apt

And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon.

All these were the children of Asher, heads of their father’s house, choice and mighty men of valour, chief of the princes. And the number throughout the genealogy of them that were apt to the war and to battle was twenty and six thousand men.

A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

On the other side, the flames wasted not the flesh of the corruptible living things, though they walked therein; neither melted they the icy kind of heavenly meat that was of nature apt to melt.

Come, then, after you have freed yourself from all prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive you, and being made, as if from the beginning, a new man, inasmuch as, according to your own confession, you are to be the hearer of a new [system of] doctrine; come and contemplate, not with your eyes only, but with your understanding, the substance and the form of those whom ye declare and deem to be gods. Is not one of them a stone similar to that on which we tread? Is not a second brass, in no way superior to those vessels which are constructed for our ordinary use? Is not a third wood, and that already rotten? Is not a fourth silver, which needs a man to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes? Are not all these of corruptible matter? Are they not fabricated by means of iron and fire? Did not the sculptor fashion one of them, the brazier a second, the silversmith a third, and the potter a fourth? Was not every one of them, before they were formed by the arts of these [workmen] into the shape of these [gods], each in its own way subject to change? Would not those things which are now vessels, formed of the same materials, become like to such, if they met with the same artificers? Might not these, which are now worshipped by you, again be made by men vessels similar to others? Are they not all deaf? Are they not blind? Are they not without life? Are they not destitute of feeling? Are they not incapable of motion? Are they not all liable to rot? Are they not all corruptible? These things ye call gods; these ye serve; these ye worship; and ye become altogether like to them. For this reason ye hate the Christians, because they do not deem _these_ to be gods. But do not ye yourselves, who now think and suppose [such to be gods], much more cast contempt upon them than they [the Christians do]? Do ye not much more mock and insult them, when ye worship those that are made of stone and earthenware, without appointing any persons to guard them; but those made of silver and gold ye shut up by night, and appoint watchers to look after them by day, lest they be stolen? And by those gifts which ye mean to present to them, do ye not, if they are possessed of sense, rather punish [than honour] them? But if, on the other hand, they are destitute of sense, ye convict them of this fact, while ye worship them with blood and the smoke of sacrifices. Let any one of you suffer such indignities! Let any one of you endure to have such things done to himself! But not a single human being will, unless compelled to it, endure such treatment, since he is endowed with sense and reason. A stone, however, readily bears it, seeing it is insensible. Certainly you do not show [by your conduct] that he [your God] is possessed of sense. And as to the fact that Christians are not accustomed to serve such gods, I might easily find many other things to say; but if even what has been said does not seem to any one sufficient, I deem it idle to say anything further.

When Trajan, not long since, succeeded to the empire of the Romans, Ignatius, the disciple of John the apostle, a man in all respects of an apostolic character, governed the Church of the Antiochians with great care, having with difficulty escaped the former storms of the many persecutions under Domitian, inasmuch as, like a good pilot, by the helm of prayer and fasting, by the earnestness of his teaching, and by his [constant ] spiritual labour, he resisted the flood that rolled against him, fearing [only] lest he should lose any of those who were deficient in courage, or apt to suffer from their simplicity. Wherefore he rejoiced over the tranquil state of the Church, when the persecution ceased for a little time, but was grieved as to himself, that he had not yet attained to a true love to Christ, nor reached the perfect rank of a disciple. For he inwardly reflected, that the confession which is made by martyrdom, would bring him into a yet more intimate relation to the Lord. Wherefore, continuing a few years longer with the Church, and, like a divine lamp, enlightening every one's understanding by his expositions of the [Holy ] Scriptures, he [at length] attained the object of his desire.

Let not a bishop be given to filthy lucre, especially before the Gentiles, rather suffering than offering injuries; not covetous, nor rapacious; no purloiner; no admirer of the rich, nor hater of the poor; no evil-speaker, nor false witness; not given to anger; no brawler; not entangled with the affairs of this life; not a surety for any one, nor an accuser in suits about money; not ambitious; not double-minded, nor double-tongued; not ready to hearken to calumny or evil-speaking; not a dissembler; not addicted to the heathen festivals; not given to vain deceits; not eager after worldly things, nor a lover of money. For all these things are opposite to God, and pleasing to demons. Let the bishop earnestly give all these precepts in charge to the laity also, persuading them to imitate his conduct. For, says He, Make the children of Israel pious. Let him be prudent, humble, apt to admonish with the instructions of the Lord, well-disposed, one who has renounced all the wicked projects of this world, and all heathenish lusts; let hint be orderly, sharp in observing the wicked, and taking heed of them, but yet a friend to all; just, discerning; and whatsoever qualities are commendable among men, let the bishop possess them in himself. For if the pastor be unblameable as to any wickedness, he will compel his own disciples, and by his very mode of life press them to become worthy imitators of his own actions. As the prophet somewhere says, And it will be, as is the priest, so is the people; for our Lord and Teacher Jesus Christ, the Son of God, began first to do, and then to teach, as Luke somewhere says: which Jesus began to do and to teach . Wherefore he says: Whosoever shall do and teach, he shall be called great in the kingdom of God. For you bishops are to be guides and watchmen to the people, as you yourselves have Christ for your guide and watchman. You should therefore become good guides and watchmen to the people of God. For the Lord says by Ezekiel, speaking to every one of you: Son of man, I have given you for a watchman to the house of Israel; and you shall hear the word from my mouth, and shall observe, and shall declare it from me. When I say unto the wicked, You shall surely die; if you do not speak to warn the wicked from his wickedness, that wicked man shall die in his iniquity, and his blood will I require at your hand. But if you warn the wicked from his way, that he may turn from it, and he does not turn from it, he shall die in his iniquity, and you have delivered your soul. In the same manner, if the sword of war be approaching, and the people set a watchman to watch, and he see the same approach, and does not forewarn them, and the sword come and take one of them, he is taken away in his iniquity; but his blood shall be required at the watchman's hand, because he did not blow the trumpet. But if he blew the trumpet, and he who heard it would not take warning, and the sword come and take him away, his blood shall be upon him, because he heard the trumpet and took not warning. But he who took warning has delivered his soul; and the watchman, because he gave warning, shall surely live. The sword here is the judgment; the trumpet is the holy Gospel; the watchman is the bishop, who is set in the Church, who is obliged by his preaching to testify and vehemently to forewarn concerning that judgment. If you do not declare and testify this to the people, the sins of those who are ignorant of it will be found upon you. Wherefore do you warn and reprove the uninstructed with boldness, teach the ignorant, confirm those that understand, bring back those that go astray. If we repeat the very same things on the same occasions, brethren, we shall not do amiss. For by frequent hearing it is to be hoped that some will be made ashamed, and at least do some good action, and avoid some wicked one. For says God by the prophet: Testify those things to them; perhaps they will hear your voice. And again: If perhaps they will hear, if perhaps they will submit. Moses also says to the people: If hearing you will hear the Lord God, and do that which is good and right in His eyes . And again: Hear, O Israel; the Lord our God is one Lord. And our Lord is often recorded in the Gospel to have said: He that has ears to hear, let him hear. And wise Solomon says: My son, hear the instruction of your father, and reject not the laws of your mother. And, indeed, to this day men have not heard; for while they seem to have heard, they have not heard aright, as appears by their having left the one and only true God, and their being drawn into destructive and dangerous heresies, concerning which we shall speak again afterwards.

Take heed, therefore, you of the laity, lest any one of you fix the reasoning of Amon in his heart, and be suddenly cut off, and perish. In the same manner, let the bishop take all the care he can that those which are yet innocent may not fall into sin; and let him heal and receive those which turn from their sins. But if he is pitiless, and will not receive the repenting sinner, he will sin against the Lord his God, pretending to be more just than God's justice, and not receiving him whom He has received, through Christ; for whose sake He sent His Son upon earth to men, as a man; for whose sake God was pleased that He, who was the Maker of man and woman, should be born of a woman; for whose sake He did not spare Him from the cross, from death, and burial, but permitted Him to die, who by nature could not suffer, His beloved Son, God the Word, the Angel of His great council, that he might deliver those from death who were obnoxious to death. Him do those provoke to anger who do not receive the penitent. For He was not ashamed of me, Matthew, who had been formerly a publican; and admitted of Peter, when he had through fear denied Him three times, but had appeased Him by repentance, and had wept bitterly; nay, He made him a shepherd to His own lambs. Moreover, He ordained Paul, our fellow-apostle, to be of a persecutor an apostle, and declared him a chosen vessel, even when he had heaped many mischiefs upon us before, and had blasphemed His sacred name. He says also to another, a woman that was a sinner: Your sins, which are many, are forgiven, for you love much. And when the elders had set another woman which had sinned before Him, and had left the sentence to Him, and had gone out, our Lord, the Searcher of the hearts, inquiring of her whether the elders had condemned her, and being answered No, He said to her: Go your way therefore, for neither do I condemn you. This Jesus, O you bishops, our Saviour, our King, and our God, ought to be set before you as your pattern; and Him you ought to imitate, in being meek, quiet, compassionate, merciful, peaceable, without passion, apt to teach, and diligent to convert, willing to receive and to comfort; no strikers, not soon angry, not injurious, not arrogant, not supercilious, not wine-bibbers, not drunkards, not vainly expensive, not lovers of delicacies, not extravagant, using the gifts of God not as another's, but as their own, as good stewards appointed over them, as those who will be required by God to give an account of the same.

But be, O bishop, holy, unblameable, no striker, not soon angry, not cruel; but a builder up, a converter, apt to teach, forbearing of evil, of a gentle mind, meek, long-suffering, ready to exhort, ready to comfort, as a man of God.

Now there was one Jonathan, a very great friend of Hyrcanus's, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved? for that he might depend upon it, that the reproach was not laid on him with their approbation, if they were for punishing him as his crime deserved. So the Pharisees made answer, that he deserved stripes and bonds, but that it did not seem right to punish reproaches with death. And indeed the Pharisees, even upon other occasions, are not apt to be severe in punishments. At this gentle sentence, Hyrcanus was very angry, and thought that this man reproached him by their approbation. It was this Jonathan who chiefly irritated him, and influenced him so far, that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and to punish those that observed them. From this source arose that hatred which he and his sons met with from the multitude: but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. And concerning these things it is that great disputes and differences have arisen among them, while the Sadducees are able to persuade none but the rich, and have not the populace obsequious to them, but the Pharisees have the multitude on their side. But about these two sects, and that of the Essens, I have treated accurately in the second book of Jewish affairs.

And perhaps also from the words, “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and the base things, and the things which are despised, hath God chosen, and things which are not, to bring to nought things that are, that no flesh may glory in His presence;” some have been led to suppose that no one who is instructed, or wise, or prudent, embraces the gospel. Now, in answer to such an one, we would say that it has not been stated that “no wise man according to the flesh,” but that “not many wise men according to the flesh,” are called. It is manifest, further, that amongst the characteristic qualifications of those who are termed “bishops,” Paul, in describing what kind of man the bishop ought to be, lays down as a qualification that he should also be a teacher, saying that he ought to be able to convince the gainsayers, that by the wisdom which is in him he may stop the mouths of foolish talkers and deceivers. And as he selects for the episcopate a man who has been once married rather than he who has twice entered the married state, and a man of blameless life rather than one who is liable to censure, and a sober man rather than one who is not such, and a prudent man rather than one who is not prudent, and a man whose behaviour is decorous rather than he who is open to the charge even of the slightest indecorum, so he desires that he who is to be chosen by preference for the office of a bishop should be apt to teach, and able to convince the gainsayers. How then can Celsus justly charge us with saying, “Let no one come to us who is ‘instructed,’ or ‘wise,’ or ‘prudent?’” Nay, let him who wills come to us “instructed,” and “wise,” and “prudent;” and none the less, if any one be ignorant and unintelligent, and uninstructed and foolish, let him also come: for it is these whom the gospel promises to cure, when they come, by rendering them all worthy of God.

Can something that is apt to be saved but was forgotten become legally forgotten? Let us hear from the following: “When he removed the first, second, and third sheaves but forgot the fourth, some state: If he took away the fifth one, it (the fourth) becomes legally forgotten, but some state: If he waited long enough that he could have taken away the fifth one, it becomes legally forgotten.” Rebbi Avin bar Ḥiyya said, he who says, “if he removed the fifth one,” (speaks of the case) where there is a sixth one, but he who says, “if he waited long enough that he could have removed the fifth one,” (speaks of the case) where there is no sixth one. Before he took away the fifth one, would not the fourth one be apt to be considered starting a row? That means that something that is apt to be saved but was forgotten can become legally forgotten.

Can something that is apt to be saved but was forgotten become legally forgotten? Let us hear from the following: “When he removed the first, second, and third sheaves but forgot the fourth, some state: If he took away the fifth one, it (the fourth) becomes legally forgotten, but some state: If he waited long enough that he could have taken away the fifth one, it becomes legally forgotten.” Rebbi Avin bar Ḥiyya said, he who says, “if he removed the fifth one,” (speaks of the case) where there is a sixth one, but he who says, “if he waited long enough that he could have removed the fifth one,” (speaks of the case) where there is no sixth one. Before he took away the fifth one, would not the fourth one be apt to be considered starting a row? That means that something that is apt to be saved but was forgotten can become legally forgotten.

Can something that is apt to be saved but was forgotten become legally forgotten? Let us hear from the following: “When he removed the first, second, and third sheaves but forgot the fourth, some state: If he took away the fifth one, it (the fourth) becomes legally forgotten, but some state: If he waited long enough that he could have taken away the fifth one, it becomes legally forgotten.” Rebbi Avin bar Ḥiyya said, he who says, “if he removed the fifth one,” (speaks of the case) where there is a sixth one, but he who says, “if he waited long enough that he could have removed the fifth one,” (speaks of the case) where there is no sixth one. Before he took away the fifth one, would not the fourth one be apt to be considered starting a row? That means that something that is apt to be saved but was forgotten can become legally forgotten.

Can something that is apt to save but was forgotten become legally forgotten? Let us hear from the following: “One seah of cut grain and one seah of uncut grain.” Here the cut grain should save the uncut grain. That means that something that is apt to save, but was forgotten, can become legally forgotten. Rebbi Jonah said, explain it if he was cutting and removing the sheaves row by row. He already forgot the standing grain before he might forget the sheaves.

Can something that is apt to save but was forgotten become legally forgotten? Let us hear from the following: “One seah of cut grain and one seah of uncut grain.” Here the cut grain should save the uncut grain. That means that something that is apt to save, but was forgotten, can become legally forgotten. Rebbi Jonah said, explain it if he was cutting and removing the sheaves row by row. He already forgot the standing grain before he might forget the sheaves.

“The sheaf next to it proves.” How is that? (Tosephta Peah 3:4): “If he had ten rows of ten sheaves each and he removed one row of them in a North-South direction; when he forgot one of them it is not forgotten because it is considered East-West.” When he then removed the sheaves East-West and forgot one of them, let us hear from the following: When he removed the first, second, and third sheaves but forgot the fourth, some state: If he removed the fifth, it becomes legally forgotten, but some state: If he waited long enough that he could have removed the fifth, it becomes legally forgotten. Rebbi Avin bar Ḥiyya said, he who says, “if he removed the fifth” if there is a sixth, but he who says, “if he waited long enough that he could have removed the fifth” if there is no sixth. Before he took away the fifth, would not the fourth be apt to be considered starting a row? If this is named “forgotten,” then also in our case it is “forgotten.”

Then the cut grain should save the uncut grain. This means that something that is apt to save, but was forgotten, can become legally forgotten. Rebbi Jonathan said, explain it if he was cutting and removing the sheaves row by row. He already forgot the standing grain before he might forget the sheaves.

MISHNAH: If somebody keeps thistles growing in a vineyard, Rebbi Eliezer says he sanctified, but the Sages say only produce apt to be stored sanctifies. Iris, ivy, king’s lily, and all kinds of seed-plants are not kilaim in a vineyard. Hemp, Rebbi Tarphon says it is not kilaim but the Sages say it is kilaim. Artichokes are kilaim in a vineyard.

HALAKHAH: It was stated: “The only difference between a flower pot without a hole and one with a hole regards preparation for impurity.” That is for Rebbi Simeon, but for the rabbis there are others: A flower pot with a hole sanctifies in a vineyard, one without a hole does not. He who plucks from a flower pot with a hole is guilty, from one without a hole he is free from punishment. A flower pot with a hole cannot prepare plants, one without a hole prepares. Rebbi Yose referred to it as anonymous statement, Rebbi Ḥanina quoted it in the name of Rebbi Samuel bar Rav Isaac: The Torah extended the purity of growing plants (Lev. 11:37): “If any of their cadavers falls on any sown seed apt to be sown, it is pure.”

If somebody established a lien for another person on his field and then went and sold it; Rebbi Aḥa said, it is temporarily sold. Rebbi Yose said, even temporarily it is not sold. The strength of Rebbi Yose is from the following: He may induce his ox to flee; he cannot induce his field to flee. Think about it, if [the field] was sold to a violent person! Rebbi Yudan, the father of Rebbi Mattaniah, said: Violent persons are apt to fall.

HALAKHAH: Mishnah: “The House of Shammai say, one does not soak ink, chemicals, or vetch,” etc. What is the reason of the House of Shammai? Six days you shall work and do all your deeds. All your deeds, finish them by daylight. What is the reason of the House of Hillel? Six days you shall work on your works and on [the seventh] day. How do the House of Hillel explain the reason of the House of Shammai, six days you shall work and do all your deeds? When they work with their hands. How do the House of Shammai explain the reason of the House of Hillel, six days you shall work on your works and on [the seventh] day? Following what was stated, “One opens a water canal leading into a garden on Friday evening and it is continuously watered on the Sabbath. One puts ointment on an eye on Friday evening and it is continuously healing on the Sabbath. One puts a compress on a wound on Friday evening and it is continuously healing on the Sabbath. One puts burning incense under clothing on Friday evening and it is continuously smoked on the Sabbath. One puts sulfur under clothing on Friday evening and it is continuously sulfured on the Sabbath. One may not give wheat into a water mill on Friday evening unless it will be completely ground as long as it is daylight.” Rebbi Ḥaggai said, because it is making noise. Rebbi Yose said to him, this is fine if one holds with Rebbi Jehudah. But for the rabbis, just as they say because not every single drop was started, so they say here because not every grain kernel was started. Rebbi Yose ben Rebbi Abun said, because he is apt to forget and will push the peg.

HALAKHAH: Rebbi Jonah, Rebbi Yose the Galilean in the name of Rebbi Yose ben Ḥanina: The more restrictive completes the less restrictive but the less restrictive does not complete the more restrictive. Grasses complete straw; straw does not complete grasses. There we have stated: “Cloth and sackcloth, sackcloth and leather, leather and bast matting combine with one another. Rebbi Simeon says, because they are apt to become impure as seats.” Rebbi Jeremiah asked, one understands that they combine for seats since as seats they equally are by a hand-width. From where in היסק462? Rebbi Ezra said before Rebbi Mana, because they are equal in היסק. He told him, we are asking about taking out and you are saying היסק? Rebbi Eleazar bar Yose said before Rebbi Yose, because they are equal in היסק. He said to him, should we state, taking out a small cup? Rebbi Ḥanania said, meat completes bone pieces, bone pieces does not complete meat; grasses complete straw, straw does not complete grasses. Rebbi Hoshaia stated: If one took out straw for a cow filling the mouth of a cow, took out straw for a goat filling the mouth of a goat, he is liable. Rebbi Ila said that Rebbi Joḥanan asked, if one took out food for a sick person filling the mouth of a sick person, should he be liable? Rebbi Hoshaia agrees that if he took out straw for a cow filling the mouth of a goat that he is not liable; for you should not think that just as he has it for restriction he also has it for leniency. Rebbi Abun bar Ḥiyya asked, think of it if the dish was not the volume of a dried fig. Does the volume of a dried fig cancel the volume of a dried fig?

MISHNAH: One who intends to carry on his front but it turns out that he carried on his back is not liable. On his back and he carried on his front he is liable. In truth a woman who ties to her sinar whether in front or back is liable since it is apt to move. Rebbi Jehudah says, the same holds for messengers.

Isaac bar Orion said, where do they disagree? If he did not pluck it off over the hole. But if he plucked it off over the hole also Rebbi Simeon will agree. Rebbi Jeremiah asked: If everything was in the Land but the hole outside the Land? It turns out that you may say what was questionable for Rebbi Jeremiah was obvious for Isaac bar Orion. These are it. But there are others! “A flower pot with a hole sanctifies in a vineyard, one without a hole does not sanctify.” “A flower pot with a hole cannot prepare plants, one without a hole prepares.” “He who plucks from a flower pot with a hole is liable, from one without a hole he is not liable.” Rebbi Yose referred to it as anonymous statement, Rebbi Ḥanania quoted it in the name of Rebbi Samuel bar Rav Isaac: The Torah extended the purity of growing plants: If any of their cadavers falls on any sown seed apt to be sown, etc.

Halakhah 7: They said, that argument of Rebbi Eliezer is no answer to Rebbi Joshua, since he could say to him, how can you answer me with an argument about something that is apt to change for something that is not apt to being changed? Neither is the argument of Rebbi Joshua an answer to Rebbi Eliezer, since he could say to him, the Pesaḥ of Reuben which he slaughtered in the name of Simeon is changed into something qualified; and you are saying, he is liable?

Halakhah 7: They said, that argument of Rebbi Eliezer is no answer to Rebbi Joshua, since he could say to him, how can you answer me with an argument about something that is apt to change for something that is not apt to being changed? Neither is the argument of Rebbi Joshua an answer to Rebbi Eliezer, since he could say to him, the Pesaḥ of Reuben which he slaughtered in the name of Simeon is changed into something qualified; and you are saying, he is liable?

“Rebbi Meïr says, also he who slaughters for the purpose of public parts is not liable.” Rebbi Eleazar said, the words of Rebbi Meïr: even a calf. You understand from here two things. You understand something which has no fixed number, or that is apt to being changed, only if the act is meritorious. Rebbi Simeon ben Laqish said, if the act is meritorious, for example his sister-in-law which is menstruating and he slept with her. Rebbi Joḥanan said, if the act is [not] meritorious, for example two spits, one with slaughtered meat, the other with carcass meat, and he intended to eat from one but ate from the other. A Mishnah disagrees with Rebbi Joḥanan: “If he forgot and circumcised the one for Sunday on the Sabbath, Rebbi Eliezer makes him liable for a purification sacrifice but Rebbi Joshua declares him not liable.” In this case the act is not meritorious and Rebbi Joshua declares not liable. Samuel from Cappadocia said, the next day it is meritorious.

HALAKHAH: Rebbi Eleazar said, for whom is this needed? For Rebbi Meïr. Does Rebbi Eleazar parallel Rebbi Simeon ben Laqish? Just as Rebbi Simeon ben Laqish requires that his action be meritorious, does Rebbi Eleazar require that his action be meritorious? If you are saying that there is a difference, since this one has a defect, and a defective animal is not apt to be changed, also a calf is not apt to be changed, and Rebbi Eleazar said, the words of Rebbi Meïr: even a calf. Rebbi Yose said, if Rebbi Eleazar were of Rebbi Joḥanan’s opinion, it would be understandable, since Rebbi Joḥanan said, a defective animals is not apt to be changed, but a calf is apt to be changed, because (it was a problem for Hillel) [it is needed for the slain]. Therefore {if it was torn} in the open, he is liable.

HALAKHAH: Rebbi Eleazar said, for whom is this needed? For Rebbi Meïr. Does Rebbi Eleazar parallel Rebbi Simeon ben Laqish? Just as Rebbi Simeon ben Laqish requires that his action be meritorious, does Rebbi Eleazar require that his action be meritorious? If you are saying that there is a difference, since this one has a defect, and a defective animal is not apt to be changed, also a calf is not apt to be changed, and Rebbi Eleazar said, the words of Rebbi Meïr: even a calf. Rebbi Yose said, if Rebbi Eleazar were of Rebbi Joḥanan’s opinion, it would be understandable, since Rebbi Joḥanan said, a defective animals is not apt to be changed, but a calf is apt to be changed, because (it was a problem for Hillel) [it is needed for the slain]. Therefore {if it was torn} in the open, he is liable.

HALAKHAH: Rebbi Eleazar said, for whom is this needed? For Rebbi Meïr. Does Rebbi Eleazar parallel Rebbi Simeon ben Laqish? Just as Rebbi Simeon ben Laqish requires that his action be meritorious, does Rebbi Eleazar require that his action be meritorious? If you are saying that there is a difference, since this one has a defect, and a defective animal is not apt to be changed, also a calf is not apt to be changed, and Rebbi Eleazar said, the words of Rebbi Meïr: even a calf. Rebbi Yose said, if Rebbi Eleazar were of Rebbi Joḥanan’s opinion, it would be understandable, since Rebbi Joḥanan said, a defective animals is not apt to be changed, but a calf is apt to be changed, because (it was a problem for Hillel) [it is needed for the slain]. Therefore {if it was torn} in the open, he is liable.

HALAKHAH: Rebbi Eleazar said, for whom is this needed? For Rebbi Meïr. Does Rebbi Eleazar parallel Rebbi Simeon ben Laqish? Just as Rebbi Simeon ben Laqish requires that his action be meritorious, does Rebbi Eleazar require that his action be meritorious? If you are saying that there is a difference, since this one has a defect, and a defective animal is not apt to be changed, also a calf is not apt to be changed, and Rebbi Eleazar said, the words of Rebbi Meïr: even a calf. Rebbi Yose said, if Rebbi Eleazar were of Rebbi Joḥanan’s opinion, it would be understandable, since Rebbi Joḥanan said, a defective animals is not apt to be changed, but a calf is apt to be changed, because (it was a problem for Hillel) [it is needed for the slain]. Therefore {if it was torn} in the open, he is liable.

Rav Abun in the name of the rabbis there: this implies that the ashes of the stove are prepared only for the commandment. Rebbi Mana said, if he did not prepare it. But if he prepared it, one covers with it (excrement) and commandment. This parallels what Rebbi Shammai said, Rebbi Aḥa preached in the name of Rav Jehudah: If he prepared it for the commandment one covers with it for the commandment, for excrement one covers with it excrement and commandment. Rebbi Yose ben Rebbi Abun said, Rav Zera and Rebbi Abba bar Joseph disagreed. One said, there is preparation for excrement, but the other said, there is no preparation for excrement. The one who said that there is no preparation objected to the one who said that there is preparation, could he not use it to cover {the blood of} the Koy? He answered him, people are apt to err about the Koy, people are not apt to err about excrement. He said to him, if you would say so, he would take the picket and cover. And it was stated so: “If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover.” There are Tannaim who state, one does not use it to cover. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, he who said, one uses it to cover, after the deed; he who said, one does not use it to cover, one who comes to ask before he starts.

Rav Abun in the name of the rabbis there: this implies that the ashes of the stove are prepared only for the commandment. Rebbi Mana said, if he did not prepare it. But if he prepared it, one covers with it (excrement) and commandment. This parallels what Rebbi Shammai said, Rebbi Aḥa preached in the name of Rav Jehudah: If he prepared it for the commandment one covers with it for the commandment, for excrement one covers with it excrement and commandment. Rebbi Yose ben Rebbi Abun said, Rav Zera and Rebbi Abba bar Joseph disagreed. One said, there is preparation for excrement, but the other said, there is no preparation for excrement. The one who said that there is no preparation objected to the one who said that there is preparation, could he not use it to cover {the blood of} the Koy? He answered him, people are apt to err about the Koy, people are not apt to err about excrement. He said to him, if you would say so, he would take the picket and cover. And it was stated so: “If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover.” There are Tannaim who state, one does not use it to cover. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, he who said, one uses it to cover, after the deed; he who said, one does not use it to cover, one who comes to ask before he starts.

HALAKHAH: Rebbi Simeon ben Laqish in the name of Rebbi Yannai: The Holy One, praise to Him, associated His great Name with Israel. {A parable} of a king who had the small key of a jewelry box. The king said, if I leave it as it is, it is apt to be lost. Therefore I shall put in on a chain. Then if it were lost the key would prove where it is. So the Holy One, praise to Him, said, if I leave Israel as they are, they would be absorbed by the nations. Therefore I shall associate My great Name with them and they will survive. What is the reason? The Canaanites and all inhabitants of the Land will hear, and encircle us, and eradicate our Name from the Land; then what would You do for Your great Name?[Immediately], the Eternal said to Joshua, get up. Rise for what You mentioned.

Assyrian has a script but no language; Hebrew has a language but no script. They choose for themselves Assyrian script and Hebrew language. Why is it called Assyrian? Because it is beautiful script; Rebbi Levi said, because they brought it with them from Assyria. It was stated: Rebbi Yose said, Ezra was worthy that the Torah could have been given through him, only Moses’s generation preceded him. Even though the Torah was not given through him, but he gave writing and language; and the script of the letter written in Aramaic and explained in Aramaic. And they could not read this script; this teaches that it was given on that day. Rebbi Nathan says, the Torah was given in paleo-Hebrew; this follows Rebbi Yose. Rebbi said, the Torah was given in Assyrian, but when they sinned it was changed into paleo-Hebrew. When they merited it in the days of Ezra it was changed into Assyrian: Also today I shall return to you what was told to change; he shall write for himself this changing Torah in a scroll, a script which in the future is apt to change. It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Eleazar ben Protos who said it in the name of Rebbi Eleazar from Modiin, the Torah was given in Assyrian script. What is the reason? The hooks of the pillars, that the letters vav of the Torah look like pillars. Rebbi Levi said, for him who said, the Torah was given in paleo-Hebrew, the letter ayin was a miracle. He who said, the Torah was given Assyrian, the letter samekh was a miracle. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba and Rebbi Simon both were saying, in earlier copies of the Torah neither he nor final mem were closed. Therefore samekh was closed.

“Any preserves of which one can eat on the holiday one makes.” Therefore not preserves of which one cannot eat on the holiday. Rebbi Abba said, this you are saying if they would not spoil. But things apt to spoil are permitted. It was stated: One may not go out and collect greenery which is not usually eaten on the holiday and sell it on the market. Rav Hoshaia said, if you would say so you would permit professional work on the holiday. But did not Rebbi Abba say, this you are saying if they would not spoil; but things apt to spoil are permitted? The baraita if he collected it on the holiday; what Rebbi Abba said if he collected it on the eve of the holiday.

“Any preserves of which one can eat on the holiday one makes.” Therefore not preserves of which one cannot eat on the holiday. Rebbi Abba said, this you are saying if they would not spoil. But things apt to spoil are permitted. It was stated: One may not go out and collect greenery which is not usually eaten on the holiday and sell it on the market. Rav Hoshaia said, if you would say so you would permit professional work on the holiday. But did not Rebbi Abba say, this you are saying if they would not spoil; but things apt to spoil are permitted? The baraita if he collected it on the holiday; what Rebbi Abba said if he collected it on the eve of the holiday.

“Even though there are [marks] on his body and his clothing.” Did one not state: From where that if your fellow man is lost, you return him both body and property? There is a difference, because marks are apt to change.

A guardian appointed by the orphans’ father shall be made to swear, for usually he is not checked out. If he was appointed by the court he shall not be made to swear for usually he was checked out. Abba Shaul says, it is the other way around; a guardian appointed by the orphans’ father shall be made to swear, for he is like one who is paid; if he was appointed by the court he shall not be made to swear for for he can say to him, I am doing this as a favor to you. It turns out that Rebbi Joḥanan follows the rabbis and Rebbi Yose ben Ḥanina Abba Shaul. Does Rebbi Joḥanan follow the rabbis? Even if he holds with Abba Shaul, a person acts as a trustee in order to be declared trustworthy. Does Rebbi Yose ben Ḥanina [follow] Abba Shaul? Even if he holds with the rabbis, a person is apt to slip away from an oath but not from payments.

Did we not state: “If a bull of a deaf-mute, insane, or underaged person gored, one appoints a guardian for them and receives testimony about them in the presence of the guardian”? So far if testimony was taken in the presence of the owner and he delivered to the guardian. If testimony was taken in the presence of the guardian and he delivered to the owner? Let us hear from the following: “If somebody borrowed it with the understanding that it was tame but it turned out to be notorious, the owner pays half of the damages and the borrower pays half of the damages.” Rebbi Eleazar said, this is Rebbi Yose’s, since Rebbi Yose said, it remains in its prior state. But if this is Rebbi Yose’s, he should pay in full. If he borrowed it with the understanding that it was tame. But if he borrowed it with the understanding that it was tame, he should not have to pay anything. If he knew that it was apt to gore. It was stated: “If it killed while at the borrower’s, who handed it back to the owners, before judgment was rendered he is not liable, after judgment was rendered he is liable. Rebbi Jacob said, even after judgment was rendered but before it was stoned, he is not liable.”

If a person took a documented loan and paid it back, he cannot use the document to take a second loan because it diminishes the power of the buyers. Rebbi Yasa in the name of Rebbi Joḥanan: Even on the same day. Rebbi Ze‘ira asked before Rebbi Yasa: Here you say, even on the same day. But there, you say, if its date was that very day, he should return it! He answered, a person is apt to take a loan and repay it the same day, but a person is not apt to repay a loan and take it the same day. Rebbi Ḥaggai asked before Rebbi Yasa: It is the same day, the same witnesses, and the same amount. What is the meaning of “it diminishes the power of the buyers”? He answered, if the property had not been mortgaged. But some say, if the witnesses did not sign for this loan.

If a person took a documented loan and paid it back, he cannot use the document to take a second loan because it diminishes the power of the buyers. Rebbi Yasa in the name of Rebbi Joḥanan: Even on the same day. Rebbi Ze‘ira asked before Rebbi Yasa: Here you say, even on the same day. But there, you say, if its date was that very day, he should return it! He answered, a person is apt to take a loan and repay it the same day, but a person is not apt to repay a loan and take it the same day. Rebbi Ḥaggai asked before Rebbi Yasa: It is the same day, the same witnesses, and the same amount. What is the meaning of “it diminishes the power of the buyers”? He answered, if the property had not been mortgaged. But some say, if the witnesses did not sign for this loan.

HALAKHAH: “If somebody hires workers to work,” etc. Anything which is of a kind apt to be under the rules of tithing but another prohibition caused it [to be forbidden to eat], if one hired [a worker] without mentioning it, he has to redeem and feed, tithe and feed. If [the worker] contracted for it, he eats. But if it is of a kind exempt from the rules of tithing but another prohibition caused it [to be forbidden to eat], if one hired [a worker] without mentioning it, that one cannot eat; if he contracted for it, he eats.

HALAKHAH: “If the ground floor and the upper floor belonging to two different persons collapse,” etc. It was stated: If they were blackened like an oven, the upper ones were apt to break. If they fell to the outside, the lower ones were apt to break.

HALAKHAH: “If the ground floor and the upper floor belonging to two different persons collapse,” etc. It was stated: If they were blackened like an oven, the upper ones were apt to break. If they fell to the outside, the lower ones were apt to break.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it. Somebody who is apt to fall into poverty; this excludes the Anointed who is not apt to fall into poverty. [ They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall] into poverty or the deepest of poverty. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.