covers

Rebbi Joḥanan said, it is from Rebbi Aqiba’s testimony. As we have stated there, “Rebbi Aqiba added that fine flour, and incense, frankincense, and coals, part of which were touched by a Tevul Yom are all disqualified.” Rebbi Simeon ben Laqish said, they knew that vessels of Servive do combine. About what comes he to testify? About the leftovers of flour-offerings that they do combine together. Rebbi Yose ben Rebbi Zamina in the name of Rebbi Joḥanan: Why did they say, leftovers of flour-offerings do combine together? Because they need their vessel. Rebbi Aḥa, Rebbi Ila in the name of Rebbi Yasa: they knew that vessels of Service do combine. About what comes he to testify? About fine flour, and incense, and frankincense, and coals. One understands fine flour, and incense, and frankincense. Coals? Rebbi Abun bar Cahana said, explain it about coals on the Day of Atonement which he has to carry inside in the vessel which he used to scoop up. But [not] about every day’s coals. As we have stated there, “If a qab of coals were dispersed, one sweeps them into the water canal, but on the Sabbath one covers it with a wine-cooler. Rebbi Mattania said, do fine flour, and incense, frankincense, and coals, need a minimum volume in this respect? Not because they have to be in their vessel? Here also because they have to be in their vessel.

MISHNAH: One covers cut figs with straw; Rebbi Jehudah says, also one thickens. The sellers of produce, clothing, and vessels, sell privately for holiday needs. Hunters, grain splitters and farina millers do their work privately on the holiday. Rebbi Yose said, they restricted themselves.

Rebbi Aḥa, Rebbi Ḥanina, in the name of Rebbi Simeon ben Laqish: This means that a minor cannot give birth; because otherwise she could wait until she grew up, repudiate her husband, and permit her co-wife to her son-in-law. The daughter-in-law of Rebbi Ismael repudiated while her son was on her shoulder. Rebbi Ḥizqiah in the name of Rebbi Abbahu: Rebbi Jehudah, Rebbi Simeon, and Rebbi Ismael said the same. It was stated: Until when may the daughter repudiate? Until she grows two pubic hairs, the words of Rebbi Meїr. Rebbi Judah says until the black covers most. Rebbi Simeon says until the hill of Venus expands. Rebbi Ze‘ira, Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: Until the mons Veneris enlarges and the black be more than the white.

When was it? She became pregnant and gave birth before she grew two hairs. Could she have lived? Did not Rebbi Redifa, Rebbi Jonah, say in the name of Rebbi Hila: If a woman became pregnant and gave birth before she grew two hairs, she and her son will die. After she grew two hairs, she and her son will live. If she became pregnant before she grew two hairs and gave birth after she grew two hairs, she will live but her son will die. How is the situation? Rebbi Ismael follows RebbiJehudah, until the black covers most [and] Rebbi Simeon, that intercourse occurred with the idea of the prior qiddushin. Following the opinions of Rebbi Meїr and Rebbi Jehudah who say that her status depends on the signs of development, it fits. Following the opinion of Rebbi Simeon who says, if he adds another act of acquisition, then even if she is an adult! Rebbi Isaac said, that is so. Only that the daughters of Israel should not be unbridled in breaking tabus.

There came a case before Rebbi Yose. He said: One should examine her breasts. How? Following Rebbi Jehudah! Since Rebbi Jehudah said, until the black covers most. Is not that what Rebbi Joshua ben Levi said, between maidenhood and adulthood thare are only six months, and Rebbi Abbahu said in the name of Rebbi Joḥanan, one does not act on this? This means during that period. But after that period one acts. But in this case where there was a doubt whether the black covered most or the black did not cover most, I force him to give a bill of divorce. When the black covers most one does not touch a bill of divorce.

There came a case before Rebbi Yose. He said: One should examine her breasts. How? Following Rebbi Jehudah! Since Rebbi Jehudah said, until the black covers most. Is not that what Rebbi Joshua ben Levi said, between maidenhood and adulthood thare are only six months, and Rebbi Abbahu said in the name of Rebbi Joḥanan, one does not act on this? This means during that period. But after that period one acts. But in this case where there was a doubt whether the black covered most or the black did not cover most, I force him to give a bill of divorce. When the black covers most one does not touch a bill of divorce.

There, we have stated: “These are the fibers which invalidate the circumcision.” Rebbi Avina in the name of Rebbi Jeremiah: If it covers most of the height of the corona. Rebbi Yose ben Yose said, if it covers most of the top of the corona. Rebbi Tebi in the name of Samuel: One checks at the time of an erection. “If he circumcised and did not fold back, it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left in the day to correct it. But if there is time left in the day to correct, he corrects without hesitation.

There, we have stated: “These are the fibers which invalidate the circumcision.” Rebbi Avina in the name of Rebbi Jeremiah: If it covers most of the height of the corona. Rebbi Yose ben Yose said, if it covers most of the top of the corona. Rebbi Tebi in the name of Samuel: One checks at the time of an erection. “If he circumcised and did not fold back, it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left in the day to correct it. But if there is time left in the day to correct, he corrects without hesitation.

MISHNAH: If she performed ḥalîṣah with a sandal that was not his, with a wooden sandal, or with a left [foot sandal] on the right [foot], the ḥalîṣah is valid. If she performed ḥalîṣah with [a sandal that was] too large but he could walk in it, or one too small which covers most of his foot, the ḥalîṣah is valid. If she performed ḥalîṣah in the night, the ḥalîṣah is valid; Rebbi Eliezer declares it invalid. [If she performed ḥalîṣah] with her left hand, the ḥalîṣah is invalid but Rebbi Eliezer declares it valid.

The argument of Rebbi Jehudah seems inverted. There, he says: “One covers a man in front and a woman front and back.” And here, he says so? There, she goes to her death anyhow, but here, maybe she will be found to be pure and the young priests would attack her. The argument of the rabbis seems inverted. There, they say: “A man is stoned naked but no woman is stoned naked.” And here, they say so? There, “you shall love your neighbor as yourself,” choose for him the easiest death. But here, “all women should be taught and not do as your whoring.”

MISHNAH: If she was clothed in white, he covers her in black. If she wore gold jewelry, chains, nose rings and finger rings, he removes them from her in order to make her ugly. After that he brings an Egyption rope and binds it higher than her breasts. Anyone who wants to look may come and see, except for her male and female slaves because she feels superior to them. All women are permitted to see her, as it was said: “”all women should be taught and not do as your whoring.”

MISHNAH: One gives her half a qab of legumes and half a qab of oil, a qab of dried figs or a mina of fig cake; if there are none available one finds her fruit from other places. Also one gives her a bed and a mat; if he has no bed, a mat and a rug. Also, one gives her a cap for her head and a belt for her loins, and shoes every holiday, and garments worth 50 tetradrachmas every year. One does not give her new ones in the summer or worn ones in the winter, but one gives her garments worth 50 tetradrachmas in the winter and she covers herself with the worn garments in the summer; and the rags are hers.

MISHNAH: If somebody marries off his daughter without mentioning particulars he should not give her less than 50 zuz If he had decided to take her in naked the husband should not say, if she comes to my house I shall clothe her in my garment, but he covers her when she still is in her father’s house. Similarly, those who marry off an orphan girl should not give her less that 50 zuz, and if money is available one provides for her according to her social standing.

HALAKHAH: “These are the vows which he can dissolve,” etc. It is written: “Any vow and any oath of prohibition to mortify.” That covers only vows which contain mortification. Vows regarding the relations between him and her, from where? “Between a man and his wife.” So far the husband; the father from where? Since the husband can dissolve only vows of mortification and matters between him and her, so the father can dissolve only vows of mortification and matters between him and her.

Warning for one who eats carcass meat, from where? “You shall not eat any carcass meat.” That covers carcass meat; from a “torn” animal from where? Rebbi Joḥanan said, “carcass meat” and “any carcass meat”, to include the “torn” animal. If somebody eats flesh from a living animal which is “torn”, Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he is guilty twice, Rebbi Simeon ben Laqish said, he is guilty only once. What is the reason of Rebbi Joḥanan? “You shall not eat any carcass meat;” “you shall not eat of life with the flesh.” What is the reason of Rebbi Simeon ben Laqish? The colleagues said before Rebbi Yose: The assertion of Rebbi Simeon ben Laqish parallels what Rebbi Eliezer ben Jacob stated: “ ‘Flesh torn on the field you shall not eat’, you shall not tear from an animal and eat in the way you tear from the ground and eat.” What is the reason of Rebbi Simeon ben Laqish? The colleagues before Rebbi Yose: Rebbi Simeon ben Laqish does not hold with Rebbi Joḥanan about the “torn” animal; if he did hold with him, one should be twice guilty. He said to them, even if he held with him, one should be guilty only once. There is a difference, because He repeated it and combined it. They objected: “Suet you shall not eat,” “and blood you shall not eat,” and it is written: “Any suet and any blood you shall not eat.” Then because He repeated it and combined it, one should be guilty only once! He said to them, if it were written “suet and blood”, you would be correct. But it is written “any suet and any blood,” to declare him guilty for each case separately. But it is not written: “Anything soaked with grapes he shall not drink,” and it is written, “from skins to seeds he shall not eat.” Then because He repeated it and combined it, one should be guilty only once! He said to them, if it were written “skins and seeds”, you would be correct. But it is written “skins unto seeds,” to declare him guilty for each case separately.

Rebbi Yose ben Rebbi Abun said that Bar Piqa asked Rebbi: So far in a cave that had a ceiling. Even in a cave without ceiling? Does Bar Piqa think that if there is a doubt regarding floating impurity, it is pure? Rebbi told him, Bar Piqa remains in his stupidity: No case of doubt regarding floating impurity is declared pure except a reptile; but a corpse is like something fixed in place. As it was stated: “Anything thrown is pure in case of a doubt except an olive-sized piece from a corpse, [and] also those covers which induce impurity on bottom and top.”

Commandments which the son is obligated to fulfill towards his father. What is fear? He may not sit in his place and may not speak in his stead nor contradict his words. What is honor? He feeds and gives him to drink, clothes him, covers him, and puts on his shoes, leads him out and in. From whose money? Huna bar Ḥiyya said, from the old man’s. Some want to say, from his own. Did not Rebbi Abbahu say in the name of Rebbi Yose bar Ḥanina: From where do we know that even if his father tells him to throw the wallet into the sea that he should obey him? That is, if he has another one and if it helps to quiet his father’s spirit. Both men and women. Only the man has the power in his hand, but the woman does not have the power in her own hand because others have disposition over her. If she is widowed or divorced, the power is in her own hand.

Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: “If your brother, your mother’s son, or your son, or your daughter incites you”. “Your mother in secret,” “your daughter in secret.” A man can be alone with his mother and live with her, with his daughter and live with her, with his sister and does not live with her, and sleep with them with their skins touching. Rebbi Ḥalaphta ben Shaul stated: The daughter with her father up to the age of three years and one day; the son with his mother up to the age of nine years and one day. If they get older, each one sleeps in his own clothing. It was stated: If two people sleep in the same bed, each one covers himself with his own garment and recites {the Šema‘}; if his son or daughter were small it is permitted. There, they say: A man with his wife is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: A man with his wife is problematic.

MISHNAH: At a distance of four cubits from the place of stoning one removes his clothes. One covers a man in front, a woman one covers front and back, the words of Rebbi Jehudah; but the Sages say, a man is stoned naked, but no woman is stoned naked.

MISHNAH: At a distance of four cubits from the place of stoning one removes his clothes. One covers a man in front, a woman one covers front and back, the words of Rebbi Jehudah; but the Sages say, a man is stoned naked, but no woman is stoned naked.

Coverings are the same as protuberances. Veiled is the same as hulled. Roofs are the same as covers. Cups are the same as grooves. A place under cups is a place for putting down pieces. Κυλιστόι olives are rolled olives,.

but for the Tefillah [it is not permitted] until he covers his heart.

Our rabbis taught [in a Baraita], [Regarding] a Sukkah that is stolen, or someone who covers his Sukkah [with Schach] from public property, Rabbi Eliezer declares it invalid, and the Chachamim validate it.

Ulla said: Greek Italy is the great city of Rome which covers an area of three hundred parasangs by three hundred. It has three hundred and sixty five markets corresponding to the number of days of the solar year. The smallest of them is that of the poultry sellers, which is sixteen mil by sixteen. The king dines every day in one of them.

Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls].

[If they sold] covers, they may buy scrolls [of the Tanakh].

[If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark.If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square.

[If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark.If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square.

Mar Zutra said: The covers of scrolls which have worn out may be used for making shrouds for a met mitzvah; and this constitutes their “storing away.”

There is a single plowing... etc.: Rav Yanai said, In the group, they voted and decided that one who [merely] covers Kilayim [mixed seeds] incurs malkus. Rebbi Yochanon asked him, Wasn't that already stated in our Mishna? There is a case of where on plows a single row, and is liable on it due to eight separate prohibitions. One who plows with an ox and a donkey, which are sanctified, over mixed seeds in a vineyard" This plowing that one is liable on because of Kilayim, how would [such a case] be found? Would it not be where he covers them as he is plowing?

There is a single plowing... etc.: Rav Yanai said, In the group, they voted and decided that one who [merely] covers Kilayim [mixed seeds] incurs malkus. Rebbi Yochanon asked him, Wasn't that already stated in our Mishna? There is a case of where on plows a single row, and is liable on it due to eight separate prohibitions. One who plows with an ox and a donkey, which are sanctified, over mixed seeds in a vineyard" This plowing that one is liable on because of Kilayim, how would [such a case] be found? Would it not be where he covers them as he is plowing?

What is this ruling of Rebbi Akiva? That it was taught in a baraisa, One who weeds or covers Kilayim incurs malkus. Rebbi Akiva says, also one who merely maintains [Kilayim still incurs malkus].