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My brothers were handsome and tall; but the Lord didn't take pleasure in them.

Jesus said, "Look, a sower went out, took a handful of seeds, and scattered them. Some fell on the roadside; the birds came and gathered them. Others fell on the rock; they didn't take root in the soil and ears of grain didn't rise toward heaven. Yet others fell on thorns; they choked the seeds and worms ate them. Finally, others fell on good soil; it produced fruit up toward heaven, some sixty times as much and some a hundred and twenty."

Jesus said, "Look, a sower went out, took a handful of seeds, and scattered them. Some fell on the roadside; the birds came and gathered them. Others fell on the rock; they didn't take root in the soil and ears of grain didn't rise toward heaven. Yet others fell on thorns; they choked the seeds and worms ate them. Finally, others fell on good soil; it produced fruit up toward heaven, some sixty times as much and some a hundred and twenty."

Jesus said, "I stood in the middle of the world and appeared to them in the flesh. I found them all drunk; I didn't find any of them thirsty. My soul ached for the children of humanity, because they were blind in their hearts and couldn't see. They came into the world empty and plan on leaving the world empty. Meanwhile, they're drunk. When they shake off their wine, then they'll change."

Jesus said, "My Fathers' kingdom can be compared to someone who had [good] seed. Their enemy came by night and sowed weeds among the good seed. The person didn't let anyone pull out the weeds, 'so that you don't pull out the wheat along with the weeds,' they said to them. 'On the day of the harvest, the weeds will be obvious. Then they'll be pulled out and burned.'"

He said, "A [creditor] owned a vineyard. He leased it out to some sharecroppers to work it so he could collect its fruit. "He sent his servant so that the sharecroppers could give him the fruit of the vineyard. They seized his servant, beat him, and nearly killed him. "The servant went back and told his master. His master said, 'Maybe he just didn't know them.' He sent another servant, but the tenants beat that one too. "Then the master sent his son, thinking, 'Maybe they'll show some respect to my son.' "Because they knew that he was the heir of the vineyard, the sharecroppers seized and killed him. Anyone who has ears to hear should hear!"

A woman in the crowd said to him, "Blessed is the womb that bore you, and the breasts that nourished you." He said to [her], "Blessed are those who have listened to the message of the Father and kept it, because there will be days when you'll say, 'Blessed is the womb that didn't conceive and the breasts that haven't given milk.'"

Jesus said, "Adam came into being from a great power and great wealth, but he didn't become worthy of you. If he had been worthy, [he wouldn't have tasted] death."

Jesus said, "Look and you'll find. I didn't answer your questions before. Now I want to give you answers, but you aren't looking for them."

Jesus said, "The Father's kingdom can be compared to a woman carrying a jar of flour. While she was walking down [a] long road, the jar's handle broke and the flour spilled out behind her on the road. She didn't know it, and didn't realize there was a problem until she got home, put down the jar, and found it empty."

Jesus said, "The Father's kingdom can be compared to a woman carrying a jar of flour. While she was walking down [a] long road, the jar's handle broke and the flour spilled out behind her on the road. She didn't know it, and didn't realize there was a problem until she got home, put down the jar, and found it empty."

Jesus said, "The kingdom can be compared to someone who had a treasure [hidden] in their field. [They] didn't know about it. After they died, they left it to their son. The son didn't know it either. He took the field and sold it. "The buyer plowed the field, [found] the treasure, and began to loan money at interest to whomever they wanted."

Jesus said, "The kingdom can be compared to someone who had a treasure [hidden] in their field. [They] didn't know about it. After they died, they left it to their son. The son didn't know it either. He took the field and sold it. "The buyer plowed the field, [found] the treasure, and began to loan money at interest to whomever they wanted."

Jesus took all of them by stealth, because he didn't appear as he was, but he appeared as [they'd] be able to see him. He appeared to them (in) [all these] (ways): he [appeared] to [the] great as great. He [appeared] to the small as small. He [appeared] [to the] angels as an angel, and to humans as a human. So his Word hid itself from everyone. Some did see him, thinking they were seeing themselves. But when he appeared to his disciples in glory on the mountain, he wasn't small. He became great, but he made the disciples great (too) so that they would be able to see him as great.

The superiority of humanity isn't revealed, but exists in what's hidden. So it (humanity) masters animals that are stronger, that are greater in terms of that which is revealed and that which is hidden. This allows them to survive; but if humanity separates from them (the animals), they kill, bite, and eat each other, because they didn't find food. But now they've found food because humanity has worked the earth.

It's good to come out of the world before one sins. There are some who neither want to nor can, but others who, if they wanted to, (still) wouldn't benefit, because they didn't act. The wanting makes them sinners. But (even) if they don't want, justice will (still) be hidden from them. It's not the will, and it's not the act.

An apostle saw [in a] vision some people confined in a burning house, and bound with burning […], thrown […] of the burning […] them in […] and they said to them [… able] to be saved […] they didn't want to, and they received […] punishment, which is called "the [outer] darkness," because it […].

Truth didn't come into the world naked, but it came in types and images. It (the world) won't receive it in any other way. There's a rebirth, and an image of rebirth. It's truly necessary to be begotten again through the image. What's the resurrection and the image? Through the image it's necessary for it to arise. The bridal chamber and the image? Through the image it's necessary for them to enter the truth, which is the restoration. It's not only necessary for those who acquire the name of the Father and the Son and the Holy Spirit, but they too have been acquired for you. If someone doesn't acquire them, the name will also be taken from them. But they're received in the chrism of the […] of the power of the cross. The apostles called this "[the] right and the left," because this person is no longer a [Christian], but a Christ.

When Eve was [in] Adam, death didn't exist. When she separated from him, death came into being. If he [enters] again and receives it for himself, there will be no death.

If the female wouldn't have been separated from the male, she wouldn't have died with the male. His separation was the beginning of death. Because of this, Christ came to repair the separation that existed since the beginning by uniting the two again. He'll give life to those who died as a result of the separation by uniting them. Now, the wife unites with her husband in the bridal chamber, and those who have united in the bridal chamber won't be separated any longer. Because of this, Eve separated from Adam, because she didn't unite with him in the bridal chamber.

The world came into being through a transgression, because the one who created it wanted to create it imperishable and immortal. He fell away and didn't get what he wanted, because the world wasn't imperishable, and the one who created it wasn't imperishable; because things aren't imperishable, but rather children. Nothing will be able to receive imperishability without becoming a child. But whoever can't receive, how much more will they be unable to give?

Whoever knows the truth is a free person, and the free person doesn't sin, because "whoever sins is the slave of sin." Truth is the Mother, but knowledge is the joining. Those who aren't given to sin are called "free" by the world. These who aren't given to sin are made proud by the knowledge of the truth. That's what makes them free and exalts them over everything. But "love builds up," and whoever has been made free through knowledge is a slave because of love for those who aren't yet able to attain [the] freedom of knowledge, [but] knowledge makes them able [to] become free. Love […] anything its own […] it […] its own. It never [says "…"] or "this is mine," [but "…] are yours." Spiritual love is wine with fragrance. All those who will anoint themselves with it enjoy it. While those who are anointed stay around, those who are nearby also enjoy it. If those who are anointed with ointment leave them and go, those who aren't anointed but are only nearby remain in their stench. The Samaritan didn't give anything to the wounded man except wine with oil. It wasn't anything but the ointment, and it healed the wounds, because "love covers a multitude of sins."

The world is farmed through four things. They gather into barns through water, earth, wind, and light. And in the same way, God farms through four things too: through faith, hope, love, and knowledge. Our earth is the faith in which we're rooted. [And] the [water] is the hope through which [we're] nourished. The wind is the love through which we grow. And the light [is] the knowledge through which we [ripen]. Grace exists in [four kinds. It's] earthly, it's [heavenly, …] the heaven of the heaven […] through [….] Blessed is the one who hasn't […] a soul. This one is Jesus Christ. He went all over the place and didn't burden anyone. So, blessed is someone like this; they're a perfect person, because the Word tells us about how hard it is to keep up. How will we be able to achieve such a great thing? How will he give rest to everyone? First and foremost, it's not right to cause anyone grief – whether great or small, or faithless or faithful – and then give rest to those who are (already) at rest among those who are well off. There are some who benefit from giving rest to the one who's well off. Whoever does good can't give rest to them because they can't just do whatever they want; they can't cause grief because they can't cause distress, but sometimes the one who's well off causes them grief. They're not like that, but it's their (own) evil that causes them grief. Whoever has the nature (of the perfect person) gives joy to the one who's good, but some grieve terribly at this.

But they grieved and wept bitterly. They said, "How can we go up to the Gentiles to preach the gospel about the kingdom of the Son of Humanity? If they didn't spare him, why would they spare us?"

"In response he said to me, 'You're blessed because you didn't waver at the sight of me. For where the mind is, there is the treasure.'

"And Desire said, 'I didn't see you going down, but now I see you're going up. So why are you lying, since you belong to me?'

"In response the soul said, 'I saw you, but you didn't see me or know me. I was to you just a garment, and you didn't recognize me.' When it said these things, it left, rejoicing greatly.

"In response the soul said, 'I saw you, but you didn't see me or know me. I was to you just a garment, and you didn't recognize me.' When it said these things, it left, rejoicing greatly.

"[And] the soul said, 'Why do you judge me, since I haven't judged? I was bound, even though I haven't bound. They didn't recognize me, but I've recognized that everything will dissolve – both the things of the [earth] and the things of [heaven].'

In response Peter spoke out with the same concerns. He asked them concerning the Savior: "He didn't speak with a woman without our knowledge and not publicly with us, did he? Will we turn around and all listen to her? Did he prefer her to us?"

When he appeared on earth, he did signs and great wonders for the salvation of humanity. Some [walked] in the way of righteousness, but others walked in their transgression, so the twelve disciples were called. He started to tell them about the mysteries beyond the world and what would happen at the end. Often he didn't reveal himself to his disciples, but you'd find him in their midst as a child.

And when Jesus [said] these things, he left, [taking] Judas Iscariot with him. He said to him, "The water on the exalted mountain is [from] […] it didn't come to [water … the well] of the tree of [the fruit …] of this realm […] after a time […], but came to water God's paradise and the enduring [fruit], because [it] won't corrupt that generation's [walk of life], but [it will exist] for all eternity."

"Then Saklas said to his angels, 'Let's create a human being after the likeness and the image.' And they fashioned Adam and his wife Eve, who in the cloud is called 'Life,' because by this name all the generations seek him, and each of them calls her by their names. Now Saklas didn't [command …] give birth, except […] among the generations […] which this […] and the [angel] said to him, 'Your life will last for a limited time, with your children.'"

Then Judas looked up and saw the luminous cloud, and he entered it. Those standing on the ground heard a voice from the cloud saying, "[... the] great [generation... ] and [... ]." And Judas didn't see Jesus anymore.

If tax collectors entered a house, the house is unclean. If a Gentile was with them they are believed if they say, "we did not enter" but they are not believed if they say "we didn't touch anything." If thieves entered a house, only that part in which the feet of the thieves have stepped is unclean. And what do they cause to be unclean? Food and liquids and open earthenware, but couches and seats and earthenware that have tightly fitting covers remain clean. If a Gentile or a woman was with them, all is unclean.

Throughout all the eleven days a woman is in a presumption of cleanness. If she did not examine herself if this was unwittingly, under duress or intentionally, she is clean. If the time of her regular period arrived and she did not examine herself she is unclean. Rabbi Meir says: if a woman was in a hiding place when the time of her regular period arrived and she didn't examine herself she is clean, because fear suspends the flow of blood. But during the days prescribed for a zav or a zavah or for one who waits day against day, these are presumed to be unclean.

R. Hisda and Rabbah son of R. Huna once came to the house of the exilarch, And R. Nahman sheltered them in a Sukkah whose decorations were separated four handbreadths [from the skhakh]. They were silent and they didn't say a word to him. He said to them, ‘Have our rabbis retracted their teaching’? They answered him: We are messengers performing a mitzvah, and [therefore] we are free from the obligation of the Sukkah.

But does Shmuel hold that we do not say that their cutting is their making? But didn't Shmuel in fact teach in the name of R. Hiyya, If one attached [tzitzit] to two corners at one time and then cut the ends of these threads, the tzitzit are valid Does not this ,mean that he first knotted them and then cut them? No, he cut them first and afterwards knotted them.

R. Eliezer further said…. But didn't R. Eliezer say that a man is obliged to eat fourteen meals in the sukkah, one on each day and one on each night? Bira said in the name of R. Ammi: R. Eliezer changed his mind.

But is it so? But didn't R. Yitzchak say, From where do we know that a man is obliged to greet his master on the Festival? As it says, "Why are you going to him today? It is neither Rosh Hodesh nor Shabbat" (II Kings 4:23) from which it follows that on Rosh Hodesh and Shabbat one is obligated greet his master?’ There is no difficulty. The latter refers to where he can go and return [to his house] on the one day; the former to where he cannot go and return on the same day.

No. For didn't Rava say [about Rabbi Yehudah's use of the phrase 'with its own species'], "[One can bind the Lulav] even with the vines, and even with the bark, of the palm [which are not beautiful]. Rather, what is the reasoning for Rabbi Yehudah's [statement] there? He had thought, "A Lulav needs binding, and if he brings another species [as binding material], it would be for him five species."

(Mishnah:) [A Lulav] of a worshipped tree or of a wayward city is invalid. (Gemara:) And that of a worshipped tree is invalid? But didn't Rava say, "A Lulav of idol worship should not be taken [for the Mitzvah], but if it was taken, it is valid [as opposed to the Mishnah's ruling]?"

Rava said: From where do I derive that taking hold by means of something else is also regarded as a valid taking? From what we have learned: If the hyssop is too short, he may provide it with a thread or with a reed and dip it and bring it up, and then hold the hyssop itself when sprinkling. Why? Didn't the Torah say, "And he shall take hyssop and dip?" (Numbers 19:18). Rather learn from there that taking hold by means of something else is also regarded as a valid ‘taking’?

But where the subject is not completed, we do not [read less than twenty-one verses]? Didn't R. Shmuel b. Abba say: Many times I stood before R. Yohanan, and when I had read ten verses he said, Stop! In a place where there is a translator it is different, since R. Tahlifa b. Shmuel has taught: They only taught this in a place where there is no translator, but where there is a translator a stop may be made [earlier].

Rather, in a case of one witness proven false, he must pay his half. He pays? Didn't we learn 'No witness pays unless both are proven false'

MISHNA: [They say] We testify so-and-so divorced his wife and didn't give to her [money from] the Ketubah. In the end the money will have to be given betwen

Didn't R' Hiyah teach, it reduces the efficacy of the mikvah? Rava said, there is no issue one is R' Yochanan ben Nuri and one is the Rabbis, that taught, three logs of water

At a different time they [Reish Lakash and Rebbi Elazar] were sitting before Rebbi Yochanon and this story came before them. Reish Lakash said, She has been established [as someone who brings in false witnesses]. Rebbi Yochanon responded, does the fact that she has been established [as bringing in false witnesses] cause all of Israel to be established [as being false witnesses]!? He [Reish Lakash] then proceeded to look at Rebbi Elazar crossly. He said [to Rebbi Elazar], You heard this from the blacksmith's son [Rebbi Yochanon], and you didn't say it over in his name?!

GEMARA: We learned [in a beraisa], Beribi says, If the witnesses didn't succeed in having their victim killed they are executed if they did succeed in having him killed they aren't executed. His father asked him, My son isn't this a fortiori? [which would imply the opposite ruling]

Rebbi Akiva says the third on didn't come etc. and just as by two [one could disqualify the group] etc. Rav said to Rav Papa But now, let the victim [who is a witness to his own murder] save [the murderer from being executed]? [The case] is where he was killed from behind.

Rava returned and said: "I said nothing! [This is what I should have said:] 'When he comes with his friend into a forest' (Deuteronomy 19:5). What [does it mean] 'forest'? If he goes or if he didn't go [i.e. it's an optional act]. And if you were to think it were a mitzvah, could he be sufficient [in meeting his obligation] if he didn't go?"

Rava returned and said: "I said nothing! [This is what I should have said:] 'When he comes with his friend into a forest' (Deuteronomy 19:5). What [does it mean] 'forest'? If he goes or if he didn't go [i.e. it's an optional act]. And if you were to think it were a mitzvah, could he be sufficient [in meeting his obligation] if he didn't go?"

Gemara: "The father is exiled for his son." But didn't you say (in an earlier Mishnah) that a father who strikes his son is not exiled? But he was learned (which is why he would be exiled, since it was not a hit of a Mitzvah). But you said, even when he is learned, it actually is a Mitzvah that he is doing [so he would not be exiled]. [Here, we're talking about when the father is a carpenter and his son] is a carpenter's apprentice [so he is just teaching him a trade—and he would not be exiled].

Mishnah: "The blind person is not exiled—words of Rabbi Yehudah. Rabbi Meir says: He is exiled. The hater is not exiled. Rabbi Yose says: "The hater is put to death because he is like a forewarned [ox]". Rabbi Shimon says: "There are haters which are exiled and haters which are not. This is the rule: Anyone for whom it is possible to say that they knew they were killing is not exiled; that they didn't know they were killing, behold they are exiled."

"Rabbi Yose says: The hater is killed." etc. But they didn't warn him? [In order to be executed in Jewish law, one has to be warned that their action is punishable by death by two witnesses]. Our mishnah is Rabbi Yose bar Yehudah, as it is taught [in a baraita]: Rabbi Yose bar Yehudah says: "A colleague does not need warning because warning was only given to distinguish between accidental and intentional." [And we assume that colleagues know the law and are thus, if sinning, sinning intentionally].

Rabbi Shimon ben Lakish began a sermon on this section from here: "'If he didn't lie in wait, and God guided his hand' [and he ends up killing accidentally] (Exodus 21:13). 'As the ancient proverb says, "from the wicked comes wickedness"' (1 Samuel 24:14). What is this verse referring to? With two people that killed someone—one killed accidentally, and one killed intentionally—but for neither of them were there any witnesses,

They challenged [from a baraita]: "'And for him there is no death penalty' (Deuteronomy 19:6)—about the murderer the verse speaks. You say it's about the murderer or perhaps it's actually about the blood avenger? When it says, 'And he didn't hate him recently' (Deuteronomy 19:4)—thus [you would] say that the verse is speaking about the murderer." [Just as the earlier phrase "he didn't hate him" is clearly referring to the murderer, so too when the phrase appears in verse 6 it is also referring to the murderer. Thus the rest of the verse should also be read as referring to the murderer].

They challenged [from a baraita]: "'And for him there is no death penalty' (Deuteronomy 19:6)—about the murderer the verse speaks. You say it's about the murderer or perhaps it's actually about the blood avenger? When it says, 'And he didn't hate him recently' (Deuteronomy 19:4)—thus [you would] say that the verse is speaking about the murderer." [Just as the earlier phrase "he didn't hate him" is clearly referring to the murderer, so too when the phrase appears in verse 6 it is also referring to the murderer. Thus the rest of the verse should also be read as referring to the murderer].

He [Rav Huna] said according to this tanna, as it is taught [in a baraita]: "'And for him there is no death penalty' (Deuteronomy 19:6)—about the blood avenger the verse speaks. You say it's about the blood avenger or maybe the verse is actually speaking about the murderer? When it says, 'Since he didn't hate him recently' (Deuteronomy 19:6)—this is speaking about the murderer, [but then] how can I uphold 'and for him there is no death penalty'? [This should have been obvious because it has already been established by the fact that he's a manslayer!]. [Therefore], the verse speaks about the blood avenger."

Rebbi says, They exile themselves, because they had thought that both accidental and willful [murderers] are protected [by the cities of refuge], but the didn't know that only accidental [murderers] are protected and willful [murderers] aren't protected.

Therefore the mothers of the high priests etc.: The reason [that their mother's would distribute food] is so that they [the murderers] would not pray [for the high priests deaths]. This implies that if they would prey, they would die. But the Torah says, (Proverbs 26, 2) "Like a wondering sparrow, like a flying swallow, so too a curse in vain will not come"? An old man replied, From the lectures of Rava I heared that the reason was that he should have beseeched [God] for mercy on his generation and he didn't beseech [God].

An old man replied, From the lectures of Rava I heared that the reason was that he should have beseeched [God] for mercy on his generation and he didn't beseech [God]. Like the incident of the person whom was devoured by a lion within three parsah's of Rebbi Yehoshua, and Eliyahu [haNavi] didn't visit him for three days.

An old man replied, From the lectures of Rava I heared that the reason was that he should have beseeched [God] for mercy on his generation and he didn't beseech [God]. Like the incident of the person whom was devoured by a lion within three parsah's of Rebbi Yehoshua, and Eliyahu [haNavi] didn't visit him for three days.

His limbs returned to their sockets, but he could still not ascend to the hevenly academy. (Deutermony 33, 7) "And return him to his people". He was still didn't know how get involved in the discussions of the rabbis. (Deutermony 33, 7) "Let hands fight for him" He didn't know how to answer questions. (Deutermony 33, 7) "And you should aid him against his enemies."

His limbs returned to their sockets, but he could still not ascend to the hevenly academy. (Deutermony 33, 7) "And return him to his people". He was still didn't know how get involved in the discussions of the rabbis. (Deutermony 33, 7) "Let hands fight for him" He didn't know how to answer questions. (Deutermony 33, 7) "And you should aid him against his enemies."

GEMARA: What is the reason [that he doesn't go to exile if the high priest dies before he gets there]? Abaye says it's a fortiori, And just as someone who was already in exile goes out [with the death the high priest], then now, someone who never went to exile should certainly not be exiled. But maybe the one was exiled got an atonement, and the one who wasn't exiled didn't [get his atonement]? Is exile the thing that grants atonement? The death of the high priest is what grants atonement.

What should [this high priest] have done [he was appointed after the murder]? He should have beseeched [God] for mercy that his judgement should find a merit, and he didn't beseech.