ali

(Also we find these two equations in that saying) Exod. xiv. 15: “And the Lord said unto Moses (who is referred to the mother), Why criest thou unto Me?” (But also a cry is referred to the mother, just as a groan is to the beautiful path, and an exclamation to the kingdom. But) ALI, Eli, unto me (note this is the same as, “and unto I, Yod;” or the father). “Speak unto the children of Israel (the speech is the queen; Israel is the beautiful path) that they set forward.” Wherein note well the word VISOV, Vayesaau, “that they set forward,” wherein are VI masculine letters; SO feminine letters).

MISHNAH: When they came to a woman who was eating heave and told her your husband died, or he divorced you; similarly a slave who was eating heave when they came and told him your master died, or he sold you to an Israel or gave you as a gift, or made you a free person; similarly a Cohen who was eating heave when it became known that he was the son of a divorcee or the son of a woman who had performed ḥaliẓah, Rebbi Eliezer obliges them to pay principal and fifth, but Rebbi Joshua frees them. If he was standing on top of the altar and sacrificing when it became known that he was the son of a divorcee or the son of a woman who had performed ḥaliẓah, Rebbi Eliezer says that all sacrifices he performed on the altar are invalid but Rebbi Joshua declares them valid. If it became known that he has a bodily defect, his work is invalid. All of these, if heave was in their mouths, Rebbi Eliezer says, they should swallow it, Rebbi Joshua says, they should spit it out. If they said to him, you and the heave have become impure, Rebbi Eliezer says, he should swallow it, Rebbi Joshua says, he should spit it out. You or the heave were impure, or if it became known that it was ṭevel, or First Tithe of which its heave had not been taken, or Second Tithe or dedicated [food] that had not been redeemed, or that he tasted the taste of a bed bug in his mouth, he has to spit it out.

MISHNAH: When they came to a woman who was eating heave and told her your husband died, or he divorced you; similarly a slave who was eating heave when they came and told him your master died, or he sold you to an Israel or gave you as a gift, or made you a free person; similarly a Cohen who was eating heave when it became known that he was the son of a divorcee or the son of a woman who had performed ḥaliẓah, Rebbi Eliezer obliges them to pay principal and fifth, but Rebbi Joshua frees them. If he was standing on top of the altar and sacrificing when it became known that he was the son of a divorcee or the son of a woman who had performed ḥaliẓah, Rebbi Eliezer says that all sacrifices he performed on the altar are invalid but Rebbi Joshua declares them valid. If it became known that he has a bodily defect, his work is invalid. All of these, if heave was in their mouths, Rebbi Eliezer says, they should swallow it, Rebbi Joshua says, they should spit it out. If they said to him, you and the heave have become impure, Rebbi Eliezer says, he should swallow it, Rebbi Joshua says, he should spit it out. You or the heave were impure, or if it became known that it was ṭevel, or First Tithe of which its heave had not been taken, or Second Tithe or dedicated [food] that had not been redeemed, or that he tasted the taste of a bed bug in his mouth, he has to spit it out.

: Rebbi Joḥanan in the name of Rebbi Yannai: This is one of three derivations which are clear from the Torah (Deut. 26:3): “You shall come to the Cohen who will be in those days.” Is there a Cohen now who is not a Cohen after some time? Who is that? That is one who was standing sacrificing on the altar when it became known that he is the son of a divorcee or of one who had performed ḥaliẓah, that his work is valid. Rav said, (Deut. 33:11) “You will want the work of his hands,” that the work of everybody who is of the descendants of Levi is valid.

Rebbi Jacob ben Zavdi asked in the name of Rebbi Isaac: If he was standing sacrificing on the altar when it became known to him that he was the son of a divorcee or a woman who had performed ḥaliẓah Moëd, how do you treat him? As if he had died and the homicide might return to his home town, or as if [the latter’s] trial had been concluded when there was no High Priest, when he never could leave from there?

Let us hear from the following: “It happened that the reservoir of Discus at Jabneh was damaged, measured, and found deficient. Rebbi Ṭarphon declared pure and Rebbi Aqiba impure. Rebbi Ṭarphon said, the prior status of this miqweh was one of purity; it remains forever in its purity until it becomes known that it is deficient. Rebbi Aqiba said, the prior status of the impure is impurity, he remains forever in his impurity until it becomes known that he is pure. Rebbi Ṭarphon said, to what can this be compared? To one who was standing sacrificing on the altar when it became known that he was the son of a divorcee or of a woman who had performed ḥaliẓah, whose work is valid. Rebbi Aqiba said, to what can this be compared? To one who was standing sacrificing on the altar when it became known that he has a bodily defect, whose work is invalid. Rebbi Ṭarphon said to him, how is that, Aqiba? I am comparing this to the son of a divorcee or of a woman who had performed ḥaliẓah, and you compare it to one with a bodily defect. Let us see to which case it really is similar; if to the son of a divorcee or of a woman who had performed ḥaliẓah, let us learn from the son of the divorcee, but if to one with a bodily defect, let us learn from the person with a bodily defect. Rebbi Aqiba said to him, the miqweh is invalid because of an inherent defect; the one with a bodily defect is disqualified because of an inherent defect. The son of a divorcee cannot prove anything since he is disqualified because of others. The miqweh is invalid because of itself, the one with a bodily defect is disqualified because of himself; the son of a divorcee cannot prove anything since he is disqualified by the court. They voted on the matter and declared him impure. Rebbi Ṭarphon said to Rebbi Aqiba, he who separates himself from you is as if he separated himself from his own life.”

Let us hear from the following: “It happened that the reservoir of Discus at Jabneh was damaged, measured, and found deficient. Rebbi Ṭarphon declared pure and Rebbi Aqiba impure. Rebbi Ṭarphon said, the prior status of this miqweh was one of purity; it remains forever in its purity until it becomes known that it is deficient. Rebbi Aqiba said, the prior status of the impure is impurity, he remains forever in his impurity until it becomes known that he is pure. Rebbi Ṭarphon said, to what can this be compared? To one who was standing sacrificing on the altar when it became known that he was the son of a divorcee or of a woman who had performed ḥaliẓah, whose work is valid. Rebbi Aqiba said, to what can this be compared? To one who was standing sacrificing on the altar when it became known that he has a bodily defect, whose work is invalid. Rebbi Ṭarphon said to him, how is that, Aqiba? I am comparing this to the son of a divorcee or of a woman who had performed ḥaliẓah, and you compare it to one with a bodily defect. Let us see to which case it really is similar; if to the son of a divorcee or of a woman who had performed ḥaliẓah, let us learn from the son of the divorcee, but if to one with a bodily defect, let us learn from the person with a bodily defect. Rebbi Aqiba said to him, the miqweh is invalid because of an inherent defect; the one with a bodily defect is disqualified because of an inherent defect. The son of a divorcee cannot prove anything since he is disqualified because of others. The miqweh is invalid because of itself, the one with a bodily defect is disqualified because of himself; the son of a divorcee cannot prove anything since he is disqualified by the court. They voted on the matter and declared him impure. Rebbi Ṭarphon said to Rebbi Aqiba, he who separates himself from you is as if he separated himself from his own life.”

Let us hear from the following: “It happened that the reservoir of Discus at Jabneh was damaged, measured, and found deficient. Rebbi Ṭarphon declared pure and Rebbi Aqiba impure. Rebbi Ṭarphon said, the prior status of this miqweh was one of purity; it remains forever in its purity until it becomes known that it is deficient. Rebbi Aqiba said, the prior status of the impure is impurity, he remains forever in his impurity until it becomes known that he is pure. Rebbi Ṭarphon said, to what can this be compared? To one who was standing sacrificing on the altar when it became known that he was the son of a divorcee or of a woman who had performed ḥaliẓah, whose work is valid. Rebbi Aqiba said, to what can this be compared? To one who was standing sacrificing on the altar when it became known that he has a bodily defect, whose work is invalid. Rebbi Ṭarphon said to him, how is that, Aqiba? I am comparing this to the son of a divorcee or of a woman who had performed ḥaliẓah, and you compare it to one with a bodily defect. Let us see to which case it really is similar; if to the son of a divorcee or of a woman who had performed ḥaliẓah, let us learn from the son of the divorcee, but if to one with a bodily defect, let us learn from the person with a bodily defect. Rebbi Aqiba said to him, the miqweh is invalid because of an inherent defect; the one with a bodily defect is disqualified because of an inherent defect. The son of a divorcee cannot prove anything since he is disqualified because of others. The miqweh is invalid because of itself, the one with a bodily defect is disqualified because of himself; the son of a divorcee cannot prove anything since he is disqualified by the court. They voted on the matter and declared him impure. Rebbi Ṭarphon said to Rebbi Aqiba, he who separates himself from you is as if he separated himself from his own life.”

Rebbi Yose said, this means that if he was standing sacrificing on the altar when it became known that he was the son of a divorcee or of a woman who had performed ḥaliẓah, his work remains valid until he is disqualified by a court. That [also] means that if it was doubtful whether he was impure or had a bodily defect, his work is valid if you can compare him to the son of a divorcee [or] the son of a woman who had given ḥaliẓah. But if you have to compare him to a person with a bodily defect, his work is invalid. But is the case of the miqweh not that of a doubt? Rebbi Ḥanina said, this means that any blemish on the family needs a court [judgment].

Rebbi Yose said, this means that if he was standing sacrificing on the altar when it became known that he was the son of a divorcee or of a woman who had performed ḥaliẓah, his work remains valid until he is disqualified by a court. That [also] means that if it was doubtful whether he was impure or had a bodily defect, his work is valid if you can compare him to the son of a divorcee [or] the son of a woman who had given ḥaliẓah. But if you have to compare him to a person with a bodily defect, his work is invalid. But is the case of the miqweh not that of a doubt? Rebbi Ḥanina said, this means that any blemish on the family needs a court [judgment].

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Zeˋira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Zeˋira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food [store]. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Zeˋira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is a kind of clothing: “Or with a left [foot sandal] on the right [foot], the ḥaliṣah is valid.” That means, in (length). But in (width) it must cover most of the foot.

MISHNAH: One is liable on the holiday for everything classified as Sabbath rest, classified as obligatory, classified as meritorious. These are classified as Sabbath rest: One does not climb on a tree, nor ride on an animal, nor sail on water, nor clap the hands in anger, nor clap the hands in joy, nor dance. These are classified as obligatory, one does not judge, nor contract preliminary marriage, nor give ḥaliṣah, nor enter levirate marriage. These are classified as meritorious, one does not dedicate, nor dedicate one’s worth, nor dedicate as herem, nor collect heaves and tithes. All these were said regarding a holiday, so much more regarding the Sabbath. The only difference between holiday and Sabbath is preparation of food.

HALAKHAH: Sabbath rest which is voluntary, and obligation which is meritorious. What is Sabbath rest which is voluntary? One does not climb on a tree, nor rides on an animal, nor sail on water, [nor clap his hands in anger, nor clap his hands in joy, nor dance.] What is obligation which is meritorious? One does not judge, nor contract preliminary marriage, nor give ḥaliṣah, nor enter levirate marriage.

The deaf-mute. The colleagues in the name of Rebbi Eleazar: So they should hear and learn. So far one who speaks but cannot hear; what about one who hears but cannot speak? Rebbi Ila in the name of Rebbi Eleazar: So they should learn, so they should teach. Rebbi Jonah said, this means that the principles of Rebbi are no principles, since we have stated: “A ḥereš who speaks and does not hear should not give heave” and we thought that one who speaks but does not hear is ḥereš, one who hears but does not speak is [not] ḥereš. But we have stated: “Ḥaliṣah is invalid if performed for a ḥereš man, or by a ḥereš woman, or by a woman for an underage male.” And Rebbi Joḥanan said, because they cannot say he shall say, she shall say. We also have stated: “A ḥereš mentioned anywhere by the Sages is a deaf-mute.” This supports Rebbi Jonah, for Rebbi Jonah said that the principles of Rebbi are no principles.

It was stated in the name of Rebbi Jehudah: Shaving is forbidden to someone who comes from overseas. Rebbi Jehudah follows his own opinion since Rebbi Jehudah said, it is forbidden to sail on the ocean. Then a Cohen who left for outside the Land and left against the will of the Sages should be forbidden to shave. A Cohen came to Rebbi Ḥanina. He said to him, may one leave for Tyre for as religious obligation, to give ḥaliṣah or to enter levirate marriage? He answered him, this man’s brother left; praised be the Omnipresent Who smote him. And you want to do what he did. Some want to say, so he spoke to him: This man’s brother disdained his mother’s bosom and embraced another’s bosom, and you want to do what he did. Simeon bar Abba came to Rebbi Ḥanina and asked him to write a letter of recommendation so he could leave for his sustenance outside the Land. He said to him, tomorrow I shall go to your forefathers; they would say to me, one desirable plant we had in the Land of Israel and you permitted it to leave the Land.

MISHNAH: And the following one writes on the holiday: Preliminary marriage documents of women, bills of divorce, and receipts, wills, gifts, prozbol, letters of estimation, and letters of provisions, documents of ḥaliṣah, and repudiation, and documents of selections, and court decisions, and private letters.

“And receipts,” documents of consent. “Letters of estimation,” estimation for orphans. “Letters of provisions,” support of a widow. “Documents of ḥaliṣah.” The following are documents of ḥaliṣah. There, they are saying: That she appeared before us and removed his shoe from his right foot and spat before us visible spittle on the ground and said, so shall be done to a man who will not build his brother’s house. “And documents of repudiation.” The following are documents of repudiation: I do not want him, I do not find him worthy, and I have no desire to be married to him. “And documents of selections.” Rebbi Joḥanan said, compromissa; each party selects one. “And court decisions,” Decisions of lawsuits. “And private letters,” greetings.

“And receipts,” documents of consent. “Letters of estimation,” estimation for orphans. “Letters of provisions,” support of a widow. “Documents of ḥaliṣah.” The following are documents of ḥaliṣah. There, they are saying: That she appeared before us and removed his shoe from his right foot and spat before us visible spittle on the ground and said, so shall be done to a man who will not build his brother’s house. “And documents of repudiation.” The following are documents of repudiation: I do not want him, I do not find him worthy, and I have no desire to be married to him. “And documents of selections.” Rebbi Joḥanan said, compromissa; each party selects one. “And court decisions,” Decisions of lawsuits. “And private letters,” greetings.

MISHNAH: If he performed ḥaliṣah with both of them, performed ḥaliṣah and “bespoke”, gave a divorce document and copulated, or copulated with both of them, or copulated and “bespoke”, gave a divorce document and performed ḥaliṣah, nothing comes after ḥalîṣah, whether there are two sisters-in-law and one levir or two levirs with one sister-in-law.

MISHNAH: If he performed ḥaliṣah with both of them, performed ḥaliṣah and “bespoke”, gave a divorce document and copulated, or copulated with both of them, or copulated and “bespoke”, gave a divorce document and performed ḥaliṣah, nothing comes after ḥalîṣah, whether there are two sisters-in-law and one levir or two levirs with one sister-in-law.

MISHNAH: If he performed ḥaliṣah with both of them, performed ḥaliṣah and “bespoke”, gave a divorce document and copulated, or copulated with both of them, or copulated and “bespoke”, gave a divorce document and performed ḥaliṣah, nothing comes after ḥalîṣah, whether there are two sisters-in-law and one levir or two levirs with one sister-in-law.

MISHNAH: If he performed ḥaliṣah and “bespoke”, gave a divorce document and copulated, or copulated and “bespoke”, gave a divorce document and performed ḥaliṣah, nothing comes after ḥalîṣah, whether at the beginning, in the middle, or at the end. But in the case of copulation, nothing comes after it when it is at the start’. Rebbi Neḥemiah says, nothing comes after copulation or ḥalîṣah, whether at the beginning, in the middle, or at the end.

MISHNAH: If he performed ḥaliṣah and “bespoke”, gave a divorce document and copulated, or copulated and “bespoke”, gave a divorce document and performed ḥaliṣah, nothing comes after ḥalîṣah, whether at the beginning, in the middle, or at the end. But in the case of copulation, nothing comes after it when it is at the start’. Rebbi Neḥemiah says, nothing comes after copulation or ḥalîṣah, whether at the beginning, in the middle, or at the end.

HALAKHAH: “If he performed ḥaliṣah with both of them, performed ḥaliṣah and ‘bespoke’,” etc. “If he performed ḥaliṣah and ‘bespoke’,” etc. There, they say: The words of Rebbi Neḥemiah that an improper copulation frees. In the opinion of the rabbis there copulation frees, whether after “bespeaking” or after a bill of divorce. In the opinion of the rabbis here, intercourse after “bespeaking” frees; after a bill of divorce it does not free. They did not hear that Rebbi Hila said in the name of Rebbi Joḥanan: Rebbi Neḥemiah, Rebbi Simeon, and Rebbi Ismael all said the same. As it was stated: “If there were three sisters-in-law for one levir, he ‘bespoke’ one, copulated with the second, and gave a bill of divorce to the third. Rebbi Neḥemiah says, the first one needs a bill of divorce and ḥalîṣah, but after copulation there is nothing. An argument de minore ad majus. If nothing comes after ḥalîṣah, which excludes her from the priesthood, whether she copulated or performed ḥalîṣah, then it is only logical that nothing should come after intercourse which does not exclude her from the priesthood, whether she copulated or performed ḥalîṣah. But for the rabbis he is forbidden the relatives of all three of them and they need three bills of divorce and ḥalîṣah for one of them.”

HALAKHAH: “If he performed ḥaliṣah with both of them, performed ḥaliṣah and ‘bespoke’,” etc. “If he performed ḥaliṣah and ‘bespoke’,” etc. There, they say: The words of Rebbi Neḥemiah that an improper copulation frees. In the opinion of the rabbis there copulation frees, whether after “bespeaking” or after a bill of divorce. In the opinion of the rabbis here, intercourse after “bespeaking” frees; after a bill of divorce it does not free. They did not hear that Rebbi Hila said in the name of Rebbi Joḥanan: Rebbi Neḥemiah, Rebbi Simeon, and Rebbi Ismael all said the same. As it was stated: “If there were three sisters-in-law for one levir, he ‘bespoke’ one, copulated with the second, and gave a bill of divorce to the third. Rebbi Neḥemiah says, the first one needs a bill of divorce and ḥalîṣah, but after copulation there is nothing. An argument de minore ad majus. If nothing comes after ḥalîṣah, which excludes her from the priesthood, whether she copulated or performed ḥalîṣah, then it is only logical that nothing should come after intercourse which does not exclude her from the priesthood, whether she copulated or performed ḥalîṣah. But for the rabbis he is forbidden the relatives of all three of them and they need three bills of divorce and ḥalîṣah for one of them.”

HALAKHAH: “If he performed ḥaliṣah with both of them, performed ḥaliṣah and ‘bespoke’,” etc. “If he performed ḥaliṣah and ‘bespoke’,” etc. There, they say: The words of Rebbi Neḥemiah that an improper copulation frees. In the opinion of the rabbis there copulation frees, whether after “bespeaking” or after a bill of divorce. In the opinion of the rabbis here, intercourse after “bespeaking” frees; after a bill of divorce it does not free. They did not hear that Rebbi Hila said in the name of Rebbi Joḥanan: Rebbi Neḥemiah, Rebbi Simeon, and Rebbi Ismael all said the same. As it was stated: “If there were three sisters-in-law for one levir, he ‘bespoke’ one, copulated with the second, and gave a bill of divorce to the third. Rebbi Neḥemiah says, the first one needs a bill of divorce and ḥalîṣah, but after copulation there is nothing. An argument de minore ad majus. If nothing comes after ḥalîṣah, which excludes her from the priesthood, whether she copulated or performed ḥalîṣah, then it is only logical that nothing should come after intercourse which does not exclude her from the priesthood, whether she copulated or performed ḥalîṣah. But for the rabbis he is forbidden the relatives of all three of them and they need three bills of divorce and ḥalîṣah for one of them.”

Rebbi Abba, Rav Jehudah in the name of Rav: If Elijah came and said that one performs ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice. Rebbi Ze‘ira, Rav Jeremiah, in the name of Rav: If Elijah came and said that one does not perform ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice.

Rebbi Abba, Rav Jehudah in the name of Rav: If Elijah came and said that one performs ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice. Rebbi Ze‘ira, Rav Jeremiah, in the name of Rav: If Elijah came and said that one does not perform ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice.

Rebbi Abba, Rav Jehudah in the name of Rav: If Elijah came and said that one performs ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice. Rebbi Ze‘ira, Rav Jeremiah, in the name of Rav: If Elijah came and said that one does not perform ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice.

Rebbi Abba, Rav Jehudah in the name of Rav: If Elijah came and said that one performs ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice. Rebbi Ze‘ira, Rav Jeremiah, in the name of Rav: If Elijah came and said that one does not perform ḥaliṣah with a shoe, one would listen to him; that one does not perform ḥaliṣah with a sandal, one would not listen to him since most people use a sandal for ḥalîṣah and usage supersedes practice.

MISHNAH: If he wrote in the name of an inappropriate government, in the name of the government of Media or the government of Greece, from the construction of the Temple or the destruction of the Temple; if he was in the West and wrote “in the East” or in the East and wrote “in the West”, she needs a bill of divorce from both of them, she has neither ketubah nor usufruct nor used clothing from either of them, and if she took anything she must return it. Any child from either of the men is a bastard; neither of them may defile himself for her. Neither man has any claim on what she finds or earns, or on invalidation of her vows. If she was the daughter of an Israel, she is disabled from priesthood, the daughter of a Levite from tithe, the daughter of a Cohen from heave. The heirs of neither man inherit her ketubah. If they died, the brothers of both of them perform ḥaliṣah but not levirate. If he changed his or her name or the name of his or her city she shall be divorced from both of them and all the indicated consequences apply to her. Referring to all the close relatives about whom they said that their co-wives are permitted, if any of the co-wives went and married otherwise but the relatives turned out to be she-rams, she shall be divorced from both of them and all the aforementioned consequences apply to her.

MISHNAH: A wife may be acquired in three ways; she regains her autonomy in two ways. She is acquired by money, or by a document, or by intercourse. By money, the House of Shammai say, by a denar or a denar’s value; but the House of Hillel say, by a peruṭa or a peruṭa’s value. How much is a peruṭa? One eighth of an Italic assarius. She regains her autonomy by a bill of divorce or by the husband’s death. A sister-in-law is acquired by intercourse; she regains her autonomy by ḥaliṣah or by the brother-in-law’s death.

MISHNAH: If somebody say to a woman: You are preliminarily married to me after I convert, or after you are converted, after I am freed, or after you are freed, after your husband has died, or after your sister has died, or after your levir has given you ḥalîṣah, she is not preliminarily married. Similarly, if somebody say to another, if your wife have a daughter, she shall be preliminarily married to me, he did not say anything.

Rav said, the essence of ḥalîṣah is the untying of the shoelace. Did not Rebbi Abba say in the name of Rav Jehudah, Rebbi Zeriqan turns to it in the name of Rav: The words of the Sages: If she slips off but did not spit, or spat but did not take off, the ḥaliṣah is invalid unless she slips off and spits. Rav agrees “unless she slips off and spits”; it is implied by what Rav said, the essence of slipping off is untying the shoelaces.

HALAKHAH: “All those stoned are hanged, the words of Rebbi Eliezer,” etc. It was stated: “Adding his own height, these are five.” Here you say, adding his own height, these are five. But for a pit in matters of damages, you say even ten handbreadths. One cannot compare one who falls consciously, and one who falls accidentally. Rebbi Jonathan ben Ḥali, Rebbi Eudaimon the son of Rebbi Tabi’s daughter, in the name of Rebbi Josia: Those who throw down an ox with all their might do not cause any of its limbs to break. In the days of Rebbi Phineas they threw down an ox with all their might. He told them, By yourlives, free it. They freed it, it got up and fled. He said, praised be He Who selected the Sages and their pronouncements, for they say, those who throw down an ox with all their might not cause any of its limbs to break.

“Both are equal in the office of the day of Atonement,” etc.] He, not the king. He, not the chieftain. He, to include the priest Anointed for War. A woman in her virginity he shall marry; this excludes an adult whose hymen has atrophied. Rebbi Eleazar and Rebbi Simeon qualify the adult. Rebbi Isaac asked, are these things so in all other things? He takes the fist full and the other burns it; he receives and the other throws, he burns and the other sprinkles? Rebbi Jacob bar Idi in the name of Rebbi Isaac: They made it like a (great) [robbed] purification sacrifice which was not publicly known. This implies that he takes the fistful and the other burns it, he receives and the other throws, he burns and the other sprinkles. Rebbi Berekhiah, Rebbi Jacob bar Idi: Rebbi Isaac asked. If he was standing sacrificing on the altar when it became known that he was the son of a divorcee or the son of a woman having received ḥaliṣah, how do you treat him? [As if] he had died and the homicide might return to his home town or should he be treated as one whose trial had been concluded without a High Priest and he never can leave from there?