bran

The women also with cords about them, sitting in the ways, burn bran for perfume: but if any of them, drawn by some that passeth by, lie with him, she reproacheth her fellow, that she was not thought as worthy as herself, nor her cord broken.

It is also your duty, O bishop, to have before your eyes the examples of those that have gone before, and to apply them skilfully to the cases of those who want words of severity or of consolation. Besides, it is reasonable that in your administration of justice you should follow the will of God; and as God deals with sinners, and with those who return, that you should act accordingly in your judging. Now, did not God by Nathan reproach David for his offense? And yet as soon as he said he repented, He delivered him from death, saying, Be of good cheer; you shall not die. So also, when God had caused Jonah to be swallowed up by the sea and the whale, upon his refusal to preach to the Ninevites, when yet he prayed to Him out of the belly of the whale, He retrieved his life from corruption. And when Hezekiah had been puffed up for a while, yet, as soon as he prayed with lamentation, He remitted his offense. But, O you bishops, hearken to an instance useful upon this occasion. For it is written thus in the fourth book of Kings and the second book of Chronicles: And Hezekiah died; and Manasseh his son reigned. He was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem; and his mother's name was Hephzibah. And he did evil in the sight of the Lord: he did not abstain from the abominations of the heathen, whom the Lord destroyed from the face of the children of Israel. And Manasseh returned and built the high places which Hezekiah his father had overthrown; and he reared pillars for Baal, and set up an altar for Baal, and made groves, as did Ahab king of Israel. And he made altars in the house of the Lord, of which the Lord spoke to David and to Solomon his son, saying, Therein will I put my name. And Manasseh set up altars, and by them served Baal, and said, My name shall continue forever. And he built altars to the host of heaven in the two courts of the house of the Lord; and he made his children pass through the fire in a place named Ge Benennom; and he consulted enchanters, and dealt with wizards and familiar spirits, and with conjurers and observers of times, and with teraphim. And he sinned exceedingly in the eyes of the Lord, to provoke Him to anger. And he set a molten and a graven image, the image of his grove, which he made in the house of the Lord, wherein the Lord had chosen to put His name in Jerusalem, the holy city, for ever, and had said, I will no more remove my foot from the land of Israel, which I gave to their fathers; only if they will observe to do according to all that I have commanded them, and according to all the precepts that my servant Moses commanded them. And they hearkened not. And Manasseh seduced them to do more evil before the Lord than did the nations whom the Lord cast out from the face of the children of Israel. And the Lord spoke concerning Manasseh and concerning His people by the hand of His servants the prophets, saying, Because Manasseh king of Judah has done all these wicked abominations in a higher degree than the Amorite did which was before him, and has made Judah to sin with his idols, thus says the Lord God of Israel, Behold, I bring evils upon Jerusalem and Judah, that whosoever hears of them, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab; and I will blot out Jerusalem as a table-book is blotted out by wiping it. And I will turn it upside down; and I will give up the remnant of my inheritance, and will deliver them into the hands of their enemies, and they shall become a prey and a spoil to all their enemies, because of all the evils which they have done in my eyes, and have provoked me to anger from the day that I brought their fathers out of the land of Egypt even until this day. Moreover, Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another, beside his sins wherewith he made Judah to sin in doing evil in the sight of the Lord. And the Lord brought upon him the captains of the host of the king of Assyria, and they caught Manasseh in bonds, and they bound him in fetters of brass, and brought him to Babylon; and he was bound and shackled with iron all over in the house of the prison. And bread made of bran was given unto him scantily, and by weight, and water mixed with vinegar but a little and by measure, so much as would keep him alive; and he was in straits and sore affliction. And when he was violently afflicted, he besought the face of the Lord his God, and humbled himself greatly before the face of the Lord God of his fathers. And he prayed unto the Lord, saying, O Lord, almighty God of our fathers Abraham, Isaac, and Jacob, and of their righteous seed, who has made heaven and earth, with all the ornament thereof, who has bound the sea by the word of Your commandment, who has shut up the deep, and sealed it by Your terrible and glorious name, whom all men fear and tremble before Your power; for the majesty of Your glory cannot be borne, and Your angry threatening towards sinners is insupportable. But Your merciful promise is unmeasurable and unsearchable; for You are the most high Lord, of great compassion, long-suffering, very merciful, and repentest of the evils of men. You, O Lord, according to Your great goodness, have promised repentance and forgiveness to those who have sinned against You, and of Your infinite mercy have appointed repentance unto sinners, that they may be saved. You therefore, O Lord, that art the God of the just, has not appointed repentance to the just as to Abraham and Isaac and Jacob, which have not sinned against You; but You have appointed repentance unto me that am a sinner: for I have sinned above the number of the sands of the sea. My transgressions, O Lord, are multiplied; my transgressions are multiplied, and I am not worthy to behold and see the height of heaven for the multitude of mine iniquity. I am bowed down with many iron bands; for I have provoked Your wrath, and done evil before You, setting up abominations, and multiplying offenses. Now, therefore, I bow the knee of mine heart, beseeching You of grace. I have sinned, O Lord, I have sinned, and I acknowledge mine iniquities; wherefore I humbly beseech You, forgive me, O Lord, forgive me, and destroy me not with mine iniquities. Be not angry with me for ever, by reserving evil for me; neither condemn me into the lower part of the earth. For You are the God, even the God of those who repent, and in me You will show Your goodness; for You will save me that am unworthy, according to Your great mercy. Therefore I will praise You for ever all the days of my life; for all the powers of the heavens do praise You, and Yours is the glory for ever and ever. Amen. And the Lord heard his voice, and had compassion upon him. And there appeared a flame of fire about him, and all the iron shackles and chains which were about him fell off; and the Lord healed Manasseh from his affliction, and brought him back to Jerusalem unto his kingdom: and Manasseh knew that the Lord He is God alone. And he worshipped the Lord God alone with all his heart, and with all his soul, all the days of his life; and he was esteemed righteous. And he took away the strange gods and the graven image out of the house of the Lord, and all the altars which he had built in the house of the Lord, and all the altars in Jerusalem, and he cast them out of the city. And he repaired the altar of the Lord, and sacrificed thereon peace-offerings and thank-offerings. And Manasseh spoke to Judah to serve the Lord God of Israel. And he slept in peace with his fathers; and Amon his son reigned in his stead. And he did evil in the sight of the Lord according to all things that Manasseh his father had done in the former part of his reign. And he provoked the Lord his God to anger.

In the month of Xanthicus, which is by us called Nisan, and is the beginning of our year, on the fourteenth day of the lunar month, when the sun is in Aries, [for in this month it was that we were delivered from bondage under the Egyptians,] the law ordained that we should every year slay that sacrifice which I before told you we slew when we came out of Egypt, and which was called the Passover; and so we do celebrate this passover in companies, leaving nothing of what we sacrifice till the day following. The feast of unleavened bread succeeds that of the passover, and falls on the fifteenth day of the month, and continues seven days, wherein they feed on unleavened bread; on every one of which days two bulls are killed, and one ram, and seven lambs. Now these lambs are entirely burnt, besides the kid of the goats which is added to all the rest, for sins; for it is intended as a feast for the priest on every one of those days. But on the second day of unleavened bread, which is the sixteenth day of the month, they first partake of the fruits of the earth, for before that day they do not touch them. And while they suppose it proper to honor God, from whom they obtain this plentiful provision, in the first place, they offer the first-fruits of their barley, and that in the manner following: They take a handful of the ears, and dry them, then beat them small, and purge the barley from the bran; they then bring one tenth deal to the altar, to God; and, casting one handful of it upon the fire, they leave the rest for the use of the priest. And after this it is that they may publicly or privately reap their harvest. They also at this participation of the first-fruits of the earth, sacrifice a lamb, as a burnt-offering to God.

Seeds of terumah [fruit]: When he gathers them in, they are prohibited. But if he throws them away, they are permitted. Similarly, the bones of holy things: When he gathers them in, they are prohibited. But if he throws them away, they are permitted. Coarse bran is permitted. Fine bran of new wheat is forbidden, and old wheat permitted. One may act with regard to terumah as one does with hullin. One who sifts a kav or two [of fine flour] from a seah of wheat, must not leave the rest to ruin, but rather he should put it in a hidden place.

Seeds of terumah [fruit]: When he gathers them in, they are prohibited. But if he throws them away, they are permitted. Similarly, the bones of holy things: When he gathers them in, they are prohibited. But if he throws them away, they are permitted. Coarse bran is permitted. Fine bran of new wheat is forbidden, and old wheat permitted. One may act with regard to terumah as one does with hullin. One who sifts a kav or two [of fine flour] from a seah of wheat, must not leave the rest to ruin, but rather he should put it in a hidden place.

Five-fourths [of a kav] of flour are subject to hallah. If their leaven, their light bran and their coarse bran [make up the] five-fourths, they are subject. If their coarse bran had been removed from them and returned to them, they are exempt.

Five-fourths [of a kav] of flour are subject to hallah. If their leaven, their light bran and their coarse bran [make up the] five-fourths, they are subject. If their coarse bran had been removed from them and returned to them, they are exempt.

Five-fourths [of a kav] of flour are subject to hallah. If their leaven, their light bran and their coarse bran [make up the] five-fourths, they are subject. If their coarse bran had been removed from them and returned to them, they are exempt.

He who carries out a cow’s mouthful of straw, a camel’s mouthful of bean stalks, a lamb’s mouthful of clover, a goat’s mouthful of grasses, moist leaves of garlic or moist leaves of onion the size of a dried fig, [or] a goat’s mouthful of dry [leaves], [is liable]. And they do not combine with each other, because they are not alike in their standards. He who carries out [human] food the size of a dried fig is liable, And they combine with each other, because they are equal in their standards, except their shells, kernels, stalks, husks and coarse bran. Rabbi Judah said: excluding the shells of lentils, because they are boiled together with them.

Paste, for putting on the top of a lime twig. Pitch and sulfur, for making a small hole. Wax, for putting over a small hole. Clay, for making a hole in a gold refiner’s pot. Rabbi Judah says: for making a [tripod’s] leg. Bran, for putting on the mouth of a gold refiner’s pot. Lime, for smearing the smallest of girls. Rabbi Judah says: enough to take off the hair on the temples. Rabbi Nehemiah says: enough to take the hair of the forehead.

One may not stuff a camel [with food] nor cram [food into its mouth], but one may put food into its mouth. And one may not force feed calves, but one may put food into their mouth. And one may put food into one’s hands for chickens and one may put water into bran, but not mix it [into a mass]. And one may not put water in front of bees or in front of doves in a dove-cote, but one may put [water] in front of geese, chickens and Rhodesian doves.

One may not soak bran for fowls, but one may scald it. A woman may not soak bran to take with her to the bathhouse, but she may rub dry [bran] on her skin . And a man may not chew wheat and place it on his wound, because it turns into chametz.

One may not soak bran for fowls, but one may scald it. A woman may not soak bran to take with her to the bathhouse, but she may rub dry [bran] on her skin . And a man may not chew wheat and place it on his wound, because it turns into chametz.

One may not soak bran for fowls, but one may scald it. A woman may not soak bran to take with her to the bathhouse, but she may rub dry [bran] on her skin . And a man may not chew wheat and place it on his wound, because it turns into chametz.

Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran, and one seah of wheat germ. But today, we do not even get one for one.

Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran, and one seah of wheat germ. But today, we do not even get one for one.

Is Sabbatical straw forbidden as aftergrowth? Rebbi Levi from Sennabaris asked Rebbi Abba bar Zavda and he permitted it. Rebbi Zeïra said, since I did not want to rely on myself I asked those from Beit Barsana and they said, we used to collect straw before the start of the Sabbatical and when we are running out, we bring it from the walls. Rebbi Jeremiah said, a baraita states that it is permitted, as it was stated: “Dyers and cattle feeders may buy coarse bran from everywhere without worry.” Rebbi Jeremiah wanted to say, even from one who is suspect. Rebbi Yose said to him, they said that only if he does not know whether he is suspect. Only if he might not be suspect; therefore if it is clear that he is suspect, it is forbidden. Rebbi Shammai said, a Mishnah says that it is forbidden, as we have stated there: “In matters of Sabbatical, kilaim in a vineyard, or dedicated things, if there is enough in both seed and wood to give taste.”

MISHNAH: The seeds of heave, as long as they are collected, are forbidden but if they are thrown away they are permitted. And so bones of sacrifices, as long as they are collected, are forbidden but if they are thrown away they are permitted. Coarse bran is permitted; fine bran of new grain is forbidden, of old it is permitted. One treats heave as one treats profane food. If one makes fine flour, one or two qab from a seah, he should not throw away the remainder but put it down in a hidden place. If someone removed heave wheat from a chest, one does not oblige him to sit down and pick out the last grains but he sweeps it as usual and then fills it with profane grain. Similarly, if someone empties an amphora of oil, one does not oblige him to sit down and clean it with his fingers but he treats it as he treats profane vessels. If one pours from pitcher to pitcher one lets drip three drops and then may fill it with profane [wine]. If he turned it and it accumulated, that is heave. How much should heave of the tithe of demay be that he is required to deliver it to a Cohen? An eighth of an eighth.

MISHNAH: The seeds of heave, as long as they are collected, are forbidden but if they are thrown away they are permitted. And so bones of sacrifices, as long as they are collected, are forbidden but if they are thrown away they are permitted. Coarse bran is permitted; fine bran of new grain is forbidden, of old it is permitted. One treats heave as one treats profane food. If one makes fine flour, one or two qab from a seah, he should not throw away the remainder but put it down in a hidden place. If someone removed heave wheat from a chest, one does not oblige him to sit down and pick out the last grains but he sweeps it as usual and then fills it with profane grain. Similarly, if someone empties an amphora of oil, one does not oblige him to sit down and clean it with his fingers but he treats it as he treats profane vessels. If one pours from pitcher to pitcher one lets drip three drops and then may fill it with profane [wine]. If he turned it and it accumulated, that is heave. How much should heave of the tithe of demay be that he is required to deliver it to a Cohen? An eighth of an eighth.

What is dog biscuit? Rebbi Simeon ben Laqish said, any with coarse bran mixed in.

MISHNAH: If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen. The dough itself is subject to ḥallah; the flour, if it is a full measure, is obligated for ḥallah and forbidden to laymen, the words of Rebbi Joshua. They said to him, it happened that a layman rabbi grabbed it. He said to them, he destroyed himself and put others in order. Five quarters of coarse flour are obligated for ḥallah; including hulls and bran it is obligated by five quarters. If the bran was sifted out and later returned, it is free. The rate of ḥallah is one in 24. If somebody makes dough for himself or his son’s wedding feast, one in 24. A baker who makes to sell on the market, and also a woman who makes to sell on the market, one in 48. If the dough became impure by error or accident, one in 48. If it became impure intentionally, one in 24 so the sinner should not be rewarded. Rebbi Eliezer says, it may be taken from pure for impure. How is this? With pure and impure dough, he takes the amount needed for ḥallah from dough from which ḥallah was not yet taken and gives less than the volume of an egg in the middle so he should take from the earmarked. But the Sages forbid it.

MISHNAH: If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen. The dough itself is subject to ḥallah; the flour, if it is a full measure, is obligated for ḥallah and forbidden to laymen, the words of Rebbi Joshua. They said to him, it happened that a layman rabbi grabbed it. He said to them, he destroyed himself and put others in order. Five quarters of coarse flour are obligated for ḥallah; including hulls and bran it is obligated by five quarters. If the bran was sifted out and later returned, it is free. The rate of ḥallah is one in 24. If somebody makes dough for himself or his son’s wedding feast, one in 24. A baker who makes to sell on the market, and also a woman who makes to sell on the market, one in 48. If the dough became impure by error or accident, one in 48. If it became impure intentionally, one in 24 so the sinner should not be rewarded. Rebbi Eliezer says, it may be taken from pure for impure. How is this? With pure and impure dough, he takes the amount needed for ḥallah from dough from which ḥallah was not yet taken and gives less than the volume of an egg in the middle so he should take from the earmarked. But the Sages forbid it.

Rebbi Joḥanan said, they taught the way dough is made. Rebbi Simeon ben Laqish said, it follows Rabban Simeon ben Gamliel, since Rabban Simeon ben Gamliel said it is never subject to ḥallah unless it contain the full measure of grain. The students of the elder Rebbi Ḥiyya, Bar Lolita in the name of Rebbi Joshua ben Levi, it is the opinion of everybody. Rebbi Mana said, even though my teacher Rebbi Yose did not say this, he said something equivalent: that Rebbi Joḥanan said, they taught the way dough is made. In this case, since the bran was removed and then put in again, it is not the way dough is made.

MISHNAH: One who brings out straw filling the mouth of a cow, wood shavings filling the mouth of a camel, grain filling the mouth of a sheep, grasses filling the mouth of a goat. Moist garlic leaves and onion leaves the volume of a dried fig, if dry filling the mouth of a goat; they are not combined since their measures are not identical. One who brings out foodstuffs in the volume of a dried fig; they are combined since their measures are the same except for their shells, and their pits, and their stalks, and their grit, and their bran. Rebbi Jehudah says except for pods of lentils which are cooked with them.

MISHNAH: Glue to put on top of the snare, clay soil to make an opening for a goldsmith’s oven, Rebbi Jehudah says, to make a stand. Bran to put on the opening of a goldsmith’s oven. Lime to apply to a little girl, Rebbi Jehudah says, to treat a temple, Rebbi Nehemiah says, to prepare make-up.

MISHNAH: One does not stuff a camel, nor force-feed, but puts food in its mouth. One does not stuff calves but gives food into their mouths. One hand-feeds chickens and adds water to bran but does not give water to bees and pigeons of the dovecote, but gives to geese and chicken and for Herodes pigeons.

MISHNAH: One may not soak bran as chicken feed but one may parboil. A woman may not soak bran to take it in her hand to the bath house but she may rub it dry on her skin. A person may not chew wheat kernels to put on his wound since they become leavened.

MISHNAH: One may not soak bran as chicken feed but one may parboil. A woman may not soak bran to take it in her hand to the bath house but she may rub it dry on her skin. A person may not chew wheat kernels to put on his wound since they become leavened.

HALAKHAH: It was stated: “Rebbi Ismael ben Rebbi Yose said in his father’s name: What is parboiled? If one adds hot water to flour. Dumpling, flour into hot water.” But here either water into bran or bran into water.

HALAKHAH: It was stated: “Rebbi Ismael ben Rebbi Yose said in his father’s name: What is parboiled? If one adds hot water to flour. Dumpling, flour into hot water.” But here either water into bran or bran into water.

HALAKHAH: Therefore vessels used to prepare food are forbidden. But did he not make the vow about food? Rebbi Simeon ben Laqish: so is the Mishnah: The only difference between one who is under a vow {not to have} usufruct from another and one who is under a vow about use for food. In the House of Rebbi it was stated thus: “One who is under a vow about use of food should not borrow from him a fine or coarse sieve, a grindstone, or an oven.” It was stated: But he may borrow from him cups and bowls and fruit bowls, since these are not used to prepare food, only to serve food. Pans and pots are forbidden. To mill grain and to press grapes is forbidden. Harvesting grain is a problem, harvesting grapes is a problem. What kind of usufruct of food? It was stated: But he may borrow an axe from him. We wanted to say, an axe to split. Explain it by a hatchet for weeding, and you cannot infer anything. Rebbi Abuna said, that zwsta since one removes and separates the bran from flour with it, it is like a sieve.

Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one.

Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one.

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.”

“And flowing bee’s honey”. Rebbi Eleazar said, honey that comes with floaters. Rebbi Yose ben Rebbi Ḥanina said, farina which floats on the sieve kneaded with honey and butter. Rebbi Joḥanan said, the second quality fruit we ate in our youth tasted better that the peaches we ate in our old age, because during his lifetime the world changed. Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one.

“And flowing bee’s honey”. Rebbi Eleazar said, honey that comes with floaters. Rebbi Yose ben Rebbi Ḥanina said, farina which floats on the sieve kneaded with honey and butter. Rebbi Joḥanan said, the second quality fruit we ate in our youth tasted better that the peaches we ate in our old age, because during his lifetime the world changed. Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one.

HALAKHAH: “The only difference between one who is under a vow [not to have] usufruct from another,” etc. This means that vessels used to prepare food are forbidden. But did he not make the vow about food? Rebbi Simeon ben Laqish, so is the Mishnah: The only difference between one who is under a vow [not to have] usufruct from another and one who is under a vow about use for food. In the House of Rebbi it was stated thus: “One who is under a vow about use of food should not borrow from him a fine or coarse sieve, a grindstone, or an oven.” It was stated: But he may borrow from him cups and bowls and fruit bowls, since these are not used to prepare food, only to serve food. Pans and pots are forbidden. To mill and to press is forbidden. Cutting is a problem, harvesting is a problem. What kind of usufruct? It was stated: But he may borrow a spade from him. We wanted to say, a spade of a digger. Explain it by a spade for weeding, and you cannot infer anything. Rebbi Abuna said, that ysṭ’, since one removes and separates the bran from flour with it, it is forbidden to borrow from him.