISHNAH: If a stick used to stir olives5Before being taken to the olive press the olives were kept in vats to soften. The rods with which they were stirred were then examined for signs of oil sticking to them. If the rod simply is straight, it is an implement for the rules of the Sabbath but not for those of impurity. If the top has some outcropping and holes, looking like a knot, to collect the oil drops, it is a implement both for the Sabbath and because of impurity. has a knot at its top it is an object of impurity, otherwise it is impervious to impurity. In any case it may be used on the Sabbath.
הלכה: דְּבֵי רִבִּי יַנַּאי אָמְרֵי. קָנֶה שֶׁהִתְקִינוֹ לִהְיוֹת בּוֹדֵק הַזֵּיתִין. כֵּיצַד הָיָה יוֹדֵעַ. אִם מְלוּכְלַךְ בְּמַשְׁקֶה בְּיָדוּעַ שֶׁנִּגְמְרָה מְלֶאכֶת הַמַּעֲטָן. וִאִי לֹא. בְּיָדוּעַ שֶׁלֹּא נִגְמְרָה מְלֶאכֶת הַמַּעֲטָן. אָמַר לֵיהּ רִבִּי מָנָא. לֹא תַנֵּי שְׁמוּאֵל אֶלָּא לִהְיוּת שׁוֹלֶה בוֹ הַזֵּיתִין. קָנֶה שֶׁהִתְקִינוֹ לִהיוֹת פּוֹקֵק בּוֹ הַחֲלוֹן. נֵימַר. אִם הָיָה קָשׁוּר וְתָלוּי פּוֹקְקִין בּוֹ. וִאִילֹא אֵין פּוֹקְקִין בּוֹ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. מוּתְקַן אַף עַל פִּי שֶׁאֵינוֹ קָשׁוּר וְתָלוּי. וְלֹא כֵן אָמַר רִבִּי יוֹחָנָן. מָשְׁכֵנִי חִילְפַיי וְהַרְאֵנִי נֶגֶר מִשֶּׁל בֵּית רִבִּי קָשׁוּר אַף עַל פִּי שֶׁאֵינוֹ תָלוּי. אָמַר רִבִּי יוּדָן. מִכֵּיוָן שֶׁנִיטְּלוֹ וְנִיתְּנוֹ לְתוֹךְ יָדוֹ נַעֲשֶׂה כְמַפְתֵּחַ. HALAKHAH: 57This paragraph refers to Mishnah 3. In the House of Rebbi Yannai they said, a stick which he prepared in order to check the olives. How did he know? If it was dirtied by fluid it was proof that the work of loading was completed; otherwise it was proof that the work of loading was not completed5Before being taken to the olive press the olives were kept in vats to soften. The rods with which they were stirred were then examined for signs of oil sticking to them. If the rod simply is straight, it is an implement for the rules of the Sabbath but not for those of impurity. If the top has some outcropping and holes, looking like a knot, to collect the oil drops, it is a implement both for the Sabbath and because of impurity.. Rebbi Mana said to him, Samuel only stated that he was fishing out olives with it58The modified rod is a implement, usable on the Sabbath and subject to impurity, if used for any purpose, not necessarily checking for softness.. A stick which one prepared to close the window, should we say that he closes with it if it was tied and hanging, otherwise he may not close with it59Probably this is a text which appears in Babylonian sources (Babli 126a, Tosephta 14:3) as: “A stick which the home owner prepared to open or lock with, he uses to lock if it was tied and hanging (cf. Note 9), otherwise he may not use it. Rabban Simeon ben Gamliel says, if it is prepared even if it is neither tied nor hanging.”? “Rabban Simeon ben Gamliel says, if it is prepared even if it is neither tied nor hanging.” Did not Rebbi Joḥanan say, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging60Therefore certainly not both requirements are necessary. The same text appears again in the discussion of Mishnah 7 and in Eruvin 10 (Note 131).? Rebbi Yudan said, since he removed it and took it into his hand it becomes similar to a key61Which routinely is removed from the door. Therefore practice follows Rabban Simeon ben Gamliel..
משנה: כָּל הַכֵּלִים נִיטָּלִין בַּשַּׁבָּת חוּץ מִן הַמַּסָּר הַגָּדוֹל וְיָתֵד שֶׁל מַחֲרֵישָׁה. כָּל הַכֵּלִים נִיטָּלִין לְצוֹרֶךְ וְשֶׁלֹּא לְצוֹרֶךְ. רִבִּי נְחֶמְיָה אוֹמֵר אֵין נִיטָּלִין אֶלָּא לְצוֹרֶךְ: MISHNAH: All implements may be taken on the Sabbath except for the large saw and the blade of the plough6Work tools which are expensive to replace cannot be taken for other uses. Since the intended use is forbidden on the Sabbath, they cannot be used on the Sabbath.. All implements may be taken whether for a need or not for a need; Rebbi Nehemiah says, they may be taken only for a need7They can be moved either because the implement is needed or because it stands at a place which is needed for other things..
הלכה: רַב יְהוּדָה בְשֵׁם רַב. הֲלָכָה כְּרִבִּי נְחֶמְיָה דְאָמַר אֵין נִיטָּלִין אֶלָּא לְצוֹרֶךְ. רִבִּי יוֹחָנָן וְרַבָּנִן דְּתַמָּן. חַד אָמַר. לְצוֹרֶךְ. לְצוֹרֶךְ גּוּפוֹ. שֶׁלֹּא לְצוֹרֶךְ. שֶׁלֹּא לְצוֹרֶךְ גּוּפוֹ. רִבִּי נְחֶמְיָה אוֹמֵר אֵינָן נִיטָּלִין אֶלָּא לְצוֹרֶךְ גּוּפוֹ. וְחָרָנָה אָמַר. לְצוֹרֶךְ. לְצוֹרֶךְ גּוּפוֹ וּלְצוֹרֶךְ מְקוֹמוֹ. שֶׁלֹּא לְצוֹרֶךְ. שֶׁלֹּא לְצוֹרֶךְ גּוּפוֹ וְשֶׁלֹּא לְצוֹרֶךְ מְקוֹמוֹ. רִבִּי נְחֶמְיָה אוֹמֵר אֵין נִיטָּלִין אֶלָּא לְצוֹרֶךְ גּוּפוֹ וּלְצוֹרֶךְ מְקוֹמוֹ. תַּנֵּי. אָמַר רִבִּי יוּדָן. לֹא נֶחְלְקוּ בֵית שַׁמַּי וּבֵית הִלֵּל עַל הַמְּלֵאִין שֶׁמְטַלְטְלִין אוֹתָן שֶׁלֹּא לְצוֹרֶךְ וְעַל הָרֵיקָנִין שֶׁיֵּשׁ בְּדַעְתּוֹ לְמַלּוֹתָן. וְעַל מַה נֶחְלְקוּ. עַל שֶׁאֵין בְּדַעְתּוֹ לְמַלּוֹתָן. שֶׁבֶּית שַׁמַּי אוֹסְרִין וּבֵית הִלֵּל מַתִּירִין. אַתְיָא דְבֵית שַׁמַּי כְּרִבִּי נְחֶמְיָה. אַתְּ אָמַרְתָּ. הֲלָכָה כְּרִבִּי נְחֶמְיָה. וְלֹא הֲלָכָה כְבֵית שַׁמַּי. HALAKHAH: Rav Jehudah in the name of Rav: Practice follows Rebbi Nehemiah who said, “they may be taken only for a need.62Since the discussion in the Babli 124a concentrates on interpreting R. Nehemiah’s opinion, it seems that the Babli agrees with this Babylonian statement.” Rebbi Joḥanan and the rabbis there. One said, for a need, for a need of itself; not for a need, not for a need of itself. Rebbi Nehemiah says, they may be taken only for a need of itself. But the other said, for a need, for a need of itself or of its place; not for a need, not for a need of itself or of its place. Rebbi Nehemiah says, they may be taken only for a need of itself or of its place63Babli 124a.. It was stated64A similar statement (by Rabban Simeon ben Gamliel instead of R. Jehudah) is in Tosefta Yom Ṭov 1:11, but where it is only agreed that full containers can be moved for a need.: Rebbi Jehudah said, the House of Shammai and the House of Hillel did not disagree that one moves full [containers] for no need and about empty [containers] which he intended to fill. Where did they disagree? About those which he has no intention to fill, where the House of Shammai prohibit and the House of Hillel permit. Does the House of Shammai come to parallel Rebbi Nehemiah? You say, practice follows Rebbi Nehemiah, but practice does not follow the House of Shammai65If the “need” referred to by R. Nehemiah were only the use of the object itself then one would have to conclude that R. Nehemiah follows the teachings of the House of Shammai, which could not define practice in the presence of a contrary statement of the House of Hillel. It follows that R. Nehemiah accepts moving implements not only for a need of themselves but also to remove any item, which in itself could not be moved, if the place where it was standing was needed..
משנה: כָּל הַכֵּלִים הַנִּיטָּלִין בַּשַּׁבָּת שִׁבְרֵיהֶן נִיטָּלִין וּבִלְבַד שֶׁיִּהְיוּ עוֹשִׂין מֵעֵין מְלָאכָה. שִׁיבְרֵי עֲרֵיבָה לְכַסּוֹת בָּהֶן אֶת פִּי הֶחָבִית. וְשֶׁל זְכוּכִית לְכַסּוֹת בָּהֶן אֶת פִּי הַפַּךְ. רִבִּי יְהוּדָה אוֹמֵר וּבִלְבַד שֶׁיִּהְיוּ עוֹשִׂין מֵעֵין מְלַאכְתָּן שִׁיבְרֵי עֲרֵיבָה לָצוּק לְתוֹכָן מִקְפָּה. וְשֶׁל זְכוּכִית לָצוּק בְּתוֹכָן שֶׁמֶן: MISHNAH: Of all implements which may be taken on the Sabbath their breakage also may be taken as long as they are for some use: pieces from a trough to cover the top of an amphora, and of glass to cover the mouth of a phial. Rebbi Jehudah says, only if they can be used similarly to their original use: pieces from a trough to pour pap into them, and of glass to pour olive oil into them.
הלכה: תַּמָּן תַּנְּינָן. זְכוּכִית לִגְרוֹד בָּהּ רֹאשׁ הַכַּרְכִּד. וְהָכָא הוּא אָמַר הָכֵן. רִבִּי אָחָא רִבִּי מַיְישָׁא בְשֵׁם רַבָּנִן דְּקַיְסָרִי. כָּאן בְּעָבָה כָּאן בְּחַדָּה. וְאִית דְּבָעֵי מֵימַר. כָּאן בִּמְטַלְטֵל. כָּאן בְּמוֹצִיא. HALAKHAH: 66This is from Chapter 8, Notes 108–110.“Glass to scrape the head of the weaver’s beam.” And here, you are saying so? Rebbi Aḥa, Rebbi Maisha, Rebbi Cohen in the name of the rabbis of Caesarea: Here if it is thick, there if it is sharp. Some want to say, here about moving, there about bringing out.
משנה: הָאֶבֶן שֶׁבַּקֵּירוּיָא אִם מְמַלְאִין בָּהּ וְאֵינָהּ נוֹפֶלֶת מְמַלְאִין בָּהּ. וְאִם לָאו אֵין מְמַלְאִין בָּהּ. זְמוֹרָה שֶׁהִיא קְשׁוּרָה בַטָּפִיחַ מְמַלְאִין בָּהּ בַּשַּׁבָּת: MISHNAH: If the stone in a gourd-bottle8A large gourd which has been hollowed out and is used to draw water from a cistern. Since the gourd is light, it cannot be lowered into the water without ballast. If the ballast is a stone, which is not an implement and in itself would be muqṣeh on the Sabbath, it may be used only if the stone becomes part of the gourd as implement that in normal use will not fall from the gourd. does not fall out when used to fill, one may fill with it; otherwise one may not fill with it. If a piece of vine is tied to a pail9The window is a narrow cleft through which the wind blows. R. Eliezer considers the shutters as part of the house; he requires them to be part of the house at the beginning of the Sabbath. “Hanging” means that when not used as shutters they do not touch the ground. The anonymous majority considers them to be implements, not parts of the building. one may use it to draw water on the Sabbath.
הלכה: אֲנָן תַּנִּינָן. הָאֶבֶן בְּתוֹכָהּ. תַּנֵּי דְבֵי רִבִּי. וְהָאוֹכְלִין וְהָאֶבֶן בְּתוֹכָהּ. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי אַבָּהוּ. אִיתָפַּלְּגוֹן רִבִּי חִיָיה בַּר יוֹסֵף וְרִבִּי יוֹחָנָן. רִבִּי חִיָיה בַּר יוֹסֵף כְּמַתְנִיתִין. רִבִּי יוֹחָנָן כְּהָדָא דְתַנֵּי דְבֵי רִבִּי. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. הָאֶבֶן שֶׁבַּקֵּירוּיָה אִם מְמַלִּין בָּהּ וְאֵינָהּ נוֹפֶלֶת. מְמַלִּין בָּהּ. כֵּיוָן שֶׁהִיא אָפִיצָה לָהּ כְּגוּפָהּ הִיא. וְסֵיפָא פְלִיגָא עַל רִבִּי חִיָיא בַּר יוֹסֵף. וְאִם לָאו אֵין מְמַלִּין בָּהּ. אָמָר רִבִּי יוּדָן. כֵּיוָן שֶׁהִיא עֲשׂוּיָה לְהַכְבִּיד נַעֲשֶׂה כִמְטַלְטֵל קִירוּיָא עַל גַּב הָאֶבֶן. מָה עֲבַד לָהּ רִבִּי יוֹחָנָן. נַעֲשֶׂה כִמְטַלְטֵל קִירוּיָה עַצְמָהּ. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. נוֹטֵל אָדָם בְּנוֹ וְהָאֶבֶן בְּיָדוֹ כַלְכָּלָה וְהָאֶבֶן בְּתוֹכָהּ. וְתַנֵּי דְבֵי רִבִּי. הָאֶבֶן וְהָאוֹכְלִין בְּתוֹכָהּ. רִבִּי כֹהֵן בְּשֵׁם רַבָּנִן דְּתַמָּן. תִּינּוֹק עָשׂוּ אוֹתוֹ כְאוֹכְלִין. תַּמָּן אָמְרִין. עָשׂוּ הָאֶבֶן בְּיַד הַתִּינּוֹק כְּקַמֵּיעַ מוּמְחֶה בְּיַד תִּינּוֹק. HALAKHAH: We have stated67As explained later, this is a quote from Mishnah 21:1. One may move a basket even though it only contains a stone which in itself could not be moved.: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it68They disagree and hold that a stone in a basket makes the basket like a stone. Only if the basket contains something which may be moved then the stone may be disregarded..” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi69This also is reported in the Babli 142a as R. Joḥanan’s opinion.. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle8A large gourd which has been hollowed out and is used to draw water from a cistern. Since the gourd is light, it cannot be lowered into the water without ballast. If the ballast is a stone, which is not an implement and in itself would be muqṣeh on the Sabbath, it may be used only if the stone becomes part of the gourd as implement that in normal use will not fall from the gourd. does not fall out when used to fill, one may fill with it.70Mishnah 6. Since the gourd may be moved when it is empty except for the stone in it, why may one not move a basket with only a stone in it?” Since it is squeezed in it it is like its body71If the stone does not fall out when the gourd is tilted to be filled with water it is safely lodged in the gourd’s wall and is part of the gourd qua bottle.. The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.72Mishnah 17:5 seems to contradict Mishnah 21:1.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself71If the stone does not fall out when the gourd is tilted to be filled with water it is safely lodged in the gourd’s wall and is part of the gourd qua bottle.. A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,73Mishnah 21:1. It now becomes a problem, why do the rabbis of the House of Rebbi permit a baby to be carried with a stone in his hand but not a basket containing only a stone?” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food74Since one may move a loaf of bread with a stone placed on it, one also may move a baby with a stone in his hand.. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby75The stone is necessary to act as a pacifier; it is no different from a toy or a charm..