Talmud for Shabbat 120:22

ולא ביחיד בזמן שאין ברגלו מכה:

and even from bed to bed. But it may be handled in order to cover a utensil or support the legs of a bed therewith;<span class="x" onmousemove="('comment',' Because it ranks as a utensil; v. Supra 46a, p. 211. ');">¹⁸</span> but R. Eleazar b. R. Simeon forbids this.<span class="x" onmousemove="('comment',' Lest he put it on. ');">¹⁹</span> If most of its nails are fallen out, but four or five are left, it is permitted; while Rabbi permits it up to seven. If one covers it with leather underneath and drives nails into it on top, it is permitted.<span class="x" onmousemove="('comment',' Because the sandal is not exactly similar to that which caused the disaster. ');">²⁰</span> If one arranges them [the nails] zigzag-fashion,<span class="x" onmousemove="('comment',' BaH deletes this. ');">²¹</span> or flattens [them] out, or points [them],<span class="x" onmousemove="('comment',' These refer to the tops of the nails (Rashi). ');">²²</span> or covers the whole of it with nails so that the ground should not wear it out, it is permitted. Now, this is self-contradictory: You say, if most of the nails are fallen out, [implying], even if many are left [it may be worn]; then it is taught, only four or five, but not more? — Said R. Shesheth, There is no difficulty: in the one case they are scooped out; in the other they are pulled out.<span class="x" onmousemove="('comment',' If they are levelled down, leaving marks of nails on the sole, then even if more than four or five are left it is permissible, since the sandal was obviously not made like this originally. But if they are clean pulled out, leaving no mark on the wood of the sole, the sandal may appear to have been originally manufactured thus, and therefore not more than five are permitted. Others reverse the translation, but the sense remains the same. ');">²³</span> '[If] four or five [are left], it is permitted.' Seeing that it is permitted [with] five, need four be stated? — Said R. Hisda: [It means] four in a small sandal and five in a large sandal. 'While Rabbi permits it up to seven.' But it was taught: Rabbi permits it up to thirteen? An inclining [sandal] is different.<span class="x" onmousemove="('comment',' All are necessary to level it up, and none are for strength. ');">²⁴</span> Now that you have arrived at this [distinction], on R. Johanan's view too there is no difficulty: an inclining [sandal] is different.<span class="x" onmousemove="('comment',' V. supra. ');">²⁵</span> R. Mattenah — others state, R. Ahadboi b. Mattenah in R. Mattenah's name — said: The <i>halachah</i> is not as R. Eleazar son of R. Simeon. But that is obvious: [where] one disagrees with many, the <i>halachah</i> is as the majority? — You might argue, R. Eleazar son of R. Simeon's view is logical here;<span class="x" onmousemove="('comment',' V. p. 283, n. 4. ');">²⁶</span> hence we are informed [that we do not follow him]. R. Hiyya said: But that I would be dubbed a Babylonian who permits forbidden things,<span class="x" onmousemove="('comment',' He was a Babylonian who went to study in Palestine; Suk. 20a. This may indicate that the Palestinians on the whole were stricter. ');">²⁷</span> I would permit more. And how many, — In Pumbeditha they say, Twenty-four; in Sura, twenty-two. R. Nahman b. Isaac said: And your sign [to remember this is]: by the time he [R. Hiyya] travelled from Pumbeditha to Sura<span class="x" onmousemove="('comment',' On his way to Palestine. ');">²⁸</span> two [nails] were missing [from his sandals]. NOR WITH A SINGLE [SANDAL], IF HE HAS NO WOUND [or, BRUISE] ON HIS FOOT.

Jerusalem Talmud Shabbat