date

With regard to the inspiration of the book (Revelation), we deem it superfluous to add another word; for the blessed Gregory Theologus and Cyril, and even men of still older date, Papias, Irenæus, Methodius, and Hippolytus, bore entirely satisfactory testimony to it.

And he saw and behold, the land was very wide and good, and everything grew thereon -vines and figs and pomegranates, oaks and ilexes, and terebinths and oil trees, and cedars and cypresses and date trees, and all trees of the field, and there was water on the mountains.

If ancient illustrations of faith which both testify to God’s grace and tend to man’s edification are collected in writing, so that by the perusal of them, as if by the reproduction of the facts, as well God may be honoured, as man may be strengthened; why should not new instances be also collected, that shall be equally suitable for both purposes,—if only on the ground that these modern examples will one day become ancient and available for posterity, although in their present time they are esteemed of less authority, by reason of the presumed veneration for antiquity? But let men look to it, if they judge the power of the Holy Spirit to be one, according to the times and seasons; since some things of later date must be esteemed of more account as being nearer to the very last times, in accordance with the exuberance of grace manifested to the final periods determined for the world. For “in the last days, saith the Lord, I will pour out of my Spirit upon all flesh; and their sons and their daughters shall prophesy. And upon my servants and my handmaidens will I pour out of my Spirit; and your young men shall see visions, and your old men shall dream dreams.” And thus we—who both acknowledge and reverence, even as we do the prophecies, modern visions as equally promised to us, and consider the other powers of the Holy Spirit as an agency of the Church for which also He was sent, administering all gifts in all, even as the Lord distributed to every one as well needfully collect them in writing, as commemorate them in reading to God’s glory; that so no weakness or despondency of faith may suppose that the divine grace abode only among the ancients, whether in respect of the condescension that raised up martyrs, or that gave revelations; since God always carries into effect what He has promised, for a testimony to unbelievers, to believers for a benefit. And we therefore, what we have heard and handled, declare also to you, brethren and little children, that as well you who were concerned in these matters may be reminded of them again to the glory of the Lord, as that you who know them by report may have communion with the blessed martyrs, and through them with the Lord Jesus Christ, to whom be glory and honour, for ever and ever. Amen.

“Don’t let the kingdom of heaven wither, because it’s like a date palm shoot whose fruit has poured down around it. It sent out some leaves, and after they sprouted, they made their productivity dry up. This is also what happened with the fruit that came from this single root; when it was picked, many acquired fruit. Wouldn’t it truly be good if you could produce the new plants now? <You> would find it.

And they journeyed from Marah and came to Elim, and in Elim were twelve springs of water and seventy date trees, and the children encamped there by the waters.

I Suppose that by my books of the Antiquity of the Jews, most excellent Epaphroditus, have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also, I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books, but are translated by me into the Greek tongue. However, since I observe a considerable number of people giving ear to the reproaches that are laid against us by those who bear ill-will to us, and will not believe what I have written concerning the antiquity of our nation, while they take it for a plain sign that our nation is of a late date, because they are not so much as vouchsafed a bare mention by the most famous historiographers among the Grecians. I therefore have thought myself under an obligation to write somewhat briefly about these subjects, in order to convict those that reproach us of spite and voluntary falsehood, and to correct the ignorance of others, and withal to instruct all those who are desirous of knowing the truth of what great antiquity we really are. As for the witnesses whom I shall produce for the proof of what I say, they shall be such as are esteemed to be of the greatest reputation for truth, and the most skillful in the knowledge of all antiquity by the Greeks themselves. I will also show, that those who have written so reproachfully and falsely about us are to be convicted by what they have written themselves to the contrary. I shall also endeavor to give an account of the reasons why it hath so happened, that there have not been a great number of Greeks who have made mention of our nation in their histories. I will, however, bring those Grecians to light who have not omitted such our history, for the sake of those that either do not know them, or pretend not to know them already.

Let us see now what is the meaning of the expression which is found in the Wisdom of Solomon, where it is said of Wisdom that “it is a kind of breath of the power of God, and the purest efflux of the glory of the Omnipotent, and the splendour of eternal light, and the spotless mirror of the working or power of God, and the image of His goodness.” These, then, are the definitions which He gives of God, pointing out by each one of them certain attributes which belong to the Wisdom of God, calling wisdom the power, and the glory, and the everlasting light, and the working, and the goodness of God. He does not say, however, that wisdom is the breath of the glory of the Almighty, nor of the everlasting light, nor of the working of the Father, nor of His goodness, for it was not appropriate that breath should be ascribed to any one of these; but, with all propriety, he says that wisdom is the breath of the power of God. Now, by the power of God is to be understood that by which He is strong; by which He appoints, restrains, and governs all things visible and invisible; which is sufficient for all those things which He rules over in His providence; among all which He is present, as if one individual. And although the breath of all this mighty and immeasurable power, and the vigour itself produced, so to speak, by its own existence, proceed from the power itself, as the will does from the mind, yet even this will of God is nevertheless made to become the power of God. Another power accordingly is produced, which exists with properties of its own,—a kind of breath, as Scripture says, of the primal and unbegotten power of God, deriving from Him its being, and never at any time non-existent. For if any one were to assert that it did not formerly exist, but came afterwards into existence, let him explain the reason why the Father, who gave it being, did not do so before. And if he shall grant that there was once a beginning, when that breath proceeded from the power of God, we shall ask him again, why not even before the beginning, which he has allowed; and in this way, ever demanding an earlier date, and going upwards with our interrogations, we shall arrive at this conclusion, that as God was always possessed of power and will, there never was any reason of propriety or otherwise, why He may not have always possessed that blessing which He desired. By which it is shown that that breath of God’s power always existed, having no beginning save God Himself. Nor was it fitting that there should be any other beginning save God Himself, from whom it derives its birth. And according to the expression of the apostle, that Christ “is the power of God,” it ought to be termed not only the breath of the power of God, but power out of power.

And at the same time, it is clearly shown that, as far as regards the underlying nature, as there is one [piece of] clay which is under the hands of the potter, from which piece vessels are formed unto honour and dishonour; so the one nature of every soul being in the hands of God, and, so to speak, there being [only] one lump of reasonable beings, certain causes of more ancient date led to some being created vessels unto honour, and others vessels unto dishonour. But if the language of the apostle convey a censure when he says, “Nay but, O man, who art thou that repliest against God?” it teaches us that he who has confidence before God, and is faithful, and has lived virtuously, would not hear the words, “Who art thou that repliest against God?” Such an one, e.g., as Moses was, “For Moses spake, and God answered him with a voice;” and as God answers Moses, so does a saint also answer God. But he who does not possess this confidence, manifestly, either because he has lost it, or because he investigates these matters not from a love of knowledge, but from a desire to find fault, and who therefore says, “Why does He yet find fault? for who hath resisted His will?” would merit the language of censure, which says, “Nay but, O man, who art thou that repliest against God?” Now to those who introduce different natures, and who make use of the declaration of the apostle [to support their view], the following must be our answer. If they maintain that those who perish and those who are saved are formed of one lump, and that the Creator of those who are saved is the Creator also of them who are lost, and if He is good who creates not only spiritual but also earthy [natures] (for this follows from their view), it is nevertheless possible that he who, in consequence of certain former acts of righteousness, had now been made a vessel of honour, but who had not [afterwards] acted in a similar manner, nor done things befitting a vessel of honour, was converted in another world into a vessel of dishonour; as, on the other hand, it is possible that he who, owing to causes more ancient than the present life, was here a vessel of dishonour, may after reformation become in the new creation “a vessel of honour, sanctified and meet for the Master’s use, prepared unto every good work.” And perhaps those who are now Israelites, not having lived worthily of their descent, will be deprived of their rank, being changed, as it were, from vessels of honour into those of dishonour; and many of the present Egyptians and Idumeans who came near to Israel, when they shall have borne fruit to a larger extent, shall enter into the church of the Lord, being no longer accounted Egyptians and Idumeans, but becoming Israelites: so that, according to this view, it is owing to their [varying] purposes that some advance from a worse to a better condition, and others fall from better to worse; while others, again, are preserved in a virtuous course, or ascend from good to better; and others, on the contrary, remain in a course of evil, or from bad become worse, as their wickedness flows on.

That there are certain sins, however, which do not proceed from the opposing powers, but take their beginnings from the natural movements of the body, is manifestly declared by the Apostle Paul in the passage: “The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would.” If, then, the flesh lust against the Spirit, and the Spirit against the flesh, we have occasionally to wrestle against flesh and blood, i.e. as being men, and walking according to the flesh, and not capable of being tempted by greater than human temptations; since it is said of us, “There hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able.” For as the presidents of the public games do not allow the competitors to enter the lists indiscriminately or fortuitously, but after a careful examination, pairing in a most impartial consideration either of size or age, this individual with that—boys, e.g., with boys, men with men, who are nearly related to each other either in age or strength; so also must we understand the procedure of divine providence, which arranges on most impartial principles all who descend into the struggles of this human life, according to the nature of each individual’s power, which is known only to Him who alone beholds the hearts of men: so that one individual fights against one temptation of the flesh, another against a second; one is exposed to its influence for so long a period of time, another only for so long; one is tempted by the flesh to this or that indulgence, another to one of a different kind; one has to resist this or that hostile power, another has to combat two or three at the same time; or at one time this hostile influence, at another that; at some particular date having to resist one enemy, and at another a different one; being, after the performance of certain acts, exposed to one set of enemies, after others to a second. And observe whether some such state of things be not indicated by the language of the apostle: “God is faithful, who will not suffer you to be tempted above what ye are able,” i.e. each one is tempted in proportion to the amount of his strength or power of resistance. Now, although we have said that it is by the just judgment of God that every one is tempted according to the amount of his strength, we are not therefore to suppose that he who is tempted ought by all means to prove victorious in the struggle; in like manner as he who contends in the lists, although paired with his adversary on a just principle of arrangement, will nevertheless not necessarily prove conqueror. But unless the powers of the combatants are equal, the prize of the victor will not be justly won; nor will blame justly attach to the vanquished, because He allows us indeed to be tempted, but not “beyond what we are able:” for it is in proportion to our strength that we are tempted; and it is not written that, in temptation, He will make also a way to escape so as that we should bear it, but a way to escape so as that we should be able to bear it. But it depends upon ourselves to use either with energy or feebleness this power which He has given us. For there is no doubt that under every temptation we have a power of endurance, if we employ properly the strength that is granted us. But it is not the same thing to possess the power of conquering and to be victorious, as the apostle himself has shown in very cautious language, saying, “God will make a way to escape, that you may be able to bear it,” not that you will bear it. For many do not sustain temptation, but are overcome by it. Now God enables us not to sustain [temptation], [otherwise there would appear to be no struggle], but to have the power of sustaining it. But this power which is given us to enable us to conquer may be used, according to our faculty of free-will, either in a diligent manner, and then we prove victorious, or in a slothful manner, and then we are defeated. For if such a power were wholly given us as that we must by all means prove victorious, and never be defeated, what further reason for a struggle could remain to him who cannot be overcome? Or what merit is there in a victory, where the power of successful resistance is taken away? But if the possibility of conquering be equally conferred on us all, and if it be in our own power how to use this possibility, i.e. either diligently or slothfully, then will the vanquished be justly censured, and the victor be deservedly lauded. Now from these points which we have discussed to the best of our power, it is, I think, clearly evident that there are certain transgressions which we by no means commit under the pressure of malignant powers; while there are others, again, to which we are incited by instigation on their part to excessive and immoderate indulgence. Whence it follows that we have to inquire how those opposing powers produce these incitements within us.

I had nearly forgotten an additional remark I have to make about the prino-prisein and schino-schisein difficulty; that is, that in our Scriptures there are many etymological fancies, so to call them, which in the Hebrew are perfectly suitable, but not in the Greek. It need not surprise us, then, if the translators of the History of Susanna contrived it so that they found out some Greek words, derived from the same root, which either corresponded exactly to the Hebrew form (though this I hardly think possible), or presented some analogy to it. Here is an instance of this in our Scripture. When the woman was made by God from the rib of the man, Adam says, “She shall be called woman, because she was taken out of her husband.” Now the Jews say that the woman was called “Essa,” and that “taken” is a translation of this word, as is evident from “chos isouoth essa,” which means, “I have taken the cup of salvation;” and that “is” means “man,” as we see from “Hesre aïs,” which is, “Blessed is the man.” According to the Jews, then, “is” is “man,” and “essa” “woman,” because she was taken out of her husband (is). It need not then surprise us if some interpreters of the Hebrew “Susanna,” which had been concealed among them at a very remote date, and had been preserved only by the more learned and honest, should have either given the Hebrew word for word, or hit upon some analogy to the Hebrew forms, that the Greeks might be able to follow them. For in many other passages we can find traces of this kind of contrivance on the part of the translators, which I noticed when I was collating the various editions.

But, according to Celsus, “the Christians, making certain additional statements to those of the Jews, assert that the Son of God has been already sent on account of the sins of the Jews; and that the Jews having chastised Jesus, and given him gall to drink, have brought upon themselves the divine wrath.” And any one who likes may convict this statement of falsehood, if it be not the case that the whole Jewish nation was overthrown within one single generation after Jesus had undergone these sufferings at their hands. For forty and two years, I think, after the date of the crucifixion of Jesus, did the destruction of Jerusalem take place. Now it has never been recorded, since the Jewish nation began to exist, that they have been expelled for so long a period from their venerable temple-worship and service, and enslaved by more powerful nations; for if at any time they appeared to be abandoned because of their sins, they were notwithstanding visited [by God], and returned to their own country, and recovered their possessions, and performed unhindered the observances of their law. One fact, then, which proves that Jesus was something divine and sacred, is this, that Jews should have suffered on His account now for a lengthened time calamities of such severity. And we say with confidence that they will never be restored to their former condition. For they committed a crime of the most unhallowed kind, in conspiring against the Saviour of the human race in that city where they offered up to God a worship containing the symbols of mighty mysteries. It accordingly behoved that city where Jesus underwent these sufferings to perish utterly, and the Jewish nation to be overthrown, and the invitation to happiness offered them by God to pass to others,—the Christians, I mean, to whom has come the doctrine of a pure and holy worship, and who have obtained new laws, in harmony with the established constitution in all countries; seeing those which were formerly imposed, as on a single nation which was ruled by princes of its own race and of similar manners, could not now be observed in all their entireness.

After this, it seemed proper to Celsus to term the Chaldeans a most divinely-inspired nation from the very earliest times, from whom the delusive system of astrology has spread abroad among men. Nay, he ranks the Magi also in the same category, from whom the art of magic derived its name and has been transmitted to other nations, to the corruption and destruction of those who employ it. In the preceding part of this work, [we mentioned] that, in the opinion even of Celsus, the Egyptians also were guilty of error, because they had indeed solemn enclosures around what they considered their temples, while within them there was nothing save apes, or crocodiles, or goats, or asps, or some other animal; but on the present occasion it pleases him to speak of the Egyptian people too as most divinely inspired, and that, too, from the earliest times,—perhaps because they made war upon the Jews from an early date. The Persians, moreover, who marry their own mothers, and have intercourse with their own daughters, are, in the opinion of Celsus, an inspired race; nay, even the Indians are so, some of whom, in the preceding, he mentioned as eaters of human flesh. To the Jews, however, especially those of ancient times, who employ none of these practices, he did not merely refuse the name of inspired, but declared that they would immediately perish. And this prediction he uttered respecting them, as being doubtless endued with prophetic power, not observing that the whole history of the Jews, and their ancient and venerable polity, were administered by God; and that it is by their fall that salvation has come to the Gentiles, and that “their fall is the riches of the world, and the diminishing of them the riches of the Gentiles,” until the fulness of the Gentiles come, that after that the whole of Israel, whom Celsus does not know, may be saved.

Peah is given from [the crop] while it is still connected with the soil. But in the case of hanging vine-branches and the date-palm, the owner brings down [the fruit] and distributes it among the poor. Rabbi Shimon says: the same applies to smooth nut trees. Even if ninety-nine [of the poor] say [to the owner] to distribute it and one says to leave it in the field, this latter is listened to, since he spoke in accordance with the halakhah.

With hanging vine-branches and date-palm trees it is not so; even if ninety-nine [of the poor] say [to the owner] to leave it in the field and one says to distribute it, this latter is listened to, since he spoke in accordance with the halakhah.

Why did they speak of three territories? So that they may eat in each country until the last of the seventh year produce in that country is ended. Rabbi Shimon says: they have spoken of three countries only in the case of Judea, but all other territories are to be regarded as King’s mountain (Har Hamelekh). And all other territories are the same with regard to the olive and date.

Rabbi Yose says: one may plant a shoot of orlah; But one may not plant a nut of orlah, because it is fruit. And one may not graft early date berries of orlah.

If one eats [an amount] the size of a large date, like it and its seed, or if he drank [an amount equivalent to a] mouthful, he is liable. All foods add up to make an amount equivalent to a date, and all the liquids add up to make a mouthful. Food and drink do not add up.

If one eats [an amount] the size of a large date, like it and its seed, or if he drank [an amount equivalent to a] mouthful, he is liable. All foods add up to make an amount equivalent to a date, and all the liquids add up to make a mouthful. Food and drink do not add up.

An egg laid on Yom Tov: Bet Shammai say: it may be eaten [on the same day]; But Bet Hillel say: it may not be eaten [until the day is over]. Bet Shammai say: [the quantity of] leaven is of the size of an olive and leavened bread is of the size of a date; But Bet Hillel say: both are of the size of an olive.

He who vows abstinence from dates is permitted date honey; from winter grapes, is permitted winter-grape vinegar. Rabbi Judah ben Bathyra said: if it bears the name of its origin, and he vows to abstain from it, he is forbidden [to benefit] from what comes from it. But the Sages permit it.

He who vows abstinence from wine is permitted apple-wine; from oil, is permitted sesame oil; from honey, is permitted date honey; from vinegar, is permitted winter grape vinegar; from leeks, is permitted porrets; from vegetables, he is permitted field-vegetables, because it is an accompanying name.

[A scribe] who writes out formulas of bills of divorce must leave blank spaces for the name of the man and the name of the woman and the date. [A scribe who writes] loan documents must leave blank spaces for the name of the lender, the name of the borrower, the amount of money and the date. [A scribe who writes] sale documents must leave blank spaces for the name of the seller, the name of the purchaser, the amount of money, the property and the date; [These spaces must be left blank] because of the “takkanah” (enactment). Rabbi Judah disqualifies all of them. Rabbi Elazar validates all of them valid except divorce documents, as it says, “He writes for her” (Deut 24:1), expressly for her.

[A scribe] who writes out formulas of bills of divorce must leave blank spaces for the name of the man and the name of the woman and the date. [A scribe who writes] loan documents must leave blank spaces for the name of the lender, the name of the borrower, the amount of money and the date. [A scribe who writes] sale documents must leave blank spaces for the name of the seller, the name of the purchaser, the amount of money, the property and the date; [These spaces must be left blank] because of the “takkanah” (enactment). Rabbi Judah disqualifies all of them. Rabbi Elazar validates all of them valid except divorce documents, as it says, “He writes for her” (Deut 24:1), expressly for her.

[A scribe] who writes out formulas of bills of divorce must leave blank spaces for the name of the man and the name of the woman and the date. [A scribe who writes] loan documents must leave blank spaces for the name of the lender, the name of the borrower, the amount of money and the date. [A scribe who writes] sale documents must leave blank spaces for the name of the seller, the name of the purchaser, the amount of money, the property and the date; [These spaces must be left blank] because of the “takkanah” (enactment). Rabbi Judah disqualifies all of them. Rabbi Elazar validates all of them valid except divorce documents, as it says, “He writes for her” (Deut 24:1), expressly for her.

There are three gittin which are invalid but if a woman marries [on the strength of one of them] the child is fit: If the husband wrote it with his own hand but there are no witnesses on it. If there are witnesses on it but no date. If it has a date but only one witness. These are three gittin which are invalid but if a woman marries [on the strength of one of them] the child is fit. Rabbi Elazar says even though there are no witnesses on it, as long as he gave it to her in the presence of witnesses it is valid, [and on the strength of it] she may collect her ketubah [even] from mortgaged property, since the witnesses only sign on the get because of tikkun olam.

There are three gittin which are invalid but if a woman marries [on the strength of one of them] the child is fit: If the husband wrote it with his own hand but there are no witnesses on it. If there are witnesses on it but no date. If it has a date but only one witness. These are three gittin which are invalid but if a woman marries [on the strength of one of them] the child is fit. Rabbi Elazar says even though there are no witnesses on it, as long as he gave it to her in the presence of witnesses it is valid, [and on the strength of it] she may collect her ketubah [even] from mortgaged property, since the witnesses only sign on the get because of tikkun olam.

A man can betroth [a woman] through himself or through his agent. A woman may be betrothed through herself or through her agent. A man may give his daughter in betrothal when a young girl [either] himself or through his agent. He who says to a woman, “Be betrothed to me with this date, be betrothed to me with this one” if any one of them is worth a perutah, she is betrothed; if not, she is not betrothed. [If he says,] “[Be betrothed to me] with this one and with this one and with this one” if together they are worth a perutah, she is betrothed; if not, she is not betrothed. If she eats them one by one, she is not betrothed unless one of them is worth a perutah.

They used to examine witnesses with seven inquiries: In what week of years? In what year? In what month? On what date in the month? On what day? In what hour? In what place? Rabbi Yose says: [They only asked:] On what day? In what hour? In what place? [Moreover they asked:] Do you recognize him? Did you warn him? If one had committed idolatry [they asked the witnesses:] What did he worship and how did he worship it?

The following cases are [examples] of the lenient rulings of Beth Shammai and of the rigorous rulings of Beth Hillel. An egg which is laid on a festival Beth Shammai says: it may be eaten, and Beth Hillel says: it may not be eaten. Beth Shammai says: yeast as much as an olive [in quantity], and leavened food as much as a date, and Beth Hillel says: as much as an olive [in quantity] in both cases.

All kinds of food can combine with one another: To make up the quantity of half a peras in order to render the body unfit [To make up the food] for two meals to form an eruv; To make up the volume of an egg to contaminate food; To make up the volume of a dry fig with regard to carrying on Shabbat; And the volume of a date with regard to Yom Kippur. All kinds of drinks can combine with one another: To make up a quarter [of a log] in order to render the body unfit; To make up a mouthful with regard to Yom Kippur.

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.

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.

Stalks of all foods that have been threshed on the threshing-floor are clean. Rabbi Yose declares them unclean. A sprig of a vine when stripped of its grapes is clean, but if one grape alone is left on it, it is unclean. A twig of a date-tree stripped of its dates is clean, but if one date remains on it, it is unclean. Similarly, with beans, if the pods were stripped from the stem it is clean, but if even one pod alone remains, it is unclean. Rabbi Elazar ben Azariah declares [the stalk] of the broad bean clean, but declares unclean the stalk of other beans, since it is of use when [the pulse] is handled.

Stalks of all foods that have been threshed on the threshing-floor are clean. Rabbi Yose declares them unclean. A sprig of a vine when stripped of its grapes is clean, but if one grape alone is left on it, it is unclean. A twig of a date-tree stripped of its dates is clean, but if one date remains on it, it is unclean. Similarly, with beans, if the pods were stripped from the stem it is clean, but if even one pod alone remains, it is unclean. Rabbi Elazar ben Azariah declares [the stalk] of the broad bean clean, but declares unclean the stalk of other beans, since it is of use when [the pulse] is handled.

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the Great Fastday. He said to him: When you see the sun on top of the date palms, give me my kaftan so that we may pray Minḥah. And when the sun is on top of the date palms it is daytime. As Rebbi Yoḥanan said (Is. 44:27): “He Who said to the deep: dry up!”, that is Babylonia, the filth of the world. Rebbi Yoḥanan said: Why is it called “the deep”, because there the dead of the Deluge were submerged, (Jer. 51:49) “Also in Babylonia the slain of Israel will fall, also in Babylonia the corpses of all the earth did fall.” It is written (Gen. 11:2) “They found a valley in the land Shinear and dwelt there.” Rebbi Simeon ben Laqish said, why is it called Shinear? Because there the dead of the Deluge were thrown. Another explanation: Because they die in strangulation, without light or public baths. Another explanation: Shinear, because they are stripped of miẓwot, without terumah and without tithes. Another explanation: Shinear, because its rulers die as youths. Another explanation: Shinear, because it produced a hater and enemy of the Holy One, praise to Him. Who is that? That is Nebuchadnezzar the evil one.

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the Great Fastday. He said to him: When you see the sun on top of the date palms, give me my kaftan so that we may pray Minḥah. And when the sun is on top of the date palms it is daytime. As Rebbi Yoḥanan said (Is. 44:27): “He Who said to the deep: dry up!”, that is Babylonia, the filth of the world. Rebbi Yoḥanan said: Why is it called “the deep”, because there the dead of the Deluge were submerged, (Jer. 51:49) “Also in Babylonia the slain of Israel will fall, also in Babylonia the corpses of all the earth did fall.” It is written (Gen. 11:2) “They found a valley in the land Shinear and dwelt there.” Rebbi Simeon ben Laqish said, why is it called Shinear? Because there the dead of the Deluge were thrown. Another explanation: Because they die in strangulation, without light or public baths. Another explanation: Shinear, because they are stripped of miẓwot, without terumah and without tithes. Another explanation: Shinear, because its rulers die as youths. Another explanation: Shinear, because it produced a hater and enemy of the Holy One, praise to Him. Who is that? That is Nebuchadnezzar the evil one.

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the great fast. He said to him: When you see the sun on the top of the date palms, give me my kaftan so that we may pray the Locking of the Gates. The argument of Rav is inverted. There he says “the locking of the Gates of Heaven” and here he says “the locking of the gates of the Temple.” Rav Mattanah said: Since Rav needed a lot of time to pray, he reached the Locking of the Gates of Heaven.

“ He who drinks water for his thirst says ‘That everything was created by His word.’” Rebbi Jonah said, except pick-axe water. Rebbi Yose said, on any water that he thirsts for. Rebbi Abun said, he who drinks pick-axe water, what does he say? “Praise to Him Who created medicinal waters.” Some Tannaïm state “deqarim water”, other Tannaïm state “deqalim waters”. He who said deqarim (pick-axe) waters, because they pierce the gall bladder. And he who says deqalim (date palm) waters, because they gush forth between two palm trees.

HALAKHAH: Rebbi Justus bar Shunem said: Two Amoraïm, one proposed the reason of the House of Shammai and the other proposed the reason of the House of Hillel. He who proposed the reason of the House of Shammai: If he had forgotten there a wallet full of precious stones and pearls, would he not go back and retrieve his wallet? Here also, let him return to his place and recite Grace. He who proposed the reason of the House of Hillel: A worker who worked at the top of a date palm or at the bottom of a cistern, would one bother him to return and recite Grace? No, he should recite at the place where he remembers. So here also, he should recite at the place where he remembers.

MISHNAH: They established a principle for peah: Everything that is food, is treated as private property, grows from the earth, is harvested at one time, and is stored, is subject to peah. Grain and legumes are included. And among trees sumac and carob, walnut and almond, vine and pomegranate, olive and date palm are subject to peah.

MISHNAH: Peah is given connected to the ground. From a climbing vine and a date palm, the owner brings it down and divides it up among the poor. Rebbi Simeon says, also for smooth nut trees. Even if 99 poor people say to distribute and one says to grab, one listens to him whose request is in keeping with practice. But for a climbing vine and a date palm it is not so; even if 99 say to grab and one says to distribute, one listens to him whose request is in keeping with practice.

MISHNAH: Peah is given connected to the ground. From a climbing vine and a date palm, the owner brings it down and divides it up among the poor. Rebbi Simeon says, also for smooth nut trees. Even if 99 poor people say to distribute and one says to grab, one listens to him whose request is in keeping with practice. But for a climbing vine and a date palm it is not so; even if 99 say to grab and one says to distribute, one listens to him whose request is in keeping with practice.

HALAKHAH: (Lev. 23:22) “Do not finish off the corner of your field during your harvest.” This shows that peah is given standing on the ground. One might think this also includes climbing vine and date palms, but the verse says “harvest.” Harvest is special in that a small person can do it as well as a tall person; this excludes climbing vine and date palm where a small person cannot do it as well as a tall person.

HALAKHAH: (Lev. 23:22) “Do not finish off the corner of your field during your harvest.” This shows that peah is given standing on the ground. One might think this also includes climbing vine and date palms, but the verse says “harvest.” Harvest is special in that a small person can do it as well as a tall person; this excludes climbing vine and date palm where a small person cannot do it as well as a tall person.

Some want to understand it from the verse (Lev. 19:10, 23:22) “abandon,” put before them grain in its straw, fenugreek in bundles, dates in brooms. I might think that this also includes climbing vine and date palms, but the verse says “them.” What argument do you have to include these and to exclude those? After the verse included, it excluded. I include those that are not dangerous and exclude those that are dangerous.

It was stated in the name of Rebbi Meïr: All trees are dangerous. Does Rebbi Meïr not infer from “harvest” while the rabbis likewise infer from “harvest?” Everybody infers from “harvest”, except that Rebbi Meïr says that all trees are dangerous and the rabbis say only the climbing vine and the date palm are dangerous. Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: It has happened that five brothers died climbing five smooth nut trees.

Rebbi Jeremiah asked: If it was marked in his mind, is it as if it were marked? If it stood in the shadow of a date palm, the date palm marks it. If two of them were dripping, each of them marks the other. If the entire field was of dripping olive trees? Let us hear from the following: “Rebbi Yose says, there is no law of the forgotten sheaf for olives.” Rebbi Simeon bar Yaqim said, Rebbi Yose said this only in former times when olives were scarce because Hadrian, the evil one, had come and devastated the entire land. But today when olive trees are everywhere, they are under the law of the forgotten sheaf.

Rebbi Jeremiah asked: If it was marked in his mind, is it as if it were marked? If it stood in the shadow of a date palm, the date palm marks it. If two of them were dripping, each of them marks the other. If the entire field was of dripping olive trees? Let us hear from the following: “Rebbi Yose says, there is no law of the forgotten sheaf for olives.” Rebbi Simeon bar Yaqim said, Rebbi Yose said this only in former times when olives were scarce because Hadrian, the evil one, had come and devastated the entire land. But today when olive trees are everywhere, they are under the law of the forgotten sheaf.

It was stated: “One does not graft olives on the stem of a date palm because that would be tree on tree.” Rebbi Yudan asked, does that not disagree with Rebbi Levi? “(Ps. 128:3) ‘Your wife be like a fruitful vine on the sides of your house, your sons like saplings of olive trees around your table.’ Just as olive trees are not subject to grafting, thus in your sons shall not be found any flaws.” But here it follows that there are flaws in them. There is a difference here, because in the end it will sweeten its fruit. Similar to that, Rebbi Simeon, the son of Rebbi, used to water his peach tree with cooked wine in order to sweeten its fruit.

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

One does not graft date palms because that is [agricultural] work. That you should not say because it could bear it is permitted; therefore it is necessary to say that it is forbidden.

It was stated: “Rabban Simeon ben Gamliel says, a tree that buds before the fifteenth of Ševaṭ is tithed for the past [year]; after the fifteenth of Ševaṭ it is tithed for the coming [year].” It was stated: “Rebbi Neḥemiah said, when has this been said? For a tree producing two threshing floors a year. But trees making only one threshing floor per year, such as olive trees, date palms and carob trees, even if they budded before this day, belong to the future.” Rebbi Joḥanan said, people use to follow Rebbi Neḥemiah for carobs. Rebbi Simeon objected before Rebbi Joḥanan: Did we not state that “the Sabbatical of white figs is the second year since they produce after three years”? According to you, those ripened in the Sabbatical year should be Sabbatical! He accepted that. Rebbi Abun bar Cahana said, I wonder how Rebbi Simeon ben Laqish could bring this objection before Rebbi Joḥanan and he accepted it. Could he not object: I am speaking about carobs and you about white figs, I am speaking about custom and you about practice, I am speaking about Rebbi Neḥemiah and you about the rabbis! It follows that the rules are equal for carobs and white figs, custom and practice, Rebbi Neḥemiah and the rabbis.

Rebbi Zeïra went to the hot springs of Pella and found himself outside of the “Babylonian date palms”. He sent to ask Rebbi Ḥiyya bar Abba; Rebbi Ḥiyya bar Abba asked the two sons of Rebbi Eviatar from Dama who said to him, Cohanim are used to go there. The Cohanim asked Rebbi Joḥanan about that strip around Naveh. Rebbi Joḥanan said to them in the name of Rebbi Onias from Ḥauran: Cohanim are used to go there up to Edrei, and in the region of Bostra up to the orchard.

MISHNAH: Date honey, apple wine, vinegar from winter grapes, and any other fruit juices from heave, Rebbi Eliezer subjects to [repayment of] value and fifth, but Rebbi Joshua frees [from payment]. Rebbi Eliezer declares them impure as drinks. Rebbi Joshua said, the Sages did not enumerate seven fluids as one counts raw materials for perfumes but they said, seven fluids are impure, all other fluids are pure.

HALAKHAH: They want to say that they differ about the fifth but Rebbi Joshua agrees about the principal. They differ after the fact, but before the fact Rebbi Joshua agrees. But we have stated: “Rebbi Eliezer subjects date honey to tithes, but Rebbi Joshua frees it.” Here, when they obtained it after it became ṭevel, there before it became ṭevel.

Rebbi Eliezer agrees that if he tithed the dates, their honey is permitted even in Spain. This implies that he tithes dates including honey proportional to the dates. “Rebbi Eliezer subjects date honey to tithes.” We have stated: “Rebbi Nathan says, not that Rebbi Eliezer subjects it to tithes but Rebbi Eliezer says he should not eat from the tithes until he also tithed the honey.” This implies that he tithes dates including honey proportional to honey and dates.

Samuel said, if a pumpkin was punctured, all that grows in that depression is forbidden. The same holds for bunches of dates. “ Rebbi Yose said, Jonathan ben Ḥarasha from Genezareth asked Rabban Gamliel and the Sages at Jabneh: What is the status of punctured soft dates on their tree? They said to him, that entire date palm is forbidden.” Rebbi Yose said, that statement is needed if all [dates] are punctured; you should not say, since a snake does not usually do this, a cloud of birds rested on them and pecked at them. Rebbi Jonah in the name of Rebbi Simeon the Pious: Punctured soft dates on their tree are forbidden, but people behave as if they were permitted and they are not hurt.

Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥananiah bent it in the name of Rav: Cuttings from date palms below and wood on top, when the fire appears between them it is permitted.

This implies that one item which was mentioned separately by necessity does not divide. If it was mentioned not by necessity it divides. If two items were mentioned separately, do they divide? Let us hear from the following: From where that he transgresses a prohibition whoever brings to the altar meat of a purification offering, or meat of a reparation offering, or meat of most holy offerings, or meat from simply holy offerings, or the remainder of the ˋOmer or the Two Breads, or the Shew Bread, or remainders of cereal offerings, or leaven, or date honey? The verse says, for any leaven or any date honey you may not turn into smoke as a fire gift to the Eternal. Therefore anything that had been given to the fire is under “do not turn into smoke”.

This implies that one item which was mentioned separately by necessity does not divide. If it was mentioned not by necessity it divides. If two items were mentioned separately, do they divide? Let us hear from the following: From where that he transgresses a prohibition whoever brings to the altar meat of a purification offering, or meat of a reparation offering, or meat of most holy offerings, or meat from simply holy offerings, or the remainder of the ˋOmer or the Two Breads, or the Shew Bread, or remainders of cereal offerings, or leaven, or date honey? The verse says, for any leaven or any date honey you may not turn into smoke as a fire gift to the Eternal. Therefore anything that had been given to the fire is under “do not turn into smoke”.

“Who cards it.” He who cards date palm fiber, papyrus, is liable because of carding.

“Rebbi Simeon says, all are by a quartarius.” The Sages answer Rebbi Simeon: It is impossible to say honey by a quartarius, vinegar by a quartarius. But he answered them, just as you hold that all solid food combines for the volume of a dried date, so we hold that all drinks combine for a quartarius.

Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus of Tiberias. Friday evening he went up to her and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits split and heated, some say of Nicolaus dates, skin of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in public. She heard it and strangled herself; but some say that she converted. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals. You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted.

Rav went to a certain place; he saw a certain alley, he understood that [the beam] was [rotten], he hit it with a stick and felled it. Rav Ḥuna said to him, the date palm stands. Rav told him, the eyes of Rav Ḥuna are high, the eyes of Rav are not high; but I am forbidding it for them because of a beam and the next Sabbath I am permitting it to them because of a lath, that they should know that if the palm tree were removed they would be forbidden to carry. Some want to say, that they should not think following Rebbi Jehudah, as Rebbi Jehudah said, “wide enough even if not strong enough.”

Rebbi Ḥinena did not say so but: Rav went to a certain place; he saw a certain alley whose beam had been removed, and forbade it. Rav Ḥuna said to him, the date palm stands. Rav told him, the eyes of Rav Ḥuna are high, the eyes of Rav are not high; but I am forbidding it for them because of a beam, and the next Sabbath I am permitting it to them because of a lath, that they should know that if the palm tree were removed they would be forbidden to carry. Some want to say, that they should not think following Rebbi Jehudah, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

How little? Should it come as what Rebbi Yasa said in the name of Rebbi Mana bar Tanḥum, Rebbi Abbahu in the name of Rebbi Joḥanan: real estate cannot be acquired with less than a peruṭa’s worth? The word of Rebbi Jacob bar Aḥa implies even a walnut, even a date.

HALAKHAH: Paragraph. Therefore straw to be disregarded cannot be disregarded. Does the Mishnah not follow Rebbi Yose, since Rebbi Yose said, straw said to be disregarded is disregarded? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: It is everybody’s opinion. What Rebbi Yose said, if he mixed it with dust. “There is straw which is treated like dust and dust which is treated like straw. Straw not to be removed is like dust; dust to be removed is like straw.” In the House of Rebbi Yannai they said: If he covered it with mats it is disregarded. Come and see: If he filled it with mats it is not disregarded, if he covered it with mats it is disregarded. If he filled it with branches of date palms it is problematic. Rebbi Zeriqan, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: Even thin sheets.

MISHNAH: Six things used the people of Jericho to do; on three of them they interfered, about three they did not interfere. The following are where they did not interfere: They grafted date palms during the entire day, and they bundled the šemaˋ and they cut grain and tied it into sheaves before the ˋomer; they did not interfere. The following are where they did interfere: They permitted sycamore figs of dedicated trees, and they ate wind-fall on the Sabbath, and they gave peah from vegetables; here they did interfere.

HALAKHAH: Who is the Tanna of “cutting”? Rebbi Meïr. Who is the Tanna of “binding into sheaves”? Rebbi Jehudah. Rebbi Jacob ben Rebbi Sosai said before Rebbi Yose: Everybody agrees that one may cut, and everybody agrees that one may not tie into sheaves. Where did they disagree? About grafting of date palms. Rebbi Meïr says, one grafts date entire day, and they acted following the will of the rabbis. Rebbi Judah says, they were not acting following the will of the rabbis.

HALAKHAH: Who is the Tanna of “cutting”? Rebbi Meïr. Who is the Tanna of “binding into sheaves”? Rebbi Jehudah. Rebbi Jacob ben Rebbi Sosai said before Rebbi Yose: Everybody agrees that one may cut, and everybody agrees that one may not tie into sheaves. Where did they disagree? About grafting of date palms. Rebbi Meïr says, one grafts date entire day, and they acted following the will of the rabbis. Rebbi Judah says, they were not acting following the will of the rabbis.

“What is a grave of the abyss? A corpse buried in stubble, straw, dust, or pebbles. But if it was buried in water, a dark spot, or rock crevices, it does not create a grave of the abyss.” The principle: Any place from where it can be removed creates a grave of the abyss; any place from where it cannot be removed does not create a grave of the abyss. Can stubbles and straw not be removed? Does the Mishnah not follow Rebbi Yose, since Rebbi Yose said, straw said to be disregarded is disregarded? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: It is everybody’s opinion. What Rebbi Yose said, if he mixed it with dust. “There is straw which is treated like dust and dust which is treated like straw. Straw not to be removed is like dust; dust to be removed is like straw.” In the House of Rebbi Yannai they said: If he covered it with mats it is disregarded. Come and see: If he filled it with mats it is not disregarded, if he covered it with mats it is disregarded. If he filled it with branches of date palms it is problematic. Rebbi Zeriqan, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: Even thin sheets.

MISHNAH: He who eats the volume of a big date with its pit or who drinks the volume of a full gulp on the day of Atonement is liable. All foods combine for the volume of a date, and all drinks combine for the mouthful. What he ate and drank does not combine.

MISHNAH: He who eats the volume of a big date with its pit or who drinks the volume of a full gulp on the day of Atonement is liable. All foods combine for the volume of a date, and all drinks combine for the mouthful. What he ate and drank does not combine.

HALAKHAH: Rebbi Yose said, this implies that (he) [one] has to squeeze its empty space since otherwise one should have stated, “it, its pit, and its empty space.” Rebbi Simeon ben Eleazar stated, a date from Nimrin.

Rebbi Simeon ben Laqish asked, what could He have said instead of will not be deprived? “Shall not eat”? All eating in the Torah is by the volume of an olive, but here by the volume of a date. Rav Hoshaia said, “watch yourself, lest, not be deprived,” would be three warnings. Rebbi Ḥuna said, watch yourself regarding the saying which I said to you, watch yourself in matters of skin disease to be very careful and act, etc. Rebbi Ḥiyya stated: Punishment could [not] have been said about work since it is unnecessary. I could have inferred it from deprivation. [Since for deprivation] which is minor one is liable to extirpation, for work which is major it should be logical that one should be liable for extirpation. Therefore punishment was spelled out for work only to imply a warning preceding it. Since the punishment indicated for work is preceded by a warning, also the punishment indicated for deprivation is preceded by a warning. Rebbi Zeˋira said, this implies that one may infer about an “equal cut” even if it is free only on one side. Rebbi Yudan said, Is that not Rebbi Aqiba’s? And Rebbi Aqiba said, one infers about an “equal cut” even if it is not free.

MISHNAH: On the Fifteenth, money changers were sitting in the country side; on the Twenty Fifth they were sitting in the Temple. From the date they were sitting in the Temple one started to take pledges. From whom does one take pledges? From Levites, Israel, proselytes, and freed slaves, but not from women, slaves, and minors. Any minor for whom his father started to give the sheqel does not stop any more. However one does not take pledges from Cohanim because of communal peace. Rebbi Jehudah said: “Ben Kukhri testified at Jabneh that any Cohen who pays the sheqel does not sin. Rabban Joḥanan ben Zakkai told him, on the contrary, any Cohen who does not pay the sheqel does sin, only the Cohanim explain the following verse for their benefit: Any flour offering of a Cohen shall be totalled, it may not be eatenl. If the `omer, the two breads, and the shew bread are ours, how may they be eaten?l”

MISHNAH: Four stamps were in the Temple; on them was written calf, ram, lamb, sinner. Ben Azzai says, there were five, and Aramaic was written on them, calf, ram, lamb, poor sinner, rich sinner. “Calf” serves for the libations of cattle, large or small, male or female. “Lamb” serves for the libations of sheep and goats, large or small, male or female, except for rams. “Ram” only serves for the libations with a ram. “Sinner” serves for the three animals of the sufferer from skin disease. If somebody needs libations he goes to Joḥanan who is overseeing the stamps, gives him the money, and receives a ticket from him. He goes to Aḥiyya who is overseeing the libations, gives him the ticket, and receives the libations from him. In the evening they come together, Aḥiyya produces the tickets and receives money correspondingly. If there was a deficit, it is his deficit and Joḥanan has to pay from his own. But if there was excess it belongs to the Temple since the hand of the Temple is privileged. If somebody lost his ticket, one lets him wait until the evening. If they find for him corresponding to his ticket one gives to him; otherwise one does not give to him. The date was written on it because of the tricksters.

Rebbi Maluk in the name of Rebbi Joshua ben Levi: If the spine is split it is as if the leaves were spread out. Date-palm palms. Rebbi Tarphon says, tied date-palms. Rebbi Aqiba says, palms of date palms as they are called. Rebbi Jehudah says, if they are spread out he shall tie them together.

Rebbi Maluk in the name of Rebbi Joshua ben Levi: If the spine is split it is as if the leaves were spread out. Date-palm palms. Rebbi Tarphon says, tied date-palms. Rebbi Aqiba says, palms of date palms as they are called. Rebbi Jehudah says, if they are spread out he shall tie them together.

Rebbi Maluk in the name of Rebbi Joshua ben Levi: If the spine is split it is as if the leaves were spread out. Date-palm palms. Rebbi Tarphon says, tied date-palms. Rebbi Aqiba says, palms of date palms as they are called. Rebbi Jehudah says, if they are spread out he shall tie them together.

HALAKHAH: “Rebbi Ismael explained, a fruit of the splendor tree, one. Date-palm roped, one. A branch of the rope tree, three. And brook-willows, two. And two lifted ones; one which is not truncated. Rebbi Tarphon says, even if all three are truncated.” Rebbi Abba bar Mamal asked before Rebbi Immi: Since Rebbi Ismael adds for the myrtle, should he not add for the other kinds? He answered, you are thinking that Rebbi Ismael thinks that truncated is splendor, and we have stated, “Rebbi Tarphon says, even if all three are truncates.” Nobody says “even” if he does not accept the preceding statement. Rebbi Ḥaggai asked before Rebbi Jose: What does Rebbi Tarphon add to the words of Rebbi Ismael? He answered him, Rebbi Ismael does not think that truncated is splendor, but Rebbi Tarphon thinks that truncated is splendor. When Rebbi Yasa came up here he saw them being selective about myrtle branches. He said, why are the Westerners selective about myrtle branches? He had not heard thar Rebbi Simon said in the name of Rebbi Joshua ben Levi: And they made known and proclaimed in all cities etc. Myrtle is not the same as rope tree, but myrtle is for the sukkah, and rope tree for the lulav. Rebbi Ze`ira blew it.

Rebbi Yose said, if there were written and date-palm palms, it would be correct. Only date-palm palms is written, even one in one hand and the other in the other hand. They said about Rebbi Aqiba that he entered the synagogue with an etrog on his shoulders.

Rebbi Yose said, if there were written and date-palm palms, it would be correct. Only date-palm palms is written, even one in one hand and the other in the other hand. They said about Rebbi Aqiba that he entered the synagogue with an etrog on his shoulders.

“They added to them the lease of houses and the heave of sheqalim.” The lease of houses. Rebbi Jonah said, only if he said, this year. But if he said, one year, he pays from date to date. The heave of sheqalim, as Rebbi Samuel ben Isaac said, as at its start: It was in the First month of the Second year, on the first of the month, that the Sanctuary was erected. It was stated hereto, on the day the Sanctary was erected, on the same day the contribution was collected. Rebbi Tabi, Rebbi Yoshia in the name of Cahana. It is said here months, and it is said there, months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan. Rebbi Jonah said, Rebbi Tabi left out the start and only quoted the end; this is not done since it was stated: This is theelevation sacrifice for a month at its New Moon. I could think that one should collect every month, the verse says at its New Moon for the months; at one New Moon one collects for all months of the year. I could think, on any month of his choosing, it is said here months, and it is said there months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan.

“They added to them the lease of houses and the heave of sheqalim.” The lease of houses. Rebbi Jonah said, only if he said, this year. But if he said, one year, he pays from date to date. The heave of sheqalim, as Rebbi Samuel ben Isaac said, as at its start: It was in the First month of the Second year, on the first of the month, that the Sanctuary was erected. It was stated hereto, on the day the Sanctary was erected, on the same day the contribution was collected. Rebbi Tabi, Rebbi Yoshia in the name of Cahana. It is said here months, and it is said there, months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan. Rebbi Jonah said, Rebbi Tabi left out the start and only quoted the end; this is not done since it was stated: This is theelevation sacrifice for a month at its New Moon. I could think that one should collect every month, the verse says at its New Moon for the months; at one New Moon one collects for all months of the year. I could think, on any month of his choosing, it is said here months, and it is said there months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan.

It was stated: The mountains of Machaerus and Gadara. Rav Huna said, when we ascended here, we climbed to the top of Bet Biltin and saw the [date palms of] Babylonia like thistles.

HALAKHAH: Rebbi Simeon ben Yoḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years, [but] one does not sanctfy months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the Court says: sanctified.” It was stated, for intercalation of the year one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but “in intercalation”, that the Sages added thirty days to it [and intercalated it.] Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Ḥiyya, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

MISHNAH: The House of Shammay say that sour dough {causes liability} by the size of an olive and leavened matter by the size of a date, but the House of Hillel say that both are by the size of an olive.

It was stated: “Branches of a fig tree and on them figs, broomsticks {from a date palm} and on them dates, which he collected for food, he eats from them on the holiday. If he collected them as wood, he may not eat from them on the holiday.”

It was stated: One does not climb on a tree whether moist or dried-up. One understands moist; dried-up? So we are saying, it is forbidden to step on a twig on the Sabbath? Or does it follow Rebbi Meïr, as Rebbi Meïr said, “a dried-up vine is forbidden but does not sanctify”? It is everybody’s opinion; they forbade the dried-up tree because of a moist tree. Rav Ḥiyya bar Ashi came running before Rav. He asked him, how did you come? He told him, [by] the warped date palm. He said to him, who permitted you?

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the great fast. He said to him: When you see the sun on the top of the date palms, give me my kaftan so that we may pray the Locking of the Gates. The argument of Rav is inverted. There he says “the locking of the Gates of Heaven” and here he says “the locking of the gates of the Temple.” Rebbi Mattanah said: Since Rav needed a lot of time to pray, he reached the Locking of the Gates of Heaven.

It was stated: Rebbi Yose says, for 52 years no bird was flying in the Land of Israel. What is the reason? From the bird <of the sky> to the domesticated animal, they moved, they went away. Rebbi Ḥanina said, 40 years before Israel was exiled to Babylonia they planted date palms in Babylonia, so they should be ardent after sweets since this accustoms the tongue to Torah. Rebbi Ḥanina the son of Rebbi Abbahu said, 700 kinds of pure fish and 800 kinds of pure locusts and innumerable birds all were exiled with Israel to Babylonia; and when they returned, all of them returned, except the fish called turbot. How did fish migrate? Rebbi Ḥuna (bar Joseph) <in the name of rav joseph> said, they went into exile through the abyss end returned through the abyss.

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

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

MISHNAH: In all cases in which there were questionable qiddushin or divorces, the [co-wives] must perform ḥalîṣah but cannot have levirate. What are questionable qiddushin? If he threw the betrothal gift to her and there is a doubt whether it fell closer to him or to her, that are questionable qiddushin. What is a questionable divorce? If [the divorce document] was written in his handwriting but without witnesses, or there are witnesses but no date, or there is a date but only one witness, these are questionable divorces.

MISHNAH: In all cases in which there were questionable qiddushin or divorces, the [co-wives] must perform ḥalîṣah but cannot have levirate. What are questionable qiddushin? If he threw the betrothal gift to her and there is a doubt whether it fell closer to him or to her, that are questionable qiddushin. What is a questionable divorce? If [the divorce document] was written in his handwriting but without witnesses, or there are witnesses but no date, or there is a date but only one witness, these are questionable divorces.

“If somebody who works his wife’s property has the intention of divorcing her and goes and takes from the ground, he is quick and is rewarded. If somebody who works the property of prisoners heard that they prepare to return, goes and takes from the ground, he is quick and is rewarded. These are properties of prisoners: In any case where his father, brother, or any person from whom he might inherit, went overseas, he heard that they died, and he went to work the inheritance. But property of abandoning persons one takes out of their hands. These are properties of abandoning persons: In any case where his father, brother, or any person from whom he might inherit, went overseas, he did not hear that they died, but he went to work the inheritance. Rabban Simeon ben Gamliel said, I heard that there is no difference between prisoners and abandoning persons. But property of broken persons one takes out of their hands. These are properties of smashed persons: In any case where his father, brother, or any person from whom he might inherit, went overseas, and his whereabouts are not known.” Samuel says, the prisoner is one who left involuntarily. If he had left voluntarily he would have given him instructions. The abandoning person is one who left voluntarily. You should know that he had the intention of keeping [the relative] off his property since he left voluntarily and did not give him instructions. Rebbi Aḥa, Rebbi Abba, Rav Jehudah in the name of Samuel: Movables do not fall under the rules of smashed people. RebbiJacob bar Aḥa in the name of Rav Jehudah: Standing grain ready to be harvested and grapes ready to be harvested are movables. Rav Sheshet asked: Those date palms of Babylonia which do not need grafting, is it not reasonable that we should treat them like standing grain ready to be harvested and grapes ready to be harvested?

MISHNAH: They said to him, it happened that Levites went to Zoar the town of date palms when one one them fell ill and they left him at an inn On their return they asked the women innkeeper,where is our colleague? She told them, he died and I buried him; and they let his widow remarry. They said to him, should not the wife of a Cohen be like a women innkeeper? He retorted, if she is in the position of the women innkeeper. For the women innkeeper delivered to them his stick, his back pack and the Torah scroll that had been in his hand.

“How long is ‘touching’? Rebbi Eliezer says, [time needed] to walk around a date palm; Rebbi Joshua says, to mix a cup [of wine]; Ben Azai says, to drink it; Rebbi Aqiba says, [time needed] rolling an egg; Rebbi Jehudah ben Bathyra says, to sip three rolled eggs one after the other; Rebbi Eleazar ben Phineas says, [time needed] for the weaver to bind a thread; Miniamin says, that she can stretch out her hand and lift a loaf of bread from the basket. And though there is no proof, at least there is a hint: ‘For a whoring woman up to a loaf of bread.’” Rebbi Yose said, all these measurements [of time] are after she removes her underpants. Rebbi Joḥanan said, each of them judged by his own experience. But did Ben Azai ever marry? Some want to say, he had an erection. But some want to say, he was married and gave it up. Some want to say, “the secret of the Eternal is for those who fear Him, to inform them about His covenant.”

Rebbi Yudan asked: “I had been married but I was divorced at place X”; if two [witnesses] come and say, no woman was divorced at place X, do they contradict her? Rebbi Yose asked, if she said, I had been married but I was divorced at place X at a certain date,” and two came and said, a woman was divorced at that place, but two [others] came and said, no woman was divorced at that place? That is a contradiction of the essence of the testimony; we live off her mouth.