defective

All, except David and Ezekias and Josias, were defective: for they forsook the law of the most High, even the kings of Juda failed.

The following is a copy of the memorial. The Memory of Demetrius to the great king. 'Since you have given me instructions O king, that the books which are needed to complete your library should be collected together, and that those which are defective should be repaired, I have devoted myself with the utmost care to the fulfilment of your wishes, and I now have the following proposal to lay before you.

If, therefore, this prophetess confesses the resurrection, and does not deny the restoration of all things, and distinguishes the godly from the ungodly, it is in vain for them to deny our doctrine. Nay, indeed, they say they can show a resemblance of the resurrection, while they do not themselves believe the things they declare: for they say that there is a bird single in its kind which affords a copious demonstration of the resurrection, which they say is without a mate, and the only one in the creation. They call it a phœnix, and relate that every five hundred years it comes into Egypt, to that which is called the altar of the sun, and brings with it a great quantity of cinnamon, and cassia, and balsam-wood, and standing towards the east, as they say, and praying to the sun, of its own accord is burnt, and becomes dust; but that a worm arises again out of those ashes, and that when the same is warmed it is formed into a new-born phoenix; and when it is able to fly, it goes to Arabia, which is beyond the Egyptian countries. If, therefore, as even themselves say, a resurrection is exhibited by the means of an irrational bird, wherefore do they vainly disparage our accounts, when we profess that He who by His power brings that into being which was not in being before, is able to restore this body, and raise it up again after its dissolution? For on account of this full assurance of hope we undergo stripes, and persecutions, and deaths. Otherwise we should to no purpose undergo such things if we had not a full assurance of these promises, whereof we profess ourselves to be the preachers. As, therefore, we believe Moses when he says, In the beginning God made the heaven and the earth; and we know that He did not want matter, but by His will alone brought those things into being which Christ was commanded to make; we mean the heaven, the earth, the sea, the light, the night, the day, the luminaries, the stars, the fowls, the fishes, and four-footed beasts, the creeping things, the plants, and the herbs; so also will He raise all men up by His will, as not wanting any assistance. For it is the work of the same power to create the world and to raise the dead. And then He made man, who was not a man before, of different parts, giving to him a soul made out of nothing. But now He will restore the bodies, which have been dissolved, to the souls that are still in being: for the rising again belongs to things laid down, not to things which have no being. He therefore that made the original bodies out of nothing, and fashioned various forms of them, will also again revive and raise up those that are dead. For He that formed man in the womb out of a little seed, and created in him a soul which was not in being before — as He Himself somewhere speaks to Jeremiah, Before I formed you in the womb I knew you; and elsewhere, I am the Lord who established the heaven, and laid the foundations of the earth, and formed the spirit of man in him, — will also raise up all men, as being His workmanship; as also the divine Scripture testifies that God said to Christ, His only-begotten, Let us make man after our image, and after our likeness. And God made man: after the image of God made He him; male and female made He them. And the most divine and patient Job, of whom the Scripture says that it is written, that he was to rise again with those whom the Lord raises up, speaks to God thus: Have you not milked me like milk, and curdled me like cheese? You have clothed me with skin and flesh, and hast fenced me with bones and sinews. You have granted me life and favour, and Your visitation has preserved my spirit. Having these things within me, I know that You can do all things, and that nothing is impossible with You. Wherefore also our Saviour and Master Jesus Christ says, that what is impossible with men is possible with God. And David, the beloved of God, says: Your hands have made me, and fashioned me. And again: You know my frame. And afterward: You have fashioned me, and laid Your hand upon me. The knowledge of You is declared to be too wonderful for me; it is very great, I cannot attain unto it. Your eyes did see my substance, being yet imperfect; and all men shall be written in Your book. Nay, and Isaiah says in his prayer to Him: We are the clay, and You are the framer of us. If, therefore, man be His workmanship, made by Christ, by Him most certainly will he after he is dead be raised again, with intention either of being crowned for his good actions or punished for his transgressions. But if He, being the legislator, judges with righteousness; as He punishes the ungodly, so does He do good to and saves the faithful. And those saints who for His sake have been slain by men, some of them He will make light as the stars, and make others bright as the luminaries, as Gabriel said to Daniel. All we of the faithful, therefore, who are the disciples of Christ, believe His promises. For He that has promised it cannot lie; as says the blessed prophet David: The Lord is faithful in all His words, and holy in all His works. For He that framed for Himself a body out of a virgin, is also the Former of other men. And He that raised Himself from the dead, will also raise again all that are laid down. He who raises wheat out of the ground with many stalks from one grain, He who makes the tree that is cut down send forth fresh branches, He that made Aaron's dry rod put forth buds, will raise us up in glory; He that raised Him up that had the palsy whole, and healed him that had the withered hand, He that supplied a defective part to him that was born blind from clay and spittle, will raise us up; He that satisfied five thousand men with five loaves and two fishes, and caused a remainder of twelve baskets, and out of water made wine, and sent a piece of money out of a fish's mouth by me Peter to those that demanded tribute, will raise the dead. For we testify all these things concerning Him, and the prophets testify the other. We who have eaten and drunk with Him, and have been spectators of His wonderful works, and of His life, and of His conduct, and of His words, and of His sufferings, and of His death, and of His resurrection from the dead, and who associated with Him forty days after His resurrection, and who received a command from Him to preach the Gospel to all the world, and to make disciples of all nations, and to baptize them into His death by the authority of the God of the universe, who is His Father, and by the testimony of the Spirit, who is His Comforter, — we teach you all these things which He appointed us by His constitutions, before He was received up in our sight into heaven, to Him that sent Him. And if you will believe, you shall be happy; but if you will not believe, we shall be found innocent, and clear from your incredulity.

O Lord Almighty, the Most High, who dwellest on high, the Holy One, that restest among the saints, without beginning, the Only Potentate, who hast given to us by Christ the preaching of knowledge, to the acknowledgment of Your glory and of Your name, which He has made known to us, for our comprehension, do Thou now also look down through Him upon this Your flock, and deliver it from all ignorance and wicked practice, and grant that we may fear You in earnest, and love You with affection, and have a due reverence of Your glory. Be gracious and merciful to them, and hearken to them when they pray unto You; and keep them, that they may be unmoveable, unblameable, and unreprovable, that they may be holy in body and spirit, not having spot or wrinkle, or any such thing; but that they may be complete, and none of them may be defective or imperfect. O our support, our powerful God, who does not accept persons, be the assister of this Your people, which You have redeemed with the precious blood of Your Christ; be their protector, aider, provider, and guardian, their strong wall of defense, their bulwark and security. For none can snatch out of Your hand: for there is no other God like You; for on You is our reliance. Sanctify them by Your truth: for Your word is truth. You who does nothing for favour, You whom none can deceive, deliver them from every sickness, and every disease, and every offense, every injury and deceit, from fear of the enemy, from the dart that flies in the day, from the mischief that walks about in darkness; and vouchsafe them that everlasting life which is in Christ Your only begotten Son, our God and Saviour, through whom glory and worship be to You, in the Holy Spirit, now and always, and for ever and ever. Amen. And after this let the deacon say, Let us attend. And let the bishop salute the church, and say, The peace of God be with you all. And let the people answer, And with your spirit; and let the deacon say to all, Salute one another with the holy kiss. And let the clergy salute the bishop, the men of the laity salute the men, the women the women. And let the children stand at the reading-desk; and let another deacon stand by them, that they may not be disorderly. And let other deacons walk about and watch the men and women, that no tumult may be made, and that no one nod, or whisper, or slumber; and let the deacons stand at the doors of the men, and the sub-deacons at those of the women, that no one go out, nor a door be opened, although it be for one of the faithful, at the time of the oblation. But let one of the sub-deacons bring water to wash the hands of the priests, which is a symbol of the purity of those souls that are devoted to God.

O Lord God Almighty, the Father of Your Christ, Your blessed Son, who hear those who call upon You with uprightness, who also know the supplications of those who are silent; we thank You that You have thought us worthy to partake of Your holy mysteries, which You have bestowed upon us, for the entire confirmation of those things we have rightly known, for the preservation of piety, for the remission of our offenses; for the name of your Christ is called upon us, and we are joined To You. O You who has separated us from the communion of the ungodly, unite us with those that are consecrated to You in holiness; confirm us in the truth, by the assistance of Your Holy Spirit; reveal to us what things we are ignorant of, supply what things we are defective in, confirm us in what things we already know, preserve the priests blameless in Your worship; keep the kings in peace, and the rulers in righteousness, the air in a good temperature, the fruits in fertility, the world in an all-powerful providence; pacify the warring nations, convert those that are gone astray, sanctify Your people, keep those that are in virginity, preserve those in the faith that are in marriage, strengthen those that are in purity, bring the infants to complete age, confirm the newly admitted; instruct the catechumens, and render them worthy of admission; and gather us all together into Your kingdom of heaven, by Jesus Christ our Lord, with whom glory, honour, and worship be to You, in the Holy Ghost, forever. Amen. And let the deacon say: Bow down to God through His Christ, and receive the blessing . And let the bishop add this prayer, and say: O God Almighty, the true God, to whom nothing can be compared, who art everywhere, and present in all things, and art in nothing as one of the things themselves; who art not bounded by place, nor grown old by time; who art not terminated by ages, nor deceived by words; who art not subject to generation, and wantest no guardian; who art above all corruption, free from all change, and invariable by nature; who inhabitest light inaccessible; who art by nature invisible, and yet art known to all reasonable natures who seek You with a good mind, and art comprehended by those that seek after You with a good mind; the God of Israel, Your people which truly see, and which have believed in Christ: Be gracious to me, and hear me, for Your name's sake, and bless those that bow down their necks unto You, and grant them the petitions of their hearts, which are for their good, and do not reject any one of them from Your kingdom; but sanctify, guard, cover, and assist them; deliver them from the adversary and every enemy; keep their houses, and guard their comings in and their goings out. For to You belongs the glory, praise, majesty, worship, and adoration, and to Your Son Jesus, Your Christ, our Lord and God and King, and to the Holy Ghost, now and always, for ever and ever. Amen. And the deacon shall say, Depart in peace. These constitutions concerning this mystical worship, we, the apostles, do ordain for you, the bishops, presbyters, and deacons.

Gideon also, the son of Joash, one of the principal persons of the tribe of Manasseh, brought his sheaves of corn privately, and thrashed them at the wine-press; for he was too fearful of their enemies to thrash them openly in the thrashing-floor. At this time somewhat appeared to him in the shape of a young man, and told him that he was a happy man, and beloved of God. To which he immediately replied, "A mighty indication of God's favor to me, that I am forced to use this wine-press instead of a thrashing-floor!" But the appearance exhorted him to be of good courage, and to make an attempt for the recovery of their liberty. He answered, that it was impossible for him to recover it, because the tribe to which he belonged was by no means numerous; and because he was but young himself, and too inconsiderable to think of such great actions. But the other promised him, that God would supply what he was defective in, and would afford the Israelites victory under his conduct.

Now Jotham the son of Uzziah reigned over the tribe of Judah in Jerusalem, being a citizen thereof by his mother, whose name was Jerusha. This king was not defective in any virtue, but was religious towards God, and righteous towards men, and careful of the good of the city [for what part soever wanted to be repaired or adorned he magnificently repaired and adorned them]. He also took care of the foundations of the cloisters in the temple, and repaired the walls that were fallen down, and built very great towers, and such as were almost impregnable; and if any thing else in his kingdom had been neglected, he took great care of it. He also made an expedition against the Ammonites, and overcame them in battle, and ordered them to pay tribute, a hundred talents, and ten thousand cori of wheat, and as many of barley, every year, and so augmented his kingdom, that his enemies could not despise it, and his own people lived happily.

A little after this the king saw in his sleep again another vision; how he should fall from his dominion, and feed among the wild beasts, and that when he halt lived in this manner in the desert for seven years, he should recover his dominion again. When he had seen this dream, he called the magicians together again, and inquired of them about it, and desired them to tell him what it signified; but when none of them could find out the meaning of the dream, nor discover it to the king, Daniel was the only person that explained it; and as he foretold, so it came to pass; for after he had continued in the wilderness the forementioned interval of time, while no one durst attempt to seize his kingdom during those seven years, he prayed to God that he might recover his kingdom, and he returned to it. But let no one blame me for writing down every thing of this nature, as I find it in our ancient books; for as to that matter, I have plainly assured those that think me defective in any such point, or complain of my management, and have told them in the beginning of this history, that I intended to do no more than translate the Hebrew books into the Greek language, and promised them to explain those facts, without adding any thing to them of my own, or taking any thing away from there.

Now, by this crafty speech, John made the zealots afraid; yet durst he not directly name what foreign assistance he meant, but in a covert way only intimated at the Idumeans. But now, that he might particularly irritate the leaders of the zealots, he calumniated Ananus, that he was about a piece of barbarity, and did in a special manner threaten them. These leaders were Eleazar, the son of Simon, who seemed the most plausible man of them all, both in considering what was fit to be done, and in the execution of what he had determined upon, and Zacharias, the son of Phalek; both of whom derived their families from the priests. Now when these two men had heard, not only the common threatenings which belonged to them all, but those peculiarly leveled against themselves; and besides, how Artanus and his party, in order to secure their own dominion, had invited the Romans to come to them, for that also was part of John's lie; they hesitated a great while what they should do, considering the shortness of the time by which they were straitened; because the people were prepared to attack them very soon, and because the suddenness of the plot laid against them had almost cut off all their hopes of getting any foreign assistance; for they might be under the height of their afflictions before any of their confederates could be informed of it. However, it was resolved to call in the Idumeans; so they wrote a short letter to this effect: That Ananus had imposed on the people, and was betraying their metropolis to the Romans; that they themselves had revolted from the rest, and were in custody in the temple, on account of the preservation of their liberty; that there was but a small time left wherein they might hope for their deliverance; and that unless they would come immediately to their assistance, they should themselves be soon in the power of Artanus, and the city would be in the power of the Romans. They also charged the messengers to tell many more circumstances to the rulers of the Idumeans. Now there were two active men proposed for the carrying this message, and such as were able to speak, and to persuade them that things were in this posture, and, what was a qualification still more necessary than the former, they were very swift of foot; for they knew well enough that these would immediately comply with their desires, as being ever a tumultuous and disorderly nation, always on the watch upon every motion, delighting in mutations; and upon your flattering them ever so little, and petitioning them, they soon take their arms, and put themselves into motion, and make haste to a battle, as if it were to a feast. There was indeed occasion for quick despatch in the carrying of this message, in which point the messengers were no way defective. Both their names were Ananias; and they soon came to the rulers of the Idumeans.

But now John and his party took care for securing themselves afterward, even in case this wall should be thrown down, and fell to their work before the battering rams were brought against them. Yet did they not compass what they endeavored to do, but as they were gone out with their torches, they came back under great discouragement before they came near to the banks; and the reasons were these: that, in the first place, their conduct did not seem to be unanimous, but they went out in distinct parties, and at distinct intervals, and after a slow manner, and timorously, and, to say all in a word, without a Jewish courage; for they were now defective in what is peculiar to our nation, that is, in boldness, in violence of assault, and in running upon the enemy all together, and in persevering in what they go about, though they do not at first succeed in it; but they now went out in a more languid manner than usual, and at the same time found the Romans set in array, and more courageous than ordinary, and that they guarded their banks both with their bodies and their entire armor, and this to such a degree on all sides, that they left no room for the fire to get among them, and that every one of their souls was in such good courage, that they would sooner die than desert their ranks; for besides their notion that all their hopes were cut off, in case these their works were once burnt, the soldiers were greatly ashamed that subtlety should quite be too hard for courage, madness for armor, multitude for skill, and Jews for Romans. The Romans had now also another advantage, in that their engines for sieges co-operated with them in throwing darts and stones as far as the Jews, when they were coming out of the city; whereby the man that fell became an impediment to him that was next to him, as did the danger of going farther make them less zealous in their attempts; and for those that had run under the darts, some of them were terrified by the good order and closeness of the enemies' ranks before they came to a close fight, and others were pricked with their spears, and turned back again; at length they reproached one another for their cowardice, and retired without doing any thing. This attack was made upon the first day of the month Panemus [Tamuz.] So when the Jews were retreated, the Romans brought their engines, although they had all the while stones thrown at them from the tower of Antonia, and were assaulted by fire and sword, and by all sorts of darts, which necessity afforded the Jews to make use of; for although these had great dependence on their own wall, and a contempt of the Roman engines, yet did they endeavor to hinder the Romans from bringing them. Now these Romans struggled hard, on the contrary, to bring them, as deeming that this zeal of the Jews was in order to avoid any impression to be made on the tower of Antonia, because its wall was but weak, and its foundations rotten. However, that tower did not yield to the blows given it from the engines; yet did the Romans bear the impressions made by the enemies' darts which were perpetually cast at them, and did not give way to any of those dangers that came upon them from above, and so they brought their engines to bear. But then, as they were beneath the other, and were sadly wounded by the stones thrown down upon them, some of them threw their shields over their bodies, and partly with their hands, and partly with their bodies, and partly with crows, they undermined its foundations, and with great pains they removed four of its stones. Then night came upon both sides, and put an end to this struggle for the present; however, that night the wall was so shaken by the battering rams in that place where John had used his stratagem before, and had undermined their banks, that the ground then gave way, and the wall fell down suddenly.

Now we term world everything which is above the heavens, or in the heavens, or upon the earth, or in those places which are called the lower regions, or all places whatever that anywhere exist, together with their inhabitants. This whole, then, is called world. In which world certain beings are said to be super-celestial, i.e. placed in happier abodes, and clothed with heavenly and resplendent bodies; and among these many distinctions are shown to exist, the apostle, e.g., saying, “That one is the glory of the sun, another the glory of the moon, another the glory of the stars; for one star differeth from another star in glory.” Certain beings are called earthly, and among them, i.e. among men, there is no small difference; for some of them are Barbarians, others Greeks; and of the Barbarians some are savage and fierce, and others of a milder disposition. And certain of them live under laws that have been thoroughly approved; others, again, under laws of a more common or severe kind; while some, again, possess customs of an inhuman and savage character, rather than laws. And certain of them, from the hour of their birth, are reduced to humiliation and subjection, and brought up as slaves, being placed under the dominion either of masters, or princes, or tyrants. Others, again, are brought up in a manner more consonant with freedom and reason: some with sound bodies, some with bodies diseased from their early years; some defective in vision, others in hearing and speech; some born in that condition, others deprived of the use of their senses immediately after birth, or at least undergoing such misfortune on reaching manhood. And why should I repeat and enumerate all the horrors of human misery, from which some have been free, and in which others have been involved, when each one can weigh and consider them for himself? There are also certain invisible powers to which earthly things have been entrusted for administration; and amongst them no small difference must be believed to exist, as is also found to be the case among men. The Apostle Paul indeed intimates that there are certain lower powers, and that among them, in like manner, must undoubtedly be sought a ground of diversity. Regarding dumb animals, and birds, and those creatures which live in the waters, it seems superfluous to inquire; since it is certain that these ought to be regarded not as of primary, but of subordinate rank.

But for all other operations or extraordinary experiments, and for those of love, they will be much more efficacious directed towards the North. Take heed further, that every time that thou performest any experiment, to reduce it unto perfection with the requisite solemnities, thou shalt recommence the former experiment if interrupted therein, without the preparation of hours or other solemnities. If by chance it should happen that having performed an experiment with due observance of days, hours, and requisite solemnities, thou shalt find it unsuccessful, it must be in some manner false, ill-arranged and defective, and thou must assuredly have failed in some matter; for if thou doest ill in one single point, these experiments or these Arts will not be verified. Thus upon this chapter dependeth this whole key of arts, experiments, and operations, and although every solemnity be rightly observed, no experiment will be verified, unless thou canst penetrate the meaning of this chapter.

They were two (male and female, whence the text of the Psalm speaketh of the dragons in the plural number; but when the plural number is given in its least form, two only are understood). They are reduced into one (for the female leviathan hath been slain, lest they should seek to multiply judgments). Whence the word ThNINM, Thenanim (in the before-mentioned passage of the Psalm), is written in a defective form (purposely to denote that restriction).

And God said, Let there be MARTh, Maroth, lights in the firmament of the heaven. (Now he hasteneth to the third part of that quadrilateral name, namely, to these two letters IH, Yod, He. But by lights are understood the sun and the moon, the beautiful path and the kingdom or bride. And herein the sense is this: although usually by these two letters are accustomed to be understood the Father and the Mother, or the wisdom and the understanding, yet in this place the supernal lights are wanting, like as the word MARTh, Maroth, is written in a defective form; and the meaning is proper to be applied unto the firmament of the heaven—that is, to the foundation, extended and prepared for marital conjunction; for the spouse is called the heaven, and the member of the treaty is the firmament, like as, therefore, the two last paths in the whole name IHVI, Yod, He, Vau, Yod are designated by the letters V, Vau, and I, Yod, so likewise these in this portion of the square are designated by the letters, I Yod, and H, He.) The husband hath dominion over the wife (since it is not written by V, Vau, but by I, Yod, which is the symbol of the member of the treaty, and herein denoteth the actual combination with the female): like as it is written (Prov. x. 25): “And the just man is the foundation of the world.” (By this saying he illustrateth his meaning; because by the letter I, Yod, is understood the fundamental member by which the world is preserved in existence.)

And hence that which is not both Male and Female together is called half a body. Now, no blessing can rest upon a mutilated and defective being, but only upon a perfect place and upon a perfect being, and not at all in an incomplete being.

What constitutes a defective cluster (olelet) of grapes? Any [cluster] which has neither a shoulder [a wide upper part] nor a pendant [a cone-shaped lower part]. If it has a shoulder or a pendant, it belongs to the owner. If there is a doubt, it belongs to the poor. A defective cluster on the joint of a vine [where a normal cluster hangs from the vine], if it can be cut off with the cluster, it belongs to the owner; but if it can not, it belongs to the poor. A single grape: Rabbi Judah says: It is deemed a whole cluster, But the sages say: It is deemed a defective cluster.

What constitutes a defective cluster (olelet) of grapes? Any [cluster] which has neither a shoulder [a wide upper part] nor a pendant [a cone-shaped lower part]. If it has a shoulder or a pendant, it belongs to the owner. If there is a doubt, it belongs to the poor. A defective cluster on the joint of a vine [where a normal cluster hangs from the vine], if it can be cut off with the cluster, it belongs to the owner; but if it can not, it belongs to the poor. A single grape: Rabbi Judah says: It is deemed a whole cluster, But the sages say: It is deemed a defective cluster.

What constitutes a defective cluster (olelet) of grapes? Any [cluster] which has neither a shoulder [a wide upper part] nor a pendant [a cone-shaped lower part]. If it has a shoulder or a pendant, it belongs to the owner. If there is a doubt, it belongs to the poor. A defective cluster on the joint of a vine [where a normal cluster hangs from the vine], if it can be cut off with the cluster, it belongs to the owner; but if it can not, it belongs to the poor. A single grape: Rabbi Judah says: It is deemed a whole cluster, But the sages say: It is deemed a defective cluster.

[The grapes of] a vineyard in its fourth year: Bet Shammai says: the laws of the added fifth and removal do not apply to them; But Bet Hillel says: they do. Bet Shammai says: the laws of peret and the defective clusters apply to them, and the poor can redeem the grapes for themselves. But Bet Hillel says: all [of them] go to the wine-press.

A vineyard which consists entirely of defective clusters: Rabbi Eliezer says: it belongs to the owner. Rabbi Akiva says: to the poor. Rabbi Eliezer: “When you harvest the grapes of your vineyard, do not take the defective clusters” (Deuteronomy 24:21). If there is no grape harvesting, how can there be “defective clusters”? Rabbi Akiva said to him: “And from your vineyard do not take the defective clusters” (Leviticus 19:10) even if it consists entirely of defective clusters. If that is so, why is it said: “When you harvest the grapes of your vineyard, do not take the defective clusters”? [This teaches that] the poor have no right to claim the defective clusters before the harvest.

A vineyard which consists entirely of defective clusters: Rabbi Eliezer says: it belongs to the owner. Rabbi Akiva says: to the poor. Rabbi Eliezer: “When you harvest the grapes of your vineyard, do not take the defective clusters” (Deuteronomy 24:21). If there is no grape harvesting, how can there be “defective clusters”? Rabbi Akiva said to him: “And from your vineyard do not take the defective clusters” (Leviticus 19:10) even if it consists entirely of defective clusters. If that is so, why is it said: “When you harvest the grapes of your vineyard, do not take the defective clusters”? [This teaches that] the poor have no right to claim the defective clusters before the harvest.

A vineyard which consists entirely of defective clusters: Rabbi Eliezer says: it belongs to the owner. Rabbi Akiva says: to the poor. Rabbi Eliezer: “When you harvest the grapes of your vineyard, do not take the defective clusters” (Deuteronomy 24:21). If there is no grape harvesting, how can there be “defective clusters”? Rabbi Akiva said to him: “And from your vineyard do not take the defective clusters” (Leviticus 19:10) even if it consists entirely of defective clusters. If that is so, why is it said: “When you harvest the grapes of your vineyard, do not take the defective clusters”? [This teaches that] the poor have no right to claim the defective clusters before the harvest.

A vineyard which consists entirely of defective clusters: Rabbi Eliezer says: it belongs to the owner. Rabbi Akiva says: to the poor. Rabbi Eliezer: “When you harvest the grapes of your vineyard, do not take the defective clusters” (Deuteronomy 24:21). If there is no grape harvesting, how can there be “defective clusters”? Rabbi Akiva said to him: “And from your vineyard do not take the defective clusters” (Leviticus 19:10) even if it consists entirely of defective clusters. If that is so, why is it said: “When you harvest the grapes of your vineyard, do not take the defective clusters”? [This teaches that] the poor have no right to claim the defective clusters before the harvest.

A vineyard which consists entirely of defective clusters: Rabbi Eliezer says: it belongs to the owner. Rabbi Akiva says: to the poor. Rabbi Eliezer: “When you harvest the grapes of your vineyard, do not take the defective clusters” (Deuteronomy 24:21). If there is no grape harvesting, how can there be “defective clusters”? Rabbi Akiva said to him: “And from your vineyard do not take the defective clusters” (Leviticus 19:10) even if it consists entirely of defective clusters. If that is so, why is it said: “When you harvest the grapes of your vineyard, do not take the defective clusters”? [This teaches that] the poor have no right to claim the defective clusters before the harvest.

A vineyard which consists entirely of defective clusters: Rabbi Eliezer says: it belongs to the owner. Rabbi Akiva says: to the poor. Rabbi Eliezer: “When you harvest the grapes of your vineyard, do not take the defective clusters” (Deuteronomy 24:21). If there is no grape harvesting, how can there be “defective clusters”? Rabbi Akiva said to him: “And from your vineyard do not take the defective clusters” (Leviticus 19:10) even if it consists entirely of defective clusters. If that is so, why is it said: “When you harvest the grapes of your vineyard, do not take the defective clusters”? [This teaches that] the poor have no right to claim the defective clusters before the harvest.

A vineyard which consists entirely of defective clusters: Rabbi Eliezer says: it belongs to the owner. Rabbi Akiva says: to the poor. Rabbi Eliezer: “When you harvest the grapes of your vineyard, do not take the defective clusters” (Deuteronomy 24:21). If there is no grape harvesting, how can there be “defective clusters”? Rabbi Akiva said to him: “And from your vineyard do not take the defective clusters” (Leviticus 19:10) even if it consists entirely of defective clusters. If that is so, why is it said: “When you harvest the grapes of your vineyard, do not take the defective clusters”? [This teaches that] the poor have no right to claim the defective clusters before the harvest.

One who dedicates his entire vineyard [to the Temple] before the “defective clusters” were recognizable, the “defective clusters” do not belong to the poor. After the defective clusters were recognizable, then they do belong to the poor. Rabbi Yose says: [the poor] must give the value of their improved growth to the Temple. What is deemed “forgotten” in the case of a trellis [a lattice for supporting plants]? Anything that one can no longer stretch his hand and take it. And in the case of ground-trained vines? From the time [the gatherers] pass by it.

One who dedicates his entire vineyard [to the Temple] before the “defective clusters” were recognizable, the “defective clusters” do not belong to the poor. After the defective clusters were recognizable, then they do belong to the poor. Rabbi Yose says: [the poor] must give the value of their improved growth to the Temple. What is deemed “forgotten” in the case of a trellis [a lattice for supporting plants]? Anything that one can no longer stretch his hand and take it. And in the case of ground-trained vines? From the time [the gatherers] pass by it.

One who dedicates his entire vineyard [to the Temple] before the “defective clusters” were recognizable, the “defective clusters” do not belong to the poor. After the defective clusters were recognizable, then they do belong to the poor. Rabbi Yose says: [the poor] must give the value of their improved growth to the Temple. What is deemed “forgotten” in the case of a trellis [a lattice for supporting plants]? Anything that one can no longer stretch his hand and take it. And in the case of ground-trained vines? From the time [the gatherers] pass by it.

From when are all people permitted to take gleanings, [forgotten sheaves and peah]? After the old ones of the poor have gone. And in the case of peret and defective clusters? After the poor have gone into the vineyard and come back again. And in the case of the olive trees? After the descent of the second rainfall. Rabbi Judah said: But aren’t there those who do not harvest their olives until after the second rainfall?” Rather, once the poor man has gone out [to gather the agricultural gifts taken from olive trees] and cannot bring back with him [more than the value of] four issars.

[The grapes of] a vineyard in its fourth year: Bet Shammai says: the laws of the added fifth and removal do not apply to them; But Bet Hillel says: they do. Bet Shammai says: the laws of peret and the defective clusters apply to them, and the poor can redeem the grapes for themselves. But Bet Hillel says: all [of them] go to the wine-press.

Defective grapes, grape kernels, grape husks, and the temed drink made from them, the peel of a pomegranate and its sprout, nutshells, and fruit-seeds, are all subject to the laws of orlah, asherah and a nazirite, but permitted in respect of a fourth year vineyard. Fallen unripe fruit is subject to all of them.

The following things are forbidden to be sold to idolaters: iztroblin, bnoth-shuah with their stems, frankincense, and a white rooster. Rabbi Judah says: it is permitted to sell a white rooster to an idolater among other roosters; but if it be by itself, one should clip its spur and then sell it to him, because a defective [animal] is not sacrificed to an idol. As for other things, if they are not specified their sale is permitted, but if specified it is forbidden. Rabbi Meir says: also a “good-palm”, hazab and niklivas are forbidden to be sold to idolaters.

In consequence of the following blemishes a first-born animal may be slaughtered: If its ear has become defective, from the cartilages [inward] but not if the defect is in the ear-flap; If it is slit although there was no loss [of substance]; If it is perforated with a hole as large as a karshinah Or if [the ear] has become dry. What is considered “becoming dry”? If when pierced no drop of blood comes out. Rabbi Yose ben Meshullam says: [it] is dry when it crumbles [when touched].

If its nose is perforated, defective, or slit, or its upper lip perforated, defective, or slit [these are disqualifying blemishes]. If the outer incisors are defective or leveled [to the gum] or the molars are torn out [completely], [these are disqualifying blemishes]. But Rabbi Hanina ben Antigonus says: we do not examine behind the molars, nor the molars themselves.

If its nose is perforated, defective, or slit, or its upper lip perforated, defective, or slit [these are disqualifying blemishes]. If the outer incisors are defective or leveled [to the gum] or the molars are torn out [completely], [these are disqualifying blemishes]. But Rabbi Hanina ben Antigonus says: we do not examine behind the molars, nor the molars themselves.

If its nose is perforated, defective, or slit, or its upper lip perforated, defective, or slit [these are disqualifying blemishes]. If the outer incisors are defective or leveled [to the gum] or the molars are torn out [completely], [these are disqualifying blemishes]. But Rabbi Hanina ben Antigonus says: we do not examine behind the molars, nor the molars themselves.

If the sheath [of the penis] is defective or the genitals of a female animal in the case of sacrificial offerings [it is defective.] If the tail is mutilated from the bone but not from the joint; or if the top end [root] of the tail is bared to the bone; or if there is flesh between one joint and another [in the tail] to the amount of a finger's breadth [the animal is defective].

If the sheath [of the penis] is defective or the genitals of a female animal in the case of sacrificial offerings [it is defective.] If the tail is mutilated from the bone but not from the joint; or if the top end [root] of the tail is bared to the bone; or if there is flesh between one joint and another [in the tail] to the amount of a finger's breadth [the animal is defective].

If the sheath [of the penis] is defective or the genitals of a female animal in the case of sacrificial offerings [it is defective.] If the tail is mutilated from the bone but not from the joint; or if the top end [root] of the tail is bared to the bone; or if there is flesh between one joint and another [in the tail] to the amount of a finger's breadth [the animal is defective].

Rabbi Hanina ben Antigonus says: if [a first born] has a wart in its eye or if a bone of its fore-leg or hind-leg is defective, or if the bone of the mouth split, or one eye is large and the other small, or one ear is large and the other small, being visibly so and not merely in measurement [all of these are blemishes]. Rabbi Judah says: if one testicle is as large as two of the other [this is a blemish]. But the sages didn’t agree with him.

When do these rules apply? When the hive is a vessel and it is loosely placed in the door. If it is defective, although [it may be] stopped up with straw or it is stuck to the side of the door What is "stuck? Anything which has no opening of one handbreadth : Then, if an olive-sized [portion] of a corpse is placed below it, [everything] directly [below the portion] to the depths becomes unclean; [If placed] above [the hive everything] directly above to the sky becomes unclean. [If the uncleanness is] in the house, nothing becomes unclean except the house. [If the uncleanness is] within [the hive] nothing becomes unclean except that which is within [the hive].

When do these rules apply? When the hive is a vessel and it is loosely placed in the door. If it is defective, although [it may be] stopped up with straw or it is stuck to the side of the door What is "stuck? Anything which has no opening of one handbreadth : Then, if an olive-sized [portion] of a corpse is placed below it, [everything] directly [below the portion] to the depths becomes unclean; [If placed] above [the hive everything] directly above to the sky becomes unclean. [If the uncleanness is] in the house or in the hive, whatever is in the house or hive becomes unclean.

[In the case where the hive is in the open air] and is one handbreadth high off the ground, if there is uncleanness below it or above it, everything becomes unclean except the inside. [If the uncleanness is] within, everything becomes unclean. When do these rules apply? When [the hive is] a vessel. If it is defective, although [it may be] stopped up with straw or according to the sages, it contains forty seahs Then if an olive-sized [portion] of a corpse is placed below it, [everything] directly [below] to the depths becomes unclean; [If placed] above, [everything] directly above to the sky becomes unclean. [If the uncleanness is] is within [the hive] nothing is unclean except that which is within. [If] it was one handbreadth high off the ground, if there was uncleanness below it, what is below becomes unclean; [If the uncleanness] was within it, what is within becomes unclean; Above it, [everything] directly [above] to the sky becomes unclean.

When do these rules apply? When [the hive retains the status of] a vessel. [In the case of its] being defective, although [the deficiency may be] stopped up with straw, or according to the sages, [in the case of it] containing forty se'ahs, If the uncleanness is below it, within it or above it, the uncleanness cleaves upwards and downwards. Rabbi Eliezer and Rabbi Shimon say: uncleanness can neither ascend into [the defective hive] nor descend from it. [In the case where] it was one handbreadth high off the ground, If there is uncleanness below it, what is below becomes unclean; Within it or above it, [everything] directly [above] it to the sky becomes unclean.

When do these rules apply? When [the hive retains the status of] a vessel. [In the case of its] being defective, although [the deficiency may be] stopped up with straw, or according to the sages, [in the case of it] containing forty se'ahs, If the uncleanness is below it, within it or above it, the uncleanness cleaves upwards and downwards. Rabbi Eliezer and Rabbi Shimon say: uncleanness can neither ascend into [the defective hive] nor descend from it. [In the case where] it was one handbreadth high off the ground, If there is uncleanness below it, what is below becomes unclean; Within it or above it, [everything] directly [above] it to the sky becomes unclean.

This is a baraita: “Rebbi Yose says, baskets of figs, baskets of grapes, and boxes of vegetables, as long as they are sold en bloc, are free. Rabban Simeon ben Gamliel said, the great Rebbi Yose sent me an etrog and said to me: this came into my hand from Caesarea. I understood from this three things: That it was certain, could become impure, and he did not have another one. That it was certain, because the fruits of Caesarea are certain. That it could become impure, because they sprinkle water on it. That he did not have another one, because if he had, he would have tithed from one on the other.” Why could he not have tithed from itself on itself? Because he was mindful of the saying of Bar Kappara, for Bar Kappara said that people do not send things that are defective to their friends. But is that not our Mishnah? “Rebbi Yose permits certain produce on condition that he inform him.” This tells you that, even though he disagreed with the rabbis, he did not act according to his own opinion.

Rebbi Simon says, Rebbi Eliezer stays with his opinion. Just as he says there, all that is defective was in his hand, so he says here all that is impure is in his hand. Rebbi Zeїra asked, may we not say that Rebbi Eliezer said it only because of a fence? Does not Rebbi Eliezer agree that for a seah lifted from ṭevel he must give a name to its tithes? If you say the seah which fell is the seah which came up, it would not be necessary to give a name to its tithes! Rebbi Mana said, Rebbi Zeїra is correct since we have stated after this: “A seah of pure heave which fell into a hundred of impure profane produce,” and Rebbi Eliezer does not disagree! The colleagues argued before Rebbi Yose: Rebbi Simon is correct, because otherwise would one burn heave because of a “fence”? He said to them, are the six doubts which we have stated not because of their “fences”? Do we not also burn here because of its “fence”? The colleagues said, we asked before Rebbi Yose: In any case, if it is impure heave, it should be burned, if it is profane, why could it not become impure? He said to us, is it not eaten as heave? Heave cannot be eaten except if it is pure, maybe impure? Do you not agree that if a doubt of impurity arose in its place that he cannot burn it? What is the difference whether a doubt of impurity arose at another place or at its place? But if you want to question, then question what Rebbi Hoshaiah stated, since Rebbi Hoshaiah stated: “A seah of pure heave that fell into 100 seah of impure heave.”

MISHNAH: He is liable if he slaughtered it not for its eaters, or not for its subscribers, for the uncircumcised, or for the impure. He is not liable if for its eaters and not for its eaters, for its subscribers and not for its subscribers, for the circumcised and the uncircumcised, for the pure and the impure. If he slaughtered and it was found defective, he is liable. If he slaughtered and it was found internally tom, he is not liable. He is not liable if he slaughtered and it became known that the owners became disinterested in it, or they died, or they became impure, because he slaughtered with permission.

HALAKHAH: Rebbi Eleazar said, for whom is this needed? For Rebbi Meïr. Does Rebbi Eleazar parallel Rebbi Simeon ben Laqish? Just as Rebbi Simeon ben Laqish requires that his action be meritorious, does Rebbi Eleazar require that his action be meritorious? If you are saying that there is a difference, since this one has a defect, and a defective animal is not apt to be changed, also a calf is not apt to be changed, and Rebbi Eleazar said, the words of Rebbi Meïr: even a calf. Rebbi Yose said, if Rebbi Eleazar were of Rebbi Joḥanan’s opinion, it would be understandable, since Rebbi Joḥanan said, a defective animals is not apt to be changed, but a calf is apt to be changed, because (it was a problem for Hillel) [it is needed for the slain]. Therefore {if it was torn} in the open, he is liable.

HALAKHAH: Rebbi Eleazar said, for whom is this needed? For Rebbi Meïr. Does Rebbi Eleazar parallel Rebbi Simeon ben Laqish? Just as Rebbi Simeon ben Laqish requires that his action be meritorious, does Rebbi Eleazar require that his action be meritorious? If you are saying that there is a difference, since this one has a defect, and a defective animal is not apt to be changed, also a calf is not apt to be changed, and Rebbi Eleazar said, the words of Rebbi Meïr: even a calf. Rebbi Yose said, if Rebbi Eleazar were of Rebbi Joḥanan’s opinion, it would be understandable, since Rebbi Joḥanan said, a defective animals is not apt to be changed, but a calf is apt to be changed, because (it was a problem for Hillel) [it is needed for the slain]. Therefore {if it was torn} in the open, he is liable.

If it comes in impurity of the officiants? How is that? If defective persons slaughtered and pure ones poured. Rebbi Hila said, any meat that touched anything impure may not be eaten, but here it was not touched by anybody impure. The meat, anybody pure may eat meat; there are pure ones available to eat it. Rebbi Zeˋira: Since Pesaḥ made in impurity is eaten, [this one is as if brought in impurity]. And where was this said? Rebbi Samuel said, Rebbi Zeˋira asked: If it comes with impurity of the blood, what is done? Since one does not permit him to pour, is it as if brought in impurity? Or since if he transgressed and poured, it was made acceptable, is it as if not brought in impurity? Let us hear from the following which was said by [Rebbi Elazar in the name of Rebbi Hoshaia: Aaron shall carry the iniquities of the sacrifices, the iniquities of the sacrifices, not the iniquities of the sacrificers. He separated between what is offered on behalf of an individual and what is offered on behalf of the public. If offered for an individual, if he has another one, one tells him, bring! If not, [one does not permit him to pour the blood;] if he transgressed and poured, it was made acceptable. The sacrificers for an individual, whether he has or does not have, [it was not made acceptable. If offered for the public, if he has another one, one tells him, bring! If not, one permits him to pour the blood a priori. The sacrificers for the public, whether he has or does not have,] it was made acceptable.

There, we have stated: “The offspring of a purification offering, and the substitute of a purification offering, and a purification offering whose owner died, …, and whose year has passed, and which was lost and found, defective.”

“And which was lost and found.” (Defective.) [Is it not certainly permitted?] Rebbi Yasa in the name of Rebbi Joḥanan: No body of a Pesaḥ is brought as well-being sacrifice except the one which was lost but found only after the owners propitiated.

“And the defective.” Rebbi Zeˋira asked before Rebbi Yasa: Is it not reasonable that the defective quoted here is the one which was lost? He said to him, I also am of this opinion.

“And the defective.” Rebbi Zeˋira asked before Rebbi Yasa: Is it not reasonable that the defective quoted here is the one which was lost? He said to him, I also am of this opinion.

Rebbi Zeˋira in the name of Rebbi Ḥanina: Incense which was extinguished becomes defective even in carats; for consumption is written only for the external altar. A wick which was extinguished needs replacement. Immediately? The students of Rebbi Ḥiyya bar Julianus say, first it needs to be cooled. Does the oil have to be replaced? The word of Rebbi Samuel bar Rav Isaac implies that oil has to be replaced. Rebbi Samuel bar Rav Isaac asked, now on the winter solstice half a log for each light, on the summer solstice half a log for each light? Rebbi Yose said, from this you cannot conclude anything, as we have stated there, “Ben Bevay for the skeins”, he was threading the wicks.

Rav Ḥuna in the name of Rav, Rebbi Abbahu in the name of Rebbi Joḥanan: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. A Mishnah says so, “their offspring and their milk are permitted after their redemption.” Rebbi Ḥizqiah in the name of Rav Ḥisda: Explain it if they were redeemed unblemished and then became defective. Rebbi Yose in the name of Rav Ḥisda: Does the Mishnah say so? “Their offspring and their milk are forbidden after their redemption.” Rebbi Ḥizqiah in the name of Rebbi Yose: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. If you are saying they did not become profane, how could the sanctity of the altar fall on sancta given for the upkeep of the Temple?

The sanctity of the altar falls on defective animals. In which respect? For shearing and work. “ If somebody dedicated a female for his elevation offering, or his Pesaḥ, or his reparation offering, it effects substitution. Rebbi Simeon says, for his elevation offering it effects substitution; for his Pesaḥ or his reparation offering it does not effect substitution.” “ Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon, neither for his elevation offering, nor his Pesaḥ, nor his reparation offering, does it effect substitution.” Rebbi Joḥanan said, the reason of Rebbi Simeon is that we find that a female is qualified as elevation offering of a bird. [And] Rebbi Joḥanan said, the reason of Rebbi Simeon is, if there are differences in its own kind, so much more if it is not its own kind. What are differences in its own kind? As it was stated, “a yearling as reparation offering, and he brought one of two years, he satisfied his obligation; a two-year old as reparation offering, and he brought one of three years, he did not satisfy his obligation”. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Joshua said the same. As Rebbi Joshua said, a female as elevation offering is sanctified only for its money’s worth, so Rebbi Simeon said, a female as elevation offering is sanctified only for its money’s worth. If you would say that they are sancta as to their body, they should graze. “Rebbi said, I agree with Rebbi Simeon about the Pesah; could the Pesaḥ be brought as a well being offering? But I do not agree with the words of Rebbi Simeon for reparation offerings; could a reparation offering be brought as an elevation offering?” Rebbi Abbin said, in case a Pesaḥ be brought as a well being offering, its body is brought as well-being offering; in case a reparation offering be brought as an elevation offering, its body cannot be brought as elevation offering. What about it? In one case one says, it is sanctified for its money’s worth; in one case one says, it is sanctified in its body.

It was stated: Bodily defective ones. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan, may bodily defective ones enter between the altar and the Temple entrance? He told him, they were qualified.

It was stated: Bodily defective ones. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan, may bodily defective ones enter between the altar and the Temple entrance? He told him, they were qualified.

It was stated: If an amphora of ṭevel became defective one brings another vessel and puts it under it. If it is filled, it is forbidden to move it. Rebbi Ze`ira said, this implies that one makes an uncommon arrangement for muqseh to save it. But did we not state, from the vat of grapes, from the load of olives [which drew fluid] one may not take on the holiday, and is it not necessary to say on the Sabbath? Rav Ḥisda said, even though both of them are tevel, this is muqṣeh and that is not muqṣeh. The following implies that one makes an uncommon arrangement for muqseh to save it. [It was stated.] If a light burned out, one saves its oil. Rebbi Jacob bar Aḥa said, it is Rebbi Simeon’s since Rebbi Simeon said, if it burned out it is permitted to move it. Rebbi Samuel ben Rav Isaac said, he mentioned only “to move it,” therefore one is permitted to save it.

Rebbi Ze`ira, Rebbi Ḥiyya, Rebbi Joshua ben Levi in the name of Bar Pedaya: Why did the verse join the chapter of the nazir to the chapter of lifting the hands? To teach you that just as the nazir is forbidden wine so lifting the hands is forbidden wine. Then since the nazir is forbidden skins and kernels, also lifting the hands has to be forbidden skins and kernels. Rebbi Jonah said, Joshua the son of the Circumciser and Rebbi Ze`ira disagreed. One infers it from the nazir, the other infers it from Temple service. But we do not know who inferred it from the nazir and who inferred it from Temple service. For him who inferred it from the nazir, since the nazir is forbidden skins and kernels, also lifting the hands has to be forbidden skins and kernels. For him who inferred it from Temple service, since the service is forbidden to bodily defective persons, so lifting the hands has to be forbidden to bodily defective persons.

Rebbi Ze`ira, Rebbi Ḥiyya, Rebbi Joshua ben Levi in the name of Bar Pedaya: Why did the verse join the chapter of the nazir to the chapter of lifting the hands? To teach you that just as the nazir is forbidden wine so lifting the hands is forbidden wine. Then since the nazir is forbidden skins and kernels, also lifting the hands has to be forbidden skins and kernels. Rebbi Jonah said, Joshua the son of the Circumciser and Rebbi Ze`ira disagreed. One infers it from the nazir, the other infers it from Temple service. But we do not know who inferred it from the nazir and who inferred it from Temple service. For him who inferred it from the nazir, since the nazir is forbidden skins and kernels, also lifting the hands has to be forbidden skins and kernels. For him who inferred it from Temple service, since the service is forbidden to bodily defective persons, so lifting the hands has to be forbidden to bodily defective persons.

Rebbi Simeon ben Yohai stated: Aqiba my teacher used to preach, there appeared a star out of Jacob there appeared Koziba out of Jacob. When Rebbi Aqiba saw Bar Koziba he said, this is King Messias. Rebbi Joḥanan ben Torta said to him, Aqiba! Grass will grow from your jaws and still David’s son (still has to) [will not have] come. Rebbi Joḥanan said, the voice of Emperor Hadrian killing eighty thousand myriads at Bettar. Rebbi Joḥanan said, eighty [thousand] couples of horn-blowers were encircling Bettar, each of which was commanding several army units. There was Ben Koziba who had 200’000 with him missing a finger. The Sages sent, how long will you turn Israel into defective persons? He told them, how would it be possible to test them? They said to him, anyone who riding on his horse cannot uproot a cedar of Lebanon should not be enrolled in your army. He had 200’000 of either kind. When he went into battle he said, Master of the World: Do not support and do not hinder, did not you, God, neglect us, and do not go out with our armies. Three and a half years did Hadrian encircle Bettar. Rebbi Eleazar from Modiin was sitting in sackcloth and ashes, praying every day and saying, Master of the World, do not sit in judgment today, do not sit in judgment today. Hadrian wanted to go away. A Samaritan said to him, do not go away, for I am seeing what to do that the city will submit to you. He went to the city gate, entered, and found Rebbi Eleazar from Modiin standing in prayer. He showed himself as if he would whisper into his ear. The people of the city saw him and brought him to Ben Koziba. They said to him, we saw this old man turning to your uncle. He asked him, what did you say to him and what did he say to you? He answered, if I shall tell you, the king will kill me; but if I do not tell you, you will kill me. It is better that the king should kill me but not you. He told him, he said to me, I will make the town submit to the king. He came to Rebbi Eleazar from Modiin. He asked him, what did this Samaritan say to you. He answered, nothing. What did you say to him? He answered, nothing. He kicked him and killed him. Immediately there came an unembodied voice and said, woe, criminal shepherds, who abandon the flock, a sword on his arm and on his right eye. His arm shall dry up and his right eye darken. You killed Rebbi Eleazar from Modiin, the arm of Israel, and their right eye. Therefore this man’s arm shall dry up and his right eye darken. Immediately Bettar was taken and Ben Koziba killed. They came carrying his head to Hadrain. He asked them, who killed him? A Samaritan said to him, I killed him. He said to him, show me his body. He showed him his body; he found a poisonous snake wrapped around him. He said, if God had not killed him, who could kill him? He recited over him, if not that their Rock had sold them, and the Eternal handed them over. They killed them continuously until the horse was immersed in blood up to his nose. The blood was moving rocks of 40 seah loads, until the blood colored the sea for four mil. If you would say that it was close to the sea, in fact it is 40 mil distant from the sea. They said, 300 children’s brains were found on one stone, and they found three boxes of tefillin capsules of nine seah each, but some say nine of three each. It was stated, Rabban Simeon ben Gamliel says, 500 schools were in Bettar, the smallest one for not less than 500 children. They were saying, if the haters come against us we shall go out against them with these stylos and blind them. When the sins caused, they were binding each single one into his book and burning him; and of them only I remained. He recited referring to himself, my eye hurts my soul more than all daughters of my city. The evil Hadrian had a large vineyard, eighteen mil by eighteen mil, as from Tiberias to Sepphoris. He fenced it in with the slain of Bettar standing up with outstretched arms, and did not decide that they should be buried, until another king arose who decided that they should be buried.

Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: That year was intercalary. What is the reason? From day to day, and from month to month, to the twelfth month which is the month of Adar. Is the first Adar additional? Is the second Adar additional? What is the difference between them? Rebbi Samuel ben Rav Isaac said, the two lambs of Pentecost are between them. If it was born on the fifteenth of Adar in a non-intercalary year and it enters an intercalary year; if you are saying that the first Adar is additional, it is a long year. If you are saying that the second Adar is additional, it has only up to the fifteenth of the first Adar. Rebbi Ayvo bar Naggari said, a Mishnah states that the first Adar is additional, as we have stated there: “They testified that one may intercalate the year during all of Adar; for there were those who said, until Purim. They testified that one may intercalate the year conditionally.” This implies that the first Adar is additional. If you would say that the second Adar is the addition, it no longer is the year and he intercalates it? Mar Uqba found two letters. In one was written, “it is good in my eyes and the eyes of my colleagues to add thirty days to the year.” And in one it was written, “it is good in my eyes and the eyes of my colleagues to add a month to the year.” He who says “thirty days” implies that the first Adar is additional; he who says “a month” implies that the second Adar is additional. If from there, you cannot infer anything, as Rebbi Jacob bar Aḥa and Rebbi Yudan from Gezur, Rebbi Simon in the name of Rebbi Joshua ben Levi said, forever both months may be augmented. If he augmented the first and did not augment the second, what he did is well done. Always the Adar close to Nisan is defective.

“Everything is brought on an altar, domestic and wild animals, large and small birds, male and female, whole [but not] (and) defective, pure but not impure. All are brought as elevation sacrifice and do not need stripping and partitioning. Gentiles today are permitted to do this.” From where male and female? Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: and the cows they offered as elevation offering to the Eternal. From where whole [but not] (and) defective? Rebbi Yasa said, Rebbi Eleazar made it clear to the colleagues, from all living, from integer flesh, that they should be complete in their limbs. Plucked? Rebbi Eleazar made it clear, any bird, any wing, to exclude plucked ones. From where pure but not impure? Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: Noah pondered a lesson from the Torah. He said, it already was said to me, like vegetables from the field I gave you everything. Why did Scripture increase the pure ones? For sacrifices. And Gentiles today are permitted to do this. Rebbi Abba in the name of Rav Jehudah, it is forbidden to a Jew to help him and it is forbidden to become his agent.

“Everything is brought on an altar, domestic and wild animals, large and small birds, male and female, whole [but not] (and) defective, pure but not impure. All are brought as elevation sacrifice and do not need stripping and partitioning. Gentiles today are permitted to do this.” From where male and female? Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: and the cows they offered as elevation offering to the Eternal. From where whole [but not] (and) defective? Rebbi Yasa said, Rebbi Eleazar made it clear to the colleagues, from all living, from integer flesh, that they should be complete in their limbs. Plucked? Rebbi Eleazar made it clear, any bird, any wing, to exclude plucked ones. From where pure but not impure? Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: Noah pondered a lesson from the Torah. He said, it already was said to me, like vegetables from the field I gave you everything. Why did Scripture increase the pure ones? For sacrifices. And Gentiles today are permitted to do this. Rebbi Abba in the name of Rav Jehudah, it is forbidden to a Jew to help him and it is forbidden to become his agent.

MISHNAH: A Cohen whose hands are defective shall not lift his hands. Rebbi Jehudah says, also a person whose hands are colored by woad hall not lift his hands since people look at him.

MISHNAH: When Rabban Joḥanan ben Zakkai died, the splendor of wisdom disappeared. When the elder Rabban Gamliel died, the honor of Torah disappeared, purity and self-discipline died. When Ismael ben Phiabi died, the splendor of priesthood died. When Rebbi died, meekness and fear of sin died. When Rebbi Meїr died, the inventors of parables disappeared. When Rebbi Aqiba died, the preachers disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the students disappeared. When Rebbi Joshua died, good disappeared from the world When Rebbi Eleazar ben Azariah died, wealth disappeared from the Sages. When Rabban Gamliel died, locusts came and troubles increased. When Rebbi Ḥanina ben Dosa and Yose the small died, piety disappeared. Why was he called Yose of the small room? For he was the concentrate of pious men. Rebbi Phineas ben Yaїr says, after the Temple was destroyed, fellows and freeborn were ashamed and covered their heads, people of [good] deeds shrivelled, strong-armed people and informers became dominant, nobody explains, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. The great Rebbi Eliezer says, from the day the Temple was destroyed, the Sages were diminished to be like scribes, the scribes like community servants, the community servants like common people; the common people go and degenerate, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. On the heels of the Messiah impertinence will grow, inflation will lead, the vine will give its fruit but the wine will be expensive, the government will turn heretic, nobody rebukes, the assembly hall will be a brothel, Galilee will be destroyed and Gaulanitis become deserted, frontier dwellers will move from city to city and nobody will have mercy on them, the wisdom of scholars will be defective, those who fear sin will be despised, truth will be absent, young men will insult Elders, Elders will stand before the young, “a son will abuse his father, a daughter rebel against her mother and a daughter-in-law against her mother-in-law, the enemies of a person are his family”, the generation is dog-faced, a son is not ashamed before his father. What do we have to rely on? Our Father in Heaven.

Rebbi Abba in the name of Rav Jehudah in the name of Samuel: One has a cow and one a donkey. They exchanged one for the other. The donkey’s owner took the cow. When the cow’s owner came to take the donkey and found that it had died, the donkey’s owner has to bring proof that his donkey was alive at the moment he took the cow. For the burden of proof is on the claimant except for barter. And anybody who does not agree to this does not know anything about civil law. Rebbi Ze‘ira said, I do not agree. Rebbi Abba said to Rebbi Ze‘ira: A Mishnah disagrees with Samuel. “If she had bodily defects, as long as she is in her father’s house, the father has to prove.” Not the husband has to prove to regain the [money given] for preliminary marriage from the father. The students of Rebbi Jonah said, explain it if little money was involved. An example: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yosef to learn from him. They said to him, the Mishnah supports Samuel: “Once she entered the husband’s domain, the husband has to prove.” Would not the father have to prove, to extract the ketubah from the husband’s possession? He answered them, does not Samuel agree that if the cow’s owner took possession of the donkey, he has to prove that it was defective before it came into his possession? And this one, when he took her in it is as if he drew close.

It is written: “The King said, I shall give.” “The King took the two sons of Riṣpah bat Ayah whom she had born to Saul, Admoni and Mephiboshet,” etc. “Michal, Saul’s daughter, did not have a child until the day of her death,” and you say so? Say now that they were sons of Merab but Michal raised them, so they were named after her. “He gave them into the hand of the Gibeonites who hanged them on the mountain before the Eternal; all seven fell together.” Defective without י. That refers to Mephiboshet ben Jonathan ben Saul, who was great in the Torah and David intended to save him from their hand. David said, I let them pass by the altar and anyone received by the altar will be mine. He let each pass by the altar, prayed for him, and the altar moved and received him. This is what is written: “I shall call to the Most High God, to the Power Who has the ultimate decision about me!” For the Holy One, praise to Him, agreed with David. “ They were killed on the first days of harvest;” it is written “the barley harvest.” “Riṣpah bat Ayah took a sack and laid it out on the rock.” What means: “On the rock”? Rebbi Hoshaia said, she was reciting: “The rock, perfect is His action.” Rebbi Abba bar Zamina in the name of Rebbi Hoshaia: Sanctification of the Name is greater than desecration of the Name. Referring to desecration of the Name it is written: “Do not leave his corpse on the gallows overnight.” But referring to sanctification of the Name it is written: “From the start of harvest until water was poured on them.” This teaches that they were hanging from the sixteenth of Nisan to the seventeenth of Marḥeshwan. The passers-by were saying: How did these people sin that the rules of justice were changed for them? They were answered: Because these had attacked attached proselytes. They would say that even for those who did not convert for the sake of Heaven, the Eternal avenged their blood; if one would convert for the sake of Heaven not so much more? There is no Power like your God and no people like your people. Many converts were converted at that time; that is what is written: “Solomon counted all proselytes and appointed from them 70’000 carriers and 80’000 hewers of stone in the mountains.”

HALAKHAH: “One who comes to marry a woman from a priestly family,” etc. Rebbi Joḥanan said, this is Rebbi Meïr’s, as we have stated: “What is qualified dough? Anyone about whom there is [no suspicion of descent from] a desecrated one, a bastard, or a Gibeonite. Rebbi Meïr says, the daughter of any woman not tainted with any of these is qualified for the priesthood. But about a family in which a disability had disappeared, Rebbi Meïr says he checks up to four mothers and marries, but the Sages say, he checks forever.” Rav said, these are the words of Rebbi Meïr, but the Sages say, he checks from which family one marries into the priesthood and marries. Through whom does he check? Rebbi Ḥaggai in the name of Rebbi Josia: He checks through his female relatives. To Rebbi Ḥama came an old man; he asked him: Does one marry into the priesthood from this family? He answered: yes, and he was making a match based on this information. Rav said to his son Ḥiyya: Descend a degree to marry a wife. Rebbi Idi said, the following is a frequent saying of the rabbis: “If the woman was not impure but she is pure.” If she was not impure, she is pure. Not like Pappos ben Jehudah who locks the door before his wife. One said to him, did your forefathers act like this? A Cohen came to Rebbi Joḥanan and said to him: I acted on the Mishnah when I married a woman from a priestly family and checked after her four mothers which are eight. He said to him, if the origin was defective, who would inform you?

The king said, I shall give. The king took the two sons of Riṣpah bat Ayah. Michal, Saul’s daughter, did not have a child, and you say so? Say now that they were sons of Merab but Michal raised them, so they were named after her. The king gave them into the hand of the Gibeonites who hanged them on the mountain before the Eternal. All seven is written defective of one letter. That refers to Mephiboshet, for whom David prayed and whom the altar received. He told them, I let them pass by the altar and anyone whom the altar receives will be his, because of Mephiboshet who was great in Torah. He let him pass by the altar, which received him. Rebbi Avin said, I shall call to the Most High God, to the Power Who has the ultimate decision over me. For the Holy One, praise to Him, agreed with David. They were killed on the day of harvest …at the start of the barley harvest. Riṣpah bat Ayah took a garment and laid it out on the rock. What means on the rock? Rebbi Hoshaia said, she was reciting: The rock, perfect is His action. Rebbi Abba bar Zamina in the name of Rebbi Hoshaia: Sanctification of the Name is greater than desecration of the Name. Referring to sanctification of the Name it is written: Do not leave his corpse overnight. But referring to desecration of the Name it is written that they were left hanging until water was poured on them. This teaches that they were hanging from the sixteenth of Nisan to the seventeenth of Marḥeshwan. The passers-by were saying: How did these people sin that the rules of justice were changed for them? They were answered: Because these had attacked cursed proselytes. Is that not an argument de minore ad majus? Since even for those who did not convert for the sake of Heaven, the Eternal avenged their blood; if one would convert for the sake of Heaven not so much more? Many converts were converted at that time; that is what is written: Solomon counted all proselytes … and appointed from them 70’000 carriers, etc.

Rebbi Yasa in the name of Rebbi Joḥanan: If he sacrificed a defective lamb to it, he is guilty. From where this? As Rebbi Hila said, do not do such to the Eternal, your God. Anything that you might do for the Eternal, your God, you may not do in this case.

Rebbi Yasa in the name of Rebbi Joḥanan: If he sacrificed a defective lamb to it, he is guilty. From where this? As Rebbi Hila said, do not do such to the the Eternal, your God. Anything that be for the Eternal, your God, you may not do.

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

HALAKHAH: “Anything which is more frequent than another,” etc. [“If the bull of the Anointed and the bull of the community are standing, the Anointed’s bull precedes the community’s bull”,] for one is atoning, the other is being atoned for. It is preferable that the atoner precede the atoned for, as it is written, he shall atone for himself, and for his house, and for all the congregation of Israel. Between a voluntary gift of the Anointed and a voluntary gift of the prince, the voluntary gift of the Anointed has precedence. Between a voluntary gift of the community and a voluntary gift of the prince, the voluntary gift of the prince has precedence. Between a voluntary gift of the Anointed and a voluntary gift of the community, which one has precedence? Let us hear from the following: A voluntary gift of the Anointed and rams of idolatry were standing. The rams of idolatry have precedence since their blood enters inside. He only said “since their blood enters inside;” this implies that between a voluntary gift of the Anointed and a voluntary gift of the community, the voluntary gift of the Anointed has precedence. If there were standing the bull of idolatry, the ram which accompanies it, and another purification sacrifice. The bull precedes the ram, the ram precedes the other purification sacrifice, and the other purification sacrifice precedes the bull. How is this done? Rebbi Yose said, since the ram is dependent in time on the bull, it is as if the bull preceded it, and the other purification sacrifice precedes the bull. The bull of idolatry precedes the ram because it precedes in Scripture. Rebbi Samuel the brother of Rebbi Berekhiah asked: But then that of the New Moon should precede the ram which comes with it because it precedes [in Scripture.] Rebbi Abba Mari said, you cannot do this; its purification sacrifice is defective: After the permanent elevation offering it shall be made, with its libation; it made it lean on the permanent elevation offering. Between the sacrifice of a man and the sacrifice of a woman, the man’s sacrifice has precedence. That is, if both were equal. But if one was a bull and the other a lamb, it is what Rebbi Phineas said in the name of Rebbi Hoshaia: A slave brings a bull and his master brings a bull, the slave’s precedes the master’s, as we have stated there: “If the bull of the Anointed and the bull of the community are standing, the Anointed’s bull precedes the community’s bull in all its ceremonies.”

MISHNAH: If a woman miscarries a sexless, or a hermaphrodite, and a male, she shall observe for a male and a female. If it was a sexless and a male, or a hermaphrodite and a male, she shall observe for a male and a female. A sexless and a female, or a hermaphrodite and a female, she shall observe for a female exclusively. If it came out in pieces or defective, it is born as soon as most of its body came out. If it was a regular birth, when most of its head came out. When is it most of its head? If the forehead came out. If a woman miscarries and it is not known what it was, she shall observe for a male and a female. If it is not known whether there was a fetus, she shall observe for a male, a female, and menstruation. If she miscarries on the 40 day, she gives no thought to a child. On the 41 day, she shall observe for a male, a female, and menstruation. Rebbi Ismael says, on the 41st day, she shall observe for a male and menstruation, on the 81st day, she shall observe for a male, a female, and menstruation for the male is fully formed by the 41st day and the female by the 81st. But the Sages say, the creation of males and females is identical, both on the 41st.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

[The text of the Mishnah] is defective and should read thus : "Between the sections, he may greet a man out of respect for him, and there is no need to state that he may return the salutation ; and in the middle [of the sections], he may greet a man because of fear for him, and there is no need to state that he may return a salutation. These are the words of R. Meir. R. Judah says : In the middle, he may greet [[fol. 14a.]] because of fear and return a salutation out of respect;

We have learnt elsewhere in the Mishnah : All are fit and proper persons to read the Megillah, except a deaf person, a mentally defective, and a minor. R. Judah allows a minor to read.

This cannot enter thy mind ; because the Mishnah refers to a deaf person exactly as to the mentally defective and minor ; and therefore, as in the case of a mentally defective and minor even post factum [the reading of the Megillah] is invalid, so also if a deaf person has read it, it is likewise invalid.

This cannot enter thy mind ; because the Mishnah refers to a deaf person exactly as to the mentally defective and minor ; and therefore, as in the case of a mentally defective and minor even post factum [the reading of the Megillah] is invalid, so also if a deaf person has read it, it is likewise invalid.

But perhaps the whole of it is R. Judah's view, there being two kinds of "minor," and [the wording of the Mishnah] is defective and should read thus : "All are fit and proper persons to read the Megillah except a deaf person, a mentally defective person and a minor. Of whom does this speak ? Of a minor who has not yet reached Initiation; but a minor who has reached Initiation is fit to read it even ab initio. These are the words of R. Judah, for R. Judah permits a minor to read."

But perhaps the whole of it is R. Judah's view, there being two kinds of "minor," and [the wording of the Mishnah] is defective and should read thus : "All are fit and proper persons to read the Megillah except a deaf person, a mentally defective person and a minor. Of whom does this speak ? Of a minor who has not yet reached Initiation; but a minor who has reached Initiation is fit to read it even ab initio. These are the words of R. Judah, for R. Judah permits a minor to read."

Rab Ashe said to Amemar : Since Rab has stated a reason, what has it to do whether the month is full or defective ! Certainly there is no difference.

We certainly deal here with the case where the radish is the principal item ; and where R. Judah and the Rabbis differ is in another matter. The text is defective and should read thus : [There were before him] If radishes and olives were before him, he says the benediction over the former and it is unnecessary over the latter. Of what does it speak here? When the radish is the principal item ; but should that not be so, all agree that he says the benediction over one and then over the other. Where there are two species, the benediction for which is the same, he says the benediction over any one he pleases R. Judah says : He utters it over the olive, because it is one of the seven species.

The fact is that they differ on two [points]. They differ on a small Sukkah and they differ on a large Sukkah. But the text is defective and is to be read like this: ‘He whose head and the greater part of his body were within the Sukkah and his table within the house, Bais Shammai say, He has not fulfilled his obligation and Bais Hillel says: He has. and if it is [able to contain only his head and the major part of his body alone, Beth Shammai says it's pasul and Bais Hillel says it's Kosher.’