disappears

And in her waning (the moon) decreases on the first day to fourteen parts of her light, on the second to thirteen parts of light, on the third to twelve, on the fourth to eleven, on the fifth to ten, on the sixth to nine, on the seventh to eight, on the eighth to seven, on the ninth to six, on the tenth to five, on the eleventh to four, on the twelfth to three, on the thirteenth to two, on the fourteenth to the half of a seventh, and all her remaining light disappears wholly on the fifteenth.

If a stone is on the mouth of a cask [of wine], one tilts it to its side and it falls off. If it [the cask] is [standing] among [other] casks, he lifts it up, tilts it on its side, and it falls off. If money is lying on a cushion, one shakes the cushion, and it falls off. If snot is on it, one wipes it off with a rag; If it is on leather, one pours water over it until it disappears.

“And you shall gather all its spoil into the public square” (Deut. 13:17): if it had no public square, one is made for it; if the public square was outside of [the city], it is brought within it. “And you shall burn with fire the city, and all its spoil as a whole burnt offering for the Lord your God” (ibid.): “And all its spoil”, but not the spoil of heaven. From here they said, the holy objects in the city must be redeemed and the heave offerings (terumoth) allowed to rot; and the second tithe and the sacred writings hidden. “A whole burnt offering for the Lord your God”: Rabbi Shimon said: “The holy Blessed One declared, ‘If you execute judgment upon the seduced city, I will ascribe merit to you as though you had sacrificed to me a whole offering.’” “And it shall remain an everlasting ruin, never to be rebuilt”: it may not be made even into gardens and orchards, according to the words of Rabbi Yose the Galilean. Rabbi Akiva says: “Never to be rebuilt”: it may not be built as it was, but it may be made into gardens and orchards. “Let nothing that has been doomed stick to your hand, in order that the Lord may turn His blazing anger and show you compassion” (Deut. 13:18): as long as the wicked exist in the world, there is blazing anger in the world; when the wicked perish from the world, blazing anger disappears from the world.

There are four kinds of temperaments: Easy to become angry, and easy to be appeased: his gain disappears in his loss; Hard to become angry, and hard to be appeased: his loss disappears in his gain; Hard to become angry and easy to be appeased: a pious person; Easy to become angry and hard to be appeased: a wicked person.

There are four kinds of temperaments: Easy to become angry, and easy to be appeased: his gain disappears in his loss; Hard to become angry, and hard to be appeased: his loss disappears in his gain; Hard to become angry and easy to be appeased: a pious person; Easy to become angry and hard to be appeased: a wicked person.

There are four types of disciples: Quick to comprehend, and quick to forget: his gain disappears in his loss; Slow to comprehend, and slow to forget: his loss disappears in his gain; Quick to comprehend, and slow to forget: he is a wise man; Slow to comprehend, and quick to forget, this is an evil portion.

There are four types of disciples: Quick to comprehend, and quick to forget: his gain disappears in his loss; Slow to comprehend, and slow to forget: his loss disappears in his gain; Quick to comprehend, and slow to forget: he is a wise man; Slow to comprehend, and quick to forget, this is an evil portion.

HALAKHAH: Since he bought it as seeds there is no difference whether it is something of which the seed disappears or something of which the seed does not disappear. Rebbi Johanan said, we have stated this: “If he bought as seeds and then changed his mind to use them for consumption, they enter by thought. If he bought for consumption and then changed his mind to use them as seeds, not all is from him.”

“Wine for eye medication, flour to make into wound dressing, are obligated if they are certain and one does not have to mention that they are under the rules of demay. They themselves are free if certain.” Here you say, free if certain, and there you say, free from demay. Here it disappears by itself, there it disappears when used.

“Wine for eye medication, flour to make into wound dressing, are obligated if they are certain and one does not have to mention that they are under the rules of demay. They themselves are free if certain.” Here you say, free if certain, and there you say, free from demay. Here it disappears by itself, there it disappears when used.

“The oil that the weaver puts on his hands is obligated for demay, that which the carder puts on wool is free from demay.” What is the difference between one case and the other? The first disappears on his body, the latter disappears on the wool.

“The oil that the weaver puts on his hands is obligated for demay, that which the carder puts on wool is free from demay.” What is the difference between one case and the other? The first disappears on his body, the latter disappears on the wool.

Rebbi Zeïra said, once the new growth is the majority it is permitted; Rebbi Hila and Rebbi Immi both say it is forbidden. A baraita disagrees with Rebbi Hila and Rebbi Immi, as it was stated: “This is the rule Rebbi Simeon proclaimed in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and new grain, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, and orlah, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted. They objected: but there is the Sabbatical that admits no act to permit it and the Sages did not fix a limit! He said to them, no. When you mention the Sabbatical, its produce is forbidden in the minutest amount only after it must be destroyed, but for food if it can be tasted.” What do they do with it? Rebbi Hila and Rebbi Immi explain it in mixtures, but as far as growing plants are concerned, this is more severe since Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. A Mishnah disagrees with Rebbi Zeïra as we have stated (Terumot 9:4): “A growth from heave is heave but the growth from its growth is profane. But the growth from ṭevel, First Tithe, aftergrowth of the Sabbatical, heave of the tithe, dema‘, and First Fruits is profane.” We have stated on this: “When is this true? If the seed disappears. But if the seed does not disappear even growth from growth is forbidden.” How does Rebbi Zeïra deal with this? He explains it that the sanctity of the Sabbatical applies when it must be destroyed, but for food once the new growth is the majority it is permitted.

If there were 20 figs before him and one [fig] fell into them and was not recognizable among them and then one of them was lost; Rebbi Simeon ben Laqish said, this doubt disappears in the plurality; Rebbi Joḥanan said, all become subject to proof. Rebbi Joḥanan agrees that if he gave heave for them from another place or added to them from another place the doubt would disappear in the plurality.

Rebbi Simeon ben Laqish in the name of Bar Qappara: Only if the second [box] was larger. Rebbi Joḥanan said, even if the second was not larger. The opinion of Rebbi Simeon ben Laqish seems inverted. There, he says this doubt disappears in the plurality but here, he says so? There, he said it as his own [opinion], here in the name of Bar Qappara. The opinion of Rebbi Joḥanan seems inverted. There, he says all become subject to proof but here, he says so? There is a difference because here there is a peg to hang on.

It was stated: Demay is permitted to him who weeds with a Samaritan. Therefore, not if it is certain! Why? For demay disappears when it is in the ground but the growth of forbidden produce cannot lift it.

Rebbi Justus bar Shunem asked before Rebbi Mana: We have stated: “If he turned it and it accumulated, that is heave,” and here you say so? He said to him, here through the fire it becomes inedible and disappears.

But Rebbi Abun bar Ḥiyya’s is no answer to Rebbi Zeïra. As you take it, if the upper disappears then the lower has disappeared. If the lower did not disappear, neither did the upper since it was already sanctified.

Rebbi Zeïra asked: Do Rebbi Joḥanan and Rebbi Simeon ben Laqish differ if it bites by itself but if he made it bite with his hand everybody agrees that biting is biblical? Even if you say that the disagreement arises if he made it bite with his hand, Rebbi Simeon ben Laqish sticks with his opinion since Rebbi Simeon ben Laqish said in the name of Ḥizqiah: ṭevel disappears in a plurality. Rebbi Yose ben Rebbi Nahorai said, ṭevel disappears in a plurality. Rebbi Joḥanan said, ṭevel does not disappear in a plurality. Rebbi Abba bar Mamal and Rebbi Hila brought a case before Rebbi Assi; they wanted to say that two form a majority against one. They had not heard that Rebbi Simon said in the name of Rebbi Joshua ben Levi that ṭevel does not disappear in a plurality. But did we not state: “Otherwise, he takes from one for all”? Rebbi Yose said, everybody agrees that he separates. Where do they differ? To worry about a second taking. For him who says ṭevel disappears in a plurality, if one lifted it out but if fell into another place, he does not worry to take it out a second time. For him who says ṭevel does not disappear in a plurality, if one lifted it out but if fell into another place, he worries to take it out a second time.

Rebbi Zeïra asked: Do Rebbi Joḥanan and Rebbi Simeon ben Laqish differ if it bites by itself but if he made it bite with his hand everybody agrees that biting is biblical? Even if you say that the disagreement arises if he made it bite with his hand, Rebbi Simeon ben Laqish sticks with his opinion since Rebbi Simeon ben Laqish said in the name of Ḥizqiah: ṭevel disappears in a plurality. Rebbi Yose ben Rebbi Nahorai said, ṭevel disappears in a plurality. Rebbi Joḥanan said, ṭevel does not disappear in a plurality. Rebbi Abba bar Mamal and Rebbi Hila brought a case before Rebbi Assi; they wanted to say that two form a majority against one. They had not heard that Rebbi Simon said in the name of Rebbi Joshua ben Levi that ṭevel does not disappear in a plurality. But did we not state: “Otherwise, he takes from one for all”? Rebbi Yose said, everybody agrees that he separates. Where do they differ? To worry about a second taking. For him who says ṭevel disappears in a plurality, if one lifted it out but if fell into another place, he does not worry to take it out a second time. For him who says ṭevel does not disappear in a plurality, if one lifted it out but if fell into another place, he worries to take it out a second time.

Rebbi Zeïra asked: Do Rebbi Joḥanan and Rebbi Simeon ben Laqish differ if it bites by itself but if he made it bite with his hand everybody agrees that biting is biblical? Even if you say that the disagreement arises if he made it bite with his hand, Rebbi Simeon ben Laqish sticks with his opinion since Rebbi Simeon ben Laqish said in the name of Ḥizqiah: ṭevel disappears in a plurality. Rebbi Yose ben Rebbi Nahorai said, ṭevel disappears in a plurality. Rebbi Joḥanan said, ṭevel does not disappear in a plurality. Rebbi Abba bar Mamal and Rebbi Hila brought a case before Rebbi Assi; they wanted to say that two form a majority against one. They had not heard that Rebbi Simon said in the name of Rebbi Joshua ben Levi that ṭevel does not disappear in a plurality. But did we not state: “Otherwise, he takes from one for all”? Rebbi Yose said, everybody agrees that he separates. Where do they differ? To worry about a second taking. For him who says ṭevel disappears in a plurality, if one lifted it out but if fell into another place, he does not worry to take it out a second time. For him who says ṭevel does not disappear in a plurality, if one lifted it out but if fell into another place, he worries to take it out a second time.

Rebbi Abba said: Rebbi Joḥanan and Rebbi Simeon ben Laqish differ about ṭevel by biblical standards. But for ṭevel which is ṭevel only by rabbinic decree, everybody agrees that ṭevel disappears in a plurality. Rebbi Abba bar Cahana objected before Rebbi Yose: Did we not state: “Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings,” is that not ṭevel only by rabbinic standards? Rebbi Mana said, I confirmed it: If oil from harvested olives was mixed with oil from plucked olives!

“If somebody harvested a pumpkin to use to give now and in the future, any time he harvests he has to come and note, up to here is heave, up to here is heave, the words of Rebbi. Rabban Simeon ben Gamliel says, he harvests and computes as is usual for him.” They wanted to say, for him who says up to here is heave, up to here is heave, ṭevel disappears in a plurality but for him who says he harvests and computes as is usual for him, ṭevel does not disappear in a plurality. Rebbi Abba said, between them is the duty to immediately give it to the tribe.

“ If he had to give heave for four or five amphoras in a cistern, he lifts the first one to the mouth of the cistern and says, this is heave. The same for the second and third, the words of Rabban Simeon ben Gamliel. Rebbi says, he lifts all of them to the mouth of the cistern and says, this is heave.” They wanted to say, for him who says he lifts the first one to the mouth of the cistern, ṭevel disappears in a plurality but for him who says he lifts all of them to the mouth of the cistern, ṭevel does not disappear in a plurality. Rebbi Abbahu in the name of Rebbi Joḥanan: They differ about earmarking. For him who says he lifts all of them to the mouth of the cistern, he has to give from what is earmarked but for him who says he lifts the first one to the mouth of the cistern he does not have to give from what is earmarked. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan switches: For him who says he lifts the first one to the mouth of the cistern, he has to give from what is earmarked but for him who says he lifts all of them to the mouth of the cistern he does not have to give from what is earmarked. Rebbi Zeïra said to him, is it not united by sinews?

Rebbi Ḥizqia, Rebbi Ḥanina the son of Rebbi Abbahu, in the name of Rebbi Eudaimon from Haifa: For an Elder four cubits; once he passed one sits down. The High Priest, from the moment one sees him until he disappears from view. What is the reason? (Ex. 33:8) “It was, when Moses went to the tent, the entire people rose, etc.” Two Amoraïm, one as praise and one as shame. The one who says, as praise: To see the just person and acquire merit. The one who says, as shame: Look at his thighs, look at his feet, he eats from the Jews, he drinks from the Jews, all he has is from the Jews.

MISHNAH: An amphora covered by a stone: one tilts it and the stone falls down. If it was between amphoras one lifts it, tilts it and the stone falls down. Coins on a pillow: one shakes the pillow and they fall down. If chicken droppings were on it, one cleans it with a rag. If it was of leather, one pours water on it until it disappears.

MISHNAH: ‘These fruits shall be qônām for me, a qônām they shall be for my mouth’, he is forbidden what is exchanged for them or what grows from them. ‘That I shall not eat, that I shall not taste,’ he is permitted what is exchanged for them, or what grows from them if the seed disappears. But if the seed does not disappear, even second generation growth is forbidden.

MISHNAH: If one says to his wife, a qônām shall be anything you work for, a qônām shall it be for my mouth, a qônām shall it be to my mouth; he is forbidden what is exchanged for it or what grows from it. ‘That I shall not eat, that I shall not taste,’ he is permitted what is exchanged for them, or what grows from them if the seed disappears. But if the seed does not disappear, even second generation growth is forbidden. ‘What you prepare I would eat until Passover, what you make I would wear until Passover,’ if she made before Passover, he may eat or wear after Passover.

HALAKHAH: “If one described the lost object,” etc. What is a swindler? He shows himself as one who returns finds and uses this for a big coup. How does he make a big coup? He shows himself to people as one who returns finds so they will give him valuables in trust. He takes all of them and disappears. But some say, he goes to one synagogue and hears about distinguishing marks; then he goes to another synagogue, describes the indentifying marks and takes [the finds] away.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

For shooting stars [Zikin]. What means Zikin ? Samuel said : Kokeba di-Shebit. Samuel also said : The paths of heaven are as familiar to me as the streets of Nehardea, with the exception of the Kokeba di-Shebit, for I know not what that is. There is a tradition that it never passes through the constellation of Orion, for if it did the world would he destroyed. But we see that it does pass through ! It is its brightness that passes through, and so it seems as though it does actually pass through. Rab Huna b. Rab Joshua said ; It is the Veil [ Vilon] which is rent and rolled up, so that the light of the heaven [Rekia'] appears. Rab Ashe said : A star disappears from one side of Orion and [the beholder] sees a companion star [appear] on the other side and is bewildered ; and thus it seems as though it had passed through [the constellation].