curved

The black (locks issuing) from the four (sides of the head) float down over the curved openings of the ears, so that he may not hear.

And the voice entereth into that curved passage, and remaineth in that brook of that distillation.

For what cause doth the ear examine the words? Because the voice is detained in that brook distilling into the curved passage of the ears, and doth not swiftly enter into the body, and thereunto is an examination instituted between the good and the evil.

From this ear depend the highest Arcana, which go not forth without, and therefore is (this ear) curved in the interior parts, and the Arcana of Arcana are concealed therein. Woe unto him who revealeth the Arcana!

If [the cross-beam] was made of straw or reeds, we look at it as if it was of metal. [If it was] curved we look at it as if it were straight. [If it was] round we look at it as if it were square. Whatever has a circumference of three handbreadths has a diameter of one handbreadth.

On [public] fast days they used shofars of rams, curved, the mouths of which were covered with silver, and there were two trumpets in between them. A short blast was made with the shofars and a long one with the trumpets, because the mitzvah of the day is with trumpets.

If there was netting placed over the mouth of an oven, forming a tightly fitting lid, and a split appeared between the oven and the colander, the minimum size [to allow impurity to enter] is that of the circumference of the tip of an ox goad that cannot actually enter it. Rabbi Judah says: it must be one into which the tip can actually enter. If a split appeared in the netting, the minimum size is the circumference of the tip of an ox goad that can enter it. Rabbi Judah says: even if it cannot enter. If the split was curved it must not be regarded as straight, and still the minimum size must be the circumference of the tip of an ox goad that can actually enter.

A curved horn is susceptible to impurity but a straight one is clean. If its mouthpiece was covered with metal it is unclean. If its broad side [is covered with metal]: Rabbi Tarfon says it is susceptible to impurity But the sages say it is clean. While they are joined together the whole is susceptible to impurity. Similarly: the branches of a candlestick are clean. And the cups and the base are susceptible to impurity, But while they are joined together the whole is susceptible to impurity.

[With regard to] an oven which stood in a house, with its outlet curved to the outside [of the house], and those burying a corpse overshadowed it: Bet Shammai says: all becomes unclean. Bet Hillel says: the oven becomes unclean, but the house remains clean. Rabbi Akiva says: even the oven remains clean.

He who sees beautiful trees or beautiful people says: Praise to Him Who created beautiful creatures in His world. It happened that Rabban Gamliel saw a beautiful Gentile woman and recited a benediction over her. Did not say Rebbi Zeïra in the name of Rebbi Yose bar Ḥanina in the name of Rebbi Yoḥanan (Deut. 7:2): “Do not favour them,” do not ascribe charm to them? He did not say “may there be no harm” but “Who created beautiful creatures in His world,” since even if one sees a beautiful horse or a beautiful donkey, one says: Praise to Him Who created beautiful creatures in His world. Does Rabban Gamliel usually look at women? It was a curved road, like a pwpsdws; he looked at her because he could not avoid her.

HALAKHAH: There, we have stated: “Garlic from Baalbek, onions from Rikhpah, split beans from Cilicia, and Egyptian lentils.” Because these kinds also grow in the Land of Israel, the Sages had to attach marks to them. “But filberts, pistachios, and pine nuts, since these kinds do not grow in the Land of Israel, the Sages did not have to attach marks to them.” Rebbi Abun said, the Mishnah is the opposite regarding the obligation of these kinds; since these kinds do not grow outside of the Land, the Sages had to enumerate them. But is there not fig cake from Bosra? It is pounded. But dates from Alexandria? They are thin. But carob from Kiari? It is cut. But rice from the Ḥolata? It has more numerous kernels and is reddish. But cumin from Cyprus? It is curved.

But for tending a vineyard, according to the House of Shammai 8 cubits, according to the House of Hillel 6 cubits. But did we not state: “Therefore, he who sows four cubits in a vineyard, the House of Shammai say that he sanctified one row, but the House of Hillel say that he sanctified two rows.” Let us say that it was stated because of the House of Hillel. But did we not state: “What is a trellis? He who plants a row of five vines.” There is a difference, since Rebbi Simeon ben Laqish said, this was taught about a curved trellis. By its curving, two are absorbed.

HALAKHAH: It is difficult. Is it not forbidden anyhow for the House of Shammai as a vineyard? Rebbi Simeon ben Laqish said, this was taught about a curved trellis. In that case, it would not be forbidden as a vineyard without a fence. Rebbi Jonah inquired: May one sow in between? Is it in a straight line, that you say it is forbidden to sow in between? May one sow between the vines? As you say in the case of a row of gourds that it is forbidden to sow in between the pits, so here also it is forbidden to sow in between the vines.

Rebbi Joḥanan said, the Mishnah was taught about a straight trellis. In that case, would it not be forbidden as a vineyard without a fence? Let us say, it was stated because of the House of Hillel. Rebbi Ḥananiah said, it is reasonable to assume that Rebbi Simeon ben Laqish agrees with Rebbi Joḥanan that it was taught about a straight trellis because of the House of Hillel, and Rebbi Joḥanan agrees with Rebbi Simeon [ben Laqish] that it was taught about a curved trellis because of Rebbi Joḥanan ben Nuri, since Rebbi Joḥanan ben Nuri said that anybody who affirms this is in error. If you say it was taught about a straight trellis, what can be in error? What is the difference between him who says one measures from the roots of the vines and him who says one measures from the bottom of the fence? Rebbi Yose said, explain it if the stems were partially inside four cubits and partially outside of four cubits. For him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, where the string drawn from the fence ends it is forbidden, the rest is permitted. If there were two cubits, only two cubits are forbidden for him who says one measures from the roots of the vines, but for him who says one measures from the bottom of the fence, another two cubits are forbidden.

HALAKHAH: Mishnah: “With what may [an animal] not go out? The camel may not go out with its pad.” Like the curved padding with which one equalizes a hump back. עָקוּד at one front leg. רָגוּל at both hind legs.

It was stated: “Rebbi Simai said, one who assembles a curved horn is liable, with a straight horn he is not liable. Rebbi Eleazar ben Rebbi Simeon said, for the arms of a candelabra he is liable; for a hunter’s (whitewasher’s) rod he is not liable.” Why is he liable for the arms of a candelabra? Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥuna both say, because of building. Why is he not liable for a hunter’s rod? Because it is from top to bottom. They objected, does not one who digs in the dunes work from top to bottom, and you are saying that he is liable? Rebbi Samuel bar Yudan said, here temporarily, there permanent.

A curved and open alley. Rebbi Joḥanan said, he puts a beam or a lath on one side and makes a door frame on the other side. Rebbi Simeon ben Laqish said, he puts a beam or a lath there which permits. In Rebbi Simeon ben Laqish’s opinion, if they wanted to fix it so that each side may use it up to the closing wall, would not two domains use a common domain? But one may use it up to the bend and the other may use it up to the bend. Would not two domains use a domain forbidden to them? Rav and Samuel, Rav like Rebbi Joḥanan and Samuel like Rebbi Simeon ben Laqish.

MISHNAH: If it was made of straw or reeds, one considers it as if of metal, curved as if it were straight; round one considers it as if square. If its circumference is three hand-breadths its width is one hand-breadth.

“Curved one considers it as if it were straight.” Rebbi Aḥa in the name of Rebbi Zeˋira: This is Rebbi Jehudah’s. Rebbi Yose in the name of Rebbi Zeˋira: It is everybody’s opinion, but only if the curvature be at the side, a curvature which does not obstruct the alley. But a curvature which impedes the alley makes it forbidden. What is a curvature which obstructs the alley? Any which if you excise it there is less than three [hand-breadths] between the pieces.

HALAKHAH: “Thirteen horns,” etc. It was stated: these horns were curved; narrow on top and wide on the bottom because of the tricksters.

Rebbi Abbahu in the name of Rebbi Johanan: With two letters two worlds were created, this world and the Future World. [One by He and one by Yud.] What is the reason? For in Yah, the Eternal is the Rock of Worlds. However, we did not know which one was created by He and which one by Yud. But from what is written, these are the outcomes of Heaven and Earth in their being created, He created them by He. This implies that this world was created by He, and the Future World was created by Yud. Since He is (missing) [open] below, it is a hint for all creatures that they will descend to the pit. Since He has a point on top, from the moment they descend they ascend. Since He is open from all sides, so He opens a door to all who repent. Since Yud is curved, so all creatures should be bent. All faces turned yellow. When David saw this, he started to acclaim by two letters, praise Yah, praise, the servants of the Eternal, praise the Name of the Eternal.

MISHNAH: The following are forbidden to be sold to them: Pine cones, and white figs with their stalks, and incense, and white cocks. Rebbi Jehudah says, it is permitted to sell a white cock among chickens; when it is alone he cuts one claw and sells it since one does not sacrifice defective ones in pagan worship. All other things are permitted if unspecified but forbidden if specified. Rebbi Meïr says, it is also forbidden to sell good dates, and curved dates, and Nicolaos dates to Gentiles.

“Rebbi Meïr says, it is also forbidden to sell good dates, and curved dates, and Nicolaos dates to Gentiles.” Rebbi Ḥama bar Uqba said, Caryotis. Rebbi Eleazar ben Rebbi Yose said, it is a kind known as ḥaṣda. If somebody transgressed and sold? It will come similar to what Rebbi Eleazar said, if he transgressed and built it is permitted, and here if he transgressed and sold it is permitted.

לֹא תְחָנֵּֽם do not credit them with charm. But was it not stated: It happened that Rabban Gamliel while walking on the Temple Mount saw a beautiful Gentile woman and recited a blessing over her. Does Rabban Gamliel usually look at women? It was a curved road, like a pswros, he looked at her because he could not avoid her. But did not Rebbi Ze‘ura in the name of Rebbi Yose ben Ḥanina, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan say: לֹא תְחָנֵּֽם do not credit them with charm? What did he say? He did not say ἀβάσκαντα but “praised be He Who has beautiful creatures in His world,” because even if one saw a beautiful donkey, a beautiful camel, a beautiful horse, one says “praised be He Who has such beautiful creatures in His world.”

What principle does this teach us? That we apply the rule of the ‘curved wall’?

But is not this principle identical with the former one? One might have thought that we apply the rule of the ‘curved wall’ on one side only, but not on every side, therefore we were taught [that we apply it to all sides also].

The tradition refers to [the legal fictions] of extension, lavud, and the curved wall.

And they said to me, this is no evidence since Rav and Shmuel both say that the reason it is valid is because [the roof is regarded as the continuation] of a ‘curved wall

GEMARA. A Tanna stated: he deformities which they said were [disqualifying] are on the face, the hands and the feet. Joshua b. Levi said: If his hands are spotted he should not lift up his hands. It has been taught similarly: If his hands are spotted, he should not lift up his hands. If they are curved inwards or bent sideways, he should not lift up his hands.