One who tears in his anger, or for his dead, and all who act destructively, are exempt. But one who destroys in order to repair, his [minimum] measure [for liability] is the same as for repairs.

The [minimum] measure [for liability] of one who whitens, combs, dyes, or spins, is double the width of a sit. And one who weaves two threads, his [minimum] measure [for liability] is a full sit.

R’ Yehudah says: One who traps a bird [by driving it] into a closet, or a deer into a house, is liable. But the Sages say: [One is liable for driving] a bird into a closet, or a deer into a house, a courtyard, or a vivarium. Rabban Shimon ben Gamliel says: Not all vivaria are alike. This is the rule: [If] it requires [further] trapping, one is exempt; [if] it does not require [further] trapping, one is liable.

If a deer entered a house and one locked [the door] in front of it, he is liable. If two [people] locked [the door], they are exempt. If one [person alone] could not lock [the door], and two locked it, they are [both] liable. R’ Shimon, however, exempts [them].

If one [person] sat in the doorway but did not [fully] block it, [and then] a second [person] sat down and blocked it, the second one is liable. [If] the first [person] sat in the doorway and blocked it [completely], then the second [person] came and sat down alongside him, even though the first [person] stood up and went away, the first [person] is liable and the second [person] is exempt. To what is this [case] analogous? To one who locks his house to safeguard it, and a deer is found to be guarded therein.

The eight sheratzim mentioned in the Torah, one who traps them and one who bruises them is liable. But other vermin and crawling things, one who bruises them is exempt; one who traps them because he needs them is liable, if he does not need them, he is exempt. Beasts and birds that are in one’s domain, one who traps them is exempt, but one who bruises them is liable.

We may not make pickling brine on the Sabbath, but one may make salt water and dip his bread in it, or add it to cooked food. Said R’ Yose: But is this not pickling brine whether it is a large or a small quantity? [Rather] these are the permissible [ways to make] salt water: One first adds oil to the water or to the salt.

We may not eat Greek hyssop on the Sabbath, because it is not food for healthy people; but one may eat pennyroyal, or drink knotgrass water. A person may eat any foods for healing; and he may drink any beverages, except for the water of palm trees or a potion of roots, because they are [cures] for jaundice. However, one may drink the water of palm trees to quench his thirst, and he may anoint himself with root oil [if it is] not for healing.

One whose teeth pain him may not sip vinegar through them, but he may dip [his bread] in vinegar in his usual manner, and if he is [thus] cured, he is cured. One whose loins pain him may not anoint himself with wine or vinegar. He may, however, anoint himself with oil, but not [with] rose oil. Princes may rub rose oil on their wounds, for such is their custom to anoint [themselves] on weekdays. R’ Shimon says: All Israel are princes.

These are the knots for which we are liable: the camel drivers’ knot and the sailors’ knot. And just as one is liable for tying them, so, too, is one liable for untying them. R’ Meir says: Any knot which one can untie with one hand, we are not liable for.

There are knots for which we are not liable as [we are for] the camel drivers’ knot and the sailor’ knot. A woman may tie the opening of her chemise; strings of a hair net or of a girdle; straps of a shoe or a sandal; [leather] canteens of wine or oil; or a pot of meat. R’ Eliezer ben Yaakov says: We may tie [a rope] in front of an animal in order that it not go out.  We may tie a pail with a belt but not with a rope. [But] R’ Yehudah permits [it]. R’ Yehudah stated a general rule: Any knot which is not permanent, we are not liable for.

We may fold garments even four or five times. We may make the beds on the night of the Sabbath for the Sabbath, but not on the Sabbath for the night after the Sab-bath. R’ Yishmael says: We may fold garments and make beds on Yom Kippur for the Sabbath; and fats of the Sabbath [sacrifices] may be offered on Yom Kippur. R’ Akiva says: Neither those of the Sabbath may be offered on Yom Kippur, nor may those of Yom Kippur be offered on the Sabbath.

All [books of] Holy Scripture may be saved from the fire, whether we read from them or whether we do not read from them. Even though they are written in any [foreign] language, they warrant being hidden away. Now why do we not read from them? Because of the neglect of the lecture hall. We may save the case of the scroll with the scroll, and the case of the tefillin with the tefillin, even though there is money in them. To where may we take them for safety? To a blind alley. Ben Beseira says: Even to an open one.

We may save [enough] food for three meals; what is fit for people [may be saved] for people, what is fit for animals [may be saved] for animals. How so? If a fire broke out on the Sabbath eve, we may save [only enough] food for three meals; if during the morning, we may save [only enough] food for two meals; if in the afternoon, [we may save only enough] food for one meal. R’ Yose says: We may always save [enough] food for three meals.