burns

And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with growing heat, and so you cannot tread on the earth, or on a rock by reason of its heat.

And I proceeded and saw a place which burns day and night, where there are seven mountains of magnificent stones, three towards the east, and three towards the south.

Because these waters of judgement minister to the healing of the body of the kings and the lust of their body; therefore they will not see and will not believe that those waters will change and become a fire which burns for ever.

And God said unto Adam, "See Satan's love for thee, who pretended to give thee the Godhead and greatness; and, behold, he burns thee with fire, and seeks to destroy thee from off the earth.

Then he stood still, and the elder went up to him and said to him, "One thing we forgot at the cave, it is this--to put out the lamp that burns inside it, above the bodies that are therein. Then come back to us, quick."

ON the tenth Heaven, Aravoth, I saw the appearance of the Lord's face, like iron made to glow in fire, and brought out, emitting sparks, and it burns.

For the Lord has let me come to you, you hear therefore the words of my lips, of a man made big for you, but I am one who has seen the Lord's face, like iron made to glow from fire it sends forth sparks and burns,

The fire that burns within thee shall consume.

Above all things, O bishop, avoid the sad and dangerous and most atheistical heresies, eschewing them as fire that burns those that come near to it. Avoid also schisms: for it is neither lawful to turn one's mind towards wicked heresies, nor to separate from those of the same sentiment out of ambition. For some who ventured to set up such practices of old did not escape punishment. For Dathan and Abiram, who set up in opposition to Moses, were swallowed up into the earth. But Corah, and those two hundred and fifty who with him raised a sedition against Aaron, were consumed by fire. Miriam also, who reproached Moses, was cast out of the camp for seven days; for she said that Moses had taken an Ethiopian to wife. Nay, in the case of Azariah and Uzziah, the latter of which was king of Judah, but venturing to usurp the priesthood, and desiring to offer incense, which it was not lawful for him to do, was hindered by Azariah the high priest, and the fourscore priests; and when he would not obey he found the leprosy to arise in his forehead, and he hastened to go out, because the Lord had reproved him.

But if these views should not appear to fill the minds of those who hope for such results with a becoming desire, let us go back a little, and, irrespective of the natural and innate longing of the mind for the thing itself, let us make inquiry so that we may be able at last to describe, as it were, the very forms of the bread of life, and the quality of that wine, and the peculiar nature of the principalities, all in conformity with the spiritual view of things. Now, as in those arts which are usually performed by means of manual labour, the reason why a thing is done, or why it is of a special quality, or for a special purpose, is an object of investigation to the mind, while the actual work itself is unfolded to view by the agency of the hands; so, in those works of God which were created by Him, it is to be observed that the reason and understanding of those things which we see done by Him remains undisclosed. And as, when our eye beholds the products of an artist’s labour, the mind, immediately on perceiving anything of unusual artistic excellence, burns to know of what nature it is, or how it was formed, or to what purposes it was fashioned; so, in a much greater degree, and in one that is beyond all comparison, does the mind burn with an inexpressible desire to know the reason of those things which we see done by God. This desire, this longing, we believe to be unquestionably implanted within us by God; and as the eye naturally seeks the light and vision, and our body naturally desires food and drink, so our mind is possessed with a becoming and natural desire to become acquainted with the truth of God and the causes of things. Now we have received this desire from God, not in order that it should never be gratified or be capable of gratification; otherwise the love of truth would appear to have been implanted by God into our minds to no purpose, if it were never to have an opportunity of satisfaction. Whence also, even in this life, those who devote themselves with great labour to the pursuits of piety and religion, although obtaining only some small fragments from the numerous and immense treasures of divine knowledge, yet, by the very circumstance that their mind and soul is engaged in these pursuits, and that in the eagerness of their desire they outstrip themselves, do they derive much advantage; and, because their minds are directed to the study and love of the investigation of truth, are they made fitter for receiving the instruction that is to come; as if, when one would paint an image, he were first with a light pencil to trace out the outlines of the coming picture, and prepare marks for the reception of the features that are to be afterwards added, this preliminary sketch in outline is found to prepare the way for the laying on of the true colours of the painting; so, in a measure, an outline and sketch may be traced on the tablets of our heart by the pencil of our Lord Jesus Christ. And therefore perhaps is it said, “Unto every one that hath shall be given, and be added.” By which it is established, that to those who possess in this life a kind of outline of truth and knowledge, shall be added the beauty of a perfect image in the future.

Observe, now, here at the very beginning, how, in ridiculing the doctrine of a conflagration of the world, held by certain of the Greeks who have treated the subject in a philosophic spirit not to be depreciated, he would make us, “representing God, as it were, as a cook, hold the belief in a general conflagration;” not perceiving that, as certain Greeks were of opinion (perhaps having received their information from the ancient nation of the Hebrews), it is a purificatory fire which is brought upon the world, and probably also on each one of those who stand in need of chastisement by the fire and healing at the same time, seeing it burns indeed, but does not consume, those who are without a material body, which needs to be consumed by that fire, and which burns and consumes those who by their actions, words, and thoughts have built up wood, or hay, or stubble, in that which is figuratively termed a “building.” And the Holy Scriptures say that the Lord will, like a refiner’s fire and fuller’s soap, visit each one of those who require purification, because of the intermingling in them of a flood of wicked matter proceeding from their evil nature; who need fire, I mean, to refine, as it were, [the dross of] those who are intermingled with copper, and tin, and lead. And he who likes may learn this from the prophet Ezekiel. But that we say that God brings fire upon the world, not like a cook, but like a God, who is the benefactor of them who stand in need of the discipline of fire, will be testified by the prophet Isaiah, in whose writings it is related that a sinful nation was thus addressed: “Because thou hast coals of fire, sit upon them: they shall be to thee a help.” Now the Scripture is appropriately adapted to the multitudes of those who are to peruse it, because it speaks obscurely of things that are sad and gloomy, in order to terrify those who cannot by any other means be saved from the flood of their sins, although even then the attentive reader will clearly discover the end that is to be accomplished by these sad and painful punishments upon those who endure them. It is sufficient, however, for the present to quote the words of Isaiah: “For my name’s sake will I show mine anger, and my glory I will bring upon thee, that I may not destroy thee.” We have thus been under the necessity of referring in obscure terms to questions not fitted to the capacity of simple believers, who require a simpler instruction in words, that we might not appear to leave unrefuted the accusation of Celsus, that “God introduces the fire, [which is to destroy the world], as if He were a cook.”

Observe, now, here at the very beginning, how, in ridiculing the doctrine of a conflagration of the world, held by certain of the Greeks who have treated the subject in a philosophic spirit not to be depreciated, he would make us, “representing God, as it were, as a cook, hold the belief in a general conflagration;” not perceiving that, as certain Greeks were of opinion (perhaps having received their information from the ancient nation of the Hebrews), it is a purificatory fire which is brought upon the world, and probably also on each one of those who stand in need of chastisement by the fire and healing at the same time, seeing it burns indeed, but does not consume, those who are without a material body, which needs to be consumed by that fire, and which burns and consumes those who by their actions, words, and thoughts have built up wood, or hay, or stubble, in that which is figuratively termed a “building.” And the Holy Scriptures say that the Lord will, like a refiner’s fire and fuller’s soap, visit each one of those who require purification, because of the intermingling in them of a flood of wicked matter proceeding from their evil nature; who need fire, I mean, to refine, as it were, [the dross of] those who are intermingled with copper, and tin, and lead. And he who likes may learn this from the prophet Ezekiel. But that we say that God brings fire upon the world, not like a cook, but like a God, who is the benefactor of them who stand in need of the discipline of fire, will be testified by the prophet Isaiah, in whose writings it is related that a sinful nation was thus addressed: “Because thou hast coals of fire, sit upon them: they shall be to thee a help.” Now the Scripture is appropriately adapted to the multitudes of those who are to peruse it, because it speaks obscurely of things that are sad and gloomy, in order to terrify those who cannot by any other means be saved from the flood of their sins, although even then the attentive reader will clearly discover the end that is to be accomplished by these sad and painful punishments upon those who endure them. It is sufficient, however, for the present to quote the words of Isaiah: “For my name’s sake will I show mine anger, and my glory I will bring upon thee, that I may not destroy thee.” We have thus been under the necessity of referring in obscure terms to questions not fitted to the capacity of simple believers, who require a simpler instruction in words, that we might not appear to leave unrefuted the accusation of Celsus, that “God introduces the fire, [which is to destroy the world], as if He were a cook.”

Similarly, he who went out of Jerusalem and remembered that he had holy meat with him: If he has passed Scopus, he burns it where he is; but if not, he returns and burns it in front of the Temple with the wood of the [altar] pile. And for what [quantity] must they return? Rabbi Meir says: for both when there is as much as an egg; Rabbi Judah says: for both, when there is as much as an olive; But the sages say: holy meat, when there is as much as an olive and chametz, when there is as much as an egg.

Similarly, he who went out of Jerusalem and remembered that he had holy meat with him: If he has passed Scopus, he burns it where he is; but if not, he returns and burns it in front of the Temple with the wood of the [altar] pile. And for what [quantity] must they return? Rabbi Meir says: for both when there is as much as an egg; Rabbi Judah says: for both, when there is as much as an olive; But the sages say: holy meat, when there is as much as an olive and chametz, when there is as much as an egg.

All seven days he sprinkles the blood and burns the incense and cleans lamps and offers the head and the leg; And on all other days if he wants he offers, for the high priest is first in offering a portion and has first place in taking a portion.

They would carry them on staves [out of the Temple courtyard]. If those in front had passed outside the wall of the Temple courtyard, but those in the back had not [yet] gone out, those in front defile their garments, while those in the back do not defile their garments, until they go out. When they both go out, both defile their garments. Rabbi Shimon says: neither defile [their garments] until the fire is burning in the greater part of them. When the flesh is dissolved, he who burns [it] does not defile his garments.

If he put in too much of its oil or too little of its oil or too little of its frankincense, it is invalid. One who takes a fistful from the minhah [intending]: To eat the remainder outside [the Temple] or an olive’s worth outside; To burn the fistful or an olive’s worth of the fistful outside; To burn its frankincense outside, It is invalid, but it does not involve karet. [One who takes a fistful from the minhah intending]: To eat the remainder the next day or an olive’s worth the next day; To burn the fistful the next day or an olive’s worth of the fistful the next day; To burn its frankincense the next day, It is piggul, and involves kareth. This is the general rule: anyone who removes the fistful, or puts it into a vessel, or carries it to the altar, or burns it, [intending] to eat as much as an olive of that which is normally eaten or to burn [on the altar] as much as an olive of that which is normally burned outside its prescribed place, [the minhah] is invalid, but it does not involve karet; [Intending to eat or burn] after its designated time, it is piggul and it involves karet. Provided that the mattir is offered in accordance with the law. How is the mattir offered in accordance with the law? If one took out the fistful in silence, and put it in a vessel, or carried it, or burned it, [intending to eat it] after its designated time; Or if one took out the fistful [intending to eat the minhah] after its designated time, and put it in a vessel, and carried it and burned it in silence, or if one took out the fistful, or put it in a vessel, or carried it, or burned it [intending to eat the minhah] after its designated time. That is offering the mattir in accordance with the law.

One who plucks out signs of uncleanness or burns quick flesh transgresses a negative commandment. And as regards cleanness: If they were plucked out before he came to the priest, he is clean; But if after he had been certified as unclean, he remains unclean. Rabbi Akiva said: I asked Rabban Gamaliel and Rabbi Joshua while they were on the way to Narbata, "What is the ruling if the plucking occurred while he was isolated?" They said to me, "We did not hear anything [about this case], but we have heard that if they were plucked before he came to the priest he is clean, and if after he had been certified as unclean he remains unclean." I began to bring them proofs: whether the man stands before the priest or whether he is isolated, he is clean unless the priest had pronounced him unclean. When does he attain cleanness [after he has been certified unclean]? Rabbi Eliezer says: after another nega arises in him and he has attained cleanness after it. But the sages says: only after another nega has spread over his whole body or after his bright spot has been reduced to less than the size of a split bean.

The one who burns the red cow or bulls and he that leads away the scapegoat, defile garments. The red cow and the bulls and the scapegoat do not themselves defile garments. Behold [the garment] would say [to the person], "That which defiled you did not defile me, but you did defile me.

HALAKHAH: Rebbi Jacob stated before Rebbi Jeremiah: One recites a benediction over spices of Gentiles. How can he disagree? Uphold it for someone who burns spices in front of his store.

What does he do? Rebbi Huna said, he brings a suspect Cohen, lets him immerse himself, and serves it to him. But then does he not deliver pure foods to an am haäreẓ? Rebbi Mana said, he brings a suspect Cohen, lets him immerse himself, watches him until sundown and then serves it to him. But then does he not support the sinners? Rebbi Simeon from Carsan in the name of Rebbi Aḥa: He keeps it until the day before Passover and then burns it.

The signs of an insane: One who goes out in the night, stays overnight in a graveyard, tears his clothing, and destroys what one gives to him. Rebbi Huna said, only if all of that is in him since otherwise I say that one who goes out in the night is a man-dog; he who stays overnight in a graveyard burns incense to spirits, he who tears up his clothing is a choleric person, and he who destroys what one gives to him is a cynic. Rebbi Joḥanan said, even only one of these is proof. Rebbi Abun said, what Rebbi Joḥanan said, even only one of these is reasonable only for him who destroys what one gives to him; even the greatest idiot does not destroy all one gives to him. The mad dancer does not exhibit any of these signs. What is a mad dancer? Rebbi Yose said, a decrepit one. There came a case before Rebbi Yose of a weaver who, when one gave him red on black he was exerting himself, black on red he was exerting himself. He said, this is the mad dancer described by the Sages.

HALAKHAH: “If one gives a green melon”, etc. We understand a water melon and it turned out rotten, but a green melon and it turned out bitter, was it not always bitter? Rebbi Joḥanan said, they made it doubtful whether it is food. Rebbi Jonah inquired: Is it doubtful as food in all respects, to become impure as food, that one burns it if impure, one owes a fifth for it, and one whips for it outside the walls, if one made an ‘eruv with it does he become a donkey-camel driver? There, Rebbi Joḥanan said, a loaf which became impure in a domain that possibly is private and was touched in the public domain is impure. But in our case it is pure because there are two doubts.

Rebbi Jeremiah asked: Does this apply even to the remaining actions? If he received [the blood], does he sprinkle [the blood on the walls of the altar]; if he takes a fist full [of the flour offering], can he burn it [on the altar]; if he burned [the red cow], can he sprinkle [water mixed with its ashes, to purify]? Rebbi Jacob bar Zavdi in the name of Rebbi Isaac: Since we have stated: “they made it like a purification sacrifice which atones even if obtained by robbery, as long as this fact is unknown to the public;” this means that if he received, he sprinkles; if he takes a fist full, he burns; if he burned, he sprinkles.

The colleagues in the name of Rebbi Eleazar: The first amphora following Rebbi Yose, the second following Rebbi Meïr. The colleagues say, the first amphora following Rebbi Yose but Rebbi Meïr will not agree; the second following Rebbi Meïr but Rebbi Yose will not agree. Rebbi Yose told them, be careful what you teach. The first amphora following Rebbi Yose; therefore, following Rebbi Meïr one burns and following Rebbi Simeon one burns. Then Rebbi Meïr and Rebbi Simeon should form a majority against Rebbi Yose and one should burn. In addition, we see that the rabbis, in cases which come before them, say, go and consider it suspended. We find that Rebbi Simeon says one burns, as we have stated: “Rebbi Eliezer and Rebbi Joshua agree that one burns each one separately.” On this, Rebbi Joḥanan said, Rebbi Simeon taught that. And if you want to say that Rebbi Meïr does not recognize suspension, have we not stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Rebbi Zeïra said before Rebbi Mana, explain it if it is suspended because he intends to ask about it. He said to him, so said my teacher Rebbi Assi: All suspended [heave] we are dealing with here is suspended [heave] about which he has no intention of asking. But if he intends to ask about it, it has to be treated as pure. As we have stated: “If he said, it is pure or impure, then it is impure. But if he said, I am keeping it in order to ask about the situation, it is pure.” Rebbi Yose ben Rebbi Abun said, explain it if the doubt arose at sundown. Then you cannot infer anything.

The colleagues in the name of Rebbi Eleazar: The first amphora following Rebbi Yose, the second following Rebbi Meïr. The colleagues say, the first amphora following Rebbi Yose but Rebbi Meïr will not agree; the second following Rebbi Meïr but Rebbi Yose will not agree. Rebbi Yose told them, be careful what you teach. The first amphora following Rebbi Yose; therefore, following Rebbi Meïr one burns and following Rebbi Simeon one burns. Then Rebbi Meïr and Rebbi Simeon should form a majority against Rebbi Yose and one should burn. In addition, we see that the rabbis, in cases which come before them, say, go and consider it suspended. We find that Rebbi Simeon says one burns, as we have stated: “Rebbi Eliezer and Rebbi Joshua agree that one burns each one separately.” On this, Rebbi Joḥanan said, Rebbi Simeon taught that. And if you want to say that Rebbi Meïr does not recognize suspension, have we not stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Rebbi Zeïra said before Rebbi Mana, explain it if it is suspended because he intends to ask about it. He said to him, so said my teacher Rebbi Assi: All suspended [heave] we are dealing with here is suspended [heave] about which he has no intention of asking. But if he intends to ask about it, it has to be treated as pure. As we have stated: “If he said, it is pure or impure, then it is impure. But if he said, I am keeping it in order to ask about the situation, it is pure.” Rebbi Yose ben Rebbi Abun said, explain it if the doubt arose at sundown. Then you cannot infer anything.

The colleagues in the name of Rebbi Eleazar: The first amphora following Rebbi Yose, the second following Rebbi Meïr. The colleagues say, the first amphora following Rebbi Yose but Rebbi Meïr will not agree; the second following Rebbi Meïr but Rebbi Yose will not agree. Rebbi Yose told them, be careful what you teach. The first amphora following Rebbi Yose; therefore, following Rebbi Meïr one burns and following Rebbi Simeon one burns. Then Rebbi Meïr and Rebbi Simeon should form a majority against Rebbi Yose and one should burn. In addition, we see that the rabbis, in cases which come before them, say, go and consider it suspended. We find that Rebbi Simeon says one burns, as we have stated: “Rebbi Eliezer and Rebbi Joshua agree that one burns each one separately.” On this, Rebbi Joḥanan said, Rebbi Simeon taught that. And if you want to say that Rebbi Meïr does not recognize suspension, have we not stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Rebbi Zeïra said before Rebbi Mana, explain it if it is suspended because he intends to ask about it. He said to him, so said my teacher Rebbi Assi: All suspended [heave] we are dealing with here is suspended [heave] about which he has no intention of asking. But if he intends to ask about it, it has to be treated as pure. As we have stated: “If he said, it is pure or impure, then it is impure. But if he said, I am keeping it in order to ask about the situation, it is pure.” Rebbi Yose ben Rebbi Abun said, explain it if the doubt arose at sundown. Then you cannot infer anything.

The colleagues in the name of Rebbi Eleazar: The first amphora following Rebbi Yose, the second following Rebbi Meïr. The colleagues say, the first amphora following Rebbi Yose but Rebbi Meïr will not agree; the second following Rebbi Meïr but Rebbi Yose will not agree. Rebbi Yose told them, be careful what you teach. The first amphora following Rebbi Yose; therefore, following Rebbi Meïr one burns and following Rebbi Simeon one burns. Then Rebbi Meïr and Rebbi Simeon should form a majority against Rebbi Yose and one should burn. In addition, we see that the rabbis, in cases which come before them, say, go and consider it suspended. We find that Rebbi Simeon says one burns, as we have stated: “Rebbi Eliezer and Rebbi Joshua agree that one burns each one separately.” On this, Rebbi Joḥanan said, Rebbi Simeon taught that. And if you want to say that Rebbi Meïr does not recognize suspension, have we not stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Rebbi Zeïra said before Rebbi Mana, explain it if it is suspended because he intends to ask about it. He said to him, so said my teacher Rebbi Assi: All suspended [heave] we are dealing with here is suspended [heave] about which he has no intention of asking. But if he intends to ask about it, it has to be treated as pure. As we have stated: “If he said, it is pure or impure, then it is impure. But if he said, I am keeping it in order to ask about the situation, it is pure.” Rebbi Yose ben Rebbi Abun said, explain it if the doubt arose at sundown. Then you cannot infer anything.

Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora follows Rebbi Yose, the second both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time.” Should he not burn it during the morning hours? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything.

Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora follows Rebbi Yose, the second both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time.” Should he not burn it during the morning hours? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything.

Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora follows Rebbi Yose, the second both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time.” Should he not burn it during the morning hours? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything.

Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora follows Rebbi Yose, the second both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time.” Should he not burn it during the morning hours? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything.

“ If cattle of a Cohen was fed at an Israel’s, or the garment of a Cohen being woven at an Israel’s, he lights for this oil to burn without hesitation. If a Cohen came to an Israel to help him with his accounts and he lit oil to burn for him, even after [the Cohen] left one does not require him to extinguish it before it burns out by itself.” Rebbi Ḥanania from Akhbar worked at R. Ḥiyya’s from Sepphoris. When he left, the latter filled him a lamp full of oil to burn. Were we not of the opinion to say, “to work for a Cohen, but not for an Israel”? They said, if he had not done this for him, he would not have come. They thought, when he arrived at his house, he had to extinguish it. Rebbi Ḥinena said, this happened to me; by this he awoke, by this he got up early.

Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said both together: Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it; Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said another [statement] (Rebbi Yose): Rebbi Joḥanan said, everything under which the fire burns is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, anything under which the fire burns is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Joḥanan said, only in a fluid.

Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said both together: Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it; Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said another [statement] (Rebbi Yose): Rebbi Joḥanan said, everything under which the fire burns is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, anything under which the fire burns is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Joḥanan said, only in a fluid.

What is certainly parboiled? Rebbi Zeïra said, everything the fire burns under. Rebbi Yose said, even if the fire burns under it, since he will use it as dough in the future it is obligated for ḥallah. Roasted flour which he used as flour is obligated for ḥallah. Rebbi Yose in the name of Rebbi Joḥanan: Only if he baked it.

What is certainly parboiled? Rebbi Zeïra said, everything the fire burns under. Rebbi Yose said, even if the fire burns under it, since he will use it as dough in the future it is obligated for ḥallah. Roasted flour which he used as flour is obligated for ḥallah. Rebbi Yose in the name of Rebbi Joḥanan: Only if he baked it.

HALAKHAH: What means “until it decays”? That it is no longer human food or until it is unfit as dog food? Let us hear from the following: “If it decayed and no longer is human food it is impure by the impurity of food and one burns it in impurity.” It is impure by the impurity of food and you say until unfit as dog food? It must be as human food.

HALAKHAH: Rebbi Ḥiyya stated: They decided about these and turned them back to their places of origin. Rebbi Abba bar Zavda said, this is impossible. One may not eat it lest people say we saw impure heave being eaten. One may not burn it lest people say we saw pure heave being burned. One may not return it to its place of origin lest people say we saw heave being exported from the Land. What to do? He lets it lie until Passover eve and burns it.

How does Rebbi Jehudah think, following Rebbi Eliezer or Rebbi Joshua? Following Rebbi Eliezer he lifts and eats; following Rebbi Joshua he lifts and burns.

The rabbis of Caesarea said, of those which they decided there were seven of those where they had a majority. The others are the following: A person being on the road when it gets dark gives his wallet to a Non-Jew. Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux because of inducement to sin. All movables transmit impurity by the thickness of the yoke. How one harvests grapes on a broken field. One who puts vessels under the pipe. For six doubts one burns heave. Rebbi Yose ben Rebbi Abun said, also the growth of heave. The following they decided: the first ten and the remainder from what Rebbi Simeon ben Yoḥai stated: On that day they decided about their bread, and their cheeses, and their wine, and their vinegar, and their fish brine, and their muries, and their preserves, and their parboiled food, and their corned food, and on split grain, and on ground food, and on peeled barley, on their speech, and on their testimony, and on their gifts, on their sons, and on their daughters, and on their firstlings.

“If cattle of a Cohen was passing at an Israel’s, or the garment of a Cohen being woven at an Israel’s, he lights for this oil to burn without hesitation. If an Israel and a Cohen were partners in a store, the Israel may fill the lamp with oil to burn and go to the upper floor or down into the store in the business of the Cohen, but not the Israel’s. If a Cohen came to an Israel to help him with his accounts and he lit oil to burn for him, even after the Cohen left one does not require him to extinguish it before it burns out by itself.” Rebbi Ḥanania from Akhbar worked at R. Ḥiyya’s from Sepphoris. When he left, the latter filled him a lamp full of oil to burn. Were we not of the opinion to say, “to work for a Cohen, but not for an Israel”? They said, if he had not done this for him, he would not have come. They thought, when he arrived at his house, he had to extinguish it. Rebbi Ḥinena said, by this he awoke, by this he got up early.

He who burns potter’s clay, softens glass, melts pitch, melts מוסרין. Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: One who melts down lead is liable because of cooking. One who roasts, or who fries, who preserves by cooking, or by smoking, all these because of cooking. If somebody cooked in the hot springs of Tiberias, what? Ḥizqiah said, it is forbidden; Rebbi Joḥanan said, it is permitted. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Ḥizqiah; for Ḥizqiah it was a problem: what if the Passover sacrifice was cooked in the hot springs of Tiberias? Two Amoraim, one said, it is forbidden; the other said, it is permitted. He who said, it is forbidden, do not eat from it raw, nor cooked in water. But he who said, it is permitted, but only roasted in fire, its head with its feet and its innards.

“Gospels and books of heretics, some Tannaim say, one tears out the Names and burns them; some Tannaim say, one burns them with their Names. Rebbi Tarphon said, I would hit my sons; if they came into my house I would burn them together with their Names. For if a persecutor would persecute me I would seek asylum in a pagan temple but would not seek asylum in heretics’ houses, for the worshippers of idolatry do not know about Him, how could they disavow Him? But the heretics know Him and disavow Him; about them David said, Your haters,o Eternal, I shall hate, etc. This homily they preached: If in order to bring peace between a man and his wife the verse commands that the Name written in holiness be erased, it is only logical that the books of heretics which propagate ill will and quarrel between Israel and their Father in Heaven should be burned with their Names.”

“Gospels and books of heretics, some Tannaim say, one tears out the Names and burns them; some Tannaim say, one burns them with their Names. Rebbi Tarphon said, I would hit my sons; if they came into my house I would burn them together with their Names. For if a persecutor would persecute me I would seek asylum in a pagan temple but would not seek asylum in heretics’ houses, for the worshippers of idolatry do not know about Him, how could they disavow Him? But the heretics know Him and disavow Him; about them David said, Your haters,o Eternal, I shall hate, etc. This homily they preached: If in order to bring peace between a man and his wife the verse commands that the Name written in holiness be erased, it is only logical that the books of heretics which propagate ill will and quarrel between Israel and their Father in Heaven should be burned with their Names.”

HALAKHAH: Paragraph. “If a crawling animal was found in the Temple,” etc. Rebbi Joḥanan ben Beroqa said to him, did you not prolong the impurity? He answered him, did you not increase impurity? He told him, it is better to violate a prohibition that was not caused by him than a prohibition which will come before him. Rebbi Yose ben Rebbi Abun said, this disagreement parallels another disagreement, as we have stated there, “how does one separate ḥallah in impurity on a holiday? Rebbi Eliezer says, one should not declare its name until after it was baked. Ben Bathyra says, he should put it into cold water.” Rebbi Joshua said to him, are you not like one who burns sancta on a holiday? Rebbi Eliezer told him, it is burned automatically. Rebbi Joshua said to him, are you not transgressing it should not be seen, and it should not be found? He told him, it is better to violate a prohibition that was not caused by you than a prohibition which will come before you.

MISHNAH: Rebbi Meïr says, one eats all during the fifth [hour] and burns at the start of the sixth. Rebbi Jehudah says, one eats the entire fourth [hour], suspends during the fifths, and burns at the start of the sixth.

MISHNAH: Rebbi Meïr says, one eats all during the fifth [hour] and burns at the start of the sixth. Rebbi Jehudah says, one eats the entire fourth [hour], suspends during the fifths, and burns at the start of the sixth.

MISHNAH: In addition, Rebbi Jehudah said, two disqualified loaves of thanksgiving offering were lying on the roof of the stoa. As long as they were lying there, everybody was eating. If one was removed one suspends, neither does one eat nor burn. If both were removed, everybody started to burn. Rabban Gamliel says, profane food is eaten the entire fourth [hour] and heave the entire fifth; and one burns at the start of the sixth.

It was stated: “The House of Shammai say, one does not burn pure meat with impure meat, but the House of Hillel permit.” In the opinion of Bar Qappara it is understandable. One burns what is disqualified by the Torah with what is disqualified as impure by the Torah. And it was necessary to let hear, impurity by their words with impurity by the Torah. In the opinion of Rebbi Joḥanan, if one burns disqualified by the Torah together with impurity by the Torah, so much more impurity by the Torah together with impurity by the Torah. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel. Rebbi Mana said before Rebbi Yose: The opinion of Rebbi Joḥanan is understandable, for Rebbi Joḥanan said, for six doubts one was permanently suspending, but in Usha they decided burning for them. Was Rebbi Ḥananiah, the executive officer of the Cohanim, not before Usha? Before Usha there was no burning for their words. He told him, explain it if it became impure in a glass vessel. He retorted, even if you are saying that it became impure in a glass vessel, did not Rebbi Zeˋira, Rebbi Abuna say in the name of Rebbi Jeremiah, Yose ben Yoˋezer from Sereda and Yose ben Joḥanan from Jerusalem decided impurity for Gentile land and glass ware. [Rebbi Jehuda said, Jehudah ben Tabbai and Simeon ben Šetah decided on metal vessels. Hillel and Shammai decided on purity of hands.] Rebbi Jeremiah was of the opinion that for Gentile land there is suspension and for glass ware there is suspension. Rebbi Yose was of the opinion that for Gentile lands there is suspension, for glassware burning. The following are the six doubts: “On the doubt of a bet happeras, on the doubt of Gentile land, on the doubt of clothing of the vulgar, on the doubt of spittle, on the doubt of human urine which is separate from animal urine, on certain touch which is a doubt of impurity on these one burns heave.

It was stated: “The House of Shammai say, one does not burn pure meat with impure meat, but the House of Hillel permit.” In the opinion of Bar Qappara it is understandable. One burns what is disqualified by the Torah with what is disqualified as impure by the Torah. And it was necessary to let hear, impurity by their words with impurity by the Torah. In the opinion of Rebbi Joḥanan, if one burns disqualified by the Torah together with impurity by the Torah, so much more impurity by the Torah together with impurity by the Torah. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel. Rebbi Mana said before Rebbi Yose: The opinion of Rebbi Joḥanan is understandable, for Rebbi Joḥanan said, for six doubts one was permanently suspending, but in Usha they decided burning for them. Was Rebbi Ḥananiah, the executive officer of the Cohanim, not before Usha? Before Usha there was no burning for their words. He told him, explain it if it became impure in a glass vessel. He retorted, even if you are saying that it became impure in a glass vessel, did not Rebbi Zeˋira, Rebbi Abuna say in the name of Rebbi Jeremiah, Yose ben Yoˋezer from Sereda and Yose ben Joḥanan from Jerusalem decided impurity for Gentile land and glass ware. [Rebbi Jehuda said, Jehudah ben Tabbai and Simeon ben Šetah decided on metal vessels. Hillel and Shammai decided on purity of hands.] Rebbi Jeremiah was of the opinion that for Gentile land there is suspension and for glass ware there is suspension. Rebbi Yose was of the opinion that for Gentile lands there is suspension, for glassware burning. The following are the six doubts: “On the doubt of a bet happeras, on the doubt of Gentile land, on the doubt of clothing of the vulgar, on the doubt of spittle, on the doubt of human urine which is separate from animal urine, on certain touch which is a doubt of impurity on these one burns heave.

It was stated: “The House of Shammai say, one does not burn pure meat with impure meat, but the House of Hillel permit.” In the opinion of Bar Qappara it is understandable. One burns what is disqualified by the Torah with what is disqualified as impure by the Torah. And it was necessary to let hear, impurity by their words with impurity by the Torah. In the opinion of Rebbi Joḥanan, if one burns disqualified by the Torah together with impurity by the Torah, so much more impurity by the Torah together with impurity by the Torah. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel. Rebbi Mana said before Rebbi Yose: The opinion of Rebbi Joḥanan is understandable, for Rebbi Joḥanan said, for six doubts one was permanently suspending, but in Usha they decided burning for them. Was Rebbi Ḥananiah, the executive officer of the Cohanim, not before Usha? Before Usha there was no burning for their words. He told him, explain it if it became impure in a glass vessel. He retorted, even if you are saying that it became impure in a glass vessel, did not Rebbi Zeˋira, Rebbi Abuna say in the name of Rebbi Jeremiah, Yose ben Yoˋezer from Sereda and Yose ben Joḥanan from Jerusalem decided impurity for Gentile land and glass ware. [Rebbi Jehuda said, Jehudah ben Tabbai and Simeon ben Šetah decided on metal vessels. Hillel and Shammai decided on purity of hands.] Rebbi Jeremiah was of the opinion that for Gentile land there is suspension and for glass ware there is suspension. Rebbi Yose was of the opinion that for Gentile lands there is suspension, for glassware burning. The following are the six doubts: “On the doubt of a bet happeras, on the doubt of Gentile land, on the doubt of clothing of the vulgar, on the doubt of spittle, on the doubt of human urine which is separate from animal urine, on certain touch which is a doubt of impurity on these one burns heave.

HALAKHAH: 7: In the opinion of Rebbi Joḥanan there one burns biblical impurity with biblical impurity. He comes to add biblical disqualification with biblical impurity. In the opinion of Bar Qappara there one burns rabbinical impurity with biblical impurity. Here, biblical disqualification with biblical impurity only comes to diminish. Explain it if he was ṭevul yom from a bet happeras which is rabbinical. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel.

HALAKHAH: 7: In the opinion of Rebbi Joḥanan there one burns biblical impurity with biblical impurity. He comes to add biblical disqualification with biblical impurity. In the opinion of Bar Qappara there one burns rabbinical impurity with biblical impurity. Here, biblical disqualification with biblical impurity only comes to diminish. Explain it if he was ṭevul yom from a bet happeras which is rabbinical. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel.

MISHNAH: Rebbi Meïr said, from their words we learned that one burns pure heave together with impure on Pesaḥ. Rebbi Yose said to him, this is not the implication. Rebbi Eliezer and Rebbi Joshua agree that each of these is burned separately. Where did they disagree? On the suspended and impure ones, where Rebbi Eliezer says each one should be burned separately while Rebbi Joshua said, both together.

HALAKHAH: What is “on Pesaḥ”? On the Fourteenth. Rebbi Joḥanan said, from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim. Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Rebbi Ze`ira said before Rebbi Yasa: The opinion of Rebbi Joḥanan is understandable. In the opinion of Rebbi Simeon ben Laqish, where enter Rebbi Eliezer and Rebbi Joshua in the discussion? He told him, there are [different] Tannaim. Rebbi Yasa in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together].

Rebbi Yasa asked: Why does Rebbi Yose say, this is not the implication? Rebbi Yasa had heard that Rebbi Joḥanan said, “from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim,” and he had heard that Bar Qappara said, “original impurity is a word from the Torah, derivative impurity is of their words.” But he had not heard that Rebbi Joḥanan had said, “both these and those are words of the Torah.” Therefore, he was asking: Just as it is permitted to burn what is (rabbinically) [biblically] forbidden with what is biblically impure, since one burns what is (rabbinically) [biblically] impure with what is biblically impure, so it should be permitted to burn what is (biblically) [rabbinically] forbidden with what is biblically impure since one burns what is (biblically) [rabbinically] impure with what is biblically impure. But there must be a difference between prohibition and impurity. And Rebbi Yasa said in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together]. Just as you did not make a difference for us between biblical prohibition and biblical impurity since one burns what is biblically impure with what is biblically impure, so you should not make a difference for us between what is rabbinically forbidden with what is biblically impure since one burns what is rabbinically impure with what is biblically impure. But it must be that both these and those are words of the Torah. There came Rebbi Ḥiyya bar Abba from Tyre and said in the name of Rebbi Joḥanan: both these and those are words of the Torah, and I said, it is correct. There (rabbinic) [biblical] impurity with biblical impurity but here biblical disqualification with biblical impurity. Therefore Rebbi Yose said, this is not the implication. The position of Rebbi Joḥanan is difficult for Rebbi Meïr; therefore Rebbi Yose said, this is not the implication. Bar Qappara must argue like Rebbi Simeon ben Laqish, as Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Then the opinion of Bar Qappara is difficult for Rebbi Yose based on what Rebbi Meïr said, “from their words we learned.” Rebbi Abbin said, Rebbi Meïr is consistent since Rebbi Meïr is restrictive in their words as in words of the Torah. Where do we find that Rebbi Meïr is restrictive in their words as in words of the Torah? Rebbi Ḥinena said, as we have stated there: “A woman who sees a stain is out of order and worries because of flux[, the words of Rebbi Meïr. But the Sages say, nothing in stains implies flux].”

Rebbi Yasa asked: Why does Rebbi Yose say, this is not the implication? Rebbi Yasa had heard that Rebbi Joḥanan said, “from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim,” and he had heard that Bar Qappara said, “original impurity is a word from the Torah, derivative impurity is of their words.” But he had not heard that Rebbi Joḥanan had said, “both these and those are words of the Torah.” Therefore, he was asking: Just as it is permitted to burn what is (rabbinically) [biblically] forbidden with what is biblically impure, since one burns what is (rabbinically) [biblically] impure with what is biblically impure, so it should be permitted to burn what is (biblically) [rabbinically] forbidden with what is biblically impure since one burns what is (biblically) [rabbinically] impure with what is biblically impure. But there must be a difference between prohibition and impurity. And Rebbi Yasa said in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together]. Just as you did not make a difference for us between biblical prohibition and biblical impurity since one burns what is biblically impure with what is biblically impure, so you should not make a difference for us between what is rabbinically forbidden with what is biblically impure since one burns what is rabbinically impure with what is biblically impure. But it must be that both these and those are words of the Torah. There came Rebbi Ḥiyya bar Abba from Tyre and said in the name of Rebbi Joḥanan: both these and those are words of the Torah, and I said, it is correct. There (rabbinic) [biblical] impurity with biblical impurity but here biblical disqualification with biblical impurity. Therefore Rebbi Yose said, this is not the implication. The position of Rebbi Joḥanan is difficult for Rebbi Meïr; therefore Rebbi Yose said, this is not the implication. Bar Qappara must argue like Rebbi Simeon ben Laqish, as Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Then the opinion of Bar Qappara is difficult for Rebbi Yose based on what Rebbi Meïr said, “from their words we learned.” Rebbi Abbin said, Rebbi Meïr is consistent since Rebbi Meïr is restrictive in their words as in words of the Torah. Where do we find that Rebbi Meïr is restrictive in their words as in words of the Torah? Rebbi Ḥinena said, as we have stated there: “A woman who sees a stain is out of order and worries because of flux[, the words of Rebbi Meïr. But the Sages say, nothing in stains implies flux].”

Rebbi Yasa asked: Why does Rebbi Yose say, this is not the implication? Rebbi Yasa had heard that Rebbi Joḥanan said, “from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim,” and he had heard that Bar Qappara said, “original impurity is a word from the Torah, derivative impurity is of their words.” But he had not heard that Rebbi Joḥanan had said, “both these and those are words of the Torah.” Therefore, he was asking: Just as it is permitted to burn what is (rabbinically) [biblically] forbidden with what is biblically impure, since one burns what is (rabbinically) [biblically] impure with what is biblically impure, so it should be permitted to burn what is (biblically) [rabbinically] forbidden with what is biblically impure since one burns what is (biblically) [rabbinically] impure with what is biblically impure. But there must be a difference between prohibition and impurity. And Rebbi Yasa said in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together]. Just as you did not make a difference for us between biblical prohibition and biblical impurity since one burns what is biblically impure with what is biblically impure, so you should not make a difference for us between what is rabbinically forbidden with what is biblically impure since one burns what is rabbinically impure with what is biblically impure. But it must be that both these and those are words of the Torah. There came Rebbi Ḥiyya bar Abba from Tyre and said in the name of Rebbi Joḥanan: both these and those are words of the Torah, and I said, it is correct. There (rabbinic) [biblical] impurity with biblical impurity but here biblical disqualification with biblical impurity. Therefore Rebbi Yose said, this is not the implication. The position of Rebbi Joḥanan is difficult for Rebbi Meïr; therefore Rebbi Yose said, this is not the implication. Bar Qappara must argue like Rebbi Simeon ben Laqish, as Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Then the opinion of Bar Qappara is difficult for Rebbi Yose based on what Rebbi Meïr said, “from their words we learned.” Rebbi Abbin said, Rebbi Meïr is consistent since Rebbi Meïr is restrictive in their words as in words of the Torah. Where do we find that Rebbi Meïr is restrictive in their words as in words of the Torah? Rebbi Ḥinena said, as we have stated there: “A woman who sees a stain is out of order and worries because of flux[, the words of Rebbi Meïr. But the Sages say, nothing in stains implies flux].”

Rebbi Yasa asked: Why does Rebbi Yose say, this is not the implication? Rebbi Yasa had heard that Rebbi Joḥanan said, “from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim,” and he had heard that Bar Qappara said, “original impurity is a word from the Torah, derivative impurity is of their words.” But he had not heard that Rebbi Joḥanan had said, “both these and those are words of the Torah.” Therefore, he was asking: Just as it is permitted to burn what is (rabbinically) [biblically] forbidden with what is biblically impure, since one burns what is (rabbinically) [biblically] impure with what is biblically impure, so it should be permitted to burn what is (biblically) [rabbinically] forbidden with what is biblically impure since one burns what is (biblically) [rabbinically] impure with what is biblically impure. But there must be a difference between prohibition and impurity. And Rebbi Yasa said in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together]. Just as you did not make a difference for us between biblical prohibition and biblical impurity since one burns what is biblically impure with what is biblically impure, so you should not make a difference for us between what is rabbinically forbidden with what is biblically impure since one burns what is rabbinically impure with what is biblically impure. But it must be that both these and those are words of the Torah. There came Rebbi Ḥiyya bar Abba from Tyre and said in the name of Rebbi Joḥanan: both these and those are words of the Torah, and I said, it is correct. There (rabbinic) [biblical] impurity with biblical impurity but here biblical disqualification with biblical impurity. Therefore Rebbi Yose said, this is not the implication. The position of Rebbi Joḥanan is difficult for Rebbi Meïr; therefore Rebbi Yose said, this is not the implication. Bar Qappara must argue like Rebbi Simeon ben Laqish, as Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Then the opinion of Bar Qappara is difficult for Rebbi Yose based on what Rebbi Meïr said, “from their words we learned.” Rebbi Abbin said, Rebbi Meïr is consistent since Rebbi Meïr is restrictive in their words as in words of the Torah. Where do we find that Rebbi Meïr is restrictive in their words as in words of the Torah? Rebbi Ḥinena said, as we have stated there: “A woman who sees a stain is out of order and worries because of flux[, the words of Rebbi Meïr. But the Sages say, nothing in stains implies flux].”

Rebbi Yasa asked: Why does Rebbi Yose say, this is not the implication? Rebbi Yasa had heard that Rebbi Joḥanan said, “from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim,” and he had heard that Bar Qappara said, “original impurity is a word from the Torah, derivative impurity is of their words.” But he had not heard that Rebbi Joḥanan had said, “both these and those are words of the Torah.” Therefore, he was asking: Just as it is permitted to burn what is (rabbinically) [biblically] forbidden with what is biblically impure, since one burns what is (rabbinically) [biblically] impure with what is biblically impure, so it should be permitted to burn what is (biblically) [rabbinically] forbidden with what is biblically impure since one burns what is (biblically) [rabbinically] impure with what is biblically impure. But there must be a difference between prohibition and impurity. And Rebbi Yasa said in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together]. Just as you did not make a difference for us between biblical prohibition and biblical impurity since one burns what is biblically impure with what is biblically impure, so you should not make a difference for us between what is rabbinically forbidden with what is biblically impure since one burns what is rabbinically impure with what is biblically impure. But it must be that both these and those are words of the Torah. There came Rebbi Ḥiyya bar Abba from Tyre and said in the name of Rebbi Joḥanan: both these and those are words of the Torah, and I said, it is correct. There (rabbinic) [biblical] impurity with biblical impurity but here biblical disqualification with biblical impurity. Therefore Rebbi Yose said, this is not the implication. The position of Rebbi Joḥanan is difficult for Rebbi Meïr; therefore Rebbi Yose said, this is not the implication. Bar Qappara must argue like Rebbi Simeon ben Laqish, as Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Then the opinion of Bar Qappara is difficult for Rebbi Yose based on what Rebbi Meïr said, “from their words we learned.” Rebbi Abbin said, Rebbi Meïr is consistent since Rebbi Meïr is restrictive in their words as in words of the Torah. Where do we find that Rebbi Meïr is restrictive in their words as in words of the Torah? Rebbi Ḥinena said, as we have stated there: “A woman who sees a stain is out of order and worries because of flux[, the words of Rebbi Meïr. But the Sages say, nothing in stains implies flux].”

The colleagues in the name of Rebbi Eleazar: The first amphora following Rebbi Yose, the second following Rebbi Meïr. The colleagues say, the first amphora following Rebbi Yose but Rebbi Meïr will not agree; the second following Rebbi Meïr but Rebbi Yose will not agree. Rebbi Yose told them, be careful what you are saying. The first amphora following Rebbi Yose, but following Rebbi Meïr one burns and following Rebbi Simeon one burns. Then Rebbi Meïr and Rebbi Simeon should form a majority against Rebbi Yose and one should burn. In addition, we understand from the following: we see the rabbis, if a case comes before them, they say, go and suspend. Where do we find that Rebbi Simeon says, one burns? It is what we have stated: “Rebbi Eliezer and Rebbi Joshua agree that each of these is burned separately.” Rebbi Joḥanan said, Rebbi Simeon stated this. If you want to say that Rebbi Meïr does not recognize suspension, have we not stated: “Suspended (pure) heave is burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Rebbi Ezra said before Rebbi Mana, explain it that it is suspended because he does not intend to ask about it. He said to him, so also said Rebbi Yose: All we are occupied with here is with suspended [heave] about which he does not intend to ask; but suspended [heave] about which he intends to ask is pure. It was stated thus: “Suspended heave about which they said, is it pure? It is impure. If he said, I am keeping it in order to ask about it, it is pure.” What about it? Rebbi Yose ben Rebbi Abun said, explain it if the doubt arose at sundown. Then one cannot infer anything.

The colleagues in the name of Rebbi Eleazar: The first amphora following Rebbi Yose, the second following Rebbi Meïr. The colleagues say, the first amphora following Rebbi Yose but Rebbi Meïr will not agree; the second following Rebbi Meïr but Rebbi Yose will not agree. Rebbi Yose told them, be careful what you are saying. The first amphora following Rebbi Yose, but following Rebbi Meïr one burns and following Rebbi Simeon one burns. Then Rebbi Meïr and Rebbi Simeon should form a majority against Rebbi Yose and one should burn. In addition, we understand from the following: we see the rabbis, if a case comes before them, they say, go and suspend. Where do we find that Rebbi Simeon says, one burns? It is what we have stated: “Rebbi Eliezer and Rebbi Joshua agree that each of these is burned separately.” Rebbi Joḥanan said, Rebbi Simeon stated this. If you want to say that Rebbi Meïr does not recognize suspension, have we not stated: “Suspended (pure) heave is burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Rebbi Ezra said before Rebbi Mana, explain it that it is suspended because he does not intend to ask about it. He said to him, so also said Rebbi Yose: All we are occupied with here is with suspended [heave] about which he does not intend to ask; but suspended [heave] about which he intends to ask is pure. It was stated thus: “Suspended heave about which they said, is it pure? It is impure. If he said, I am keeping it in order to ask about it, it is pure.” What about it? Rebbi Yose ben Rebbi Abun said, explain it if the doubt arose at sundown. Then one cannot infer anything.

The colleagues in the name of Rebbi Eleazar: The first amphora following Rebbi Yose, the second following Rebbi Meïr. The colleagues say, the first amphora following Rebbi Yose but Rebbi Meïr will not agree; the second following Rebbi Meïr but Rebbi Yose will not agree. Rebbi Yose told them, be careful what you are saying. The first amphora following Rebbi Yose, but following Rebbi Meïr one burns and following Rebbi Simeon one burns. Then Rebbi Meïr and Rebbi Simeon should form a majority against Rebbi Yose and one should burn. In addition, we understand from the following: we see the rabbis, if a case comes before them, they say, go and suspend. Where do we find that Rebbi Simeon says, one burns? It is what we have stated: “Rebbi Eliezer and Rebbi Joshua agree that each of these is burned separately.” Rebbi Joḥanan said, Rebbi Simeon stated this. If you want to say that Rebbi Meïr does not recognize suspension, have we not stated: “Suspended (pure) heave is burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Rebbi Ezra said before Rebbi Mana, explain it that it is suspended because he does not intend to ask about it. He said to him, so also said Rebbi Yose: All we are occupied with here is with suspended [heave] about which he does not intend to ask; but suspended [heave] about which he intends to ask is pure. It was stated thus: “Suspended heave about which they said, is it pure? It is impure. If he said, I am keeping it in order to ask about it, it is pure.” What about it? Rebbi Yose ben Rebbi Abun said, explain it if the doubt arose at sundown. Then one cannot infer anything.

Rebbi Zeˋira, Rebbi Ila, both in the name of Rebbi Eleazar. The first amphora following Rebbi Yose, but the second both following Rebbi Meïr and Rebbi Yose. Rebbi Ezra said before Rebbi Mana: Does this not disagree with Rebbi Yose? He told him, if not following Rebbi Yose, we may say not following Rebbi Meïr since we find that Rebbi Yose is burning suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Rebbi Zeˋira: Rebbi Meïr is burning suspended [heave] in all cases. I asked him, even in a case where it is suspended by word of the Torah? He told me, if I explain it that it became impure in Gentiles’ dwelling, what do you have in your hand? It was stated: “For Gentiles’ dwelling one suspends, Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Ḥuna in the name of Rebbi Zeˋura: Rebbi Meïr burns suspended [heave] any day of the year, and so it was stated: “Suspended [and] impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Should he not burn in the morning? Explain it that he was lazy and did not burn. You should know that this is so, since it was stated “impure”. Not because he was lazy and did not burn? Rebbi Abba Mari the brother of Rebbi Yose said, explain it that the impurity came to it at that moment and one cannot infer anything.

Rebbi Zeˋira, Rebbi Ila, both in the name of Rebbi Eleazar. The first amphora following Rebbi Yose, but the second both following Rebbi Meïr and Rebbi Yose. Rebbi Ezra said before Rebbi Mana: Does this not disagree with Rebbi Yose? He told him, if not following Rebbi Yose, we may say not following Rebbi Meïr since we find that Rebbi Yose is burning suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Rebbi Zeˋira: Rebbi Meïr is burning suspended [heave] in all cases. I asked him, even in a case where it is suspended by word of the Torah? He told me, if I explain it that it became impure in Gentiles’ dwelling, what do you have in your hand? It was stated: “For Gentiles’ dwelling one suspends, Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Ḥuna in the name of Rebbi Zeˋura: Rebbi Meïr burns suspended [heave] any day of the year, and so it was stated: “Suspended [and] impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Should he not burn in the morning? Explain it that he was lazy and did not burn. You should know that this is so, since it was stated “impure”. Not because he was lazy and did not burn? Rebbi Abba Mari the brother of Rebbi Yose said, explain it that the impurity came to it at that moment and one cannot infer anything.

Rebbi Joshua said to him, are you not like one who burns sancta on a holiday? Rebbi Eliezer told him, it is burned automatically. Rebbi Joshua said to him, are you not transgressing it should not be seen, and it should notbe found? He told him, it is better to violate a prohibition that was not caused by you than a prohibition which will come before you.

It was stated: “Rebbi Jehudah said, the House of Shammai and the House of Hillel did not disagree about pure heave that it is forbidden to burn it, and about impure heave that one is permitted to burn it; about what did they disagree? About the suspended one, about which the House of Shammai say, one may not burn it, but the House of Hillel say, one burns it. The House of Shammai said to the House of Hillel: Do you not say that the pure one may not be burned because I am saying that maybe a Cohen was keeping the Sabbath within the domain and he might come and eat in on the Sabbath, so also the suspended one may not be burned because I am saying that maybe Elijah was keeping the Sabbath on Mount Carmel and he might come and testify on the Sabbath that it is pure. The House of Hillel told them, we are sure that Elijah will come neither on a Sabbath nor on a holiday.”

MISHNAH: Similarly, somebody who left Jerusalem and remembers that he has with him sacrificial meat, if he passed Mount Scopus he burns it on the spot, otherwise he returns and burns it before the citadel on altar wood. Up to what do they return? Rebbi Meïr says, in both cases the size of an olive; Rebbi Jehudah says, in both cases the size of an egg. But the Sages say, sacrificial meat in the volume of an olive, but leavened matter in that of an egg.

MISHNAH: Similarly, somebody who left Jerusalem and remembers that he has with him sacrificial meat, if he passed Mount Scopus he burns it on the spot, otherwise he returns and burns it before the citadel on altar wood. Up to what do they return? Rebbi Meïr says, in both cases the size of an olive; Rebbi Jehudah says, in both cases the size of an egg. But the Sages say, sacrificial meat in the volume of an olive, but leavened matter in that of an egg.

Rebbi Samuel bar Rav Isaac asked, if it is a sanctum should he burn it on the spot? Since even in Jerusalem one burns it before the Temple on altar wood. This one outside, how do you treat it? As having become impure outside or having become impure inside? Rebbi Yose said, since it is disqualified because of its place it becomes as if having become impure outside. Rebbi Yose ben Rebbi Abun said, it is pure by the words of the Torah. You have decided that it be impure. It is not enough that you decided that it be impure, but you also want to make it as if having become impure outside? It [only] is like having become impure inside.

The rabbis of Caesarea asked: I could think that the one who receives or carries [the blood] on leavened matter be liable. The verse says, sacrifice. Since slaughtering for sacrifice is particular in that one is liable for it outside [the Sanctuary], this excludes the one who receives or carries on leavened matter for which one is not liable outside. I could think that one who burns parts on leavened matter be liable. The verse says, and he atones. Since pouring is particular in that it is indispensable for atonement, this excludes burning of the parts, which is not indispensable for atonement. Rebbi Jacob bar Zavdi asked before Rebbi Yose. Instead of arguing for absence of liability, argue for liability. I could think that the one who receives or carries [the blood] on leavened matter not be liable. The verse says, sacrifice. Since slaughtering for sacrifice is particular in that for it one is liable outside [the Sanctuary], I also am adding burning of the parts for which one is liable outside. I could think that one who burns parts on leavened matter not be liable. The verse says, and he atones. Since pouring is particular in that it is indispensable for atonement, I also am adding the one who receives or carries who is indispensable for atonement. He said to him, anything equal in both respects instructs; anything not equal in both respects does not instruct. Sacrifice. Since slaughtering for sacrifice is particular in that it is indispensable for atonement and for it one is liable outside [the Sanctuary], this excludes the one who receives or carries on leavened matter for which one is not liable outside; it excludes burning of the parts, which is not indispensable for atonement.

The rabbis of Caesarea asked: I could think that the one who receives or carries [the blood] on leavened matter be liable. The verse says, sacrifice. Since slaughtering for sacrifice is particular in that one is liable for it outside [the Sanctuary], this excludes the one who receives or carries on leavened matter for which one is not liable outside. I could think that one who burns parts on leavened matter be liable. The verse says, and he atones. Since pouring is particular in that it is indispensable for atonement, this excludes burning of the parts, which is not indispensable for atonement. Rebbi Jacob bar Zavdi asked before Rebbi Yose. Instead of arguing for absence of liability, argue for liability. I could think that the one who receives or carries [the blood] on leavened matter not be liable. The verse says, sacrifice. Since slaughtering for sacrifice is particular in that for it one is liable outside [the Sanctuary], I also am adding burning of the parts for which one is liable outside. I could think that one who burns parts on leavened matter not be liable. The verse says, and he atones. Since pouring is particular in that it is indispensable for atonement, I also am adding the one who receives or carries who is indispensable for atonement. He said to him, anything equal in both respects instructs; anything not equal in both respects does not instruct. Sacrifice. Since slaughtering for sacrifice is particular in that it is indispensable for atonement and for it one is liable outside [the Sanctuary], this excludes the one who receives or carries on leavened matter for which one is not liable outside; it excludes burning of the parts, which is not indispensable for atonement.

MISHNAH: He tears it open and removes the parts which he puts in a tureen and burns on the altar. The first group left and sat on the Temple Mount, the second within the inner wall of the Temple Mount, the third stood at its place. When it got dark, they left and roasted their Pesaḥ.

Rebbi Mana said, I heard from Rebbi Yudan and from all the rabbis, why does one honor the lower house? So that divisions should not grow in Israel. Three put down their crowns in this world and inherited the life of the Future World. And these are: Jonathan the son of Saul, and Eleazar ben Azariah, and the Elders of Bathyra. Jonathan the son of Saul. Rebbi La said, even the women behind the loom did know that David would rule in the future. Eleazar ben Azaria was Second in rank. There are among these only the Elders of Bathyra who freed themselves of the Patriarchate and appointed him Patriarch. The rabbis of Caesarea said, also Rebbi Ḥanina of Sepphoris for Rebbi Mana. Rebbi Joshua ben Qabusai said, all my days I fled from authority. Now that I entered, anybody who would remove me I would treat like a water kettle. As the kettle burns, and injures, and chars, so I would treat him. Rebbi Yose ben Rebbi Bun said, heaven forbid that he wanted this. But he said, who could tell me that he would sanctify the Name of Heaven as I am doing.

MISHNAH: If it became impure whole or most of it, one burns it before the citadel on altar wood. If a minor part became impure or leftovers one burns in the courtyards or on their roofs on their own wood. The misers burn it before the citadel in order to profit from altar wood.

MISHNAH: If it became impure whole or most of it, one burns it before the citadel on altar wood. If a minor part became impure or leftovers one burns in the courtyards or on their roofs on their own wood. The misers burn it before the citadel in order to profit from altar wood.

HALAKHAH: A bone with no meat on it, Rebbi Joḥanan said, one is forbidden to break it; Rebbi Simeon ben Laqish said, one is permitted to break it. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Did we not state, “the bones, the sinews, and leftovers are to be burned on the Sixteenth”? Could he not chop? Because of the marrow in a marrow-bone. Could one not strip off all meat from the bone and profit from the bone? They wanted to say that one may not strip off from the disqualified. Rebbi Eleazar said, and even if you say that one may strip, he explains it following Rebbi Jacob, since Rebbi Jacob said, the prohibition of breaking a bone applies if at the start it was qualified and then became impure. Rebbi Immi in the name of Rebbi Eleazar: why did they say, “the bones, the sinews, and leftovers are to be burned on the Sixteenth”? Because he who burns causes breaking. Samuel said, one may subscribe to the brain in the head but one may not subscribe to the marrow in a marrow bone. One may subscribe to the brain in the head because one can take it out through the ear. But one may not subscribe to the marrow in a marrow bone since one could only extricate it by breaking. Rebbi Joḥanan said, one may subscribe to the marrow in a marrow bone. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, one may not subscribe to the marrow in a marrow bone, but if he subscribed, he subscribed. In Rebbi Joḥanan’s opinion, could he not burn and subscribe? Because of the loss of sancta. In Samuel’s opinion, could he not burn and subscribe? Samuel thinks like Rebbi Jacob, as Rebbi Jacob said, the prohibition of breaking a bone applies if at the start it was qualified and then became impure.

What is the difference between the Cohen who burns the Cow and the High Priest on the Day of Atonement? The separation of the first is for purity and his brothers the priests refrain from touching him. The separation of the other is for holiness and his brothers the priests touch him. In the opinion of Rebbi Joḥanan, who infers from that verse, [it is exceptional for the Cow, it is an embellishment for the Cow, one understands it. In the opinion of Bar Qappara who does not infer it from this verse], why does one touch here but not touch there? Rebbi Ḥiyya bar Ada said, that his brothers the priests should not make him impure. [But will he not be impure because of his sprinkling?] Rebbi Abun said, even Bar Qappara holds that it is exceptional for the Cow, it is an embellishment for the Cow.

MISHNAH: All seven days he pours the blood, and burns the incense, and cleans the lights, and brings head and feet to the altar. On any other day, if he wants to sacrifice he sacrifices since the High Priest is first in line to sacrifice his part and to take his part.

Here, you are saying, he cleans and then he burns the incense; but there, you are saying, he burns the incense and then he cleans. Rebbi Joḥanan said, this is Tamid of Rebbi Simeon from Mitzpeh. Rebbi Aḥa bar Jacob said, but not all of it; there are sayings questioned by the rabbis. Rebbi Ḥizqiah, Rebbi Aḥa, in the name of Rebbi Abbahu: It is Middot of Rebbi Eliezer ben Jacob. Rebbi Yose ben Rebbi Abun said, but not all of it; there are sayings questioned by the rabbis. What is the reason of Rebbi Simeon from Mitzpeh? In the morning, in the morning, when he cleans the lights he shall burn the incense on it. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Rebbi: The reason of the rabbis, outside the curtain of the testimonial in the Tent of Meeting, Aaron and his sons shall arrange it from evening to morning; that there shall be only the cleaning of the lights.

Here, you are saying, he cleans and then he burns the incense; but there, you are saying, he burns the incense and then he cleans. Rebbi Joḥanan said, this is Tamid of Rebbi Simeon from Mitzpeh. Rebbi Aḥa bar Jacob said, but not all of it; there are sayings questioned by the rabbis. Rebbi Ḥizqiah, Rebbi Aḥa, in the name of Rebbi Abbahu: It is Middot of Rebbi Eliezer ben Jacob. Rebbi Yose ben Rebbi Abun said, but not all of it; there are sayings questioned by the rabbis. What is the reason of Rebbi Simeon from Mitzpeh? In the morning, in the morning, when he cleans the lights he shall burn the incense on it. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Rebbi: The reason of the rabbis, outside the curtain of the testimonial in the Tent of Meeting, Aaron and his sons shall arrange it from evening to morning; that there shall be only the cleaning of the lights.

Rebbi Eleazar said, limbs and fat which were not consumed before the evening one builds into a pyre and burns them separately; for them one pushes aside the Sabbath. Rebbi Jacob bar Aḥa in the name of Rebbi Samuel bar Abba: The Mishnah implies this: “Every day there were four arrangements.” What does one understand from here? Rebbi Mana said, “and this day five”. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: May something which is not obstructive push aside? He answered him, there are the witnesses for the New Moon who are not obstructive and push aside, as we have stated there: “for a distance of a night and day one desecrates the Sabbath and comes for testimony of the New Moon.”

Rebbi Jacob bar Aḥa, Rebbi Immi in the name of Rebbi Eleazar: One who burns sancta outside during travel time is flogged. Rebbi Joḥanan said, sancta became rejects during travel time; the impure remain separated each one according to his partition. Rebbi Yose said, the following is frequent in the mouth of the rabbis: When the gobelins were removed, the partitions were permitted to sufferers from gonorrhea and skin disease. A baraita supports the one and a baraita supports the other. A baraita supports Rebbi Joshua ben Levi: “Permanent, even on the Sabbath; permanent even in impurity.” A baraita supports Rebbi Joḥanan , “you shall not extinguish it, even during travel. What did they do [at travel time]? They put a wine-cooler over it, the words of Rebbi Jehudah. Rebbi Simeon says, even at travel time they were removing ashes from it, as it is said, they shall remove the ashes from the altar and spread a purple cloth over it.” If the altar were burning, would the purple cloth not be burned? What does Rebbi Jehudah do with this? They put a wine-cooler over it. How does Rebbi Jehudah validate they shall remove the ashes from the altar? They shall saturate it; as Rebbi Jehudah ben Pazi said, he ate, and was sated, and saturated.

And he who burns. Not the one who starts the fire, and not the one who prepares the stake. Who is he who burns? That is the one who helps during the burning. [Rebbi Yose said, this implies that the one who helps during the burning] makes his garments impure. Rebbi Immi in the name of Rebbi Eleazar: One who turns over an olive-sized piece makes his garments impure. The problem is only one who stands inside and in his hand is a beam with which he turns over an olive-sized piece, [what is the rule]? Let us hear from the following: And he shall take out, and he shall burn. Since one who takes out, only after he took to the outside, also he who burns only if he burns outside. There Ḥizqiah said, he shall be impure until the evening; to include him who burns. Here it is the same.

And he who burns. Not the one who starts the fire, and not the one who prepares the stake. Who is he who burns? That is the one who helps during the burning. [Rebbi Yose said, this implies that the one who helps during the burning] makes his garments impure. Rebbi Immi in the name of Rebbi Eleazar: One who turns over an olive-sized piece makes his garments impure. The problem is only one who stands inside and in his hand is a beam with which he turns over an olive-sized piece, [what is the rule]? Let us hear from the following: And he shall take out, and he shall burn. Since one who takes out, only after he took to the outside, also he who burns only if he burns outside. There Ḥizqiah said, he shall be impure until the evening; to include him who burns. Here it is the same.

And he who burns. Not the one who starts the fire, and not the one who prepares the stake. Who is he who burns? That is the one who helps during the burning. [Rebbi Yose said, this implies that the one who helps during the burning] makes his garments impure. Rebbi Immi in the name of Rebbi Eleazar: One who turns over an olive-sized piece makes his garments impure. The problem is only one who stands inside and in his hand is a beam with which he turns over an olive-sized piece, [what is the rule]? Let us hear from the following: And he shall take out, and he shall burn. Since one who takes out, only after he took to the outside, also he who burns only if he burns outside. There Ḥizqiah said, he shall be impure until the evening; to include him who burns. Here it is the same.

And he who burns. Not the one who starts the fire, and not the one who prepares the stake. Who is he who burns? That is the one who helps during the burning. [Rebbi Yose said, this implies that the one who helps during the burning] makes his garments impure. Rebbi Immi in the name of Rebbi Eleazar: One who turns over an olive-sized piece makes his garments impure. The problem is only one who stands inside and in his hand is a beam with which he turns over an olive-sized piece, [what is the rule]? Let us hear from the following: And he shall take out, and he shall burn. Since one who takes out, only after he took to the outside, also he who burns only if he burns outside. There Ḥizqiah said, he shall be impure until the evening; to include him who burns. Here it is the same.

And he who burns. Not the one who starts the fire, and not the one who prepares the stake. Who is he who burns? That is the one who helps during the burning. [Rebbi Yose said, this implies that the one who helps during the burning] makes his garments impure. Rebbi Immi in the name of Rebbi Eleazar: One who turns over an olive-sized piece makes his garments impure. The problem is only one who stands inside and in his hand is a beam with which he turns over an olive-sized piece, [what is the rule]? Let us hear from the following: And he shall take out, and he shall burn. Since one who takes out, only after he took to the outside, also he who burns only if he burns outside. There Ḥizqiah said, he shall be impure until the evening; to include him who burns. Here it is the same.

“One repairs the roads, and the streets, and water pools, and one looks after all public needs.” “ The following are the public needs: One judges civil suits, and capital crimes, and cases of flogging, and one redeems valuations, and bans, and dedications, one lets the suspected adulteress drink, and burns the Cow, and one breaks the neck of the calf whose neck was to be broken, and one pierces the ear of a Hebrew slave, and one purifies the sufferer from skin disease, and removes the shoe from the block but one may not return it.”

Rebbi Meïr was sitting and preaching in the House of Study of Tiberias when his teacher Elisha passed by riding on a horse on the Sabbath. They came and told him, your teacher is outside. He stopped his sermon and went out to him. He asked him, what did you preach today? He told him, and the Eternal blessed the end etc. He asked him, what did you explain about this? He answered him, and the Eternal added double all that Job had owned; that he doubled his money. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the Eternal blessed the end of Job from his beginning, by the merit of commandments and good works which were in his hand from his beginning. He asked him, and what did you preach further? He told him, the end of a matter is better than the beginning. He asked him, what did you explain about this? For example, a man who had children in his youth but they died, and in his old age they lived; that is the end of a matter is better than the beginning. For example, a man who traded in his youth and lost, and in his old age and gained; that is the end of a matter is better than the beginning. For example, a man who studied Torah in his youth and forgot, in his old age he remembered; that is the end of a matter is better than the beginning. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the end of a matter is good from the beginning, in case it is good from the start, and this applies to me. My father Abuya was one of the leading Jerusalemites. On the day he came to circumcise me he invited all the leading Jerusalemites and sat them in one room, and Rebbi Eliezer and Rebbi Joshua in another room. After they ate and drank they started to clap with their hands and dance. Rebbi Eliezer and Rebbi Joshua said, while they are occupied in theirs let us be occupied with ours. They sat occupied with words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs. Fire descended from Heaven and surrounded them. Abuya told them, my teachers! Why do you come to burn down my house? They told him, Heaven forbid! But we were sitting reviewing the words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs, and the words were joyful as at their giving on Sinai. And was the main giving on Sinai not in fire? And the Mountain burns in the fire up to the heart of Heaven. My father Abuya told them, my teachers! If that is the power of Torah, if this son of mine survives I dedicate him to Torah. Because his intent was not for Heaven, it did not succeed with this man. He asked him, and what did you preach further? He told him, it cannot be valued by gold or glass. He asked him, what did you explain about this? He told him, the words of the Torah are as difficult to acquire as golden vessels, and as easy to lose as glass vessels. And like golden and glass vessels when they are broken he can make them vessels as before, also the student of the Sages who forgot his learning can learn it anew. He said to him, this is enough, Meïr, up to here is the Sabbath domain. He asked him, how do you know? He told him, from the horse’s hooves which I continuously counted for 2’000 cubits. He said to him, all that wisdom is in you and you do not repent? He told him, I cannot. He asked him, why? He told him, once I was passing by the Holiest of Holies riding on a horse on the Day of Atonement which fell on a Sabbath and I heard an unembodied voice coming from the Holiest of Holies, saying, return, erring children, except for Elisha ben Abuya who knew My power and rebelled against Me. And all that came to him because he was sitting memorizing in the valley of Genezareth and saw a man climbing to the top of a date palm taking the mother with the chicks and descending safely. The next day he saw another man climbing to the top of a date palm, taking the chicks and sending away the mother. When climbing down he was bitten by a snake, and he died. He said, it is written, sending away you shall send the mother, but the chicks you may take for yourself, so it will be good for you and prolong your days. Where is the good for this one? Where is the prolongation of days of this one? He did not know that Rebbi Jacob had explained it preceding him, so it will be good for you in the future world which is all good, and prolong your days, in the future which is all long. But some are saying, because he saw the tongue of Rebbi Jehudah the baker in the mouth of a dog, oozing blood. He said, is this the Torah and this is its reward? This is the tongue which was delivering the words of the Torah correctly; this is the tongue which occupied itself with Torah all its days; [is this the Torah and this is its reward?] It appears that there is no reward and no resurrection of the dead. But some are saying, when his mother was pregnant with him she passed by pagan temples and smelled of this kind. And this smell was bubbling in her body like the poison of a viper. Later Elisha fell sick. They came and informed Rebbi Meïr, your teacher is sick. He went to visit him and found him sick. He asked him, are you not repenting? He asked, and if one repents, is one accepted? He told him, is it not written, man shall repent up to extinction, one receives up to the extinction of the breath. At that moment Elisha cried, passed away, and died. Rebbi Meïr was happy internally and said, it seems that my teacher passed away repentant. After they buried him, fire descended from Heaven and burned his grave. They came and informed Rebbi Meïr, your teacher’s grave is on fire. He went to visit it and found it burning. What did he do? He took his kaftan and spread it over it. He said, stay for the night, etc. Stay for this world which compares to the night, and it will be in the morning, this is the Future World which is all morning, if the Good One will redeem, this is the Holy One, praise to Him, who is Good, as it is written, the Eternal is good to all, and His mercies are on all His creatures. And if He does not want to redeem you I shall redeem you, living is the Eternal, and it was extinguished. They asked Rebbi Meïr, if they ask you in that World, whom do you want to visit, your father or your teacher? He told them, I shall visit my teacher first and afterwards my father. They said, will they listen to you? He told them, did we not state, “one saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries”? One saves Elisha Aher by the merit of his Torah. Later his daughters went to take charity from Rebbi. Rebbi decided and said, nobody shall show him grace nor be friendly to his orphans. They told him, Rebbi. Do not look at his deeds, do look at his Torah. At this moment Rebbi cried and decided for them that they be provided for. He said, if this one who toiled in Torah not for Heaven’s sake, see what he produced; one who toils in the Torah for itself not so much more?

“And one looks after all public needs.” “The following are the public needs: One judges civil suits, and capital crimes, and cases of flogging, and one redeems kidnap victims, and valuations, and bans, and dedications, and one lets the suspected adulteress drink, and burns the Cow, and one breaks the neck of the calf whose neck was to be broken, and one pierces the ear of a Hebrew slave, and one purifies the sufferer from skin disease, and removes the shoe from the block but one may not return it.”

Rebbi Joḥanan said, overhanging branches and protuberances are biblical for heave even though the nazir does not shave. Rebbi Jeremiah asked, if to burn it, one burns even for a rabbinic doubt; maybe to whip? Rebbi [Yose] from Sidon stated before Rebbi Jeremiah and disgagrees with Rebbi Jeremiah: “For any impurity deriving from a corpse for which a nazir shaves one is guilty if entering the Sanctuary, but any impurity deriving from a corpse for which a nazir does not shave one is not guilty if entering the Sanctuary.”

HALAKHAH: “If somebody had an attack of seizures”, etc. The symptoms of an insane person: One who goes out in the night, stays overnight in a graveyard, tears his clothing, and destroys what one gives to him. Rebbi Huna said, only if all of that is in him since otherwise I say that one who goes out in the night is a man-dog; he who stays overnight in a graveyard burns incense to spirits, he who tears up his clothing is [a choleric person], and he who destroys what one gives to him is a Cynic. Rebbi Joḥanan said, even only one of these symptoms is proof. Rebbi Abun said, what Rebbi Joḥanan said, even only one of these by itself is reasonable for him who destroys what one gives to him; even the greatest idiot does not destroy all one gives to him. The one attacked by seizures does not exhibit any of these signs. What is one attacked by seizures? Rebbi Yose said, a decrepit one. There came a case before Rebbi Yose of a weaver who, when one gave him red on black he was exerting himself, black on red he was exerting himself. This is the cordiacus described by the Sages.

HALAKHAH: “If somebody empowered his agent,” etc. It was stated: “If a man and a woman come from overseas; he says, she is my wife, and she says, he is my husband. One will not execute anybody because of her being a married woman. If they become generally known, one will execute because of her being a married woman.” How long does it take to be generally known? Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Up to thirty days. There, we have stated: “A toddler who is found near cake-dough with a piece of dough in his hand, Rebbi Meïr declares pure but the Sages declare it impure, for toddlers will slap their hands on cake-dough.” Does one burn because of general knowledge? Rebbi Yose in the name of Rebbi Ze‘ira: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, one executes because of general knowledge. Rebbi Simeon ben Laqish said, one does not execute because of general knowledge. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ze‘ira: Everybody agrees that one executes because of general knowledge. Where do they disagree? About burning. Rebbi Joḥanan said, one executes because of general knowledge but one does not burn because of general knowledge. Rebbi Simeon ben Laqish said, since one executes because of general knowledge, one also burns because of general knowledge. And from where that one executes because of general knowledge? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, it is written: “He who hits his father or his mother shall be put to death.” But is it certain that this one is his father? Is it not only general knowledge that he is his father? But it says, one executes. So here also one executes.

HALAKHAH: “If somebody starts a fire inside his property,” etc. “It happened that a fire crossed the Jordan, because it was a firestorm. How far may a fire spread? Rebbi Eliezer says sixteen cubits like a public road, if there is wind thirty cubits. Rebbi Jehudah says thirty cubits, if there is wind fifty cubits. Rebbi Aqiba says 50 cubits, if there is wind a hundred cubits. It happened in Arabia that a fire jumped more than three hundred cubits. When is this? If it jumps. But if there is wood or it burns continuously, he is liable even up to a mil. If it crossed a river or a pond eight cubits wide, he is not liable.”

MISHNAH: The worshipper of strange worship whether he worships, or sacrifices, or burns incense, or makes a libation, or prostrates himself; also one who accepts it as a god and says to it: you are my god. But one who embraces, or kisses, or sweeps clean, or sprinkles water; one who washes, rubs with oil, clothes, or puts shoes on it, violates a prohibition. He who makes a vow in its name or keeps one in its name violates a prohibition. One who defecates in front of Baal Pe`or follows its worship. One who throws a stone at a statue of Mercury follows its worship.

What means “burns it”? He slurps it. Rebbi Simeon ben Laqish said, in a dirty cup. This implies that one who drinks from a dirty cup neither benefits nor commits larceny.

Ashian the woodworker in the name of Rebbi Joḥanan: why are pictures forbidden? Because one burns incense before them at the time they are hung. Rebbi Joḥanan said, one may look at them when they are taken down. What is the reason? You may look when the evildoers are being destroyed. One may not look at inscriptions under figures or under pictures on the Sabbath. Not only this, but even on a weekday one does not look at pictures. What is the reason? Do not turn to idols, do not turn to worship them; Rebbi Jehudah says, do not turn actually to see them.

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