corpse

And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.

Jesus said, "Whoever has known the world has found a corpse. Whoever has found a corpse, of them the world isn't worthy."

Jesus said, "Whoever has known the world has found a corpse. Whoever has found a corpse, of them the world isn't worthy."

They saw a Samaritan carrying a lamb to Judea. He said to his disciples, "What do you think he's going to do with that lamb?" They said to him, "He's going to kill it and eat it." He said to them, "While it's living, he won't eat it, but only after he kills it and it becomes a corpse." They said, "He can't do it any other way." He said to them, "You, too, look for a resting place, so that you won't become a corpse and be eaten."

They saw a Samaritan carrying a lamb to Judea. He said to his disciples, "What do you think he's going to do with that lamb?" They said to him, "He's going to kill it and eat it." He said to them, "While it's living, he won't eat it, but only after he kills it and it becomes a corpse." They said, "He can't do it any other way." He said to them, "You, too, look for a resting place, so that you won't become a corpse and be eaten."

There was there also a young woman afflicted by Satan; for that accursed wretch repeatedly appeared to her in the form of a huge dragon, and prepared to swallow her. He also sucked out all her blood, so that she was left like a corpse. As often as he came near her, she, with her hands clasped over her head, cried out, and said: Woe, woe's me, for nobody is near to free me from that accursed dragon. And her father and mother, and all who were about her or saw her, bewailed her lot; and men stood round her in a crowd, and all wept and lamented, especially when she wept, and said: Oh, my brethren and friends, is there no one to free me from that murderer? And the daughter of the chief who had been healed of her leprosy, hearing the girl's voice, went up to the roof of her castle, and saw her with her hands clasped over her head weeping, and all the crowds standing round her weeping as well. She therefore asked the demoniac's husband whether his wife's mother were alive. And when he answered that both her parents were living, she said: Send for her mother to come to me. And when she saw that he had sent for her, and she had come, she said: Is that distracted girl your daughter? Yes, O lady, said that sorrowful and weeping woman, she is my daughter. The chief's daughter answered: Keep my secret, for I confess to you that I was formerly a leper; but now the Lady Mary, the mother of Jesus Christ, has healed me. But if you wish your daughter to be healed, take her to Bethlehem, and seek Mary the mother of Jesus, and believe that your daughter will be healed; I indeed believe that you will come back with joy, with your daughter healed. As soon as the woman heard the words of the chief's daughter, she led away her daughter in haste; and going to the place indicated, she went to the Lady Mary, and revealed to her the state of her daughter. And the Lady Mary hearing her words, gave her a little of the water in which she had washed the body of her son Jesus, and ordered her to pour it on the body of her daughter. She gave her also from the clothes of the Lord Jesus a swathing-cloth, saying: Take this cloth, and show it to your enemy as often as you shall see him. And she saluted them, and sent them away.

Now when Lycomedes came with John into the house wherein his wife lay, he caught hold again of his feet and said: See, lord, the withering of the beauty, see the youth, see the renowned flower of my poor wife, whereat all Ephesus was wont to marvel: wretched me, I have suffered envy, I have been humbled, the eye of mine enemies hath smitten me: I have never wronged any, though I might have injured many, for I looked before to this very thing, and took care, lest I should see any evil or any such ill fortune as this. What profit, then, hath Cleopatra from my anxiety? what have I gained by being known for a pious man until this day? nay, I suffer more than the impious, in that I see thee, Cleopatra, lying in such plight. The sun in his course shall no more see me conversing with thee: I will go before thee, Cleopatra, and rid myself of life: I will not spare mine own safety though it be yet young. I will defend myself before Justice, that I have rightly deserted, for I may indict her as judging unrighteously. I will be avenged on her when I come before her as a ghost <bereft> of life. I will say to her: Thou didst force me to leave the light when thou didst rob me of Cleopatra: thou didst cause me to become a corpse when thou sentest me this ill fortune: thou didst compel me to insult Providence, by cutting off my joy in life (my confidence).

And he came to her and touched her face and said: Cleopatra, He saith, whom every ruler feareth, and every creature and every power, the abyss and all darkness, and unsmiling death, and the height of heaven, and the circles of hell and the resurrection of the dead, and the sight of the blind, and the whole power of the prince of this world, and the pride of the ruler: Arise, and be not an occasion unto many that desire not to believe, or an affliction unto souls that are able to hope and to be saved. And Cleopatra straightway cried with a loud voice: I arise, master: save thou thine handmaid. Now when she had arisen <who had lain incurable for> seven days, the city of the Ephesians was moved at the unlooked-for sight. And Cleopatra asked concerning her husband Lycomedes, but John said to her: Cleopatra, if thou keep thy soul unmoved and steadfast, thou shalt forthwith have Lycomedes thine husband standing here beside thee, if at least thou be not disturbed nor moved at that which hath befallen, having believed on my God, who by my means shall grant him unto thee alive. Come therefore with me into thine other bedchamber, and thou shalt behold him, a dead corpse indeed, but raised again by the power of my God.

And as John was discoursing yet further unto the brethren that they should despise temporal things in respect of the eternal, he that was enamoured of Drusiana, being inflamed with an horrible lust and possession of the many-shaped Satan, bribed the steward of Andronicus who was a lover of money with a great sum: and he opened the tomb and gave him opportunity to wreak the forbidden thing upon the dead body. Not having succeeded with her when alive, he was still importunate after her death to her body, and said: If thou wouldst not have to do with me while thou livedst, I will outrage thy corpse now thou art dead. With this design, and having managed for himself the wicked act by means of the abominable steward, he rushed with him to the sepulchre; they opened the door and began to strip the grave-clothes from the corpse, saying: What art thou profited, poor Drusiana? couldest thou not have done this in life, which perchance would not have grieved thee, hadst thou done it willingly?

And as John was discoursing yet further unto the brethren that they should despise temporal things in respect of the eternal, he that was enamoured of Drusiana, being inflamed with an horrible lust and possession of the many-shaped Satan, bribed the steward of Andronicus who was a lover of money with a great sum: and he opened the tomb and gave him opportunity to wreak the forbidden thing upon the dead body. Not having succeeded with her when alive, he was still importunate after her death to her body, and said: If thou wouldst not have to do with me while thou livedst, I will outrage thy corpse now thou art dead. With this design, and having managed for himself the wicked act by means of the abominable steward, he rushed with him to the sepulchre; they opened the door and began to strip the grave-clothes from the corpse, saying: What art thou profited, poor Drusiana? couldest thou not have done this in life, which perchance would not have grieved thee, hadst thou done it willingly?

But when he came to his right senses, John asked of him about his entry into the sepulchre, what it meant, and learning from him that which Andronicus had told him, namely, that he was enamoured of Drusiana, John inquired of him again if he had fulfilled his foul intent, to insult a body full of holiness. And he answered him: How could I accomplish it when this fearful beast struck down Fortunatus at a blow in my sight: and rightly, since he encouraged my frenzy, when I was already cured of that unreasonable and horrible madness: but me it stopped with affright, and brought me to that plight in which ye saw me before I arose. And another thing yet more wondrous I will tell thee, which yet went nigh to slay and was within a little of making me a corpse. When my soul was stirred up with folly and the uncontrollable malady was troubling me, and I had now torn away the grave-clothes in which she was clad, and I had then come out of the grave and laid them as thou seest, I went again to my unholy work: and I saw a beautiful youth covering her with his mantle, and from his eyes sparks of light came forth unto her eyes; and he uttered words to me, saying: Callimachus, die that thou mayest live. Now who he was I knew not, O servant of God; but that now thou hast appeared here, I recognize that he was an angel of God, that I know well; and this I know of a truth that it is a true God that is proclaimed by thee, and of it I am persuaded. But I beseech thee, be not slack to deliver me from this calamity and this fearful crime, and to present me unto thy God as a man deceived with a shameful and foul deceit. Beseeching help therefore of thee, I take hold on thy feet. I would become one of them that hope in Christ, that the voice may prove true which said to me, 'Die that thou mayest live': and that voice hath also fulfilled its effect, for he is dead, that faithless, disorderly, godless one, and I have been raised by thee, I who will be faithful, God-fearing, knowing the truth, which I entreat thee may be shown me by thee.

But Eve heard the noise he made in falling upon the earth. And she felt about for him with her hands, and found him like a corpse.

Then Adam, by reason of what had befallen him, smote upon his breast, and fell upon the earth like a corpse; then came to him the Word of God, who raised him, and said unto him,

Then Satan hastened with the sharp iron-stone he had with him, and with it pierced Adam on the right side, when flowed blood and water, then Adam fell upon the altar like a corpse. And Satan fled.

When thou sawest the flesh of one son being severed after the flesh of another, and hand after hand being cut off, and head after head being flayed, and corpse cast upon corpse, and the place crowded with spectators on account of the tortures of thy children, thou sheddest not a tear.

When thou sawest the flesh of one son being severed after the flesh of another, and hand after hand being cut off, and head after head being flayed, and corpse cast upon corpse, and the place crowded with spectators on account of the tortures of thy children, thou sheddest not a tear.

Shall hide a corpse. And after him shall rule

Shall he be; foreign dust shall hide his corpse,

And they will tear in pieces his dead corpse.

THAT BISHOPS OUGHT TO RECEIVE IN LOVE AND MEEKNESS THE REPENTANCE OF THOSE WHO TURN. [ii., 15-] See then, my beloved brethren, the greatness of the mercy of the Lord our God, (who is) good and righteous and a lover of men, merciful and compassionate to those who turn to repentance. For He delighteth not in those that judge harshly and with deceitfulness of heart, without mercy; but (willeth) that one should convert and receive those that have sinned into the true religion, that they may be able to come to repentance. And if bishops do not teach, and act thus, God will require at their hands the sin of the people, even as Isaiah saith, “ Admonish my people, saith God: ye priests also speak unto the heart of Jerusalem.” The bishop ought to examine the people, and if there be any that have sinned, let him turn them to repentance, that they may gain for themselves a good reward. And if they teach not, and turn not the people to true godliness, they shall receive condemnation. Now let us receive with joy and love the repentance of those that turn to God; and against those that have sinned let us give judgment with compassion and mercy, as is fitting, towards the penitent. But if thou seest a man who committeth sin, and falleth into error, lift him up again from his fall; but if thou makest his way of life pleasant unto him, behold, then thou hast slain thy brother. But it is right that thou shouldest lift up again from his fall him that hath fallen, that he perish not; and that others, when they see him, may learn, and understand, and receive the word of admonition. It is not right for the bishop to be negligent as touching the sin of the people, nor, again, to disregard the desire of those who seek for repentance, lest by his slackness the flock of the Lord perish. For concerning them God spake by the mouth of Jeremiah the prophet, saying, “ Many shepherds have destroyed my vineyard, and defiled my portion, and have made my portion, which I love, a desert and a waste; and it hath become a desolation and a ruin: for my sake all the land hath perished and is destroyed.” [ii., 16.] Thou also, if thou seest one that sinneth, command the deacons to expel him and put him forth, and to admonish him and teach him, that others, when they see, may fear. And when he turneth, and cometh to repentance, let them ask, and entreat for him with God, and with the bishop, that he may teach him. For the Saviour prayed for sinners to His Father, even as it is written in the Gospel, “Father forgive them, for they do what they know not.” And then let them examine him that hath sinned, whether he forsaketh his evil way, and when he confesseth his sins, and turneth to repentance, let them suffer him to enter the Church, and bid him to fast according to the greatness of the sin he hath committeth, two weeks, or three weeks, or five weeks, or seven. It is right that thou shouldst teach the sinner, and instruct him, and admonish him, without anger or favour, that he may humble himself, and pray to God, and find compassion and mercy when he standeth before Him. For it is said, “If thou, O Lord, shouldest mark sin, O Lord, who should stand before thee? For forgiveness is from thee,” and mercy is in thy hand. Thus, then, do, and make a difference. For God said unto Cain, “Thou hast sinned: be silent then,” and lift not up thy hand. But it is right for the sinner to grieve and sorrow, and despise himself. Let us understand the word which God spake to Moses concerning Miriam, “If her father had spit in her face, should she not have been ashamed seven days? Let her remove outside the camp for seven days and then let her enter in. And Miriam removed outside the camp for seven days, and the people journeyed not until Miriam was purified. And after this they journeyed.” Let us do, then, thus unto those who desire repentance for their sins. Let us appoint for them a fixed time of years, according to the greatness of their sin, wherein they shall repent: and when they repent, let us receive them, even as fathers shew mercy towards their children. [ii., 17.] But if bishops, and others in authority, have on them any defilement or stain, and on account of them the people are put to shame; and (if) they judge not uprightly for the orphan, and the poor, and the widow, but show favour in judgment, that they may get gifts and bribes, such shall be reckoned with the hypocrites. Even as it is written in the Gospel saying, “Why beholdest thou the mote that is in thy neighbour’s eye, and seest not the beam that is in thine own eye? ’’? Let bishops and priests then give heed that there be not found with them deeds of this sort,- lest others be offended, when they see these evil doings. For the wicked seek occasions to destroy others and to scatter the Lord’s flock. For a little leaven leaveneth much meal. In like manner sin followeth after those that commit it, (and) thus destroyeth very many. As when a thief is found in a treasure-house and bringeth an evil name on his kinsfolk by the evil of his doings; and as when the stinking flesh of a corpse s cast into ointment, the odour of the fragrance thereof is tainted; and as when a king is evil and cruel (and) dispenseth not justice, so, too, are his Princes; and as when a scabby sheep feedeth with (other) sheep, they all become scabby, if it be not separated from them; and as, when a mad dog biteth all whom it meeteth, except it be killed, all those whom it biteth become mad together with it; in like manner if any man be a scorner, and a mocker, and contentious and a transgressor of the commandments which are in the law, let him be put forth from the Church, lest he corrupt the house of the Lord, and make (it) a den of robbers. It is not right that we should keep silent concerning sinners and wicked men, but we should admonish them, that they may forsake their doings, and put from them wicked deeds and habits. On the other hand, let us bid them fast and pray and give alms, that they may learn the fear of God. For He said unto the children of Israel, ‘Fear me, and keep my commandments.” The bishop ought to show anxious care concerning the sin of the people, and consider the life of each one of them, that he may be unto them a guide and a saviour unto works of righteousness, that they may be prepared for God, and be saved from the condemnation which shall fall on sinners at the day of judgment. But let such as are slothful hear what is said, “‘ Wherefore have ye kept silent concerning transgressors and gathered their fruits? ” (ii., 18.) ‘It is right that the bishop should feed the people in peace; those that have not sinned let him not suffer to fall: and those also that have sinned let him turn to repentance. Hear, O bishops, what the Lord saith unto you, ‘Despise not one of these little ones.” But they ought to forgive and pardon him that hath sinned. And when a sinner confesseth his sin, and crieth to the Lord from the depth of his heart, humbling himself with tears and sighs, the Holy Spirit will come and say unto him, The Lord pardon thee all thy sin. Know, then, O bishop, how much honour and glory God hath bestowed upon thee, and hath given thee authority to loose and to bind. Take heed to thyself, and guard the flock of Christ. Walk in the way of righteousness, whilst thou livest in this world, for thou shalt give account in the day of judgment. “For to whom much hath been committed, of him shall much be required.” For there is no man that liveth even one day without sin, except One, who for our sakes became man, God the Word. And for this reason hath been written the memorial of the righteous who gave good heed unto themselves. For it is said, “My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life.” “ And He answered the people and said unto them, “Behold, I judge between rams and sheep. Know, then, that ye have fed in a good pasture; and the rest of the pasture ye have trodden with your feet -.. my sheep have eaten.”‘ And again, “Now shall ye know that I am the Lord, and ye are my sheep, the sheep of my pasture: ye are my sheep and I am the Lord your God, saith the Lord.” ii., 19.) Hear, ye bishops, and hear, ye people, what God saith, Behold I judge between rams and he-goats.”! Moreover He saith, “I will give judgment against the shepherds of the sheep who have destroyed my flock by their slothfulness. And again He saith, “I will judge between bishop and bishop, between peoples and peoples, between ruler and rulers.” And my sheep are rational creatures, and are not without reason; and therefore let not the people say, We are sheep and not shepherds, what is this to us? As the sheep that followeth the good shepherd of the sheep, that he may save it from the ravening wolf that destroyeth (is preserved); in like manner the sheep that followeth the foolish and wicked shepherd of the sheep, the wolf will devour before his face. Wherefore it is right that we should keep far from evil and deceitful shepherds who spare not, nor save the flocks, but follow the good shepherds who spare and save their flocks. [ii., 20.] For the people love a good shepherd, and fear him as a father, and a lord, and as a priest, and as God’s high-priest, for he admonisheth them, and guideth them unto true godliness. For he that obeyeth him, has obeyed Christ, and heard His voice, but he that rejecteth him and heareth not his voice, hath rejected and transgressed against Christ, as he that obeyeth Christ, hath obeyed God. Moreover it is said, ‘He that heareth you, hath heard me, and he that rejecteth you, hath rejected me, and he that rejecteth me, hath rejected him that sent me.” In like manner it is right for the bishop to love the people as his children, for they are his sons; and to nurture them with admonition as a bird which broodeth over her eggs, and nurtureth her young ones until they fly. In like manner let him teach the people the word of God, and feed them with spiritual doctrine, and give what they need to all who desire to receive of him; and let him not be burdensome to them, but admonish them with words of wisdom, and put them in fear, lest they turn again unto sin. Rather let him bid them walk in the way of righteousness, and keep the faith; and let him feed the people in peace. Moreover let him raise the fallen, and strengthen the weak, and gather together the scattered, and heal the wounded in heart, and console the faint-hearted, and strengthen the lame with the word of admonition; and let him lighten the heavy burden of their sin, that they may get them a good hope. And as for them, let them learn the law of the Church, and turn to repentance. And if there be any man who is cast out through not understanding the words of the Scriptures, despise him not, nor suffer him to fall into sin, but help him, and heal him from the wound of sin, and turn him to thee, and restore him to the Christian flock. But whoso refuseth to turn again, he shall go forth from thy flock, and be made food for the birds of the heaven and the beasts of the field; and his portion shall be with them that say, Let us eat and drink: to-morrow we die; and that think not on their latter end. And if there be any man whom the bishop hath seen doing thus, he ought to say unto him, I will bear thy sin, and die in thy stead, even as Christ died for the sin of the world. Then let him toil and suffer with him, until he turn again unto repentance. For “the good shepherd giveth up his life for the sheep; but the hireling who is not the shepherd, whose own the sheep are not, seeth the wolf coming, and fleeth and leaveth his sheep, and the wolf catcheth them and scattereth them. Because he is a hireling, he careth not for the sheep.” It is right that we should know that God is merciful, and desireth not the death of a sinner, but his conversion and return to repentance. And if there be anyone that sinneth through understanding not the commandments which God hath ordained for repentance, but walketh in the deceit of his heart, and remembereth not his sin, and his evil which he hath done, remembering not the words of the Holy Scriptures which have proclaimed mercy to him, such a one shall perish and be without hope. But search thou out a good shepherd, and a meek and patient teacher and monitor, and one that is merciful and a peacemaker, who goeth about and feedeth his sheep, and seeketh that which is lost, like the Lord our God. For our Father who is in heaven sent His beloved Son our Saviour the Good Shepherd, our Teacher Jesus Christ, who left the ninety and nine in the wilderness, and went to seek one sheep that was lost. And when He found it He bore on His shoulder, and brought it to the flock with joy, because He had found that which was lost. Hear this, O bishop, guide them that have gone astray, and gather together them that have been scattered, and seek them that are lost, for thou hast authority to turn (to repentance), that thou mayest bind and loose. For our Saviour said to the man with the palsy, “I have forgiven thee thy sin; thy faith hath saved thee; go in peace.” For the peace which we have received is the Church of Christ, whereinto thou shouldst bring them that have repented of their sins, and are cleansed, and have done righteousness and goodness, and found the hope of life. The bishop ought to heal the sick who are diseased through deeds of sin; to visit them and to console them and to heal their wounds, for “not the whole, but the sick are they that need the physician. For the Son of man came to seek and to help that which was lost.” Since, then, thou art a physician in the Church of the Lord, impart healing to each one as it befitteth, and feed them with spiritual food, that they may be strong in the Holy Church. And feed the flock of Christ in humility and in love, and mild severity without anger, not exalting thyself in thy position of authority, for thou art the shepherd of the sheep of Christ’s flock; and thou shalt gather the lambs in thy bosom. [ii., 21.] Be, then, merciful and just, without guile, or revenge, or jealousy, or slandering, or calumny, or hatred, or partiality, or evil speaking, or haughtiness, or boasting. Despise not them that are under thee, nor hide from them the commandments of God, nor turn thyself away from their repentance, nor bring pretexts against them, nor drive them away from the Church. Be of understanding, then, in judgment, and receive not the witness of one man against any, but only the witness of three good and faithful men, to whom others bear witness that they are good and faithful, who cherish not hatred, nor revenge, nor jealousy. For there are some that speak falsely, that have two tongues, or three, who rejoice in evil-doing, haters of the brethren, who seek to scatter the flock of Christ. But if thou hearest their voice, and believest those that do thus, behold thou hast scattered thy flock without judgment, and given them over to evil and ravening wolves, that is (to) evil men. Or rather, they are not men, but evil beasts who are in the likeness of men, ungodly and unbelieving and apostates, who know not God. Such are liers in wait in the way, and like a wolf that seizeth and devoureth, they seize them that depart from the law of the Church; and when they see one that is lost, it seemeth a great thing for themselves. For their father, the devil, is a murderer. And those that go astray from the Church, and depart from the law, devils shall be their shepherds, and shall afflict them with torment and distress and sorrow of heart. And they shall follow the way of transgressors, and shall lose their reward, and shall depart farther and farther from God. And as for the bishop, if he judge not uprightly, his portion shall be with them. Thou oughtest not, then, to thrust away the sinner, nor to despise him that turneth; neither be thou lacking in mercy, that thou mayest heal the wound of sin, nor have thou fellowship with the man of blood. For concerning them the Scripture saith, ‘Their feet are swift to shed blood; shame and affliction are in their way, and they know not the way of peace; and there is no fear of God before their eyes.” The way of peace is our Saviour Jesus Christ, who hath taught us, saying, “Forgive, that he may forgive you; and give, (and) men shall give unto you;” that is to say, Forgive men their trespasses, that your heavenly Father may forgive you your trespasses. Moreover He hath taught us in the Prayer, saying, “Forgive us our trespasses and our iniquity as we also forgive him that hath trespassed against us.” But if ye cannot forgive the trespasses of him that hath trespassed against you, how shall ye find forgiveness for your trespasses? And if there be anyone that hath been thrust forth being innocent, and then returning hath asked for pardon, and (the bishop) receive him not, he is a murderer of his brother, and a shedder of blood like Cain, who shed the blood of Abel his brother; and his blood cried unto God. And if any bishop thrust forth (a man) being innocent, he is, like Cain, a murderer.

THAT WE CHRISTIANS OUGHT TO UNDERSTAND TO OBSERVE THE PASCHAL SEASON AND NOT KEEP IT IN ERROR ON ANY OTHER DAYS, BUT IN THE WEEK IN WHICH THE PASSOVER COMES ON THE FOURTEENTH DAY (OF THE MONTH). [v., 17.] Ye, beloved brethren, who have been bought with the precious blood of Christ, ought to keep the feast of the holy Passover with all exactness and understanding. For day and night are equal on the twenty-fifth (day) of the month Magabit. Make your reckoning sure, for our Lord did not suffer twice in one year. Do you also take heed to keep the memorial of His sufferings once only every year. For our sakes He died, and (therefore) consent not to keep the feast along with the Jews, for there is no love between us and them. [or they in folly have erred in their reckoning, though they think they are exact. Wherefore they are dishonoured in all the earth, and have departed from the truth. But do you take heed to the reckoning of the day on the twenty-fifth (day) of Magabit, which is the twenty-second (day) of the month Magabit according to the reckoning of the Hebrews, and observe this reckoning until the twenty-first (day). And further make no mistake in the reckoning of the Passover, lest it be celebrated before the (festival of) Hosanna, that the Passover may not fall twice in one year through inaccurate reckoning. But let the holy day of the resurrection of our Lord and Saviour Jesus Christ be celebrated on the holy Christian Sabbath. (v., 18.) And further let the fast of the holy Passover be from the second day of the week until the first Sabbath, the vigil of the Passover. And in the week of the Passion cat nothing except bread, and water and salt. Abstain on these days of the Fast from eating flesh and drinking wine, for they are days of mourning and sorrow. Above all in these six days, if any one be able to fast, let him patiently endure for two days; but if he be not able, let him fast on one day, and keep himself from evil-doing. For our Lord saith, “The sons of the bridegroom cannot fast so long as the bridegroom is with them, but days will come when the bridegroom shall be taken from them; then shall they fast.’ [v., 19.] For in these six days the Jews took our Lord from us, and crucified Him on the Cross, and reckoned Him with the transgressors. Wherefore we command you to fast, even as we ourselves have done since He ascended into heaven. And as for the other days, let them fast on the fourth and sixth days of the week until the ninth hour, and whoso wisheth let him fast till the sun set. And keep vigil at night until the cock crow, being: gathered together in the church for praise and prayer, (and) reading the Law, and the prophets, and the psalms of David. And after ye have baptized (the catechumens), read the Gospel with fear and trembling, and teach the people things tending to profit and the salvation of their souls; and pray ye to God that Israel may turn to repentance, and be saved from ungodliness. For the Governor washed his hands, and said, “I am innocent of the blood of this just man,” but (they of) Israel cried out, and said, “His blood be on us, and on our children.” Then Pilate said unto them, “Shall I crucify your king? And they answered, and said, we have no king but Caesar: crucify him, crucify him, for everyone that maketh himself a king is a rebel against Caesar. And they answered, and said, If thou let this man go, thou art not Caesar’s friend.” Pilate the governor and Herod the King commanded that He should be crucified, that it might be fulfilled which was written, saying, ‘“ Why have the nations raged, and the peoples spoken vain things? The kings of the earth have risen up, and the rulers also have assembled together against the Lord and against his anointed.” And again it is said, “ And they have cast away their brother as an unclean corpse.”! Then they crucified Him on the sixth day of the week and He rose again on the Sabbath day. The Scripture was fulfilled which saith, “Arise, O God, and judge the earth, for thou shalt have inheritance among all the nations.” " And moreover it is said, “Now will I arise, saith the Lord, and will appoint salvation, and deal boldly in him.” And again it is said, ‘Arise, O Lord, in thine anger, and be thou exalted above mine enemies.” And moreover it is said, ‘Render to them their recompense upon their heads.”. And for this cause offer ye also your sacrifice as the Lord hath commanded you. For He said, “Thus do ye in remembrance of me.” Finish the fast, then, with joy and gladness, and keep the feast, for our Lord Jesus Christ hath risen from the dead, and His resurrection hath given us hope. Let this ordinance be unto you a law for ever until He come again in glory. For the Jews have not believed in the resurrection of our Saviour, but we Christians believe in His resurrection, for all who hope in His holy resurrection shall find life eternal. [v., 20.) Keep, then, a feast on the eighth day, for on it the Lord appeared. Thomas said, To me also He appeared, and made me glad, (shewing me) the marks in His hands and His feet, and the wound in His holy side. Though before was faithless, and believed not in His resurrection, He shewed me openly the wound in His right side. On the fortieth day keep a feast, for on it He finished all (His) dispensation and ascended into heaven to the Father who had raised Him (from the dead), and He sat down on the right hand of power, and subjected His enemies under the footstool of His feet; and He shall come again in glory and great power to judge the living and the dead, and He shall render to everyone according to his works. And behold the Jews who crucified Him shall see the beloved Son of God. For even until now the Jews are gathered together on the tenth (day) of the ninth month, reading the Lamentations of Jeremiah the prophet (where it is said) “The spirit of our life, Jesus Christ they have taken from us, and have afflicted him.” And moreover they read what Baruch wrote, “This is our God; there is none other that is like unto him. He found every way of life, and gave it to Jacob his servant and to Israel his beloved. And after this he walked upon the earth.” And as they read this, they weep and mourn. And thus they do, making it seem a mourning for the desolation which Nebuchadnezzar wrought, and pretending it is the truth. And ten days after He ascended (was) the fulfilment of Pentecost, for on that day at the third hour Jesus Christ sent unto us the Paraclete, and filled us with His power, and we spake with new tongues, (declaring) that Jesus Christ is the Messiah of God, who hath authority to judge the living and the dead. And concerning Him Moses bare witness, and said, The Lord our God took fire, and caused it to come down as rain.” And in like manner Jacob saw Him in the likeness of a man, and said, “I have seen the Lord our God face to face, and my life is preserved.” And Abraham also received Him as a stranger and believed that He was God. This is the chief of the hosts of the armies of God whom Joshua the son of Nun saw; and moreover as a strong man in armour He helped him by Jericho, and then Joshua did reverence to Him as a servant doth to his lord. And again, this is He of whom Samuel the prophet knew that He was Christ the Anointed of God. And further priests and kings called Him the Anointed. And again, He it was whom David knew, and spake with fear (concerning) the glory of the Beloved. ‘My heart hath uttered a good word and I have made known my work to the king; my tongue is as the pen of a scribe that writeth speedily. His beauty is fairer than the sons of men, grace hath been poured forth from his lips; therefore God hath blessed thee for ever. Gird thee with thy sword upon thy thigh, O mighty one, in thy beauty and thy comeliness. Advance, prosper and reign, because of righteousness, and uprightness, and meekness, and the glory of thy right hand shall lead thee. Thy arrows are sharp, O mighty one—the peoples shall fall under thee—in the heart of the king’s enemies. Thy throne, O Lord, is for ever and ever, a sceptre of righteousness is the sceptre of thy Kingdom. Thou hast loved righteousness and hated iniquity; therefore the Lord thy God hath anointed (thee) with the oil of gladness above thy fellows.” And concerning Him Solomon saith, ‘“‘The Lord created me in the beginning of his way for his works, before the world be founded me, in the beginning before he made the earth, and before he -made the abysses, and before the fountains of water issued forth, and before he set in order the mountains; before all the hills he begat me.” And moreover Isaiah the prophet saith, “A rod shall come forth from the root of Jesse, and a flower shall ascend from its stock, and shall be set as a ruler of the nations.” And again, Solomon saith, “Wisdom hath built herself a house.” And moreover, Zechariah saith, “Rejoice greatly, daughter of Zion, and publish (it), daughter of Jerusalem; behold thy King cometh; he is righteous and bringeth salvation, and is meek, and rideth on an ass, and on the foal of an ass.”! And moreover, Daniel saith, ‘‘The Son of man came to the ancient of days. He then is the stone (that) came down from the mountain, (cut out) without hands."; We also declare (and) proclaim unto you that He is the Word of God that was before the world, and moreover is equal with Him in everything. Believe in Him that ye may find life eternal; but if ye believe not in Him, ye shall find condemnation. He who believeth not on the Son shall not see life eternal, and the wrath of God abideth on him. And after the feast of Pentecost keep a feast for seven days, and then fast; for we ought to rejoice and be glad because He hath granted us that we should receive the gift of the Holy Spirit. Moses and Elijah fasted for forty days. And Daniel also fasted for three weeks, and ate no pleasant food, nor did flesh and wine enter into his mouth. And the blessed Hannah, when she made supplication to God to grant her a son [Samuel], said, “I have not drunk wine to be drunken, but my heart was strong in the Lord.” And the men of Nineveh fasted for three days and three nights. Esther, and Mordecai, and Judith were saved by fasting from the wicked Holofernes and from Haman. And David also saith, ‘My knees are weak through fasting, and my flesh is dried for want of oil.” Do ye also fast and ask of Him pardon of sin. And fast besides. on the fourth and sixth days of the week, giving alms to the poor; and honour the Sabbath being gathered together in the church with joy and gladness; and on the other Sabbaths fast not, but only on one day, the vigil of the Passover. And if there be anyone who fasteth on the Christian Sabbath which is (the day of) His holy resurrection, or at Pentecost, (that is) until the feast of Pentecost —they who do thus, and mourn on the feasts of the Lord, have no remission of sin. Do ye keep on them a spiritual feast, and never appear sad.

And Pharaoh rose up in the night, he and all his servants and all the Egyptians, and there was a great cry throughout Egypt in that night, for there was not a house in which there was not a corpse.

But as soon as Abner, the son of Ner, who was general of Saul's army, and a very active man, and good-natured, knew that the king, and Jonathan, and his two other sons, were fallen in the battle, he made haste into the camp; and taking away with him the remaining son of Saul, whose name was Ishbosheth, he passed over to the land beyond Jordan, and ordained him the king of the whole multitude, excepting the tribe of Judah; and made his royal seat in a place called in our own language Mahanaim, but in the language of the Grecians, The Camps; from whence Abner made haste with a select body of soldiers, to fight with such of the tribe of Judah as were disposed to it, for he was angry that this tribe had set up David for their king. But Joab, whose father was Suri, and his mother Zeruiah, David's sister, who was general of David's army, met him, according to David's appointment. He had with him his brethren, Abishai and Asahel, as also all David's armed men. Now when he met Abner at a certain fountain, in the city of Gibeon, he prepared to fight. And when Abner said to him, that he had a mind to know which of them had the more valiant soldiers, it was agreed between them that twelve soldiers of each side should fight together. So those that were chosen out by both the generals for this fight came between the two armies, and throwing their lances one against the other, they drew their swords, and catching one another by the head, they held one another fast, and ran each other's swords into their sides and groins, until they all, as it were by mutual agreement, perished together. When these were fallen down dead, the rest of the army came to a sore battle, and Abner's men were beaten; and when they were beaten, Joab did not leave off pursuing them, but he pressed upon them, and excited the soldiers to follow them close, and not to grow weary of killing them. His brethren also pursued them with great alacrity, especially the younger, Asahel, who was the most eminent of them. He was very famous for his swiftness of foot, for he could not only be too hard for men, but is reported to have overrun a horse, when they had a race together. This Asahel ran violently after Abner, and would not turn in the least out of the straight way, either to the one side or to the other. Hereupon Abner turned back, and attempted artfully to avoid his violence. Sometimes he bade him leave off the pursuit, and take the armor of one of his soldiers; and sometimes, when he could not persuade him so to do, he exhorted him to restrain himself, and not to pursue him any longer, lest he should force him to kill him, and he should then not be able to look his brother in the face: but when Asahel would not admit of any persuasions, but still continued to pursue him, Abner smote him with his spear, as he held it in his flight, and that by a back-stroke, and gave him a deadly wound, so that he died immediately; but those that were with him pursuing Abner, when they came to the place where Asahel lay, they stood round about the dead body, and left off the pursuit of the enemy. However, both Joab himself, and his brother Abishai, ran past the dead corpse, and making their anger at the death of Asahel an occasion of greater zeal against Abner, they went on with incredible haste and alacrity, and pursued Abner to a certain place called Ammah: it was about sun-set. Then did Joab ascend a certain hill, as he stood at that place, having the tribe of Benjamin with him, whence he took a view of them, and of Abner also. Hereupon Abner cried aloud, and said that it was not fit that they should irritate men of the same nation to fight so bitterly one against another; that as for Asahel his brother, he was himself in the wrong, when he would not be advised by him not to pursue him any farther, which was the occasion of his wounding and death. So Joab consented to what he said, and accepted these his words as an excuse [about Asahel], and called the soldiers back with the sound of the trumpet, as a signal for their retreat, and thereby put a stop to any further pursuit. After which Joab pitched his camp there that night; but Abner marched all that night, and passed over the river Jordan, and came to Ishbosheth, Saul's son, to Mahanaim. On the next day Joab counted the dead men, and took care of all their funerals. Now there were slain of Abner's soldiers about three hundred and sixty; but of those of David nineteen, and Asahel, whose body Joab and Abishai carried to Bethlehem; and when they had buried him in the sepulcher of their fathers, they came to David to Hebron. From this time therefore there began an intestine war, which lasted a great while, in which the followers of David grew stronger in the dangers they underwent, and the servants and subjects of Saul's sons did almost every day become weaker.

Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed, has already on several occasions spoken of them slanderously as works of sorcery; and we also on several occasions have, to the best of our ability, replied to his statements. And now he represents us as saying that “we deemed Jesus to be the Son of God, because he healed the lame and the blind.” And he adds: “Moreover, as you assert, he raised the dead.” That He healed the lame and the blind, and that therefore we hold Him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: “Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart.” And that He also raised the dead, and that it is no fiction of those who composed the Gospels, is shown by this, that if it had been a fiction, many individuals would have been represented as having risen from the dead, and these, too, such as had been many years in their graves. But as it is no fiction, they are very easily counted of whom this is related to have happened; viz. the daughter of the ruler of the synagogue (of whom I know not why He said, “She is not dead, but sleepeth,” stating regarding her something which does not apply to all who die); and the only son of the widow, on whom He took compassion and raised him up, making the bearers of the corpse to stand still; and the third instance, that of Lazarus, who had been four days in the grave. Now, regarding these cases we would say to all persons of candid mind, and especially to the Jew, that as there were many lepers in the days of Elisha the prophet, and none of them was healed save Naaman the Syrian, and many widows in the days of Elijah the prophet, to none of whom was Elijah sent save to Sarepta in Sidonia (for the widow there had been deemed worthy by a divine decree of the miracle which was wrought by the prophet in the matter of the bread); so also there were many dead in the days of Jesus, but those only rose from the grave whom the Logos knew to be fitted for a resurrection, in order that the works done by the Lord might not be merely symbols of certain things, but that by the very acts themselves He might gain over many to the marvellous doctrine of the gospel. I would say, moreover, that, agreeably to the promise of Jesus, His disciples performed even greater works than these miracles of Jesus, which were perceptible only to the senses. For the eyes of those who are blind in soul are ever opened; and the ears of those who were deaf to virtuous words, listen readily to the doctrine of God, and of the blessed life with Him; and many, too, who were lame in the feet of the “inner man,” as Scripture calls it, having now been healed by the word, do not simply leap, but leap as the hart, which is an animal hostile to serpents, and stronger than all the poison of vipers. And these lame who have been healed, receive from Jesus power to trample, with those feet in which they were formerly lame, upon the serpents and scorpions of wickedness, and generally upon all the power of the enemy; and though they tread upon it, they sustain no injury, for they also have become stronger than the poison of all evil and of demons.

"'12. I am forgotten in their heart as a corpse, and I have become as a ruined vessel.

If one carries out a loaf into the public domain, he is liable. If two carry it out, both are exempt. If one could not carry it out and two carry it out, they are liable; But Rabbi Shimon exempts [them]. If one carries out less than the standard quantity of food in a utensil, he is not liable for the utensil, because the utensil is secondary to the [food]. [If one carries out] a living person on a bed, he is not liable even in respect of the bed, because the bed is secondary to him. A corpse in a bed, he is liable. And similarly [if one carries out] the size of an olive of a corpse, the size of an olive of a nevelah, or the size of a lentil of a [dead] creeping thing, he is liable. But Rabbi Shimon exempts him.

If one carries out a loaf into the public domain, he is liable. If two carry it out, both are exempt. If one could not carry it out and two carry it out, they are liable; But Rabbi Shimon exempts [them]. If one carries out less than the standard quantity of food in a utensil, he is not liable for the utensil, because the utensil is secondary to the [food]. [If one carries out] a living person on a bed, he is not liable even in respect of the bed, because the bed is secondary to him. A corpse in a bed, he is liable. And similarly [if one carries out] the size of an olive of a corpse, the size of an olive of a nevelah, or the size of a lentil of a [dead] creeping thing, he is liable. But Rabbi Shimon exempts him.

One may go to the Shabbat border before nightfall in order to attend to the affairs of a bride or of a corpse to bring him a coffin and shrouds. If a non-Jew brings reed-pipes on Shabbat, one must not bewail an Israelite with them, unless they came from a near place. If he made a coffin for himself or dug a grave for himself, an israelite may be buried in it. But if [he made it] for the sake of an Israelite, [the Israelite] may never be buried in it.

One may perform all the needs of the dead: One may anoint him with oil and wash him, provided that no limb of his is moved. One may remove the pillow from under him, and [thereby] place him on sand, in order that he should be better preserved. One may tie up the jaw, not in order that it should close but that it should not further [open]. And likewise, if a beam is broken, one may support it with a bench or bed posts, not in order that it [the break] should close up, but that it should go [open] no further. One may not close [the eyes of] a corpse on Shabbat, nor on weekdays when he is about to die, and he who closes the eyes [of a dying person] at the point of death is a murderer.

Rabbi Hanina the vice-chief of the priests says: during all of the days of the priests they never refrained from burning [sacrificial] meat which had been defiled by an offspring of uncleanness with meat which had been defiled by a father of uncleanness, even though they add uncleanness to its uncleanness. Rabbi Akiva added and said: during [all] the days of the priests they did not refrain from lighting oil which had been rendered unclean by a tevul yom in a lamp which had been made unclean by one who had contracted corpse impurity, even though they add uncleanness to its uncleanness.

Six things King Hezekiah did, concerning three they [the sages] agreed with him, and concerning three they did not agree with him: He dragged his father's bones [corpse] on a rope bier, and they agreed with him; He crushed the bronze serpent, and they agreed with him; He hid the book of remedies, and they agreed with him. And concerning three they did not agree with him: He cut down the doors of the Temple and sent them to the king of Assyria, and they did not agree with him; He closed up the waters of the Upper Gihon, and they did not agree with him; He intercalated [the month of] Nisan in Nisan, and they did not agree with him.

They may testify [even if the body was seen] in candle light or in moonlight. And a woman may be given permission to marry again on the evidence of a mere voice. It once happened that a man was standing on the top of a hill and cried, “so-and-so son of so-and-so from such-and-such a place is dead”, but when they went [to the top of the hill] they didn’t find anyone there. [Nevertheless], they allowed his wife to remarry. In another instance, at Zalmon a person declared, “I am so-and-so son of so-and-so; a snake has bitten me, and I am dying”; and when they went [to examine the corpse] they did not recognize him, they [nevertheless] allowed his wife to remarry.

If a woman takes a nazirite vow and then drinks wine or is defiled by a corpse, she receives forty [lashes]. If her husband annuls [her vow] and she did not know that he annulled it, and she drinks wine or is defiled by a corpse, she does not receive the forty [lashes]. Rabbi Judah says: even though she does not receive the forty [lashes] she should receive lashes for disobedience.

If a woman takes a nazirite vow and then drinks wine or is defiled by a corpse, she receives forty [lashes]. If her husband annuls [her vow] and she did not know that he annulled it, and she drinks wine or is defiled by a corpse, she does not receive the forty [lashes]. Rabbi Judah says: even though she does not receive the forty [lashes] she should receive lashes for disobedience.

Three things are forbidden to a nazirite: ritual defilement, shaving and products of the vine. Defilement and shaving have a stringency that products of the vine do not have, in that defilement and shaving annul [the period of naziriteship already observed], whereas [partaking of] products of the vine does not do so. Products of the vine have a stringency that defilement or shaving do not have, in that products of the vine permit of no exception from the general prohibition, whereas defilement and shaving are allowed as exception from the general prohibition in the case where shaving is a religious duty, or where there is a neglected corpse. And defilement has a stringency that shaving does not have, in that defilement annuls the whole [period of naziriteship already served], and [a nazirite who is defiled] is liable for a sacrifice, whereas shaving annuls only thirty days and he is not liable for a sacrifice.

A high priest and a nazirite may not defile themselves with their [dead] relatives, but they may defile themselves with a neglected corpse. If they were walking on the path and found a neglected corpse: Rabbi Eliezer says: the high priest should defile himself but not the nazirite. But the Sages say: the nazirite should defile himself but not the high priest. Rabbi Eliezer said to them: the priest should defile himself, for he does not offer a sacrifice for his defilement, and the nazirite should not defile himself, for he does offer a sacrifice on defilement. They said to him: the nazirite should defile himself, for his holiness is not permanent, and the priest should not defile himself, for his holiness is permanent.

A high priest and a nazirite may not defile themselves with their [dead] relatives, but they may defile themselves with a neglected corpse. If they were walking on the path and found a neglected corpse: Rabbi Eliezer says: the high priest should defile himself but not the nazirite. But the Sages say: the nazirite should defile himself but not the high priest. Rabbi Eliezer said to them: the priest should defile himself, for he does not offer a sacrifice for his defilement, and the nazirite should not defile himself, for he does offer a sacrifice on defilement. They said to him: the nazirite should defile himself, for his holiness is not permanent, and the priest should not defile himself, for his holiness is permanent.

For which types of defilement must the nazirite shave? For [defilement contracted from] a corpse, or an olive’s bulk of [the flesh of] a corpse, or an olive’s bulk of corpse ooze, or a ladleful of corpse-mould; Or the spinal column, or the skull, or any limb [severed] from a corpse, or any limb [severed] from a living body that is still properly covered with flesh, or a half-kav of bones, or a half-log of blood. Whether [the defilement was contracted] from contact with them, from carrying them, or from overshadowing them. For [defilement contracted from] a barley-grain’s bulk of bone, whether by contact or carrying. On account of these, a nazirite must shave and be sprinkled on the third and seventh days, and such [defilement] annuls the previously served period, and he does not begin to count a new [naziriteship] until he has become clean and brought his sacrifices.

For which types of defilement must the nazirite shave? For [defilement contracted from] a corpse, or an olive’s bulk of [the flesh of] a corpse, or an olive’s bulk of corpse ooze, or a ladleful of corpse-mould; Or the spinal column, or the skull, or any limb [severed] from a corpse, or any limb [severed] from a living body that is still properly covered with flesh, or a half-kav of bones, or a half-log of blood. Whether [the defilement was contracted] from contact with them, from carrying them, or from overshadowing them. For [defilement contracted from] a barley-grain’s bulk of bone, whether by contact or carrying. On account of these, a nazirite must shave and be sprinkled on the third and seventh days, and such [defilement] annuls the previously served period, and he does not begin to count a new [naziriteship] until he has become clean and brought his sacrifices.

For which types of defilement must the nazirite shave? For [defilement contracted from] a corpse, or an olive’s bulk of [the flesh of] a corpse, or an olive’s bulk of corpse ooze, or a ladleful of corpse-mould; Or the spinal column, or the skull, or any limb [severed] from a corpse, or any limb [severed] from a living body that is still properly covered with flesh, or a half-kav of bones, or a half-log of blood. Whether [the defilement was contracted] from contact with them, from carrying them, or from overshadowing them. For [defilement contracted from] a barley-grain’s bulk of bone, whether by contact or carrying. On account of these, a nazirite must shave and be sprinkled on the third and seventh days, and such [defilement] annuls the previously served period, and he does not begin to count a new [naziriteship] until he has become clean and brought his sacrifices.

For which types of defilement must the nazirite shave? For [defilement contracted from] a corpse, or an olive’s bulk of [the flesh of] a corpse, or an olive’s bulk of corpse ooze, or a ladleful of corpse-mould; Or the spinal column, or the skull, or any limb [severed] from a corpse, or any limb [severed] from a living body that is still properly covered with flesh, or a half-kav of bones, or a half-log of blood. Whether [the defilement was contracted] from contact with them, from carrying them, or from overshadowing them. For [defilement contracted from] a barley-grain’s bulk of bone, whether by contact or carrying. On account of these, a nazirite must shave and be sprinkled on the third and seventh days, and such [defilement] annuls the previously served period, and he does not begin to count a new [naziriteship] until he has become clean and brought his sacrifices.

For which types of defilement must the nazirite shave? For [defilement contracted from] a corpse, or an olive’s bulk of [the flesh of] a corpse, or an olive’s bulk of corpse ooze, or a ladleful of corpse-mould; Or the spinal column, or the skull, or any limb [severed] from a corpse, or any limb [severed] from a living body that is still properly covered with flesh, or a half-kav of bones, or a half-log of blood. Whether [the defilement was contracted] from contact with them, from carrying them, or from overshadowing them. For [defilement contracted from] a barley-grain’s bulk of bone, whether by contact or carrying. On account of these, a nazirite must shave and be sprinkled on the third and seventh days, and such [defilement] annuls the previously served period, and he does not begin to count a new [naziriteship] until he has become clean and brought his sacrifices.

But for [defilement contracted by] overhanging branches, or protruding stones, or a field that may have once been a cemetery, or land of the Gentiles, or the stone which covers the tomb or the supporting stone of a tomb, or a quarter-log of blood, or a tent, or a quarter-kav of bones, or utensils that have been in contact with a corpse, or on account of the days of counting [after contracting scale disease] or the days during which he is certified unclean [because of scale disease]; For all these the nazirite is not required to shave, but they do sprinkle him on the third and seventh [days], and [the defilement] does not annul the formerly served period, and he begins to resume counting [his naziriteship] immediately [after purification] and there is no sacrifice. In fact they said: the days of [defilement of] a male or female sufferer from gonorrhea and the days that a leper is shut up as a leper count toward his [naziriteship].

Rabbi Eliezer said in the name of Rabbi Joshua: for every defilement [conveyed] by a corpse on account of which a nazirite must shave, people are liable for entering the sanctuary, and for every defilement [conveyed] by a corpse on account of which a nazirite does not shave, people are not liable for one entering the sanctuary. Rabbi Meir said: such [defilement] should not be less serious than [defilement through] a dead creeping thing. Rabbi Akiba said: I argued in the presence of Rabbi Eliezer: Now if on account of a barley-corn’s bulk of bone which does not defile a man by overshadowing, a nazirite shaves should he touch it or carry it, then surely a quarter-log of blood which defiles a man by overshadowing, should cause a nazirite to shave should he touch it or carry it? He replied: What is this Akiva! We do not make here an ‘all the more so’ (a kal vehomer) argument. When I afterwards went and recounted these words to Rabbi Joshua, he said to me, “You spoke well, but thus they have ruled the halakhah.”

Rabbi Eliezer said in the name of Rabbi Joshua: for every defilement [conveyed] by a corpse on account of which a nazirite must shave, people are liable for entering the sanctuary, and for every defilement [conveyed] by a corpse on account of which a nazirite does not shave, people are not liable for one entering the sanctuary. Rabbi Meir said: such [defilement] should not be less serious than [defilement through] a dead creeping thing. Rabbi Akiba said: I argued in the presence of Rabbi Eliezer: Now if on account of a barley-corn’s bulk of bone which does not defile a man by overshadowing, a nazirite shaves should he touch it or carry it, then surely a quarter-log of blood which defiles a man by overshadowing, should cause a nazirite to shave should he touch it or carry it? He replied: What is this Akiva! We do not make here an ‘all the more so’ (a kal vehomer) argument. When I afterwards went and recounted these words to Rabbi Joshua, he said to me, “You spoke well, but thus they have ruled the halakhah.”

A nazirite shaves and then discovers that he was defiled: If the defilement was certain, it voids [the naziriteship], But if it is a defilement of the depth, it is not rendered void. [If he discovers that he was defiled] before shaving, in either case it voids [the naziriteship]. How is [the law regarding ‘defilement of the depth’]? If he goes down into a cavern to bathe, and a corpse is found floating at the mouth of the cavern, he is [definitely] unclean. If it is found embedded in the floor of the cavern, Then if he went in merely to cool himself off he remains clean, But if he went to purify himself after defilement through contact with the dead he remains unclean, Because the assumption concerning an unclean person is that he is unclean and the assumption concerning a clean person is that he is clean,.

If a man finds a corpse for the first time lying in a typical position, he may remove it together with the soil that it occupies. [If he finds] two, he may remove them together with the ground they occupy. If he finds three, then if the distance between the first and the last is from four to eight cubits, this is a graveyard site. He [must] check from that point twenty cubits in all directions. If he finds one twenty cubits away, he must check from it another twenty cubits, for there are grounds [that it is a graveyard]. For if he had found it at the outset he would have removed it and the soil that it occupies.

[The declaration over] the heifer whose neck is to be broken must be in the holy tongue; as it is said, “If a corpse is found slain on the land … then your elders and judges shall go out” (Deuteronomy 21:1-2)--three used to go out from the high court in Jerusalem. Rabbi Judah says: five, as it is said, “Your elders” two, “and your judges” two, and there cannot be a court of an even number, they add one more.

If [the corpse] was found buried underneath a heap of stones, or hanging on a tree, or floating on the surface of the water, they would not break [the heifer’s neck], as it says: “In the earth” and not buried underneath a heap of stones, nor hanging on a tree; “In a field” and not floating on the surface of the water. If it was found near the border, or a city whose majority of inhabitants were Gentiles, or a city in which there is no court, they would not break [the heifer's neck]. They only measure the distance from a city in which there is a court. If [the corpse] was found exactly between two cities, both of them bring two heifers [between them], the words of Rabbi Eliezer; Jerusalem does not bring a heifer whose neck is to be broken.

If [the corpse] was found buried underneath a heap of stones, or hanging on a tree, or floating on the surface of the water, they would not break [the heifer’s neck], as it says: “In the earth” and not buried underneath a heap of stones, nor hanging on a tree; “In a field” and not floating on the surface of the water. If it was found near the border, or a city whose majority of inhabitants were Gentiles, or a city in which there is no court, they would not break [the heifer's neck]. They only measure the distance from a city in which there is a court. If [the corpse] was found exactly between two cities, both of them bring two heifers [between them], the words of Rabbi Eliezer; Jerusalem does not bring a heifer whose neck is to be broken.

If an ox worth 100 gored an ox worth 200, and the carcass is not worth anything, [the owner of the gored ox] takes the [live] ox. If an ox worth 200 gored an ox worth 200 and the carcass is not worth anything, Rabbi Meir said, “If thus it was written, ‘they shall sell the live ox and divide its price, they shall also divide the dead animal’. Rabbi Judah said to him: “Such indeed is the halachah, but you have fulfilled the verse ‘they shall sell the live ox and divide its price’, and you have not fulfilled the verse ‘they shall also divide the dead animal’. What case is this? If an ox worth 200 gored an ox worth 200 and the corpse is worth 50, this one takes half of the live ox and half of the dead ox, and this one takes half of the live ox and half of the dead ox.

The place of stoning was twice a man’s height. One of the witnesses pushed him by the hips, [so that] he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled [his duty]; but if not, the second witness took a stone and threw it on his chest. If he died thereby, he had done [his duty]; but if not, he [the criminal] was stoned by all Israel, for it is says: “The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people” (Deut. 17:7). All who are stoned are [afterwards] hanged, according to Rabbi Eliezer. But the sages say: “Only the blasphemer and the idolater are hanged.” A man is hanged with his face towards the spectators, but a woman with her face towards the gallows, according to Rabbi Eliezer. But the sages say: a man is hanged, but not a woman. Rabbi Eliezer said to them: “But did not Shimon ben Shetah hang women at ashkelon?” They said: “[On that occasion] he hanged eighty women, even though two must not be tried on the same day. How is he hanged? The post is sunk into the ground with a [cross-] piece branching off [at the top] and he brings his hands together one over the other and hangs him up [thereby]. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left [hanging] over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name [of god]; and so the name of Heaven [God] is profaned.

Beth Shammai says: “A quarter-kav of any bones, even from two limbs or from three.” And Beth Hillel says: “A quarter-kav of bones from a corpse, either from [the bones which form] the greater portion of the [body’s] build, or from the greater portion of the number [of the body’s bones]. Shammai says: “Even from a single bone.”

Rabbi Hanina, chief of the priests, testified concerning four matters: Through all their days the priests never refrained from burning meat which had been defiled by an “offspring” of impurity with meat which had been made impure by a “father” of impurity, although they were [thereby] increasing its impurity by a [higher] impurity. Rabbi Akiba added: “Through all their days the priests never shrank from lighting oil which had been rendered unfit by a tevul yom in a lamp made impure by one who was made impure by a corpse, although they were [thereby] increasing its impurity by a [higher] impurity.”

They stated three things before Rabbi Yishmael, and he pronounced none of them either unlawful or lawful; and Rabbi Joshua ben Matya explained them. One who lances an abscess on the Sabbath: if it was to make an opening he is liable; if it was to bring out the pus, he is exempt. And concerning one who hunts a snake on the Sabbath: that if he was occupied with it in order that it should not bite him, he is innocent; but if that he might use it as a remedy, he is guilty. And concerning Ironian stewpots: that they do not contract impurity when under the same tent as a corpse; but become impure if they are carried by a zav. Rabbi Eliezer ben Zadok says: “Even if they are carried by a zav they remain pure, because they are unfinished.”

[In the case of] all things which cause defilement in a “tent”, if they [the pieces of the corpse] were divided and brought into the house, Rabbi Dosa ben Harkinas pronounces [everything under the same roof-space] clean, but the Sages pronounce it unclean. How so? He who touches as much as two halves of an olive [in quantity] of an animal’s carcass or carries them; or in the case of a [human] corpse, he who touches as much as half an olive and stands over as much as half an olive; or touches as much as half an olive and as much as half an olive is above him; or if he stands over as much as two halves of an olive; or if he stands over as much as half an olive and as much as half an olive is above him Rabbi Dosa b. Harkinas pronounces him clean, and the Sages pronounce him unclean. But if he touches as much as half an olive [in quantity] and another thing was over him and over as much as half an olive; or if he stood over as much as half an olive and another thing was over him and over as much as half an olive, he is clean. Rabbi Meir said: “Also in this case Rabbi Dosa pronounces him clean and the sages pronounce him unclean. In all such cases a man is unclean unless there is an act of touching and also an act of carrying, or an act of carrying and also [the fact of] being under the same roof-space.” This is the general rule: in whatever case the means of causing defilement are of one category, he is unclean; if they are of two categories, he is clean.”

[In the case of] all things which cause defilement in a “tent”, if they [the pieces of the corpse] were divided and brought into the house, Rabbi Dosa ben Harkinas pronounces [everything under the same roof-space] clean, but the Sages pronounce it unclean. How so? He who touches as much as two halves of an olive [in quantity] of an animal’s carcass or carries them; or in the case of a [human] corpse, he who touches as much as half an olive and stands over as much as half an olive; or touches as much as half an olive and as much as half an olive is above him; or if he stands over as much as two halves of an olive; or if he stands over as much as half an olive and as much as half an olive is above him Rabbi Dosa b. Harkinas pronounces him clean, and the Sages pronounce him unclean. But if he touches as much as half an olive [in quantity] and another thing was over him and over as much as half an olive; or if he stood over as much as half an olive and another thing was over him and over as much as half an olive, he is clean. Rabbi Meir said: “Also in this case Rabbi Dosa pronounces him clean and the sages pronounce him unclean. In all such cases a man is unclean unless there is an act of touching and also an act of carrying, or an act of carrying and also [the fact of] being under the same roof-space.” This is the general rule: in whatever case the means of causing defilement are of one category, he is unclean; if they are of two categories, he is clean.”

All mats are [liable to become] impure by “corpse” impurity, the words of Rabbi Dosa. But the Sages say: “[Also by] “midras” impurity. All network is unsusceptible to impurity except a [network] girdle, the words of Rabbi Dosa. But the Sages say: “They are all liable to uncleanness, except those used by wool dealers [for carrying raw wool].”

Rabbi Joshua and Rabbi Nehunia ben Elinathan, a man of Kefar Habavli, testified concerning a limb [separated] from a corpse that it is impure; whereas Rabbi Eliezer says: they declared [this] only of a limb from a living [man]. They said to him: is not there an inference from the minor to the major (kal vehomer): If in the case of a living man [who is himself pure] a limb severed from him is impure, how much more in the case of a corpse [which is itself impure] should a limb severed from it be impure! He said to them: they have [nevertheless] declared it only of a limb from a living man. Another answer: The impurity of living men is greater than the impurity of corpses, because a living man causes that on which he lies and sits to become capable of making impure a man and clothing, and [he causes also] what is over him to transfer impurity to foods and liquids- which is defilement that a corpse does not cause.

Rabbi Joshua and Rabbi Nehunia ben Elinathan, a man of Kefar Habavli, testified concerning a limb [separated] from a corpse that it is impure; whereas Rabbi Eliezer says: they declared [this] only of a limb from a living [man]. They said to him: is not there an inference from the minor to the major (kal vehomer): If in the case of a living man [who is himself pure] a limb severed from him is impure, how much more in the case of a corpse [which is itself impure] should a limb severed from it be impure! He said to them: they have [nevertheless] declared it only of a limb from a living man. Another answer: The impurity of living men is greater than the impurity of corpses, because a living man causes that on which he lies and sits to become capable of making impure a man and clothing, and [he causes also] what is over him to transfer impurity to foods and liquids- which is defilement that a corpse does not cause.

Rabbi Joshua and Rabbi Nehunia ben Elinathan, a man of Kefar Habavli, testified concerning a limb [separated] from a corpse that it is impure; whereas Rabbi Eliezer says: they declared [this] only of a limb from a living [man]. They said to him: is not there an inference from the minor to the major (kal vehomer): If in the case of a living man [who is himself pure] a limb severed from him is impure, how much more in the case of a corpse [which is itself impure] should a limb severed from it be impure! He said to them: they have [nevertheless] declared it only of a limb from a living man. Another answer: The impurity of living men is greater than the impurity of corpses, because a living man causes that on which he lies and sits to become capable of making impure a man and clothing, and [he causes also] what is over him to transfer impurity to foods and liquids- which is defilement that a corpse does not cause.

1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying. Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?

1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying. Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?

1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying. Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?

1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying. Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?

1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying. Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?

1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying. Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?

1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying. Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?

1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying. Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?

1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying. Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?

1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying. Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?

1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying. Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?

Rabbi Yose ben Yoezer, a man of Zereda, testified concerning the ayal-locust, that it is pure; And concerning liquid in the slaughter-house (of the Temple), that it is pure; And that one who touches a corpse is impure. And they called him “Yose the permitter”.

With regard to a thigh-bone of a corpse or a thigh-bone of a consecrated animal, he who touches it, whether it be stopped up or pierced, becomes unclean. With regard to a thighbone of a nevelah or of a [dead] sheretz, if it was stopped up, he who touches it remains clean, but if it was at all pierced it conveys uncleanness by contact. From where do we know [the same rules apply] for carrying? Scripture says, “He that touches and he that carries” (Leviticus 11:39-40), anything that [can become unclean] by contact [can become unclean] by carrying. And anything that cannot [become unclean] by contact, cannot become [unclean] by carrying.

A limb or a piece of flesh which hangs loose from a person are clean. If the man died, the flesh is clean, the limb is unclean as a limb severed from the living body but is not unclean as a limb severed from a corpse, the words of Rabbi Meir. Rabbi Shimon declares it clean.

Piggul and remnant do not combine with one another because they are of two different names. Sheretz and carrion, as well as carrion and the flesh of a corpse do not combine with one another to effect impurity, not even in respect of the more lenient of the two [grades] of defilement. Food contaminated through contact with a primary defilement can combine with that contaminated by a secondary defilement to affect uncleanness according to the lower degree of defilement of the two.

The fathers of impurity are a: sheretz, semen, [an Israelite] who has contracted corpse impurity, a metzora during the days of his counting, and the waters of purification whose quantity is less than the minimum needed for sprinkling. Behold, these convey impurity to people and vessels by contact and to earthenware by presence within their airspace, But they do not convey impurity by being carried.

Above the zav is the zavah, for she conveys impurity to the man who has intercourse with her. Above the zavah is the metzora, for he conveys impurity by entering into a house. Above the metzora is a [human] bone the size of a barley grain, for it conveys impurity for seven days. More strict than all these is a corpse, for it conveys impurity by ohel (tent) whereby all the others convey no impurity.

Cities that are walled are holier, for metzoras must be sent out of them and a corpse, though it may be carried about within them as long as it is desired, may not be brought back once it has been taken out.

The area within the wall [of Jerusalem] is holier, for it is there that lesser holy things and second tithe may be eaten. The Temple Mount is holier, for zavim, zavot, menstruants and women after childbirth may not enter it. The chel is holier, for neither non-Jews nor one who contracted corpse impurity may enter it. The court of women is holier, for a tevul yom may not enter it, though he is not obligated a hatat for doing so. The court of the Israelites is holier, for a man who has not yet offered his obligatory sacrifices may not enter it, and if he enters he is liable for a hatat. The court of the priests is holier, for Israelites may not enter it except when they are required to do so: for laying on of the hands, slaying or waving.

An oven which they partitioned with boards or hangings, and in it was found a sheretz in one compartment, the entire oven is unclean. A hive which was broken and its gap was stopped up with straw and was suspended within the air-space of an oven while a sheretz was within it, the oven becomes unclean. If a sheretz was within the oven, any food within the hive becomes unclean. But Rabbi Eliezer says that it is clean. Rabbi Eliezer said: if it affords protection in the case of a corpse which is more consequential, should it not afford protection in the case of an earthenware vessel which is less consequential? They said to him: if it affords protection in the case of corpse impurity, this is because tents are divided, should it also afford protection in the case of an earthenware vessel which is not divided?

An oven which they partitioned with boards or hangings, and in it was found a sheretz in one compartment, the entire oven is unclean. A hive which was broken and its gap was stopped up with straw and was suspended within the air-space of an oven while a sheretz was within it, the oven becomes unclean. If a sheretz was within the oven, any food within the hive becomes unclean. But Rabbi Eliezer says that it is clean. Rabbi Eliezer said: if it affords protection in the case of a corpse which is more consequential, should it not afford protection in the case of an earthenware vessel which is less consequential? They said to him: if it affords protection in the case of corpse impurity, this is because tents are divided, should it also afford protection in the case of an earthenware vessel which is not divided?

A leavening pot with a tightly fitting lid which was put in an oven, and there was some leaven and a sheretz within the pot, but there was a partition (of inedible bread) between them, the oven is unclean but the leaven is clean. But if it was an olive's bulk of corpse, both the oven and the house are unclean, and the leaven remains clean. If in the partition there was an opening of one handbreadth, all become unclean.

A sheretz which was found in the eye-hole of an oven or of a double stove or of a single stove: If it was outside the inner edge, it is clean. If it [the oven] was in the open air, even if it was an olive's bulk of corpse it is clean. If there was [in the eye-hole] an opening of one handbreadth, it is all unclean.

If a person who came in contact with one who has contracted corpse impurity had (food liquids in his mouth and he put his head into the air-space of an oven that was clean, they cause the oven to be unclean. If a person who was clean had food or liquids in his mouth and he put his head into the air-space of an oven that was unclean, they become unclean. If a person was eating a pressed fig with impure hands and he put his hand into his mouth to remove a small stone: Rabbi Meir considers the fig to be unclean But Rabbi Judah says it as clean. Rabbi Yose says: if he turned it over [in his mouth] the fig is unclean but if he did not turn it over the fig is clean. If the person had a pondion in his mouth, Rabbi Yose says: if he kept it there to relieve his thirst it becomes unclean.

A jar that was full of clean liquids, with a siphon in it, and it had a tightly fitting cover and was in a tent in which there was a corpse: Bet Shammai says: both the jar and the liquids are clean but the siphon is unclean. And Bet Hillel says: the siphon also is clean. Bet Hillel changed their mind and ruled in agreement with Bet Shammai.

If olive peat or grape skins had been prepared in conditions of cleanness, and unclean persons trod upon them and afterwards liquids emerged from them, they remain clean, since they had originally been prepared in conditions of cleanness. If a spindle hook was sunk into the spindle, or the iron point into the ox goad, or a ring into a brick, and all these were clean, and then they were brought into a tent in which was a corpse, they become unclean. If a zav caused them to move they become unclean. If they then fell into the air-space of a clean oven, they cause it to be unclean. If a loaf of terumah came in contact with them, it remains clean.

Metal vessels, whether they are flat or form a receptacle, are susceptible to impurity. On being broken they become clean. If they were re-made into vessels they revert to their former impurity. Rabban Shimon ben Gamaliel says: this does not apply to every form of impurity but only to that contracted from a corpse.

And sometimes they stated a large measure: A ladleful of corpse mould refers to the big ladle of physicians; The split bean in the case of skin disease refers to the Cilician kind; One who eats on Yom Kippur a quantity of the bulk of a large date, refers to the size of the date and its pit; In the case of skins of wine and oil [the holes] must be as big as their large stopper; In the case of a light hole that was not made by man's hands the prescribed size of which is that of a large fist, the reference is to the fist of Ben Batiah Rabbi Yose said: and it is as big as a large human head. And in the case of one made by human hands the prescribed size is that of the large drill in the Temple chamber which is the size of the Italian pondium or the Neronian sela or like the hole in a yoke.

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

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

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

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

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

If a mattress was wrapped around a bed and a corpse touched them, they are subject to a seven-day uncleanness; If they are taken apart they are still subject to a seven-day uncleanness. If a sheretz touched them they are subject to an evening uncleanness; If they are taken apart they are still subject to evening uncleanness. A bed from which the two longer sides were removed and two new ones were prepared for it but the original sockets were not changed: If the new sides were broken the bed retains its uncleanness, But if the old ones were broken it becomes clean, since all depends on the old ones.

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

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

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

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

A bagpipe is not susceptible to midras uncleanness. A trough for mixing mortar: Bet Shammai says: it is susceptible to midras uncleanness , And Bet Hillel says it is susceptible to corpse uncleanness only. If a trough of a capacity from two log to nine kav is split, it becomes susceptible to midras uncleanness. If he left it out in the rain and it swelled it is susceptible to corpse uncleanness alone. [If he left it out] during the east wind and it split, it is susceptible to midras uncleanness. In this respect the law is stricter in the case of remnants of wooden vessels than in [that of such vessels] in their original condition. It is also stricter in regard to the remnants of wicker vessels than [to such vessels] as are in their original condition, for when they are in their original condition they are insusceptible to uncleanness until their rim is finished, but after their rim has been finished, even though their edges fell away leaving only the slightest trace of them, they are unclean.