decrease

He blesseth them also, so that they are multiplied greatly; and suffereth not their cattle to decrease.

He must increase, but I must decrease.

For the days of the forefathers, of their life, were nineteen jubilees; and after the Flood they began to grow less than nineteen jubilees, and to decrease in jubilees, and to grow old quickly, and to be full of their days by reason of manifold tribulation and the wickedness of their ways, with the exception of Abraham.

And if you do this it will be well with us to strengthen our land against the children of Israel, for on account of the fatigue of the building and the work, the children of Israel will decrease, because you will deprive them from their wives day by day.

I do not understand how Celsus, while admitting the existence of Providence, at least so far as appears from the language of this book, can say that there never existed [at any time] either more or fewer evils, but, as it were, a fixed number; thus annihilating the beautiful doctrine regarding the indefinite nature of evil, and asserting that evil, even in its own nature, is infinite. Now it appears to follow from the position, that there never have been, nor are now, nor ever will be, more or fewer evils in the world; that as, according to the view of those who hold the indestructibility of the world, the equipoise of the elements is maintained by a Providence (which does not permit one to gain the preponderance over the others, in order to prevent the destruction of the world), so a kind of Providence presides, as it were, over evils (the number of which is fixed), to prevent their being either increased or diminished! In other ways, too, are the arguments of Celsus concerning evil confuted, by those philosophers who have investigated the subjects of good and evil, and who have proved also from history that in former times it was without the city, and with their faces concealed by masks, that loose women hired themselves to those who wanted them; that subsequently, becoming more impudent, they laid aside their masks, though not being permitted by the laws to enter the cities, they [still] remained without them, until, as the dissoluteness of manners daily increased, they dared [finally] even to enter the cities. Such accounts are given by Chrysippus in the introduction to his work on Good and Evil. From this also it may be seen that evils both increase and decrease, viz. that those individuals who were called “Ambiguous” used formerly to present themselves openly to view, suffering and committing all shameful things, while subserving the passions of those who frequented their society; but recently they have been expelled [from the city] by the authorities. And of countless evils which, owing to the spread of wickedness, have made their appearance in human life, we may say that formerly they did not exist. For the most ancient histories, which bring innumerable other accusations against sinful men, know nothing of the perpetrators of abominable crimes.

But if these things seem unto thee difficult to accomplish, it will suffice thee merely to notice the Moon after her combustion, or conjunction with the Sun, especially just when she quits his beams and appeareth visible. For then it is good to make all experiments for the construction and operation of any matter. That is why the time from the New unto the Full Moon is proper for performing any of the experiments of which we have spoken above. But in her decrease or wane it is good for war, disturbance, and discord. Likewise the period when she is almost deprived of light, is proper for experiments of invisibility, and of death.

He who reads the Megillah may either stand or sit. Whether one read it or two read it [together] they [those listening] have fulfilled their obligation. In places where it is the custom to say a blessing, they say the blessing, and where it is not the custom they do not say the blessing. On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it. This is the general rule: on any day which has a musaf and is not a festival four read. On a festival five. On Yom Hakippurim six. On Shabbat seven; they may not decrease [from this number] but they may add [to it], and they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it. This is the general rule: on any day which has a musaf and is not a festival four read. On a festival five. On Yom Hakippurim six. On Shabbat seven; they may not decrease [from this number] but they may add [to it], and they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

If a bright spot was larger in size than a split bean and in it there was quick flesh larger than a lentil, irrespective of whether they increased or decreased, they are unclean, provided that they do not decrease to less than the prescribed minimum.

MISHNAH: A sheaf containing two seah that was forgotten is not a “forgotten sheaf.” Two sheaves that together are two seah, Rabban Gamliel says, they are for the proprietor, but the Sages say, they are for the poor. Rabban Gamliel said to them: Does large size of the sheaves increase or decrease the power of the proprietor? They said to him, it increases it. He said to them: Since a sheaf containing two seah that was forgotten is not “forgotten sheaf,” it is only logical that two sheaves that together are two seah should not be “forgotten sheaf” either. They said to him, if they said that about one sheaf that is like a stack, do you want to say the same about two sheaves that are like bundles? Standing produce of two seah which was forgotten is not “forgotten sheaf.” If it does not have two seah but it might bring two seah, even if it were oats it is considered like barley grains.

Rebbi Joḥanan said, Rebbi Yose, Rebbi Ismael and Rebbi Joḥanan ben Nuri, all three said the same thing. Rebbi Ismael, as we have stated: “About a small garden surrounded by a trellis, if there is room for the vintner and his basket on each side one may sow there, if not, it may not be sown.” Rebbi Jonah said, the vintner requires one cubit, his basket one cubit on each side. They wanted to say, 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, do the stems not diminish the measure of four cubits? Explain it if they were clinging to the wall. But are there not only four and the rules of the trellis start with five? Rebbi Ḥananiah said, explain it that two vines are planted at a corner; if one stretches a rope one sees four intervals. Rebbi Yose, as we have stated: “If there are less than four cubits one should not bring seeds there.” 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, does the stem not decrease the measure of four cubits? Explain it if it was clinging to the wall. And similarly Rebbi Joḥanan ben Nuri here. It is reasonable to assume that Rebbi Yose and Rebbi Ismael will agree with Rebbi Joḥanan ben Nuri, but Rebbi Joḥanan ben Nuri will not agree with Rebbi Yose and Rebbi Ismael. Rebbi Yose will agree with Rebbi Ismael but Rebbi Ismael will not agree with Rebbi Yose.

“And an urn was there with two lots in it. They were of boxwood. What is “of boxwood”? Πύξινον. Rebbi Samuel, Rav’s brother, asked: If they were lost, must the replacement be made from gold? It shall come following “one increases in holiness but does not decrease.”

Rebbi Yose said, I found a child of the family Eutinos. I said to him, my son, from which family are you? he told me, from family X. I said to him, my son, because your forefathers intended to increase their prestige and to decrease Heaven’s prestige, therefore their prestige was diminished and Heaven’s prestige increased. Rebbi Aqiba said, Simeon ben Lagos told me, I was collecting herbs, I and a youth from the family Eutinos, when I saw him crying and laughing. I said to him, my son, why did you cry? He said to me, about the prestige of my family which is diminished. And why did you laugh? About the glory prepared for the Just in the future world; there is smoke-creating herb before me! I said to him, my son, show it to me. He answered me, I have a tradition from my ancestors not to show it to any creature.’ Rebbi Joḥanan ben Nuri said, I met an old man from the family Eutinos. He said to me, ‘Rabbi. In the past my family were humble, and transmitting this scroll one to the other. But now they are not trustworthy; here the scroll is yours and take care of it.’ When I came and repeated these words before Rebbi Aqiba, his tears flowed and he said, from now on we do not have to mention them for shame.”

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman. Three contributions are mentioned in the paragraph, the contribution for the bases, the contribution for sheqalim, and the contribution for the Sanctuary. Speak to the Children of Israel, they shall take for me a contribution, that is the contribution for the bases. From any man of goodwill take my contribution, this refers to the contribution for sheqalim. This is the contribution which you shall take from them, that is the contribution for the Sanctuary. The contribution for the Sanctuary is for the Sanctuary, they may use it in any way they want. The contribution for sheqalim is for sacrifices, they may use it in any way they want, so that everybody’s part of it be the same. The contribution for the bases [is for the bases], the rich may not increase and the poor may not decrease. Rebbi Abun said, also in this paragraph are three contributions mentioned.

Rebbi Yose said, I found a child of the family Eutinos. I said to him, my son, from which family are you? he told me, from family X. I said to him, my son, because your forefathers intended to increase their prestige and to decrease Heaven’s prestige, therefore their prestige was diminished and Heaven’s prestige increased. Rebbi Aqiba said, Simeon ben Lagos told me, I was collecting herbs, I and a youth from the family Eutinos, when I saw him crying and laughing. I said to him, my son, why did you cry? He said to me, about the prestige of my family which is diminished. And why did you laugh? About the glory prepared for the Just in the future world. [What did you see?] There is smoke-creating herb before me! I said to him, my son, show it to me. He answered me, I have a tradition from my ancestors not to show it to any creature.’ Rebbi Joḥanan ben Nuri said, I met an old man from the family Eutinos [who held a scroll about chemicals.]. He said to me, ‘Rabbi. In the past my family were humble, and transmitting this scroll one to the other. But now they are not trustworthy; here the scroll is yours and take care of it.’ When I came and repeated these words before Rebbi Aqiba, his tears flowed and he said, from now on we do not have to mention them for shame.

MISHNAH: There were thirteen tables in the Temple. Eight marble ones in the slaughterhouse on which one was soaking the intestines. Two West of the ramp, one of marble and one of silver. On the marble one they put the limbs, on the silver one the vessels of service. And two in the vestibule inside, near the entrance to the Temple Hall, one of marble and one of gold. On the marble one they put the shew-bread when it was brought in, and on the golden one when it was brought out, for one increases in holiness and does not decrease. And a golden one inside on which the shew-bread was permanently.

The rabbis increase the water and decrease the days; Rebbi Jehudah decreases the water and increases the days.

Tefillin and mezuzzah, which one has precedence? Samuel said, mezuzzah has precedence. Rav Ḥuna said, tefillin have precedence. What is Samuel’s reason? Since it applies on holidays and Sabbath. What is Rav Ḥuna’s reason? Since it applies to travellers on the Seas and those who cross deserts. A baraita supports Samuel: “A worn-out tefillah one may make into mezuzzah, a worn out mezuzzah one may not make into a tefillah. Why? Because one increases in holiness but may not decrease.”

HALAKHAH: “If she decided to bring him money,” etc. “If she decided to bring him 500 denars by appraisal, he makes it 400. If he did not do that but made it 1’000; if she made an agreement, she collects everything; if not, he deducts five denars for each tetradrachma, but he cannot touch the addition. If she decided to bring him 500 denars in coin, he makes it 750. If he did not do that but made them 1’000; if she made an agreement, she collects everything; if not, he deducts six denars for each tetradrachma, but he cannot touch the addition. If she decided to bring him 1’000 zuz, he must turn them into fifteen minas. If he did not do that but wrote over to her a field worth 12 minas in place of the 1’000 zuz. If she made an agreement, she collects everything; if not, one does not decrease for a virgin to less than 200 and for a widow to less than a mina.” Here, you say, he deducts. But there, you say, he does not deduct. Here, if she invalidated part of it, there if she did not invalidate part of it. Here, you say, he touches the addition but there, you say, he does not touch the addition. Here, he added but did not subtract; there, he subtracted but did not add. It was stated: Both for appraisal and for coin. Why for appraisal? Corresponding to what he subtracts, corresponding to what what he adds, corresponding to what she brings.

On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets.

On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets.

This is the general rule: on any day which has a musaf and is not a festival four read. On a festival five. On Yom Hakippurim six. On Shabbat seven; they may not decrease [from this number] but they may add [to it], and they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

On festivals five read, on Yom Kippur six etc. Whose view is that of the Mishnah? It is neither R. Ishmael nor R. Akiba, as it has been taught: On festivals five read, on Yom Kippur six, and on Shabbat seven. They may not decrease or increase this number, the words of R. Ishmael. R. Akiva says: On festivals five read, on Yom Kippur seven and on Shabbat six. They may not decrease this number, but they may increase it.

On festivals five read, on Yom Kippur six etc. Whose view is that of the Mishnah? It is neither R. Ishmael nor R. Akiba, as it has been taught: On festivals five read, on Yom Kippur six, and on Shabbat seven. They may not decrease or increase this number, the words of R. Ishmael. R. Akiva says: On festivals five read, on Yom Kippur seven and on Shabbat six. They may not decrease this number, but they may increase it.

Rava said: It follows the Tanna of the school of R. Ishmael, for in the school of R. Ishmael it was taught: On festivals five, on Yom Kippur six, on Shabbat seven, they may not add to decrease this number but they may increase it, the words of R. Ishmael.