deduct

"Caius Cæsar, consul the fifth time, hath decreed, That the Jews shall possess Jerusalem, and may encompass that city with walls; and that Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, retain it in the manner he himself pleases; and that the Jews be allowed to deduct out of their tribute, every second year the land is let [in the Sabbatic period], a corus of that tribute; and that the tribute they pay be not let to farm, nor that they pay always the same tribute."

There are seven kinds of religious people: Religious on the shoulder, religious on credit, religious balancing, religious “what is the deduction,” religious “I shall do it when I realize my guilt,” religious from fear, religious from love. Religious on the shoulder, he carries his deeds onhis shoulder. Religious on credit, “give me credit that I can perform commandments.” Religious balancing, he commits one sin and observes one commandment and balances one against the other. Religious “what is the deduction,” what I have that is what I am using to deduct for doing a commandment. Religious “I shall do it when I realize my guilt,” I committed that sin and therefore I shall do this good deed to counteract it. Religious from fear, like Job. Religious from love, like Abraham. No one is beloved as much as the religious from love, like Abraham.

Here you say, one may not give to the poor less than this from the threshing floor. And there you say, one may not give to the poor who is travelling from one place to another less than that. Rav Huna said, deduct one third for expenses. Rebbi Yose ben Rebbi Abun gave to the bakers according to the statement of Rav Huna, but only for these measures.

Cahana said, they made it like the start of its planting. The House of Shammai say, 24 at the start of planting, 24 at its destruction. Rebbi Joḥanan said, the House of Shammai are more restrictive in its destruction than at the start of its planting. At the start of its planting 16, at its destruction 24. In every case, the House of Shammai add one third: The circumference of a vineyard, according to the House of Shammai 18, according to the House of Hillel 12. But did we not state: “The circumference of a vineyard, the House of Shammai say 16 cubits, the House of Hillel say 12 cubits.” Some want to say, deduct from this four cubits for tending, there remain 12 cubits according to the House of Shammai and 8 following the House of Hillel.

Rebbi Ḥiyya bar Abba asked, are these standards like those standards? Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa in the name of Rebbi Yose ben Ḥanina: These standards are like those standards. Here you say “the measure of a stone wall is ten hand-breadths, less than that is a quarry;” and there you say so? Where do we stand? If there were two rows of stones, one should state “eight hand-breadths”; if there were three one should state “twelve hand-breadths!” Rebbi Yose said, deduct half a hand-breadth for hewing top and bottom and so for the next row, one finds three rows of ten hand-breadths. Less than that is neither a stone wall nor a quarry.

It was stated: Their words are close one to another. Come and see: One makes a loaf [the volume of] twelve eggs, the other makes a loaf of eight, and you are saying so? Rav Huna said, deduct a third for expenses. Rebbi Yose ben Rebbi Abun gave to the bakers according to the statement of Rav Huna, but only for these measures.

Rebbi Immi in the name of Rebbi Simeon ben Laqish. The reason of that Tanna: “At the end of ten years since Abram lived in the Land of Canaan.” Deduct the years outside the Land. We also have stated: [The time during which] she was sick or he was sick, or he went overseas, does not count. If she was married to the first [husband] and did not give birth, she receives ketubah; from the second she receives ketubah, from the third she receives ketubah, from the fourth and fifth she has no ketubah. Rebbi Ḥanina bar ‘Agil in the name of Rebbi Ḥizqiah: From the third himself she has no ketubah. If she was married to a fourth or fifth and did not give birth, may the earlier ones have regress on her? She can say, only now did this woman become sterile. If she was married to the fifth and gave birth, has she regress on the fourth? He says to her, your silence is better than your talk.

HALAKHAH: “On the same day, Rebbi Aqiba explained: “You shall measure outside the city”, etc. Rebbi Eliezer, the son of Rebbi Yose the Galilean, said, 2000 cubits the domain of the levitic cities. Deduct from them 1000 cubits open space, there results one quarter open space and the remainder fields. Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: A quarter of 1000113. Rebbi Isaac said, even if you say a quarter from every side, it is a quarter. He who wants to make a square from four amphoras needs sixteen. Rebbi Mana estimated it from a brick, Rebbi Abin estimated it from a strip, Rebbi Oshaiah estimated it from a dish. Rebbi Yose ben Rebbi Abun said, 50 by 50 form a bet se’ah; 100 by 100 are four bet se’ah. As it happened to the Resh Galuta when it was imposed on him to fill a hall of 40 by 40 cubits with wheat. He came to Rav Huna who said to him, negotiate that they should take from you 20 by 20 now and 20 by 20 later; you will earn half.

There are seven kinds of religious people: Religious on the shoulder, religious on credit, religious balancing, religious “what is the deduction,” religious “I shall do it when I realize my guilt,” religious from fear, religious from love. Religious on the shoulder, he carries his deeds on his shoulder. Religious on credit, “give me credit that I can perform commandments.” Religious balancing, he commits one sin and observes one commandment and balances one against the other. Religious “what is the deduction,” what I have that is what I am using to deduct for doing a commandment. Religious “I shall do it when I realize my guilt,” I committed that sin and therefore I shall do this good deed to counteract it. Religious from fear, like Job. Religious from love, like Abraham. No one is beloved as much as the religious from love, like Abraham.

Following Rebbi Eliezer, how far can he deduct? Let us hear from the following: Rebbi Ḥiyya stated: One writes a bill of rebellion for the husband of a preliminarily married woman, or a sick one, a menstruating woman or one who is waiting for her levir. Where do we hold? If she rebelled against him when she was having her period, the Torah made her rebel against him! But we must hold that she rebelled against him before she had her period and now she has it. At that moment she would not be able to rebel but you say one writes, therefore one also deducts. From where does one deduct? From the additions to her ketubah. Let us hear from the following: “Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it.” He mentioned only inheritance, which is infrequent. That means he deducts from the additions to he ketubah. Rebbi Ze‘ira in the name of Samuel: One writes a bill of rebellion for a preliminarily married woman, but one does not write a bill of rebellion for one who is waiting for her levir. But did not Rebbi Ḥiyya state that one writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married woman or one who is waiting for her levir? There, according to the first Mishnah, here according to the later Mishnah. Rebbi Yose bar Abun said, even if you say according to the later Mishnah, ”the later Court [instituted that] one warns her for four weeks, then she writes a receipt for her ketubah and leaves.”

Following Rebbi Eliezer, how far can he deduct? Let us hear from the following: Rebbi Ḥiyya stated: One writes a bill of rebellion for the husband of a preliminarily married woman, or a sick one, a menstruating woman or one who is waiting for her levir. Where do we hold? If she rebelled against him when she was having her period, the Torah made her rebel against him! But we must hold that she rebelled against him before she had her period and now she has it. At that moment she would not be able to rebel but you say one writes, therefore one also deducts. From where does one deduct? From the additions to her ketubah. Let us hear from the following: “Rebbi Yose says, he continues to reduce, for maybe an inheritance will come to her from outside and he would be able to collect from it.” He mentioned only inheritance, which is infrequent. That means he deducts from the additions to he ketubah. Rebbi Ze‘ira in the name of Samuel: One writes a bill of rebellion for a preliminarily married woman, but one does not write a bill of rebellion for one who is waiting for her levir. But did not Rebbi Ḥiyya state that one writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married woman or one who is waiting for her levir? There, according to the first Mishnah, here according to the later Mishnah. Rebbi Yose bar Abun said, even if you say according to the later Mishnah, ”the later Court [instituted that] one warns her for four weeks, then she writes a receipt for her ketubah and leaves.”

HALAKHAH: “If she decided to bring him 1’000 denars,” etc. Why did they say for money, one and one half times, and for estimations less one fifth? Rebbi Yose ben Ḥanina said, one estimates the will of the woman that she wants to use her vessels and depreciates them by a fifth. One estimates the will of the man to use it in trade and to make them one and one half. Rebbi Yose said, this implies that nobody has the right to sell his wife’s vessels. Example: Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi went to appraise for Rebbi Yose ben Ḥanina’s daughter. They said to [the groom]: Deduct a fifth and double. He said to them, he deducts a fifth and does not double.

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.

A person met another in the market place. He said to him, give me the linen which you hold for me. The other responded, give me the denar which you hold for me. The first said, give me the linen and deduct the denar. The case came before Rebbi Mana, who said to him, you admitted that you owe him a denar; he did not admit anything about the linen. Go and give him the denar! Rebbi Jacob bar Aḥa said, Rebbi Immi will agree that this is not the law but that he obligated him lest the other deny his liability for the linen.

MISHNAH: If somebody deposits produce with another person, the latter returns it deducting losses, for wheat and rice 9/2 qab per kor, for barley and millet nine qab per kor, for spelt and linseed three se‘ah per kor; everything proportional to quantity and time elapsed. Rebbi Joḥanan ben Nuri said, do the rats care, do they not eat from much as from little? But he only deducts what corresponds to one kor. Rebbi Jehudah says, if it was a large quantity, he does not deduct because of the surplus. He deducts one sixth of wine; Rebbi Jehudah says a fifth. He deducts three log of oil per hundred, a log and a half lees, a log and a half absorption. If it was refined oil, he does not deduct lees; if the vessels were old, he does not deduct absorption. Rebbi Jehudah says, also if somebody sells refined oil during the entire year, [the buyer] accepts a log and a half lees per hundred.

MISHNAH: If somebody deposits produce with another person, the latter returns it deducting losses, for wheat and rice 9/2 qab per kor, for barley and millet nine qab per kor, for spelt and linseed three se‘ah per kor; everything proportional to quantity and time elapsed. Rebbi Joḥanan ben Nuri said, do the rats care, do they not eat from much as from little? But he only deducts what corresponds to one kor. Rebbi Jehudah says, if it was a large quantity, he does not deduct because of the surplus. He deducts one sixth of wine; Rebbi Jehudah says a fifth. He deducts three log of oil per hundred, a log and a half lees, a log and a half absorption. If it was refined oil, he does not deduct lees; if the vessels were old, he does not deduct absorption. Rebbi Jehudah says, also if somebody sells refined oil during the entire year, [the buyer] accepts a log and a half lees per hundred.

MISHNAH: If somebody deposits produce with another person, the latter returns it deducting losses, for wheat and rice 9/2 qab per kor, for barley and millet nine qab per kor, for spelt and linseed three se‘ah per kor; everything proportional to quantity and time elapsed. Rebbi Joḥanan ben Nuri said, do the rats care, do they not eat from much as from little? But he only deducts what corresponds to one kor. Rebbi Jehudah says, if it was a large quantity, he does not deduct because of the surplus. He deducts one sixth of wine; Rebbi Jehudah says a fifth. He deducts three log of oil per hundred, a log and a half lees, a log and a half absorption. If it was refined oil, he does not deduct lees; if the vessels were old, he does not deduct absorption. Rebbi Jehudah says, also if somebody sells refined oil during the entire year, [the buyer] accepts a log and a half lees per hundred.

MISHNAH: One who contracts with another for a field, if it is an irrigated field or an orchard and the source dried up or the orchard was cut down, he may not deduct from his leasing fee. If he said, this irrigated field or this orchard shall be leased to me and the source dried up or the orchard was cut down, he may deduct from his leasing fee.

MISHNAH: One who contracts with another for a field, if it is an irrigated field or an orchard and the source dried up or the orchard was cut down, he may not deduct from his leasing fee. If he said, this irrigated field or this orchard shall be leased to me and the source dried up or the orchard was cut down, he may deduct from his leasing fee.

MISHNAH: One who contracts with another for a field, but it was eaten by locusts or scorched. If it was a countrywide calamity, he reduces his leasing fee; if it was not a countrywide calamity, he does not reduce his leasing fee. Rebbi Jehudah says, if he contracted for a sum of money in no case does he deduct from the leasing fee.

HALAKHAH: “He who sells the head of a large animal,” etc. Rebbi Isaac asked: If he sold half of the head, did he sell half of the legs? If he sold half of the windpipe, did he sell half of the liver? [If he sold half of the liver,] did he sell half of the windpipe? Let us hear from the following: “If he sold him the entire foot, the entire head, the entire intestines, he gives to the Cohen and does not deduct from the price. If he bought by weight, he gives to the Cohen and deducts from the price.”

MISHNAH: “Measured by the surveyor’s measuring tape, more or less;” “more or less” invalidated “measured by the surveyor’s measuring tape”. “More or less, measured by the surveyor’s measuring tape;” “measured by the surveyor’s measuring tape” invalidated “more or less”, the words of Ben Nannas. “By its description and its boundary strips,” less than one sixth he received it, up to a sixth he shall deduct.

“If somebody say to another: I am selling you half a field,” etc. Rebbi Huna said, the sixth itself he shall deduct.

The Torah said, four compartments for four paragraphs. If he made five compartments for four paragraphs, he is punishable. Rebbi Abba, Rebbi Joḥanan in the name of Rebbi Hoshaia: He is punishable only if he instructs in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim. Rebbi Zeˋira said, he never is punishable unless he deny and instruct in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim, on condition that he simultaneously deduct in a matter which permits subtraction and addition. The face of Rav Hoshaia lit up. He told him, do I need you that you enjoy it? I do not need you, I am adding to your statement. Thirteen years he went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋura: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah objected, did we not state, “the body of baheret is the square area of a split cilician bean”? Rebbi Abba Mari said, one who said it is pure. Rebbi Abba bar Mamal objected, did we not state, “two paragraphs in the mezuzzah”? He told him, phylacteries and mezuzah are the same. Rav Hamnuna objected, was it not stated: The ṣiṣit must be four finger lengths for four threads? He told him, in that he diminished but did not add. Rebbi Ḥaggai objected before Rebbi Yose, was it not stated, one third for the scalded, one third for round cakes, one third for flat cakes. If he used it in thirds, one third for the scalded, one third for round cakes, one third for flat cakes? He told him, he subtracts from the scalded and adds for round cakes and flat cakes.

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence of the matter only once seventy years will be fullfilled for Babylon, I shall remember you. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia. That is what is written: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there, etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

Now what was the height of the Tabernacle? Ten cubits, as it is written, "Ten cubits shall be the length of a board" (Exodus 26:16). How much is this? Sixty handbreadths. How much is a third? Twenty handbreadths. Deduct the ten of the ark and the ark-cover, and ten handbreadths remain; and it is written, "And the cherubim shall spread out their wings on high, covering the ark-cover with their wings" (Exodus 25:20). [From which we see that] that the Merciful One calls [the wings that were stretched] above a height of ten handbreadths a ‘covering."

‘The rabbis hold that the traditional Scriptural text is authoritative’, and the word Sukkoth occurs twice defectively and once with the full spelling, making four references. Deduct one for the law itself, and three remain;

R. Shimon holds that the traditional reading is authoritative’. The word Sukkoth is read three times, which equals six [references]. Deduct one Scriptural reference for the law itself and four remain; three walls at least of prescribed dimensions, and tradition came and diminished the [prescribed minimum of the] fourth and reduced it to a handbreadth.

When R. Dimi came he said. [R. Tarfon meant]: Take a cubit which has [normally] six handbreadths, into five. Deduct from these the three for the myrtle and the remainder is for the palm-branch. How much then is it? Three and three fifths?

When Rabin came he said: [R. Tarfon meant]: Take a cubit of five normal handbreadths and make it into one of six handbreadths. Deduct of these three for the hadas, and the remainder is for the lulav How much is it? Two and a half.