Let us learn the measure that is not clearly stated with respect to the removal of baskets on Shabbat, from the measure that is clearly stated with respect to the collection of funds from the Temple treasury chamber. For it was taught in a baraita: The funds are collected from the Temple treasury chamber with three baskets each measuring three se'a, which are nine se'a altogether, which are twenty-seven se'a in total, as the collection of the chamber ceremony is performed on three different occasions over the course of the year. And on the baskets is written, respectively, alef, beit, gimmel. The same baraita explains: Why was alef, beit, gimmel written on the baskets? To indicate which basket contained the shekels that were collected first. Therefore, the treasurer of the chamber would supply himself with shekels from the first basket, which was labeled alef, before taking the shekels from the second basket, which was labeled beit, and from the second basket before taking from the third basket, which was labeled gimmel. Rabbi Yoshiya's answer to the original question is now clear: Just as the basket that was used to collect funds from the Temple treasury chamber, the measure that was clearly stated, measured three se'a, so too, the basket that may be removed from its place on Shabbat, the measure that was not clearly stated, measures three se'a.

§ The Gemara brings another instance of a measure that is not clearly stated being learned from a measure that is clearly stated. We learned elsewhere in a mishna (Shabbat 76b): One who carries out undiluted wine from a private domain to a public domain or vice versa is liable only if he carries as much as is needed for the dilution of the cup [mezigat hakos]. On this topic Rabbi Ze'eira asked Rabbi Yoshiya: What is the measure of the cup referred to in the mishna? Rabbi Yoshiya said to him: Let us learn the measure of the cup that is not clearly stated here from the measure of a cup that is clearly stated elsewhere. As Rabbi Ḥiyya taught: The four cups of wine that the Sages said one is obligated to drink on the first night of Passover together contain a quarter-log of raw Italian wine. Each cup of diluted wine must be a quarter-log. Since the proper ratio with regard to diluted wine is three parts water to one part raw wine, each cup of diluted wine contains three quarters of a quarter-log of water and one quarter of a quarter-log of raw wine. Therefore, the four cups together contain one quarter-log. From here it may be learned that one is liable on Shabbat for carrying out raw wine in the measure of one quarter of a quarter-log. Rabbi Yosei bar Avin said in the name of Rabbi Yoḥanan: That mishna dealing with the measure of wine for which one is liable if he carried it on Shabbat was taught in accordance with the opinion of Rabbi Yehuda. For it was taught in a baraita addressing the prohibition against carrying on Shabbat: One who carries water on Shabbat from a private domain to a public domain or vice versa is liable if he carries as much as constitutes a single swallow. Rabbi Yehuda says: He is liable if he carries as much as is required for rubbing eye salve [kilor]. One who carries undiluted wine on Shabbat is liable if he carries as much as constitutes a single swallow. Rabbi Yehuda says: He is liable if he carries as much as is needed to be diluted in a cup.

The Gemara asks: For what measure is one liable if he carries wine that is already diluted from a private domain to a public domain on Shabbat or vice versa? Let us learn it from this baraita: One who carries water on Shabbat from one domain to another is liable if he carries as much as constitutes a single swallow. Rabbi Yehuda says: He is liable if he carries as much as is required for rubbing eye salve. One who carries undiluted wine on Shabbat is liable if he carries as much as constitutes a single swallow. Rabbi Yehuda says: He is liable if he carries as much as is needed for the dilution of a cup. That is to say that the measure for liability in the case of diluted wine is as much as is in one diluted cup. On the topic of the four cups of wine that are drunk on the first night of Passover, the Gemara asks: What is the measure of this cup? Rabbi Avin said: One and a quarter titreton, which is roughly equivalent to a quarter-log. The log was no longer a common measure, so Rabbi Avin offers its rough equivalent, using a more familiar one.

The Gemara asks: What is the ruling? May one drink all four cups at once [bekherekh eḥad], without interruption, or must there be some sort of interval between them? The Gemara answers: From the fact that Rabbi Mana said that Rabbi Yosei said with regard to the hallel that is recited on the first night of Passover, that if one heard it in the synagogue from the prayer leader, he has fulfilled his obligation to recite hallel and need not repeat it at home. That is to say that if one drank all four cups at once without interruption, he has fulfilled his obligation. One who heard hallel in the synagogue may omit the part of the hallel that is recited between the third and fourth cups, as he has already fulfilled his obligation. Doing so leaves no interval between these cups, yet Rabbi Yosei did not regard this as a problem, indicating that one is not required to have some sort of interval between the cups. The Gemara asks: What is the halakha with regard to drinking the four cups of wine little by little, with interruptions? The Gemara answers: When the Sages said that one must drink four cups of wine, didn't they institute that he must drink them, and not that he should become intoxicated from drinking them? Therefore, if he drank them little by little, with intervals, he too is acting in accordance with the will of the Sages, as he is not becoming intoxicated, and therefore he need not drink the entire quarter-log at once. The Gemara further asks: What is the halakha with regard to fulfilling one's obligation to drink four cups of wine on the first night of Passover with wine produced from grapes that grew during the Sabbatical Year? Rav Oshaya taught in a baraita: One fulfills his obligation with regard to the four cups with wine of the Sabbatical Year. The Gemara raises another question: What is the halakha with regard to fulfilling one's obligation to drink the four cups with spiced wine? The Gemara answers: From the fact that bar Kappara taught in a baraita that spiced wine is treated like wine, that is to say, one fulfills his obligation with regard to the four cups with spiced wine, as it is wine. The Gemara asks yet another question: What is the halakha with regard to fulfilling one's obligation to drink the four cups with diluted wine? The Gemara answers from what Rav Ḥiyya taught in a baraita: With regard to the four cups of wine that the Sages said one must drink on the first night of Passover, one fulfills his obligation whether he drinks them undiluted or diluted, provided that they have the taste and appearance of wine. Undiluted wine should not be so strong that it doesn't taste like ordinary wine, and diluted wine must preserve the taste and appearance of wine even after the water is added. Having mentioned the desired appearance of the wine after it has been diluted, the Gemara notes that Rabbi Yirmeya said: It is a mitzva to fulfill one's obligation with regard to the four cups with red wine, as it is stated: "Look not upon the wine when it is red, when it gives its color in the cup, when it glides down smoothly" (Proverbs 23:31). Having already taught that spiced wine is fit for the four cups, the Gemara cites what we learned in a baraita: Cooked wine is like spiced wine. The Gemara asks: What is the halakha with regard to fulfilling one's obligation to drink the four cups with cooked wine? Rabbi Yona said: One fulfills his obligation with cooked wine. The Gemara notes that Rabbi Yona conforms to his own reasoning, since when Rabbi Yona would drink four cups of wine for Passover he would have to wrap his head with a bandage until the festival of Shavuot, in order to relieve the headache that the wine caused him. This being the case, he permitted using weaker, cooked wine for the four cups.

The Gemara relates that it once happened that a certain Roman matron [matronita] saw that Rabbi Yona's face was shining. She said: Old man, old man, one of three things must apply to you. You are either drunk with wine, or else you lend money at interest, and owing to your comfortable income your face shines, or else you raise pigs, which provides you with large profits for little work. He cursed her and said to her: Let despair come upon that woman, as none of these three things apply to me. Rather, my face shines because my learning is with me and it lights my face, as this is what is written: "A man's wisdom makes his face shine" (Ecclesiastes 8:1).

The Gemara further relates that Rabbi Abbahu once came to Tiberias, to the school of Rabbi Yoḥanan. Rabbi Yoḥanan's students saw that Rabbi Abbahu's face was shining. The students said to Rabbi Yoḥanan: Rabbi Abbahu has found a treasure. When Rabbi Abbahu came before Rabbi Yoḥanan, Rabbi Yoḥanan said to him: What new words of Torah did you hear? He said to him: I heard an ancient Tosefta, which was new to me. When Rabbi Yoḥanan heard Rabbi Abbahu's answer, he applied to him the verse: "A man's wisdom makes his face shine."

§ Rabbi Ḥanin said: A log by Torah law is equal in volume to the old eighth with which they would measure the fish brine [morayesa] in Tzippori. Rabbi Yona said to him: Even though the measuring instruments have changed and different ones are in use today, I am familiar with that measure, as it was with that measure that the members of Rabbi Yannai's household measured honey. It was taught in a baraita: A quarter-log is equal to half of a Tiberian eighth.