ba

And these are the names of their leaders: Sêmîazâz, their leader, Arâkîba, Râmêêl, Kôkabîêl, Tâmîêl, Râmîêl, Dânêl, Êzêqêêl, Barâqîjâl, Asâêl, Armârôs, Batârêl, Anânêl, Zaqîêl, Samsâpêêl, Satarêl, Tûrêl, Jômjâêl, Sariêl.

He who gives of his seed to Molech is not liable unless he delivers it to Molech and causes it to pass through the fire. If he gave it to Molech but did not cause it to pass through the fire, or he caused it to pass through fire but did not give it to Molech, he incurs no penalty, unless he does both. A Ba’al Ob is the pithom who speaks from his armpit. The Yidde’oni is one who speaks from his mouth. These two are stoned; while he who inquires of them transgresses a formal prohibition.

If one knocks his ankles [against each other, in walking] or rubs his legs [against each other]; a ba’al pikah and an ikkel. What is an ikkel? One whose knees do not touch each other when he puts his feet together. If he has a lump protruding from his thumb, or if his heel projects backward, or if his feet are wide like those of a goose. Or if his fingers lie one above the other. If they are webbed up to the joint, he is fit, if below the root, if he cuts it, he is also fit. If he has an additional finger and he cut it off, if there was a bone in it, he is unfit, but if not, he is fit. If he has additional fingers and additional toes, on each hand and foot six fingers and six toes, [making altogether] twenty-four [fingers and toes]: Rabbi Judah declares him fit, But the sages declare him unfit. One who has equal strength in both hands: Rabbi declares him unfit; But the sages declare him fit. A kushi, a gihur, a lavkan, a kippeah, a dwarf, a deaf-mute, an imbecile, one intoxicated, or afflicted with plague marks which are clean – [these defects] disqualify in human beings but not in animals. Rabban Shimon ben Gamaliel says: a mad animal is not a choice sacrifice. Rabbi Eliezer says: also those afflicted with dangling warts they are unfit in human beings but are fit in animals.

There are in the Torah thirty-six [transgressions which are punishable with] karet: When one has intercourse with his mother, His father's wife; Or his daughter-in-law; When a man has intercourse with a male, Or with a beast, Or when a woman brings a beast upon herself; When one has intercourse with a woman and her daughter; Or with a married woman; Or with his sister; Or with his father's sister; Or his mother's sister; Or his wife's sister; Or his brother's wife; Or the wife of his father's brother; Or with a menstruating woman; One who blasphemes [the Lord]; One who worships idols; Or dedicates his children to Molech; Or has a ba’al ov; Or desecrates the Shabbat; When an unclean person eats of sacred food; Or when one enters the precincts of the Temple in an unclean state; When one eats forbidden fat, Or blood; Notar; Or piggul; When one slaughters Or offers up [a consecrated animal] outside [the Temple]; One who eats anything leavened on Pesah; One who eats Or works on Yom Kippur; One who compounds the oil [of anointing]; Or compounds incense; Or uses [unlawfully] oil of anointing; And [when one transgresses the laws of] the pesah, And circumcision from among positive commandments.

MISHNAH: An olive tree standing between three rows of two rectangles, when forgotten, is not subject to the law of forgotten sheaves. An olive tree which yields two seah, when forgotten, is not legally forgotten. When does this apply? Only if he did not start with it, but if he started harvesting it, even a dripping olive tree in its time, when forgotten, is subject to the law of the forgotten sheaf. Whenever he has under it, he has at its crown. Rebbi Meïr says, from the moment that the maḥba is used.

“Whenever he has under it, he has at its crown.” One may explain this in two ways. Whenever he has under it, he has at its crown; hence, before that even if there is nothing under it, he has at its crown. Another explanation: Whenever he has under it, he has nothing at its crown; by the time the maḥba was used, even though he has nothing at its crown he has under the tree.

“The following are the forbidden towns in the district of Tyre: ṡẓt, Al-Baṣa, the source at Ma‘aṣuba, upper and lower Ḥanuta, Bet Badia, the water spring, Hamun, and Mazy.”

The weavers asked Rebbi Ammi, what about a Gentile wedding feast? He wanted to permit it to them from this: “Because of peaceful coexistence.” Rebbi Abba told them, did not Rebbi Ḥiyya state that the holiday of a Gentile wedding feast is forbidden. Rebbi Ammi said, if it had not been for Rebbi Ba, we would have come to permit their strange worship; praised be He Who distanced us from them.

MISHNAH: Sterile onions and Egyptian beans from which water was withheld thirty days before the New Year are tithed for the past [year] and may be kept in the Sabbatical year; otherwise they are forbidden in the Sabbatical year and are tithed for the coming year. For those from a ba‘al field, if one withheld water for two periods, the words of Rebbi Meïr, but the Sages say three.

Rebbi Mana said, since he withheld water for thirty days before New Year’s Day, they are as on a ba‘al [field].

“ What is the Valley in Galilee? For example, the valley of Genezareth and its companions,” and all similar ones. What is the Mountain in Judea? King’s Mountain. Its Lowlands are the Southern lowlands. Its Valley from En Gedi to Jericho. What is the Mountain in Transjordan? It was stated: “Rebbi Simeon ben Eleazar said, for example Mount Machaerus and Gadara and all similar ones. Its Lowlands, (Jos. 13:17) ‘Ḥesbon and all its towns in the plain, Dibon, Bamot Ba‘al, and Ba‘al Me‘on’ and all similar ones. Its Valley (Jos. 13:27) ‘Bet Haran, Bet Nimra, Sukkot, and Ṣaphon, the remainder of the kingdom of Siḥon’ the Emorite king who ruled in Ḥesbon.” Bet Harim is Bet Ramata, Bet Nimra Bet Nimrin, Sukkot Tar‘ala, Ṣaphon Amato.

“ What is the Valley in Galilee? For example, the valley of Genezareth and its companions,” and all similar ones. What is the Mountain in Judea? King’s Mountain. Its Lowlands are the Southern lowlands. Its Valley from En Gedi to Jericho. What is the Mountain in Transjordan? It was stated: “Rebbi Simeon ben Eleazar said, for example Mount Machaerus and Gadara and all similar ones. Its Lowlands, (Jos. 13:17) ‘Ḥesbon and all its towns in the plain, Dibon, Bamot Ba‘al, and Ba‘al Me‘on’ and all similar ones. Its Valley (Jos. 13:27) ‘Bet Haran, Bet Nimra, Sukkot, and Ṣaphon, the remainder of the kingdom of Siḥon’ the Emorite king who ruled in Ḥesbon.” Bet Harim is Bet Ramata, Bet Nimra Bet Nimrin, Sukkot Tar‘ala, Ṣaphon Amato.

Rebbi Joshua ben Levi said, it refers back to the first [part]. Rebbi Ba said, to the second.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

It was stated: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baïna and Baïma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden.

In Rebbi Joḥanan’s opinion, why is the death of Aaron’s sons mentioned in the matter when they died during initiation? Rebbi Ḥiyya bar Abba said, Aaron’s sons died on the First of Nisan; why does He mention their death at the Day of Atonement? To teach you that just as the Day of Atonement atones for Israel, so the death of the Just atones for Israel. Rebbi Ba bar Binah said, why did the verse append the death of Miriam to the Chapter of the Cow? To teach you that just as the ashes of the Cow atone for Israel, so the death of the Just atones for Israel. Rebbi Yudan bar Shalom said, why did the verse append the death of Aaron to the breaking of the Tablets? To teach you that the death of the Just is as hard for the Holy One, praise to Him, as the breaking of the Tablets.

HALAKHAH: From where that one may feed him fig cake and raisins of heave? From this: They gave him a slice of fig cake and two raisins. Rebbi Ḥuna said, the twenty-four esronot which David ate, he ate in hunger. This happened to Rebbi Joḥanan and he ate everything which happened to be before him. They quoted about him, wisdom revives its possessor. It was stated: “One feeds him the least forbidden. Carcass meat or heave, one feeds him heave. Ṭevel and sabbatical produce, one feeds him Šabbatical produce.” Ḥallah and ˋorlah is problematic. Rebbi Yose said, I questioned before Rebbi Ba: Heave is a deadly sin, carcass meat a prohibition, and you are saying so? Following him who said, they accepted the tithes voluntarily..

All the towns which Joshua enumerated are at least one hundred. Rebbi Simeon ben Laqish said, he enumerated those walled. Rebbi Yose bar Ḥanina said, he enumerated those close to the border. The verse supports Rebbi Yose bar Ḥanina: their border was Meḥelef [etc. And Qaḥtat, and Nahallal, and Shimron, and Yedeala, and Bet Leḥem.] Meḥelef, Ḥelef. Me’elon, Aylin. Baṣa`ananim, Basin of Qedesh. And Adami, Damin. Hanneqeb, Ṣaidata. And Yabneel, Kefar Yama. Up to Laqqum, Loqim. And Qaṭtat, Qeṭonit. And Nahallal, Mahlul. And Shimron, Simonieh. And Yedeala, Ḥirieh. And Bet Leḥem, Bet Leḥem Sarieh.

It is written: “Shaḥaraim fathered children in the fields of Moab, after he had sent them, Ḥushim and Ba‘arah his wives.” “Shaḥaraim,” that is Boaz who was freed from sins. “He fathered children in the fields of Moab” because he married Ruth the Moabite. “After he had sent them,” he was from the tribe of Judah, of whom it is written, “he sent Jehudah before him”. “Ḥushim and Ba‘arah his wives,” can anybody father his wives? But it means that he was quick as a panther and explained the practice. “He fathered from New Moon his wife,” should it not have been: he fathered from Baarah, one of his wives? But through her, practice was newly defined: “Ammonite,” and but female Ammonite. “Moabite,” but not female Moabite.

It is written: “Shaḥaraim fathered children in the fields of Moab, after he had sent them, Ḥushim and Ba‘arah his wives.” “Shaḥaraim,” that is Boaz who was freed from sins. “He fathered children in the fields of Moab” because he married Ruth the Moabite. “After he had sent them,” he was from the tribe of Judah, of whom it is written, “he sent Jehudah before him”. “Ḥushim and Ba‘arah his wives,” can anybody father his wives? But it means that he was quick as a panther and explained the practice. “He fathered from New Moon his wife,” should it not have been: he fathered from Baarah, one of his wives? But through her, practice was newly defined: “Ammonite,” and but female Ammonite. “Moabite,” but not female Moabite.

A document which has an erasure or insertion in its main part is invalid; in the routine matter it is valid; but if it was mentioned later it is valid even in the main part. Rebbi Jonah and Rebbi Yose both say, one has to mention it at least in the second line before the end of the text. Rebbi Ze‘ira in the name of Rav: One has to mention the essence of the document with it. Rebbi Abba in the name of Rav: If one did not mention the essence of the document with it. The argument of Rebbi Abba seems inverted. There, Rebbi Ba said in the name of Rav Jeremiah: Disqualified witnesses do not constitute remote testimony since they came only to support the document’s validity. And here, he says so? There, in the name of Rebbi Jeremiah, here in the name of Rav.

Rebbi Eleazar in the name of Rebbi Ḥanina. It happened that 24 people appointed by the House of Rebbi entered to intercalate the year at Lydda when an evil eye entered with them and they all died at the same time. From that time on they removed it from Judea and established it in Galilee. They also wanted to remove the signal. Rebbi Simon told them, do we not even want to leave a remembrance in Judea? But we find that they intercalated the year at Baˋalat. This Baˋalat is sometimes [mentioned as being] in Judea, sometimes in Dan. Elteqe, and Gibbeton, and Baˋalat are from Judea. Baˋalah, and Iyyim, and Asem are from Dan, and we find that they intercalated the year at Baˋalat. Let us say that the houses were in Judea and the fields in Dan. Rebbi Jeremiah asked before Rebbi Zeˋira: Is Lydda not in Judea? He answered, yes. Then why does one not intercalate there? He told him, because they are coarse of spirit and have little learning. He turned his face and saw Rebbi Aḥa and Rebbi Judah ben Pazi. He said to him, presently you made me insult rabbis.

Rebbi Eleazar in the name of Rebbi Ḥanina. It happened that 24 people appointed by the House of Rebbi entered to intercalate the year at Lydda when an evil eye entered with them and they all died at the same time. From that time on they removed it from Judea and established it in Galilee. They also wanted to remove the signal. Rebbi Simon told them, do we not even want to leave a remembrance in Judea? But we find that they intercalated the year at Baˋalat. This Baˋalat is sometimes [mentioned as being] in Judea, sometimes in Dan. Elteqe, and Gibbeton, and Baˋalat are from Judea. Baˋalah, and Iyyim, and Asem are from Dan, and we find that they intercalated the year at Baˋalat. Let us say that the houses were in Judea and the fields in Dan. Rebbi Jeremiah asked before Rebbi Zeˋira: Is Lydda not in Judea? He answered, yes. Then why does one not intercalate there? He told him, because they are coarse of spirit and have little learning. He turned his face and saw Rebbi Aḥa and Rebbi Judah ben Pazi. He said to him, presently you made me insult rabbis.

Rebbi Eleazar in the name of Rebbi Ḥanina. It happened that 24 people appointed by the House of Rebbi entered to intercalate the year at Lydda when an evil eye entered with them and they all died at the same time. From that time on they removed it from Judea and established it in Galilee. They also wanted to remove the signal. Rebbi Simon told them, do we not even want to leave a remembrance in Judea? But we find that they intercalated the year at Baˋalat. This Baˋalat is sometimes [mentioned as being] in Judea, sometimes in Dan. Elteqe, and Gibbeton, and Baˋalat are from Judea. Baˋalah, and Iyyim, and Asem are from Dan, and we find that they intercalated the year at Baˋalat. Let us say that the houses were in Judea and the fields in Dan. Rebbi Jeremiah asked before Rebbi Zeˋira: Is Lydda not in Judea? He answered, yes. Then why does one not intercalate there? He told him, because they are coarse of spirit and have little learning. He turned his face and saw Rebbi Aḥa and Rebbi Judah ben Pazi. He said to him, presently you made me insult rabbis.

Rebbi Eleazar in the name of Rebbi Ḥanina. It happened that 24 people appointed by the House of Rebbi entered to intercalate the year at Lydda when an evil eye entered with them and they all died at the same time. From that time on they removed it from Judea and established it in Galilee. They also wanted to remove the signal. Rebbi Simon told them, do we not even want to leave a remembrance in Judea? But we find that they intercalated the year at Baˋalat. This Baˋalat is sometimes [mentioned as being] in Judea, sometimes in Dan. Elteqe, and Gibbeton, and Baˋalat are from Judea. Baˋalah, and Iyyim, and Asem are from Dan, and we find that they intercalated the year at Baˋalat. Let us say that the houses were in Judea and the fields in Dan. Rebbi Jeremiah asked before Rebbi Zeˋira: Is Lydda not in Judea? He answered, yes. Then why does one not intercalate there? He told him, because they are coarse of spirit and have little learning. He turned his face and saw Rebbi Aḥa and Rebbi Judah ben Pazi. He said to him, presently you made me insult rabbis.

Rebbi Eleazar in the name of Rebbi Ḥanina. It happened that 24 people appointed by the House of Rebbi entered to intercalate the year at Lydda when an evil eye entered with them and they all died at the same time. From that time on they removed it from Judea and established it in Galilee. They also wanted to remove the signal. Rebbi Simon told them, do we not even want to leave a remembrance in Judea? But we find that they intercalated the year at Baˋalat. This Baˋalat is sometimes [mentioned as being] in Judea, sometimes in Dan. Elteqe, and Gibbeton, and Baˋalat are from Judea. Baˋalah, and Iyyim, and Asem are from Dan, and we find that they intercalated the year at Baˋalat. Let us say that the houses were in Judea and the fields in Dan. Rebbi Jeremiah asked before Rebbi Zeˋira: Is Lydda not in Judea? He answered, yes. Then why does one not intercalate there? He told him, because they are coarse of spirit and have little learning. He turned his face and saw Rebbi Aḥa and Rebbi Judah ben Pazi. He said to him, presently you made me insult rabbis.

Rebbi Crispus in the name of Rebbi Joḥanan: The Mishnah speaks of a ba `aṣ wire. What is a ba `aṣ wire? The rabbis of Caesarea say, a mixture of lead and tin. Rebbi Yose ben Rebbi Abun said, this follows him who said, “one lights a wire and throws it into his mouth.” But for him, who says, “it enters his innards and chars his intestines,” the Mishnah speaks of a wick of Naphtha.

Rebbi Crispus in the name of Rebbi Joḥanan: The Mishnah speaks of a ba `aṣ wire. What is a ba `aṣ wire? The rabbis of Caesarea say, a mixture of lead and tin. Rebbi Yose ben Rebbi Abun said, this follows him who said, “one lights a wire and throws it into his mouth.” But for him, who says, “it enters his innards and chars his intestines,” the Mishnah speaks of a wick of Naphtha.

If a father became obligated to swear in court and died, his son cannot collect. If it were otherwise, what could we say? Can a man let his son inherit an obligation to swear? Rebbi Ba said, it was said as follows: if a man compromised his document in court, his son cannot collect. Rav Ḥisda asked: Because he walked two steps, does he lose? If he compromised it outside the court, he collects. Because he compromised it in court, he cannot collect?

It is written The rage of the Eternal was kindled against Israel. The Eternal said to Moses: Take all the heads of the people and hang them for the Eternal before the sun. What he told him was, install their heads as judges over them and let them execute the sinners at daytime. That is what is written: Moses told the judges of Israel: each one should kill his men who cling to the Baˋal Peˋor. How many were the judges of Israel? 78’600. Heads of thousands, 600. Heads of hundreds, 6'000. Heads of fifties, 12’000. heads of tens, 60’000. It turns out that the judges of Israel were 78’600. He told them, each of you should execute two. It turns out that the number of the killed was 157’200. Behold, a man from the Children of Israel came and introduced to his brothers the Midianite woman, to the eyes of Moses. What means to the eyes of Moses? Like a man who says, that is in your eyes, Moses. He told him, is not Ẓippora a Midianite, and are not her hooves split? This one is pure, that one is impure? There, Phineas was present. He said, is there nobody who would kill him or be killed? Where are the lions? A lion whelp is Jehudah; Dan is a lion whelp; Benjamin a rapacious wolf. When Phineas saw that nobody of Israel did anything, he immediately rose from his court, took the spear in his hand, and put its iron under his belt. He was leaning on its wood until he arrived at his door. When he arrived at his door, they asked him, where to, Phineas? He said to them, do you not agree that everywhere the tribe of Levi is with the tribe of Simeon? They said, let him, maybe the Pharisees permitted the matter. When he entered, the Holy One, praise to Him, performed six wonders for him. The first miracle: usually they would separate, but the angel glued the one to the other. The second miracle: He directed the spear into her belly to that his penis should be seen inside her belly because of the fault-finders, lest they say that he muscled himself in with them and satisfied himself. The third miracle: the angel closed their mouths, so they could not cry. The fourth miracle: they did not slip from the weapon but stayed in place. The fifth miracle: The angel lifted the lintel so that both of them were carried out between his shoulders. The sixth miracle: When the plague started to destroy the people, what did he do? He threw them on the ground and prayed. That is what is written: Phineas stood and prayed; the plague was arrested.

Hanin Ha-Neḥba was the son of the daughter of Ḥoni the Circle-drawer. When the world needed rain, the Rabbis would send school-children to him, who would pull him by the corners of his garments and say to him: "Father, Father! Give us rain!" Said Hanin: "Master of the world! Do it for the sake of these, who do not distinguish between the Father Who gives rain and a father who does not give rain." And rain came. Why was he named Hanin ha-Neḥba? Because (in his modesty) he used to hide himself.

Hanin Ha-Neḥba was the son of the daughter of Ḥoni the Circle-drawer. When the world needed rain, the Rabbis would send school-children to him, who would pull him by the corners of his garments and say to him: "Father, Father! Give us rain!" Said Hanin: "Master of the world! Do it for the sake of these, who do not distinguish between the Father Who gives rain and a father who does not give rain." And rain came. Why was he named Hanin ha-Neḥba? Because (in his modesty) he used to hide himself.

Our Rabbis taught: Wherever a disgraceful expression is written in the text, we read it in a more polite way. [Thus for] yishgalenah [we read] yishkavenah (Deuteronomy 28:30); [for] ba’afolim [we read] batehorim (Deut 28:27); [for] hiryonim [we read] divyonim (II Kings 6:25); [for] le’ekhol et horehem velishtot et meme shinehem [we read] le’ekhol et zo’atham velishtot et meme raglehem (II Kings 18:27); [for] lamahara’ot [we read] lemoza’ot (II Kings 10:27).

But at the time of the vintage...[they are believed] with regard to the heave-offering also. But against this I adduce the following Baraitha, viz., He who finishes his olives shall leave aside one box and place it before the eyes of the priest. R. Nachman said, There is no difficulty. The one is the case of new, the other of old ones. R. Ada bar Ahăba said to him, For instance things like those belonging to the house of thy father. R. Joseph said, The teaching refers to Galilee. Abai replied to him, The other side of Jordan and Galilee, lo, these are as Judea. Another explains, They are believed about wine at the time of wine, and oil at the time of oil, but not about wine at the time of oil, and not about oil at the time of wine. But it is perfectly clear that it is as originally explained.