box

And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramothgilead:

Then take the box of oil, and pour it on his head, and say, Thus saith the LORD, I have anointed thee king over Israel. Then open the door, and flee, and tarry not.

I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together:

The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.

There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.

And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.

And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.

And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,

But look thou prepare thee many box trees, and take with thee Sarea, Dabria, Selemia, Ecanus, and Asiel, these five which are ready to write swiftly;

But a third time the angel came, and scourged him and compelled him to break up the foundation. And he dug, and found a box of marble inscribed upon the sides: therein was the revelation of Saint Paul, and his shoes wherein he walked when he taught the word of God. But he feared to open that box, and brought it to the judge; and the judge took it, sealed as it was with lead, and sent it to the emperor Theodosius, fearing that it might be somewhat strange; and the emperor when he received it, opened it and found the revelation of Saint Paul. A copy thereof he sent to Jerusalem and the original he kept with him.

But a third time the angel came, and scourged him and compelled him to break up the foundation. And he dug, and found a box of marble inscribed upon the sides: therein was the revelation of Saint Paul, and his shoes wherein he walked when he taught the word of God. But he feared to open that box, and brought it to the judge; and the judge took it, sealed as it was with lead, and sent it to the emperor Theodosius, fearing that it might be somewhat strange; and the emperor when he received it, opened it and found the revelation of Saint Paul. A copy thereof he sent to Jerusalem and the original he kept with him.

And without suckling it she called to a handmaiden who was a favourite, and put it into the inner part of a box and commanded her to throw him into the sea (i.e. river), without anyone knowing about it; for she was afraid of her husband.

And the handmaiden of the King asked the handmaiden of the merchant, saying, "What is in thy box?" and she showed her the beautiful child.

And the merchant's handmaiden asked the King's handmaiden, saying, "What hast thou in thy box?"

These confessions agreed with what his sister had told him, and tended greatly to corroborate her testimony, and to free her from the suspicion of her unfaithfulness to him. So the king having satisfied himself of the spite which Doris, Antipater's mother, as well as himself, bore to him, took away from her all her fine ornaments, which were worth many talents, and then sent her away, and entered into friendship with Pheroras's women. But he who most of all irritated the king against his son was one Antipater, the procurator of Antipater the king's son, who, when he was tortured, among other things, said that Antipater had prepared a deadly potion, and given it to Pheroras, with his desire that he would give it to his father during his absence, and when he was too remote to have the least suspicion cast upon him thereto relating; that Antiphilus, one of Antipater's friends, brought that potion out of Egypt; and that it was sent to Pheroras by Thendion, the brother of the mother of Antipater, the king's son, and by that means came to Pheroras's wife, her husband having given it her to keep. And when the king asked her about it, she confessed it; and as she was running to fetch it, she threw herself down from the house-top; yet did she not kill herself, because she fell upon her feet; by which means, when the king had comforted her, and had promised her and her domestics pardon, upon condition of their concealing nothing of the truth from him, but had threatened her with the utmost miseries if she proved ungrateful [and concealed any thing]: so she promised, and swore that she would speak out every thing, and tell after what manner every thing was done; and said what many took to be entirely true, that the potion was brought out of Egypt by Antiphilus; and that his brother, who was a physician, had procured it; and that "when Thendion brought it us, she kept it upon Pheroras's committing it to her; and that it was prepared by Antipater for thee. When, therefore, Pheroras was fallen sick, and thou camest to him and tookest care of him, and when he saw the kindness thou hadst for him, his mind was overborne thereby. So he called me to him, and said to me, 'O woman! Antipater hath circumvented me in this affair of his father and my brother, by persuading me to have a murderous intention to him, and procuring a potion to be subservient thereto; do thou, therefore, go and fetch my potion, [since my brother appears to have still the same virtuous disposition towards me which he had formerly, and I do not expect to live long myself, and that I may not defile my forefathers by the murder of a brother,] and burn it before my face:' that accordingly she immediately brought it, and did as her husband bade her; and that she burnt the greatest part of the potion; but that a little of it was left, that if the king, after Pheroras's death, should treat her ill, she might poison herself, and thereby get clear of her miseries." Upon her saying thus, she brought out the potion, and the box in which it was, before them all. Nay, there was another brother of Antiphilus, and his mother also, who, by the extremity of pain and torture, confessed the same things, and owned the box [to be that which had been brought out of Egypt]. The high priest's daughter also, who was the king's wife, was accused to have been conscious of all this, and had resolved to conceal it; for which reason Herod divorced her, and blotted her son out of his testament, wherein he had been mentioned as one that was to reign after him; and he took the high priesthood away from his father-in-law, Simeon the son of Boethus, and appointed Matthias the son of Theophilus, who was born at Jerusalem, to be high priest in his room.

These confessions agreed with what his sister had told him, and tended greatly to corroborate her testimony, and to free her from the suspicion of her unfaithfulness to him. So the king having satisfied himself of the spite which Doris, Antipater's mother, as well as himself, bore to him, took away from her all her fine ornaments, which were worth many talents, and then sent her away, and entered into friendship with Pheroras's women. But he who most of all irritated the king against his son was one Antipater, the procurator of Antipater the king's son, who, when he was tortured, among other things, said that Antipater had prepared a deadly potion, and given it to Pheroras, with his desire that he would give it to his father during his absence, and when he was too remote to have the least suspicion cast upon him thereto relating; that Antiphilus, one of Antipater's friends, brought that potion out of Egypt; and that it was sent to Pheroras by Thendion, the brother of the mother of Antipater, the king's son, and by that means came to Pheroras's wife, her husband having given it her to keep. And when the king asked her about it, she confessed it; and as she was running to fetch it, she threw herself down from the house-top; yet did she not kill herself, because she fell upon her feet; by which means, when the king had comforted her, and had promised her and her domestics pardon, upon condition of their concealing nothing of the truth from him, but had threatened her with the utmost miseries if she proved ungrateful [and concealed any thing]: so she promised, and swore that she would speak out every thing, and tell after what manner every thing was done; and said what many took to be entirely true, that the potion was brought out of Egypt by Antiphilus; and that his brother, who was a physician, had procured it; and that "when Thendion brought it us, she kept it upon Pheroras's committing it to her; and that it was prepared by Antipater for thee. When, therefore, Pheroras was fallen sick, and thou camest to him and tookest care of him, and when he saw the kindness thou hadst for him, his mind was overborne thereby. So he called me to him, and said to me, 'O woman! Antipater hath circumvented me in this affair of his father and my brother, by persuading me to have a murderous intention to him, and procuring a potion to be subservient thereto; do thou, therefore, go and fetch my potion, [since my brother appears to have still the same virtuous disposition towards me which he had formerly, and I do not expect to live long myself, and that I may not defile my forefathers by the murder of a brother,] and burn it before my face:' that accordingly she immediately brought it, and did as her husband bade her; and that she burnt the greatest part of the potion; but that a little of it was left, that if the king, after Pheroras's death, should treat her ill, she might poison herself, and thereby get clear of her miseries." Upon her saying thus, she brought out the potion, and the box in which it was, before them all. Nay, there was another brother of Antiphilus, and his mother also, who, by the extremity of pain and torture, confessed the same things, and owned the box [to be that which had been brought out of Egypt]. The high priest's daughter also, who was the king's wife, was accused to have been conscious of all this, and had resolved to conceal it; for which reason Herod divorced her, and blotted her son out of his testament, wherein he had been mentioned as one that was to reign after him; and he took the high priesthood away from his father-in-law, Simeon the son of Boethus, and appointed Matthias the son of Theophilus, who was born at Jerusalem, to be high priest in his room.

When she had said this, she brought the box, which had a small quantity of this potion in it: but the king let her alone, and transferred the tortures to Antiphilus's mother and brother; who both confessed that Antiphilus brought the box out of Egypt, and that they had received the potion from a brother of his, who was a physician at Alexandria. Then did the ghosts of Alexander and Aristobulus go round all the palace, and became the inquisitors and discoverers of what could not otherwise have been found out and brought such as were the freest from suspicion to be examined; whereby it was discovered that Mariamne, the high priest's daughter, was conscious of this plot; and her very brothers, when they were tortured, declared it so to be. Whereupon the king avenged this insolent attempt of the mother upon her son, and blotted Herod, whom he had by her, out of his tretament, who had been before named therein as successor to Antipater.

When she had said this, she brought the box, which had a small quantity of this potion in it: but the king let her alone, and transferred the tortures to Antiphilus's mother and brother; who both confessed that Antiphilus brought the box out of Egypt, and that they had received the potion from a brother of his, who was a physician at Alexandria. Then did the ghosts of Alexander and Aristobulus go round all the palace, and became the inquisitors and discoverers of what could not otherwise have been found out and brought such as were the freest from suspicion to be examined; whereby it was discovered that Mariamne, the high priest's daughter, was conscious of this plot; and her very brothers, when they were tortured, declared it so to be. Whereupon the king avenged this insolent attempt of the mother upon her son, and blotted Herod, whom he had by her, out of his tretament, who had been before named therein as successor to Antipater.

THE EXORCISM OF INCENSE. O God of Abraham, God of Isaac, God of Jacob, deign to bless these odoriferous spices so that they may receive strength, virtue, and power to attract the good spirits, and to banish and cause to retire all hostile phantoms. Through thee, O most holy ADONAI, who livest and reignest unto the ages of the ages. Amen. I exorcise thee, O spirit impure and unclean, thou who art a hostile phantom, in the name of God, that thou quit this perfume, thou and all thy deceits, that it may be consecrated and sanctified in the name of God almighty. May the Holy Spirit of God grant protection and virtue unto those who use these perfumes; and may the hostile and evil spirit and phantom never be able to enter therein, through the ineffable name of God almighty. Amen. O Lord, deign to bless and to sanctify this creature of perfume so that it may be a remedy unto mankind for the health of body and of soul, through the invocation of thy holy name. May all creatures who receive the odour of this incense and of these spices receive health of body and of soul, through him who hath formed the ages. Amen. After this thou shalt sprinkle the various spices with the water of the art, and thou shalt place them aside in a piece of silk as in other cases, or in a box destined for the purpose, so that thou mayest have them ready prepared for use when necessary. When thou wishest to use the incense, thou shalt kindle a fire of fresh charcoal, in earthen vessels newly glazed within and without, and thou shalt kindle fire fresh with flint and steel, and the fire being lighted thou shalt say over it as follows, before putting the spices thereon:—

When it is necessary, with all the proper ceremonies, to make sacrifices of fire, they should be made of wood which hath some quality referring especially unto the spirits invoked; as juniper, or pine, unto the spirits of Saturn; box, or oak, unto those of Jupiter; cornel, or cedar, unto those of Mars; laurel unto those of the Sun; myrtle unto those of Venus; hazel unto those of Mercury; and willow unto those of the Moon.

When Noah was five hundred years old, he took a wife from the daughters of Seth; and there were born to him three sons, Shem, Ham and Japhet. And God saw Noah’s uprightness and integrity, while all men were corrupted and polluted by lasciviousness; and He determined to remove the human race from this broad earth, and made this known to the blessed Noah, and commanded him to make an ark for the saving of himself, his sons, and the rest of the animals. Noah constructed this ark during the space of one hundred years, and he made it in three stories, all with boards and projecting ledges. Each board was a cubit long and a span broad. The length of the ark was three hundred cubits, its width fifty cubits, and its height thirty cubits. Noah made it of box wood, though some say of teak wood; and he pitched it within and without. At the end of the six hundredth year, God commanded Noah, with his wife, his sons and his daughters-in-law — eight souls — to go into the ark x, and to take in with him seven couples of every clean animal and fowl, and one couple of every unclean animal, a male and a female. And he took bread and water in with him according to his need: not an abundant supply, lest they might be annoyed by the smell of the faeces, but they got food just sufficient to preserve their lives. God forewarned the blessed Noah of what he was about to do seven days beforehand, in case the people might remember their sins and offer the sacrifice of repentance. But those rebels mocked at him scoffingly, and thrust out their unclean lips at the sound of the saw and the adze. After seven days God commanded Noah to shut the door of the ark, and to plaster it over with bitumen. And the fountains of the deeps were broken up from beneath, and a torrent of rain (fell) from above, for forty days and forty nights, without cessation, until the waters rose fifteen cubits above the highest mountains in the world. And the waters bore up the ark, which travelled over them from east to west and from north to south, and so inscribed the figure of the cross upon the world; and it passed over the ocean, and came to this broad earth. So the rain was stayed, and the winds blew, and the waters remained upon the earth without diminishing one hundred and fifty days, besides those forty days; which, from the time that Noah entered the ark and the flood began until the waters began to diminish, make in all one hundred and ninety days, which are six months and ten days — even until the twentieth day of the latter Teshri. The waters began to diminish from the latter Teshri to the tenth month, on the first day of which the tops of the mountains appeared, but until the time when the earth was dry, and the dove found rest for the sole of her foot, was one hundred days. The ark rested upon the top of mount Kardo. In the tenth month, which is Shebat, Noah opened the door of the ark, and sent a raven to bring him news of the earth. And it went and found dead bodies, and it alighted upon them and returned not. For this reason people have made a proverb about Noah’s raven. Again he sent forth a dove, but it found not a place whereon to alight, and returned to the ark. After seven days he sent forth another dove, and it returned to him in the evening carrying an olive leaf in its bill; and Noah knew that the waters had subsided. Noah remained in the ark a full year, and he came forth from it and offered up an offering of clean animals; and God accepted his offering and promised him that He would never again bring a flood upon the face of the earth, nor again destroy beasts and men by a flood; and He gave him (as) a token the bow in the clouds, and from that day the bow has appeared in the clouds; and He commanded him to slay and eat the flesh of beasts and birds after he had poured out their blood. The number of people who came forth from the ark was eight souls, and they built the town of Themanon after the name of the eight souls, and it is to-day the seat of a bishopric in the province of Suba. Noah planted a vineyard, and drank of its wine; and one day when he slumbered, and was sunk in the deep sleep of drunkenness, his nakedness was uncovered within his tent. When Ham his son saw him, he laughed at him and despised him, and told his brethren Shem and Japhet. But Shem and Japhet took a cloak upon their shoulders, and walked backwards with their faces turned away, and threw the cloak over their father and covered him, and then they looked upon him. When Noah awoke and knew what had been done to him by the two sets of his sons, he cursed Canaan the son of Ham and said, c Thou shalt be a servant to thy brethren;’ but he blessed Shem and Japhet. The reason why he cursed Canaan, who was not as yet born nor had sinned, was because Ham had been saved with him in the ark from the waters of the flood, and had with his father received the divine blessing; and also because the arts of sin — I mean music and dancing and all other hateful things — were about to be revived by his posterity, for the art of music proceeded from the seed of Canaan h After the flood a son was born to Noah, and he called his name Jonaton; and he provided him with gifts and sent him to the fire of the sun, to the east. Noah lived after the flood three hundred and fifty years; the sum of his years was nine hundred and fifty years; and he saw eighteen generations and families before and after it. He died on the fourth day of the week, on the second of Nisan, at the second hour of the day; his son Shem embalmed him, and his sons buried him, and mourned over him forty days.

Rabbi Shimon ben Nannas says: one may spread a goat skin over a box, chest, or trunk which has caught fire, because he singes. And one may make a barrier with all vessels, whether full [of water] or empty, that the fire should not travel onward. Rabbi Yose forbids in the case of new earthen vessels filled with water, because since they cannot stand the heat, they will burst and extinguish the fire.

He then went to the east of the Temple court, to the north of the altar, the deputy high priest at his right and the head of the [priestly] family [ministering that week] at his left. There were two goats and an urn was there, and in it were two lots. They were of box-wood and Ben Gamala made them of gold and they would mention his name in praise.

If he gave [something] to craftsmen to repair, and they ruined it, they must make restitution. If he gave a carpenter a box, chest or cupboard to repair, and he ruined it, he must make restitution. If a builder undertook to pull down a wall, and he broke the stones or caused damage, he must make restitution. If he was pulling down at the one end and it fell down on the other, he is exempt; However, if it fell due to the blow, he is liable.

The following among earthen vessels are susceptible to impurity: A tray with a rim, An unbroken fire-pan, And a tray made up of dishes, If one of them was defiled by a [dead] creeping thing they do not all become unclean, But if it had a rim that projected above the rims of the dishes and one of them was defiled all are unclean. Similarly with an earthen spice-box and a double ink-pot, and a wooden spice-box, if one container was defiled from a liquid, the other is not unclean. Rabbi Yohanan ben Nuri says: its thickness is divided and that side which serves the unclean one is unclean while that which serves the clean one remains clean. If its rim projects above the others and one of them contracted impurity the other is unclean.

The following among earthen vessels are susceptible to impurity: A tray with a rim, An unbroken fire-pan, And a tray made up of dishes, If one of them was defiled by a [dead] creeping thing they do not all become unclean, But if it had a rim that projected above the rims of the dishes and one of them was defiled all are unclean. Similarly with an earthen spice-box and a double ink-pot, and a wooden spice-box, if one container was defiled from a liquid, the other is not unclean. Rabbi Yohanan ben Nuri says: its thickness is divided and that side which serves the unclean one is unclean while that which serves the clean one remains clean. If its rim projects above the others and one of them contracted impurity the other is unclean.

Vessels of wood, leather, bone or glass: those that are flat are clean and those that form a receptacle are susceptible to impurity. If they are broken they become clean again. If one remade them into vessels they are susceptible to impurity henceforth. A chest, a box, a cupboard, a straw basket, a reed basket, or the tank of an Alexandrian ship, that have flat bottoms and can hold a minimum of forty se'ah in liquid measure which represent two kor in dry measure, are clean. All other vessels whether they can contain the minimum or cannot contain it, are susceptible to impurity, the words of Rabbi Meir. Rabbi Judah says: the tub of a wagon, the food chests of kings, the tanners trough, the tank of a small ship, and an ark, even though they are able to contain the minimum, are susceptible to impurity, since they are intended to be moved about with their contents. As to all other vessels, those that can contain the minimum are clean and those that cannot contain it are susceptible to impurity. There is no difference between Rabbi Meir and Rabbi Judah except a baking trough which belongs to a householder.

The dung bag of a bull and its muzzle, a bee shelf, and a fan are clean. The cover of a small box is susceptible to uncleanness; The cover of a clothes chest is clean. The cover of a box, the cover of a basket, a carpenter's vice, a cushion under a box or its arched cover, a reading-desk for a book, a bolt-socket, a lock-socket, a mezuzah case, a lyre case, a violin case, the block of the turban-makers, a wooden musical toy horse, the clappers of a wailing woman, a poor man's parasol, bed posts, a tefillin mould, and the mould of string makers all these are clean. This is the general rule which Rabbi Yose stated: all objects that serve as a protection to objects that a man uses, both when the latter are in use and when they are not in use, are susceptible to uncleanness; but those that serve them as a protection only when the latter are in use are clean.

The dung bag of a bull and its muzzle, a bee shelf, and a fan are clean. The cover of a small box is susceptible to uncleanness; The cover of a clothes chest is clean. The cover of a box, the cover of a basket, a carpenter's vice, a cushion under a box or its arched cover, a reading-desk for a book, a bolt-socket, a lock-socket, a mezuzah case, a lyre case, a violin case, the block of the turban-makers, a wooden musical toy horse, the clappers of a wailing woman, a poor man's parasol, bed posts, a tefillin mould, and the mould of string makers all these are clean. This is the general rule which Rabbi Yose stated: all objects that serve as a protection to objects that a man uses, both when the latter are in use and when they are not in use, are susceptible to uncleanness; but those that serve them as a protection only when the latter are in use are clean.

The dung bag of a bull and its muzzle, a bee shelf, and a fan are clean. The cover of a small box is susceptible to uncleanness; The cover of a clothes chest is clean. The cover of a box, the cover of a basket, a carpenter's vice, a cushion under a box or its arched cover, a reading-desk for a book, a bolt-socket, a lock-socket, a mezuzah case, a lyre case, a violin case, the block of the turban-makers, a wooden musical toy horse, the clappers of a wailing woman, a poor man's parasol, bed posts, a tefillin mould, and the mould of string makers all these are clean. This is the general rule which Rabbi Yose stated: all objects that serve as a protection to objects that a man uses, both when the latter are in use and when they are not in use, are susceptible to uncleanness; but those that serve them as a protection only when the latter are in use are clean.

The sheath of a sword, a knife or a dagger, the case for scissors, or shears or a razor, the case of make-up and the make-up box, the stylus case, the compass case, the tablet case, the case for a board, a quiver and a javelin case all these are susceptible to uncleanness. The case for a double flute is susceptible to uncleanness if the instrument is put in from above, but if it is put in from the side it is clean. A case for flutes Rabbi Judah says it is clean because these are put in from the side. The covering of a club, a bow or a spear is clean. This is the general rule: that which serves as a case is susceptible to uncleanness, but that which is merely a covering is clean.

Its carriage: if it can be slipped off, is not regarded as connected, nor is it included in its measurement, nor does it afford protection together with it in the tent of a corpse, nor may it be drawn along on Shabbat if it contains money. If it cannot be slipped off, it is regarded as connected, it is included in its measurement, it affords protection together with it in the tent of a corpse, it may be drawn along on Shabbat even if it contains money. Its arched top, if it is fixed [to the box], is considered connected and is measured with it, but if it is not fixed it is not connected and is not measured with it. How is it measured? As an ox-head. Rabbi Judah says: if it cannot stand by itself it is clean.

If one of the legs was missing from a chest, a box or a cupboard, even though it is still capable of holding [things], it is clean, since it cannot hold [things] in the usual manner. But Rabbi Yose says: it is susceptible to impurity. The poles of a bed, its base, and [its] covering are clean. Only the bed itself and its rectangle [frame] are susceptible to uncleanness. The rectangle frames of the Levites are clean.

A tefillin box consisting of four vessels: if the first compartment was unloosed, and then he mended it, it retains its corpse uncleanness. So is it also the case with the second and the third. If he unloosed the fourth it becomes free from corpse uncleanness but it is still unclean from contact with corpse uncleanness. If he went back to the first compartment and unloosed and mended it, it remains unclean from contact. So also in the case of the second compartment. If he then unloosed the third compartment and mended it becomes clean, since the fourth is unclean from contact, and what is unclean from contact cannot convey uncleanness by contact.

A box whose opening is at the top is susceptible to corpse uncleanness. If a piece fell out above it is still susceptible to corpse uncleanness. If it was damaged below, it becomes clean. The compartments within it remain unclean and are not regarded as a connected to it.

A box whose opening is at the side is susceptible to both midras uncleanness and corpse uncleanness. Rabbi Yose said: When does this apply? When it is less than ten handbreadths in height or when it does not have a rim one handbreadth deep. If it was damaged above it is still susceptible to corpse uncleanness. If it was damaged below: Rabbi Meir rules that it is susceptible to uncleanness. But the sages rule that it is clean because if the primary function ceases the secondary one also ceases.

A wood block that was fixed to a row on a wall, whether he fixed it and did not built upon it or built upon it but did not fix it, it is susceptible to uncleanness. If he fixed it and also built upon, it is clean. Matting that was spread over the roof-beams, whether he fixed it but did not put on the plasterwork or whether he put on the plasterwork but did not fix it, it is susceptible to uncleanness. If it was fixed and he laid plasterwork over it, it is clean. A dish that was fixed to a chest, box or cupboard: If in such a manner as to hold its contents in the usual way, it is susceptible to uncleanness, But if it was in a manner that it cannot hold its contents in the usual way it is clean.

There are three different types of boxes: A box whose opening is at the sides is susceptible to midras uncleanness; If it is on the top it is susceptible to corpse uncleanness; And if it holds the prescribed measure it is free from all uncleanness.

Some things bring forth uncleanness and [also] a protect [against it]; [Some things] bring forth uncleanness but do not protect against it; [Some things] protect but do not bring forth; [Some things] do not bring forth nor do they protect. The following bring forth and protect against [impurity]: A chest, a box, a cupboard, a beehive of straw, a beehive of reeds, or the water-tank of an Alexandrian ship, such of which [objects] have [flat] bottoms and can contain [at least] forty seahs liquid measure or two kors dry measure. [Also] a curtain, a leather apron, a leather bedspread, a sheet, a matting underlay or a mat when made into tents. A herd of cattle, unclean or clean, packs of wild animals or birds, a resting bird, a [shady] place that [a woman] makes for her son among the ears of corn; The iris, the ivy, squirting cucumber, Greek gourds and clean foodstuffs. Rabbi Yohanan ben Nuri did not agree with regard to clean foodstuffs except in the case of a cake of dried figs.

The following bring [impurity] but do not protect against it: A chest, a box, a cupboard, a beehive of straw, a beehive of reeds, or the water tank of an Alexandrian ship, such of which [objects] have [flat] bottoms but cannot contain forty se'ahs of liquid measure or two kors dry measure. A curtain, a leather apron, a leather undercover, a sheet, a matting underlay or a mat when not made into tents. Cattle or wild animals when they are dead, and foodstuffs that are [liable to become] unclean. In addition to these, a human-powered mill.

A chest or a box which is in the sea: one may not immerse in them unless they have a hole as large as the tube of a water-skin. Rabbi Judah says: in the case of a large vessel [the hole should be] four handbreadths, and in a small one [the hole should be as large as] the greater part of it. If there was a sack or a basket [in the sea], one may immerse in them as they are, since the water is mixed together. If they are placed under a water-spout, they do not make the mikveh invalid. And they may be immersed and brought up in the ordinary way.

If he knocked against a door, doorbolt, lock, oar, mill basket, or against a weak tree, or weak branch of a strong tree, or against an Egyptian ladder unsecured by nails, or against a bridge, beam or door, not made secure with clay, they become unclean. [If he knocked] against a chest, box or cupboard, they become unclean. Rabbi Nehemiah and Rabbi Shimon declare them clean in these cases.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: If his box was exchanged at the miller’s, if it was established that an am haäreẓ gave to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day.

Here you say, “by a Gentile miller, they are demay,” there you say, “with a Gentile, they are like his produce.” In the first case, a box among boxes, there, produce among his produce.

Rebbi Ḥiyya bar Abin in the name of Rebbi Yose ben Ḥanina: Rebbi Simeon said, only for one box. If he handed over two boxes, one of them is demay and one is certain if they are still in existence; but if the first one was consumed, the second one is demay. If a hundred people took from him 100 seah at one time, each one puts his produce in order as demay. If they gave it all to one person, it should be considered as certain. If one person took many seot together, the first one is demay, the rest certain. If he then gave the rest to a hundred people, it should be considered as certain. Did we not state in the name of Rebbi Simeon in the name of Rebbi Ṭarphon: “They made the produce of this Jew like the produce of that Samaritan, demay.” That again is the same; Rebbi Simeon said, only for one box.

Rebbi Ḥiyya bar Abin in the name of Rebbi Yose ben Ḥanina: Rebbi Simeon said, only for one box. If he handed over two boxes, one of them is demay and one is certain if they are still in existence; but if the first one was consumed, the second one is demay. If a hundred people took from him 100 seah at one time, each one puts his produce in order as demay. If they gave it all to one person, it should be considered as certain. If one person took many seot together, the first one is demay, the rest certain. If he then gave the rest to a hundred people, it should be considered as certain. Did we not state in the name of Rebbi Simeon in the name of Rebbi Ṭarphon: “They made the produce of this Jew like the produce of that Samaritan, demay.” That again is the same; Rebbi Simeon said, only for one box.

Rebbi Ḥizqiah in the name of Rebbi Abba bar Mamal: If somebody measures with a box in which he made a sign two or three times, he may no longer use it for measuring. Rebbi Hoshaiah said, it is forbidden to say, give me your finger’s length.

MISHNAH: Five categories of persons should not give heave but if they gave, their heave is heave. The mute, the drunk, the naked person, the blind, and a man who had an emission of semen should not give heave but if they gave, their heave is heave. One gives heave neither by measure, nor by weight, nor by count. But one may give heave from what was measured, weighed, or counted. One does not give heave in a measuring basket or box, but one may give in them a half or a third. One should not give half a seah of heave in a seah vessel because half of it is a [standard] measure.

“If somebody brought many kinds in a box, cabbage on top and cabbage on the bottom but something else in between, he may not give heave or tithe from one for the other.” That means, if there is no empty space. But if there is empty space he may give heave or tithe from one for the other. “The entire house of the wine press is one.” The entire threshing house is one. It was stated: Rebbi Jehudah said, only if the main threshing place is in the middle. So far this is for wheat; [it is] the same even for stubbles, even for straw.

MISHNAH: For three periods one calibrates the measuring box, for early fruits, late fruits, and in the middle of the summer. He who counts is praiseworthy, he who measures is more praiseworthy, and he who weighs is the most praiseworthy of the three.

MISHNAH: Two boxes, one of heave and one profane. A seah of heave fell into one of them and it is not known into which one; I say it fell into heave. If it is not known which [box] is heave and which one is profane, if one ate [the contents of] one of them, he is free. The [contents of] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meïr; but Rebbi Yose declares it free. If another person ate from the second [box], he is free. If he ate from both of them, he pays according to the lesser of the two. If one of them fell into profane [produce] it would not make it dema‘. The [contents of] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meïr; but Rebbi Yose declares it free. If the [contents of the] second [box] fell into another place, they would not make it dema‘. If both together fell into one place they would create dema‘ relative to the smaller one. sup>118 If he sowed [the contents of] one of them, he is free. The [contents o f ] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meir; but Rebbi Yose declares it free. If another person sowed the second one, he is free. If one person sowed [the contents of] both of them, if it is a kind whose seeds disappear, all is permitted, if they do not disappear, it is forbidden.

MISHNAH: Two boxes, one of heave and one profane. A seah of heave fell into one of them and it is not known into which one; I say it fell into heave. If it is not known which [box] is heave and which one is profane, if one ate [the contents of] one of them, he is free. The [contents of] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meïr; but Rebbi Yose declares it free. If another person ate from the second [box], he is free. If he ate from both of them, he pays according to the lesser of the two. If one of them fell into profane [produce] it would not make it dema‘. The [contents of] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meïr; but Rebbi Yose declares it free. If the [contents of the] second [box] fell into another place, they would not make it dema‘. If both together fell into one place they would create dema‘ relative to the smaller one. sup>118 If he sowed [the contents of] one of them, he is free. The [contents o f ] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meir; but Rebbi Yose declares it free. If another person sowed the second one, he is free. If one person sowed [the contents of] both of them, if it is a kind whose seeds disappear, all is permitted, if they do not disappear, it is forbidden.

MISHNAH: Two boxes, one of heave and one profane. A seah of heave fell into one of them and it is not known into which one; I say it fell into heave. If it is not known which [box] is heave and which one is profane, if one ate [the contents of] one of them, he is free. The [contents of] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meïr; but Rebbi Yose declares it free. If another person ate from the second [box], he is free. If he ate from both of them, he pays according to the lesser of the two. If one of them fell into profane [produce] it would not make it dema‘. The [contents of] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meïr; but Rebbi Yose declares it free. If the [contents of the] second [box] fell into another place, they would not make it dema‘. If both together fell into one place they would create dema‘ relative to the smaller one. sup>118 If he sowed [the contents of] one of them, he is free. The [contents o f ] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meir; but Rebbi Yose declares it free. If another person sowed the second one, he is free. If one person sowed [the contents of] both of them, if it is a kind whose seeds disappear, all is permitted, if they do not disappear, it is forbidden.

Rebbi Simeon ben Laqish in the name of Bar Qappara: Only if the second [box] was larger. Rebbi Joḥanan said, even if the second was not larger. The opinion of Rebbi Simeon ben Laqish seems inverted. There, he says this doubt disappears in the plurality but here, he says so? There, he said it as his own [opinion], here in the name of Bar Qappara. The opinion of Rebbi Joḥanan seems inverted. There, he says all become subject to proof but here, he says so? There is a difference because here there is a peg to hang on.

Rebbi Zeïra in the name of Rebbi Ḥiyya bar Abba: Only if he sowed the [contents of the] second [box] before he harvested from the first. If he sowed the [contents of the] second [box] before he harvested from the first then what is cut and what is standing does not all become subject to proof. Rebbi Ḥanina Eyntanaya in the name of Rebbi Yannai: An onion of heave that was uprooted and replanted becomes permitted as soon as the new growth is more [than what was planted]. Rebbi Zeïra objected: Did we not state: “If it is a kind whose seeds disappear, all is permitted, if they do not disappear, it is forbidden.” If it is a kind whose seeds disappear, [it is permitted] the moment the new growth is more [than the original amount]. Similarly, if they do not disappear, [it is forbidden] even if the new growth is more! Rebbi Zeïra follows his own opinion, as Rebbi Zeira said in the name of Rebbi Jonathan: An onion from kilaim in a vineyard that he removed from the soil and planted anew is forbidden even if it increases manifold, since growth of what is forbidden can never justify forbidden produce.

Rebbi Zeïra in the name of Rebbi Ḥiyya bar Abba: Only if he sowed the [contents of the] second [box] before he harvested from the first. If he sowed the [contents of the] second [box] before he harvested from the first then what is cut and what is standing does not all become subject to proof. Rebbi Ḥanina Eyntanaya in the name of Rebbi Yannai: An onion of heave that was uprooted and replanted becomes permitted as soon as the new growth is more [than what was planted]. Rebbi Zeïra objected: Did we not state: “If it is a kind whose seeds disappear, all is permitted, if they do not disappear, it is forbidden.” If it is a kind whose seeds disappear, [it is permitted] the moment the new growth is more [than the original amount]. Similarly, if they do not disappear, [it is forbidden] even if the new growth is more! Rebbi Zeïra follows his own opinion, as Rebbi Zeira said in the name of Rebbi Jonathan: An onion from kilaim in a vineyard that he removed from the soil and planted anew is forbidden even if it increases manifold, since growth of what is forbidden can never justify forbidden produce.

“What is obligated among bitter almonds is free among sweet almonds”, small ones; “what is obligated among the sweet is free among the bitter”, large ones. “ Rebbi Ismael ben Rebbi Yose stated in the name of his father: Bitter almonds are free; sweet ones are not obligated before the outer shell separates.” Rebbi Ḥanina instructed in Sepphoris following that statement of Rebbi Ismael ben Rebbi Yose. What did he instruct about? The people of Sepphoris said, about bitter ones. Rebbi Zeїra said, about sweet ones. Rebbi Joḥanan said, if they came down here they would become obligated. If they are brought up, they already are free. Rebbi Phineas instructed: After one saw three with detached outer shell, he gives heave for the entire box. Rebbi Mana said, only he may not give heave from one box for another.

“What is obligated among bitter almonds is free among sweet almonds”, small ones; “what is obligated among the sweet is free among the bitter”, large ones. “ Rebbi Ismael ben Rebbi Yose stated in the name of his father: Bitter almonds are free; sweet ones are not obligated before the outer shell separates.” Rebbi Ḥanina instructed in Sepphoris following that statement of Rebbi Ismael ben Rebbi Yose. What did he instruct about? The people of Sepphoris said, about bitter ones. Rebbi Zeїra said, about sweet ones. Rebbi Joḥanan said, if they came down here they would become obligated. If they are brought up, they already are free. Rebbi Phineas instructed: After one saw three with detached outer shell, he gives heave for the entire box. Rebbi Mana said, only he may not give heave from one box for another.

MISHNAH: If somebody transports figs through his courtyard to cut them into pieces, his children and companions may eat and they are free; the same holds for laborers who work for him as long as they cannot claim their meals from him. But those who can claim their meals from him may not eat. If somebody takes his workers out to the field, if they have no claim to meals from him, they eat and are free. But if they can claim meals from him they may eat single fruits from the fig tree but not from the basket or the box or the muqẓeh. If somebody hires a laborer to work with him on olive trees and said to him “on condition to be able to eat olives,” he eats one by one and if he takes them together he is obligated. To thin out onions, if he said to him “on condition to be able to eat vegetables” he snips off leaf by leaf and eats but if he takes them together he is obligated.

We understand “not from the basket or the box”, but “or the muqẓeh?” Not “ he eats one by one and if he takes them together he is obligated”? Rebbi Isaac said, they considered muqẓeh as being taken together.

“If they grew roots in a box they are in their previous state for tithes and Sabbatical and if they were impure they did not lose their impurity. If they grew roots in storage they are in their previous state for tithes and Sabbatical and if they were impure they lost their impurity.” They are in their previous state and you say they lost? Rebbi Yose in the name of Rebbi La: The Torah emphasized the purity of growing plants (Lev. 11:37): “If from their carcass anything fell on any sown seed which may be sown, it is pure.”

That means that one does not give tithe to Cohanim. There is a difference, since Rebbi Joshua ben Ḥananiah was there. Rebbi Ḥananiah said, it means that Rabban Gamliel had to transfer. Rebbi Joshua said, for produce standing on the ground. Even if Rabban Gamliel’s box were standing in Rebbi Joshua’s house and he would say, he should acquire its tithe, would he have done anything if he did not label it?

Does uncertain knowledge permit like certain knowledge? How is this? If there were two boxes before him, one containing 200 and one less than 200. If one seah of heave fell into one of them but it is not known into which one it fell and then [another seah] fell into the second. It was measured and found to be 202. If you say uncertain knowledge permits like certain knowledge, it can be lifted, but if you say uncertain knowledge does not permit like certain knowledge, it cannot be lifted. If there was one chest and there is a doubt whether it contains 200 or not; if one seah of heave fell into [some box] but it is not known whether it fell into that box or not, and then a second time something [forbidden] fell into [the box in question]: If you say uncertain knowledge permits like certain knowledge, it can be lifted, but if you say uncertain knowledge does not permit like certain knowledge, it cannot be lifted.

Does uncertain knowledge permit like certain knowledge? How is this? If there were two boxes before him, one containing 200 and one less than 200. If one seah of heave fell into one of them but it is not known into which one it fell and then [another seah] fell into the second. It was measured and found to be 202. If you say uncertain knowledge permits like certain knowledge, it can be lifted, but if you say uncertain knowledge does not permit like certain knowledge, it cannot be lifted. If there was one chest and there is a doubt whether it contains 200 or not; if one seah of heave fell into [some box] but it is not known whether it fell into that box or not, and then a second time something [forbidden] fell into [the box in question]: If you say uncertain knowledge permits like certain knowledge, it can be lifted, but if you say uncertain knowledge does not permit like certain knowledge, it cannot be lifted.

Does uncertain knowledge permit like certain knowledge? How is this? If there were two boxes before him, one containing 200 and one less than 200. If one seah of heave fell into one of them but it is not known into which one it fell and then [another seah] fell into the second. It was measured and found to be 202. If you say uncertain knowledge permits like certain knowledge, it can be lifted, but if you say uncertain knowledge does not permit like certain knowledge, it cannot be lifted. If there was one chest and there is a doubt whether it contains 200 or not; if one seah of heave fell into [some box] but it is not known whether it fell into that box or not, and then a second time something [forbidden] fell into [the box in question]: If you say uncertain knowledge permits like certain knowledge, it can be lifted, but if you say uncertain knowledge does not permit like certain knowledge, it cannot be lifted.

HALAKHAH: “In what does one store away and in what may one not store away,” etc. Because these things are hot and produce heat; if he takes away and they cool in his hand he returns them and they add heat; therefore they forbade to store away in them following Rebbi Eleazar ben Azariah, for Rebbi Eleazar ben Azariah said, “a box he tilts on its side and takes out.” But according to the rabbis there? For they say, if it was a vat it is permitted. And there we have stated “if there be doubt whether it is dark or not dark.” Because it was not dark; therefore if it is dark it is forbidden to store away in them. There, they are saying, because of the neglect of the house of study; Rebbi Abba said, because of the suspicion. For if you tell him that he is permitted he will not finish it completely when it still is daylight. Because you tell him that he is forbidden he will finish it completely when it still is daylight. What is the difference between them? To hide away snow and cold water. In Rabbi Abba’s opinion it is permitted, in the opinion of the rabbis there it is prohibited. They forbade hiding away because of the cooking stove; they forbade the cooking stove because of hiding away. They forbade a cooking stove which creates little heat because of a cooking stove which creates much heat. They forbade a completely cooked dish because of an incompletely cooked dish. They forbade hot water because of a completely cooked dish. They turned around and permitted hot water.

It was stated: One does not store away in hot ashes. Rebbi Zeˋira said, this implies that it is permitted to store away in cold ashes. As the following: Rebbi Yannai’s daughter was serving her father and brought him hot dishes. He asked her, how was this made? She told him, (with a spade and) [it was hidden in] olive cake. He said to her, you should not do this, but (with a spade) [hide it] in a box and put the box on the olive cake. Rebbi Zeˋira said, Rebbi Ḥanina disagrees with this. Rebbi Aḥa preached in the name of Rebbi Ḥanina: Olive cake at the bottom and straw on both sides is forbidden, and Rebbi Yannai agrees.

It was stated: One does not store away in hot ashes. Rebbi Zeˋira said, this implies that it is permitted to store away in cold ashes. As the following: Rebbi Yannai’s daughter was serving her father and brought him hot dishes. He asked her, how was this made? She told him, (with a spade and) [it was hidden in] olive cake. He said to her, you should not do this, but (with a spade) [hide it] in a box and put the box on the olive cake. Rebbi Zeˋira said, Rebbi Ḥanina disagrees with this. Rebbi Aḥa preached in the name of Rebbi Ḥanina: Olive cake at the bottom and straw on both sides is forbidden, and Rebbi Yannai agrees.

MISHNAH: One may store away in raw hides, which one may move, and in wool flakes, which one may not move. What does one do? He shakes the cover and they fall off. Rebbi Eleazar ben Azariah says, a box he tilts on its side and takes out, lest he take it out and be unable to return it. But the Sages say, he takes and returns.

MISHNAH: One who brings out rope to make a handle for a box, bast to make a hanger of a small or large sieve, Rebbi Jehudah says to make from it an instrument to measure a shoe for a child. Paper to write on it a toll collector’s receipt; and anybody who carries out a toll collector’s receipt is liable. Erased paper to tie over the the opening of a small perfume flask.

HALAKHAH: “One who brings out rope to make a handle for a box,” etc. This you are saying about soft ones but for hard ones enough to boil an easy egg.

Rav Hamnuna said, on a board outside the ship which is not four wide one may sit and provide for his needs on the Sabbath. Rebbi Mana said, if he had said an open box it would have been correct. Rebbi Abun said, one who wants to provide for a boat makes outside of three [hand-breadths] a plank which is not four [hand-breadths] wide and one considers it as if partitions rose. Rebbi Jacob bar Aḥa in the name of Rav Hamnuna: Because any three [hand-breadths] which are close to a partition are as if of the partition. Rebbi Isaac ben Rebbi Eleazar commanded Rebbi Hoshaia ben Rebbi Shammai, who was a mariner, to make for himself a deficient container.

MISHNAH: Rebbi Simeon ben Nanas says, one spreads kid leather over a chest, a box, or a cupboard which are on fire since it is singed. One builds a wall out of vessels, whether full or empty, lest the fire cross over. Rebbi Yose forbids new clay vessels full of water since they cannot withstand the heat, spring leaks, and extinguish the fire.

“One may make an eruv for a nazir with wine” for another person may drink it. “And for an Israel with heave,” for a Cohen may eat it. For a Cohen in a bet happeras? The Mishnah follows the House of Shammai, for the House of Shammai say that one may not make an eruv for a person unless his personal vessels may be there. Symmachos follows the House of Shammai as we have stated: “Symmachos says, also with profane food for a Cohen in a bet happeras.” Then also between the graves? He might transgress a rabbinic prohibition and eat there. For he could enter on a bench, in a box or a chest, make a hole less than a hand-breadth [wide], stick a spindle or a splinter into it, and eat it.

MISHNAH: A member of the household of Rabban Gamliel was entering with his sheqel between his fingers and threw it before the disburser. The disburser was directing it and threw it into the box. The disburser only starts disbursing after he asked, “shall I disburse”? And they answer him, “disburse, disburse, disburse,” three times. He disburses the first time and covers it with cushions, the second time and covers it with cushions. The third time he was not covering. Why did he cover? That he should not forget and disburse from anything which already had been disbursed. The first time he disbursed in the name of the Land of Israel, the second time in the name of nearby walled cities, and the third time in the name of Babylonia, in the name of Media, and in the name of distant countries.

It was stated: He disburses the first time in the name of the Land of Israel and in the name of all of Israel. The second time in the name of fortified cities and in the name of all of Israel. The third time in the name of Babylonia and the name of Media and in the name of all of Israel. It was stated: If he took from the first box, even if there was in the first box he shall take from the second. If he took from the second box, even if there was in the second box he shall take from the third. If the third was used up, he returns to the second; if the second was used up he returns to the first. If all three are emptied, one collects new sheqalim; Rebbi Meïr says, he has regress on the remainder, since Rebbi Meïr says, one commits me`ilah with the remainder, perhaps one needs them at the end.

It was stated: He disburses the first time in the name of the Land of Israel and in the name of all of Israel. The second time in the name of fortified cities and in the name of all of Israel. The third time in the name of Babylonia and the name of Media and in the name of all of Israel. It was stated: If he took from the first box, even if there was in the first box he shall take from the second. If he took from the second box, even if there was in the second box he shall take from the third. If the third was used up, he returns to the second; if the second was used up he returns to the first. If all three are emptied, one collects new sheqalim; Rebbi Meïr says, he has regress on the remainder, since Rebbi Meïr says, one commits me`ilah with the remainder, perhaps one needs them at the end.

It was stated: He disburses the first time in the name of the Land of Israel and in the name of all of Israel. The second time in the name of fortified cities and in the name of all of Israel. The third time in the name of Babylonia and the name of Media and in the name of all of Israel. It was stated: If he took from the first box, even if there was in the first box he shall take from the second. If he took from the second box, even if there was in the second box he shall take from the third. If the third was used up, he returns to the second; if the second was used up he returns to the first. If all three are emptied, one collects new sheqalim; Rebbi Meïr says, he has regress on the remainder, since Rebbi Meïr says, one commits me`ilah with the remainder, perhaps one needs them at the end.

It was stated: He disburses the first time in the name of the Land of Israel and in the name of all of Israel. The second time in the name of fortified cities and in the name of all of Israel. The third time in the name of Babylonia and the name of Media and in the name of all of Israel. It was stated: If he took from the first box, even if there was in the first box he shall take from the second. If he took from the second box, even if there was in the second box he shall take from the third. If the third was used up, he returns to the second; if the second was used up he returns to the first. If all three are emptied, one collects new sheqalim; Rebbi Meïr says, he has regress on the remainder, since Rebbi Meïr says, one commits me`ilah with the remainder, perhaps one needs them at the end.

How did Beṣalel make the Ark? Rebbi Ḥanina said, he made three boxes, two of gold and one of wood. He put (the one of wood inside one of gold and) one of gold inside the one of wood, [and the one of wood inside the other one of gold] and covered it, as is written: You shall cover it with pure gold inside and out. Why does the verse say, you shall cover it? To include the upper rim. Rebbi Simeon ben Laqish said, he made one box and gilded it, as is written: You shall cover it with pure gold inside and out. Why does the verse say, you shall cover it? Rebbi Phineas said, also between the planks.

Rebbi Joḥanan said, when you collect from your threshing floor and your wine press. From the waste of the threshing floor and the wine press you make your thatching. Rebbi Simeon ben Laqish said, and mist rose from the earth. Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from when you collect. Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself.

Rebbi Eleazar said, παρά βασιλέως ‘ο νόμος ʼάγραφος. Usually in the world a king of flesh and blood decides a decision. If he desires it, he keeps it. If he desires it, others keep it. But the Holy One, praise to Him, is not so but if He decides a decision He keeps it first. What is the reason? They have to keep My watch, I am the Eternal, I am He Who keeps the commandments of the Torah first. Rebbi Simon said, it is written, before white hairs you have to stand, and honor the presence of an elderly person, and to fear your God, I am the Eternal. I am He Who first stood before an elderly person. Rebbi Simon said, it is written: for who is a great people which has just laws and ordinances, etc. <For who is this great people that has God close to it.> Rebbi Ḥama ben Rebbi Ḥanina and Rebbi Hoshaia. One said, is there a people like this people? Usually in the world a person who knows that he will stand in trial dresses in black, wears black headdress, and lets his beard grow, since he does not know how his trial will end. But Israel are not so, but they wear white, wear white headdress, cut their beard, eat, and drink, and are happy. They know that the Holy One, praise to Him, will perform wonders for them. But the other one said, is there a people like this people? Usually in the world if the ruler says, the trial is today, but the robber says, tomorrow is the trial, whom does one listen to, not the ruler? But the Holy One, praise to Him, is not like this. If the Court said, today is New Year’s Day, the Holy One, praise to Him, says to the angels of service, put up the dais, [summon defenders, summon accusers, for My children said that today is New Year’s Day.] If the Court took counsel to transfer it to the next day, the Holy One, praise to Him, says to the angels of service, remove the dais, remove the defenders, remove the accusers, for My children took counsel to transfer to tomorrow. What is the reason? Certainly, it is a rule for Israel, a law of the God of Jacob. If it is not a rule for Israel, so to speak it is not a law for the God of Jacob. Rebbi Crispus in the name of Rebbi Joḥanan: In the past, the festive times of the Eternal, from then and onwards which You shall declare. Rebbi Ila said, if you declare them they are My festive times, otherwise they are not My festive times. Rebbi Simon said, it is written, great things You did, You, Eternal my God, Your wonders and intentions regarding us. In the past, great things You did; from then onwards, Your wonders and intentions regarding us. Rebbi <Joshua ben> Levi said, a parable of a king who had a watch; when his son came of age, he handed it to him. Rebbi Yose ben Ḥanina said, a parable of a king who had a watch-box; when his son came of age, he handed it to him. Rebbi Aḥa said, a parable of a king who had a ring; when his son came of age, he handed it to him. Rebbi Ḥiyya bar Abba said, a parable of a carpenter who had carpenter’s tools; when his son came of age, he handed them to him. Rebbi Isaac said, a parable of a king who had treasures; when his son came of age, he handed them to him. But the rabbis say, a parable of a healer who had a box of medicines; when his son came of age, he handed it to him.

Rebbi Eleazar said, παρά βασιλέως ‘ο νόμος ʼάγραφος. Usually in the world a king of flesh and blood decides a decision. If he desires it, he keeps it. If he desires it, others keep it. But the Holy One, praise to Him, is not so but if He decides a decision He keeps it first. What is the reason? They have to keep My watch, I am the Eternal, I am He Who keeps the commandments of the Torah first. Rebbi Simon said, it is written, before white hairs you have to stand, and honor the presence of an elderly person, and to fear your God, I am the Eternal. I am He Who first stood before an elderly person. Rebbi Simon said, it is written: for who is a great people which has just laws and ordinances, etc. <For who is this great people that has God close to it.> Rebbi Ḥama ben Rebbi Ḥanina and Rebbi Hoshaia. One said, is there a people like this people? Usually in the world a person who knows that he will stand in trial dresses in black, wears black headdress, and lets his beard grow, since he does not know how his trial will end. But Israel are not so, but they wear white, wear white headdress, cut their beard, eat, and drink, and are happy. They know that the Holy One, praise to Him, will perform wonders for them. But the other one said, is there a people like this people? Usually in the world if the ruler says, the trial is today, but the robber says, tomorrow is the trial, whom does one listen to, not the ruler? But the Holy One, praise to Him, is not like this. If the Court said, today is New Year’s Day, the Holy One, praise to Him, says to the angels of service, put up the dais, [summon defenders, summon accusers, for My children said that today is New Year’s Day.] If the Court took counsel to transfer it to the next day, the Holy One, praise to Him, says to the angels of service, remove the dais, remove the defenders, remove the accusers, for My children took counsel to transfer to tomorrow. What is the reason? Certainly, it is a rule for Israel, a law of the God of Jacob. If it is not a rule for Israel, so to speak it is not a law for the God of Jacob. Rebbi Crispus in the name of Rebbi Joḥanan: In the past, the festive times of the Eternal, from then and onwards which You shall declare. Rebbi Ila said, if you declare them they are My festive times, otherwise they are not My festive times. Rebbi Simon said, it is written, great things You did, You, Eternal my God, Your wonders and intentions regarding us. In the past, great things You did; from then onwards, Your wonders and intentions regarding us. Rebbi <Joshua ben> Levi said, a parable of a king who had a watch; when his son came of age, he handed it to him. Rebbi Yose ben Ḥanina said, a parable of a king who had a watch-box; when his son came of age, he handed it to him. Rebbi Aḥa said, a parable of a king who had a ring; when his son came of age, he handed it to him. Rebbi Ḥiyya bar Abba said, a parable of a carpenter who had carpenter’s tools; when his son came of age, he handed them to him. Rebbi Isaac said, a parable of a king who had treasures; when his son came of age, he handed them to him. But the rabbis say, a parable of a healer who had a box of medicines; when his son came of age, he handed it to him.

It was stated: And not the key; the House of Hillel permit. And Rav Hoshaia the son of Rav Isaac said, this refers to a key of edibles, but not to a key of implements. But did not Rebbi Abbahu sit and teach, and a key of a jewel box in his hand? He had pepper inside.

MISHNAH: He who transports wine jugs from place to place may not transport them in a basket or box, but he may transport on his shoulder in front of him. He who transports straw may not tie the box and throw it over his shoulder but has to take it into his hand. One may start from a pile of straw but not from wood in storage.

MISHNAH: He who transports wine jugs from place to place may not transport them in a basket or box, but he may transport on his shoulder in front of him. He who transports straw may not tie the box and throw it over his shoulder but has to take it into his hand. One may start from a pile of straw but not from wood in storage.

Rebbi Yudan asked, may one move straw from a private domain to the public domain? Is that not the Mishnah, “he who transports straw may not tie the box and throw it over his shoulder”? The Mishnah follows him who says, for all breathing, also animal’s breathing is included. What is his problem? Following him who says, animal’s breathing is not included. Also for him who says, animal’s breathing is included, the Mishnah is about transporting as feed. What is his problem? If he transports as fuel.

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.

“All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards.” Rebbi Yannai ben Rebbi Ismael said, even if put in a box. Put in a box and you are saying so? Because you are doing that, he will lend them.

“All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards.” Rebbi Yannai ben Rebbi Ismael said, even if put in a box. Put in a box and you are saying so? Because you are doing that, he will lend them.

How did Beṣalel make the Ark? Rebbi Ḥanina said, he made three boxes, two of gold and one of wood. He put one of gold inside the one of wood, and the one of wood inside the other one of gold. That is what is written: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? To include the upper rim. Rebbi Simeon ben Laqish said, he made one box and gilded it. That is what is written: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? Rebbi Phineas said, also between the planks.

It was stated: Rebbi Jehudah said, what was this shamir? It is a creature that existed from the creation of the world and if one shows it stones those would open themselves like the two boards of a pinax, and Solomon built the Temple with it. That is what is written: “During the building of the House, it was built from whole carried stones, and hammers or axe or any iron implement was not heard in the House when it was built.” Rebbi Nehemiah says, they were sawed. That is what is written: “All these were expensive stones, in the measure of ashlars, sawed with a saw inside and out.” Say now, at the building site they were not treated at all but they were finished outside and then brought inside. Rebbi says, the words of Rebbi Jehudah are convincing for the stones of the Temple and those of Rebbi Nehemiah for the stones of Solomon’s palace. But since nothing can withstand it, and even when it was put on a stone or a box sheet it would split it and fall down, what did they do to restrain it? One was binding it with wool fibers and put it into a lead cylinder filled with barley bran. That is what is written: “He enjoys robbing the strong.”

Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. Rebbi Abba in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he disqualifies since he cohabited there. What about a thoroughfare? Rebbi Jeremiah bar Abba, Rebbi Yose says: By a majority. The force of Rebbi Jeremiah comes from the following which Rebbi Ḥiyya had said in the name of Rebbi Joḥanan: If a wall fell in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew; but in a thoroughfare one follows the majority. And what is the interpretation of what Rebbi Abba said in the name of Rebbi Yannai, if he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there? In the opinion of Rebbi Jeremiah, if one saw him coming out of a house. In the opinion of Rebbi Yose, even in a thoroughfare. If Sepphoris was locked. Rebbi Yose says, until there is proof. But here, Rebbi Yose says, by a majority! The force of Rebbi Yose comes from the following, which Rebbi Ze‘ira had said: Rebbi [Ḥiyya] (Yose) in the name of Rebbi Joḥanan: If his [box] (bread) was exchanged at the miller’s, if it was established that an am haäreẓ gave [grain] to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day. And here, I am saying that the disqualified person went to draw water only that day, and one has to worry. And here, Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. And here, Rebbi Abba said in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there.

MISHNAH: If she decided to bring him money, each tetradrachma is turned into six denars and the groom engages himself for ten denars for the perfume box for each mina; Rabban Simeon ben Gamliel says, all follows local custom.

So is the Mishnah: “And a perfume box for every mina.” Rebbi Joḥanan said, they made usufruct of perfumes like usufruct of money. Rebbi Avin said, they made usufruct of procreation like usufruct of money. As the following: The students of Rebbi Yose went to Qaddišin; they found them childless. They said to them: Did you stipulate between you? If you stipulated, it is fine; otherwise everything follows the local custom.

It was stated: “Rabban Simeon ben Gamliel said, I met an old man, smitten with boils, from Sepphoris. He told me, there are 24 kinds of boils; the worst one, and the one for which a woman is bad, is flowing boils. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: With the latter kind, the evil Pharao was smitten; that is what is written: “The Eternal smote Pharao and his house with great plagues,” etc. Rebbi Berekhia said: Because he dared to touch the matron’s body. There are 24 kinds of cedar, and from all of them the verse mentioned only seven. That is what is written: “I shall give in the desert cedar, acacia, myrtle, and oil wood; I put in the prairie beroš, tidhar, and teaššur together. Beroš is cypress; tidhar is idra;teasššur is the box-tree. They added to them ’allonim, ‘armonim, and ’almogim. ’Allonim are oaks, ‘armonim plane trees, ’almuggim aloës.

MISHNAH: If somebody transports a bill of divorce and loses it, if he finds it on the spot it is valid, otherwise it is invalid. If he finds it in a small bag or in a box, if he recognizes it, it is valid. If somebody transports a bill of divorce from an old or sick man, he delivers it to her under the presumption that the man is alive. The daughter of an Israel who is married to a Cohen and whose husband went overseas, may eat heave under the presumption that he is alive. If somebody sends his purification offering from overseas, it is sacrificed under the presumption that he is alive.

MISHNAH: If one gave something to artisans to repair and they broke it, they are liable. If one gave a chest, a box, or a cupboard to a woodworker to repair and he broke it, he is liable. And the builder who contracted to take down a wall is liable to pay if he ruined the stones or caused damage. If he was taking it down on one side when if collapsed on the other side he is not liable, but when it happened because of the pounding he is liable.

MISHNAH: One who found letters of appraisal, letters of sustenance, or documents of ḥalîṣah or repudiation, or documents of arbitration, or any other court document, should return them. If he found in a basket or in a box a bundle or joined documents he should return them. How many are joined documents? Three documents connected one to the other. Rabban Simeon ben Gamliel says, if one persons borrows from three, he should return it to the borrower; if three persons borrow from one, he should return it to the lender. If he found a document among his documents whose nature was unknown to him, it should lie there until Elijah comes. If it has an agreement attached to it, he should follow the agreement.

HALAKHAH: “If one found behind a temporary fence”, etc. Rav Jehudah said: Only pigeon chicks tied together at their wings. Rebbi Abba bar Zavda found a ring covered in a box and took it. He came and asked Rav, who told him, you did not act correctly. He said, shall I return it? He answered, no, for we might say that his owner came, looked for it, did not find it and gave up hope for it.