Before passing from this, we should point out that it was directed that the Hagiographa should not be read except in the evening, since the daytime was to be devoted to more doctrinal studies. In the same connection it is added, that the study of the Mishnah is more important than that of the Bible, that of the Talmud being considered the most meritorious of all, as enabling one to understand all questions of right and wrong. Liturgical pieces, though containing the Name of God, might not be rescued from the flames. The Gospels, and the writings of Christians, or of hertics, might not be rescued. If it be asked what should be done with them on weekdays, the answer is, that the Names of God which they contain ought to be cut out, and then the books themselves burned. One of the Rabbis, however, would have had them burnt at once, indeed, he would rather have fled into an indolatrous temple than into a Christain church: for the idolators deny God because they have not known Him, but the apostates are worse.' To them applied Ps. cxxxix. 21, and, if it was lawful to wash out in the waters of jealousy the Divine Name in order to restore peace, much more would it be lawful to burn such books, even though they contained the Divine Name, because they led to enmity between Israel and their Heavenly Father.
Another chapter of the tractate deals with the question of the various pieces of furniture - how far they may be moved and used. Thus, curtains, or a lid, may beregarded as furniture, and hence used. More interesting is the next chapter (xviii.), which deals with things forbidden by the Rabbis because they resemble those kinds of labour supposed to be interdicted in the Bible. Here it is declared lawful, for example, to remove quantities of straw or corn in order to make room for guests, or for an assembly of students, but the whole barn must not be emptied, because in so doing the floor might be injured. Again, as regards animals, some assistance might be given if an animal was about to have its young, though not to the same amount as to a woman in childbrith, for whose sake the Sabbath might be desecrated. Lastly, all might be done on the holy day needful for circumcision. At the same time, every preparation possible for the service should be made the day before. The Mishnah proceeds to enter here on details not necessarily connected with the Sabbath law.
In the following chapter (xx.) the tractate goes on to indicate such things as are only allowed on the Sabbath on condition that they are done differently from ordinary days. Thus, for example, certain solutions ordinarily made in water should be made in vinegar. The food for horses or cattle must not be taken out of the manger, unles it is immediately given to some other animal. The bedding straw must not be turned with hand, but with other part of the body. A press in which linen is smoothed may be opened to take out napkins, but must not be screwed down again, &c.
The next chapter proceeds upon the principle that, although everything is to be avoided which resembles the labours referred to in the Bible, the same prohibition does not apply to such labours as resemble those inderdicted by the Rabbis. The application of this principle is not, however, of interst to general readers.
In the twenty-second chapter the Mishnah proceeds to show that all the precautions of the Rabbis had only this object: to prevent an ultimate breach of a Biblical prohibition. Hence, where such was not to be feared, an act might be done. For example, a person might bathe in mineral waters, but not carry home the linen with which he had dried himself. He might anoint and rub the body, but not to the degree of making himself tired; but he might not use any artifical remedial measures, such as taking a shower-bath. Bones might not be set, nor emetics given, nor any medical or surgical operation performed.