dropped

LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water.

LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water.

And when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath.

And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night.

After my words they spake not again; and my speech dropped upon them.

The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel.

I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock.

Give ear unto me, O Sons: I have brought you up in much simplicity, and guilelessness, and chastity, on account of the mercy of the Lord, who has dropped His righteousness down upon you, that ye may be made righteous and holy from all your iniquity and depravity; but you do not wish to rest from your iniquity. Now, therefore, listen to me, and be at peace one with another, and visit each other, and bear each other’s burdens, and do not partake of God’s creatures alone, but give abundantly of them to the needy. For some through the abundance of their food produce weakness in their flesh, and thus corrupt their flesh; while the flesh of others who have no food is corrupted, because they have not sufficient nourishment. And on this account their bodies waste away. This intemperance in eating is thus injurious to you who have abundance and do not distribute among those who are needy. Give heed to the judgment that is to come. Ye, therefore, who are high in position, seek out the hungry as long as the tower is not yet finished; for after the tower is finished, you will wish to do good, but will find no opportunity. Give heed, therefore, ye who glory in your wealth, lest those who are needy should groan, and their groans should ascend to the Lord, and ye be shut out with all your goods beyond the gate of the tower. Wherefore I now say to you who preside over the church and love the first seats, “Be not like to drug-mixers. For the drug-mixers carry their drugs in boxes, but ye carry your drug and poison in your heart. Ye are hardened, and do not wish to cleanse your hearts, and to add unity of aim to purity of heart, that you may have mercy from the great King. Take heed, therefore, children, that these dissensions of yours do not deprive you of your life. How will you instruct the elect of the Lord, if you yourselves have not instruction? Instruct each other therefore, and be at peace among yourselves, that I also, standing joyful before your Father, may give an account of you all to your Lord.”

And these things he thus spoke, and thus testified, extending his love to Christ so far as one who was about to secure heaven through his good confession, and the earnestness of those who joined their prayers to his in regard to his [approaching] conflict; and to give a recompense to the Churches, who came to meet him through their rulers, sending letters of thanksgiving to them, which dropped spiritual grace, along with prayer and exhortation. Wherefore, seeing all men so kindly affected towards him, and fearing lest the love of the brotherhood should hinder his zeal towards the Lord, while a fair door of suffering martyrdom was opened to him, he wrote to the Church of the Romans the Epistle which is here subjoined.

And after the three days the plant of the vine sprouted up where the blood of the holy Philip had dropped. And they did all that had been commanded them by him, offering an offering for forty days, praying without ceasing. And they built the church in that place, having appointed Stachys bishop in the church. And Nicanora and all the faithful assembled, and did not cease, all of them, glorifying God on account of the wonders that had happened among them. And all the city believed in the name of Jesus. And Bartholomew commanded Stachys to baptize those who believed into the name of the Father, and the Son, and the Holy Ghost.

And as they dined and drank, the apostle tasted nothing; so they that were about him said unto him: Wherefore art thou come here, neither eating nor drinking? but he answered them, saying: I am come here for somewhat greater than the food or the drink, and that I may fulfil the king's will. For the heralds proclaim the king's message, and whoso hearkeneth not to the heralds shall be subject to the king's judgement. So when they had dined and drunken, and garlands and unguents were brought to them, every man took of the unguent, and one anointed his face and another his beard and another other parts of his body; but the apostle anointed the top of his head and smeared a little upon his nostrils, and dropped it into his ears and touched his teeth with it, and carefully anointed the parts about his heart: and the wreath that was brought to him, woven of myrtle and other flowers, he took, and set it on his head, and took a branch of calamus and held it in his hand. Now the flute-girl, holding her flute in her hand, went about to them all and played, but when she came to the place where the apostle was, she stood over him and played at his head for a long space: now this flute-girl was by race an Hebrew.

Now, whilst I was marvelling [at these things], I saw another angel coming from a distance in wrath, and he stood up by the fountain which was filled with dew; he wept, and his eyes dropped blood into the fountain which was full of dew. For he was filled with wrath against all mankind, and the whole of the place trembled and shook when he stood up there. Then the heavens opened on this side and on that and everywhere, and I saw a great and mighty angel come forth from the heavens, and they called his name Michael, and he was girt about the loins with a girdle of gold. There was a sponge in his hand, wherewith he wiped away all the tears of the angel of wrath, and he drove the Angel of Wrath afar off, saying, 'Get thee gone from this fountain, thou Angel of Wrath, for thou wishest to bring a famine upon the earth.'

And as they prayed, Adam raised his eyes, and saw the rock and the roof of the cave that covered him overhead, so that he could see neither heaven, nor God's creatures. So he wept and smote heavily upon his breast, until he dropped, and was as dead.

But that which had dropped on the sand, they took together with the dust wherewith it was mingled and offered it upon the altar as an offering unto God.

Then Adam arose, and spread his hands unto God, beseeching and entreating Him with tears, to forgive him what he had done. And Adam remained thus standing and praying forty days and forty nights. He neither ate nor drank until he dropped down upon the earth from hunger and thirst.

The birds dropped their wings and all creeping things died in their holes: and the abysses were opened which had been hidden; and they cried to the Lord like women in travail:

And I Solomon questioned her about her birth, and she replied: "I was born of a voice untimely, the so-called echo of a man's ordure dropped in a wood."

Concerning that it is proper to guard the Mystery carefully. It is not seemly that any should be poured from the cup; but everyone shall be most careful lest any beside believers receive of the Mystery; and that none of it fall or be thrown away; because it is the Body of Christ: and all believers shall eat of it, and it is not proper to neglect it: [because] it is not seemly that any should be poured from the cup; because the cup was blessed in the name of our Lord Jesus Christ, that thou shouldst receive of it, because it is the Blood of Christ. But ye shall therefore take the greatest care that none of it be poured out or dropped, lest an alien spirit lick it up, and lest it should be that thou thyself should deny and despise the precious Blood of Christ, with which he redeemed thee, and became to thee the means of his mercy towards thee: and thou shalt be as having denied Christ If a little of his Body has fallen, or if (any) has dropped from the cup, thou shalt find judgment in that thing with which he redeemed thee.

Concerning that it is proper to guard the Mystery carefully. It is not seemly that any should be poured from the cup; but everyone shall be most careful lest any beside believers receive of the Mystery; and that none of it fall or be thrown away; because it is the Body of Christ: and all believers shall eat of it, and it is not proper to neglect it: [because] it is not seemly that any should be poured from the cup; because the cup was blessed in the name of our Lord Jesus Christ, that thou shouldst receive of it, because it is the Blood of Christ. But ye shall therefore take the greatest care that none of it be poured out or dropped, lest an alien spirit lick it up, and lest it should be that thou thyself should deny and despise the precious Blood of Christ, with which he redeemed thee, and became to thee the means of his mercy towards thee: and thou shalt be as having denied Christ If a little of his Body has fallen, or if (any) has dropped from the cup, thou shalt find judgment in that thing with which he redeemed thee.

And a poor man came into the city to seek a maintenance, and he remained in the city some days, and all the people of Sodom caused a proclamation of their custom not to give this man a morsel of bread to eat, until he dropped dead upon the earth, and they did so.

And Judah's anger was kindled against Joseph when he spoke this thing, and his eyes dropped blood with anger, and he said unto his brethren, How doth this man this day seek his own destruction and that of all Egypt!

And it saith in the Torah that the hands of Moses were held out until the sunset; but the hands of Moses became heavy, and being aweary he dropped his hands that bad been stretched out, and then Israel ceased to prevail and their enemies overcame them.

Now God showed himself pleased with the work of the Hebrews, and did not permit their labors to be in vain; nor did he disdain to make use of what they had made, but he came and sojourned with them, and pitched his tabernacle in the holy house. And in the following manner did he come to it:—The sky was clear, but there was a mist over the tabernacle only, encompassing it, but not with such a very deep and thick cloud as is seen in the winter season, nor yet in so thin a one as men might be able to discern any thing through it, but from it there dropped a sweet dew, and such a one as showed the presence of God to those that desired and believed it.

Now, besides this second contention that had fallen among them, neither did the king's brother Pheroras keep himself out of trouble, but had a particular foundation for suspicion and hatred; for he was overcome with the charms of his wife, to such a degree of madness, that he despised the king's daughter, to whom he had been betrothed, and wholly bent his mind to the other, who had been but a servant. Herod also was grieved by the dishonor that was done him, because he had bestowed many favors upon him, and had advanced him to that height of power that he was almost a partner with him in the kingdom, and saw that he had not made him a due return for his labors, and esteemed himself unhappy on that account. So upon Pheroras's unworthy refusal, he gave the damsel to Phasaelus's son; but after some time, when he thought the heat of his brother's affections was over, he blamed him for his former conduct, and desired him to take his second daughter, whose name was Cypros. Ptolemy also advised him to leave off affronting his brother, and to forsake her whom he had loved, for that it was a base thing to be so enamored of a servant, as to deprive himself of the king's good-will to him, and become an occasion of his trouble, and make himself hated by him. Pheroras knew that this advice would be for his own advantage, particularly because he had been accused before, and forgiven; so he put his wife away, although he already had a son by her, and engaged to the king that he would take his second daughter, and agreed that the thirtieth day after should be the day of marriage; and sware he would have no further conversation with her whom he had put away; but when the thirty days were over, he was such a slave to his affections, that he no longer performed any thing he had promised, but continued still with his former wife. This occasioned Herod to grieve openly, and made him angry, while the king dropped one word or other against Pheroras perpetually; and many made the king's anger an opportunity for raising calumnies against him. Nor had the king any longer a single quiet day or hour, but occasions of one fresh quarrel or another arose among his relations, and those that were dearest to him; for Salome was of a harsh temper, and ill-natured to Mariamne's sons; nor would she suffer her own daughter, who was the wife of Aristobulus, one of those young men, to bear a good-will to her husband, but persuaded her to tell her if he said any thing to her in private, and when any misunderstandings happened, as is common, she raised a great many suspicions out of it; by which means she learned all their concerns, and made the damsel ill-natured to the young man. And in order to gratify her mother, she often said that the young men used to mention Mariamne when they were by themselves; and that they hated their father, and were continually threatening, that if they had once got the kingdom, they would make Herod's sons by his other wives country schoolmasters, for that the present education which was given them, and their diligence in learning, fitted them for such an employment. And as for the women, whenever they saw them adorned with their mother's clothes, they threatened, that instead of their present gaudy apparel, they should be clothed in sackcloth, and confined so closely that they should not see the light of the sun. These stories were presently carried by Salome to the king, who was troubled to hear them, and endeavored to make up matters; but these suspicions afflicted him, and becoming more and more uneasy, he believed every body against every body. However, upon his rebuking his sons, and hearing the defense they made for themselves, he was easier for a while, though a little afterwards much worse accidents came upon him.

For Pheroras came to Alexander, the husband of Glaphyra, who was the daughter of Archelaus, as we have already told you, and said that he had heard from Salome that Herod has enamored on Glaphyra, and that his passion for her was incurable. When Alexander heard that, he was all on fire, from his youth and jealousy; and he interpreted the instances of Herod's obliging behavior to her, which were very frequent, for the worse, which came from those suspicions he had on account of that word which fell from Pheroras; nor could he conceal his grief at the thing, but informed him what word Pheroras had said. Upon which Herod was in a greater disorder than ever; and not bearing such a false calumny, which was to his shame, was much disturbed at it; and often did he lament the wickedness of his domestics, and how good he had been to them, and how ill requitals they had made him. So he sent for Pheroras, and reproached him, and said, "Thou vilest of all men! art thou come to that unmeasurable and extravagant degree of ingratitude, as not only to suppose such things of me, but to speak of them? I now indeed perceive what thy intentions are. It is not thy only aim to reproach me, when thou usest such words to my son, but thereby to persuade him to plot against me, and get me destroyed by poison. And who is there, if he had not a good genius at his elbow, as hath my son, but would not bear such a suspicion of his father, but would revenge himself upon him? Dost thou suppose that thou hast only dropped a word for him to think of, and not rather hast put a sword into his hand to slay his father? And what dost thou mean, when thou really hatest both him and his brother, to pretend kindness to them, only in order to raise a reproach against me, and talk of such things as no one but such an impious wretch as thou art could either devise in their mind, or declare in their words? Begone, thou art such a plague to thy benefactor and thy brother, and may that evil conscience of thine go along with thee; while I still overcome my relations by kindness, and am so far from avenging myself of them, as they deserve, that I bestow greater benefits upon them than they are worthy of."

There also now happened to him, among his other calamities, a certain popular sedition. There were two men of learning in the city [Jerusalem,] who were thought the most skillful in the laws of their country, and were on that account had in very great esteem all over the nation; they were, the one Judas, the son of Sepphoris, and the other Matthias, the son of Margalus. There was a great concourse of the young men to these men when they expounded the laws, and there got together every day a kind of an army of such as were growing up to be men. Now when these men were informed that the king was wearing away with melancholy, and with a distemper, they dropped words to their acquaintance, how it was now a very proper time to defend the cause of God, and to pull down what had been erected contrary to the laws of their country; for it was unlawful there should be any such thing in the temple as images, or faces, or the like representation of any animal whatsoever. Now the king had put up a golden eagle over the great gate of the temple, which these learned men exhorted them to cut down; and told them, that if there should any danger arise, it was a glorious thing to die for the laws of their country; because that the soul was immortal, and that an eternal enjoyment of happiness did await such as died on that account; while the mean-spirited, and those that were not wise enough to show a right love of their souls, preferred a death by a disease, before that which is the result of a virtuous behavior.

Now these and many the like motives did Josephus use to these men to prevent their murdering themselves; but desperation had shut their ears, as having long ago devoted themselves to die, and they were irritated at Josephus. They then ran upon him with their swords in their hands, one from one quarter, and another from another, and called him a coward, and everyone of them appeared openly as if he were ready to smite him; but he calling to one of them by name, and looking like a general to another, and taking a third by the hand, and making a fourth ashamed of himself, by praying him to forbear, and being in this condition distracted with various passions, [as he well might in the great distress he was then in,] he kept off every one of their swords from killing him, and was forced to do like such wild beasts as are encompassed about on every side, who always turn themselves against those that last touched them. Nay, some of their right hands were debilitated by the reverence they bare to their general in these his fatal calamities, and their swords dropped out of their hands; and not a few of them there were, who, when they aimed to smite him with their swords, they were not thoroughly either willing or able to do it.

When the Magi had returned to their country, the angel of the Lord appeared to Joseph in a dream, and said to him, ‘Arise, take the Child and His mother, and flee to Egypt; and stay there until I tell thee.’ So Joseph arose and took the Child and His mother by night, and fled to Egypt, and was there until the death of Herod. When they were journeying along the road to Egypt, two robbers met them; the name of the one was Titus, that of the other Dumachos (?). Dumachos wished to harm them and to treat them evilly, but Titus would not let him, and delivered them from the hands of his companion. When they reached the gate of the city called Hermopolis, there were by the two buttresses of the gate two figures of brass, that had been made by the sages and philosophers; and they spoke like men. When our Lord and His mother and Joseph entered Egypt, that is to say that city, these two figures cried out with a loud voice, saying, ‘ A great king has come into Egypt.’ When the king of Egypt heard this, he was troubled and moved; for he feared lest his kingdom should be taken away from him. And he commanded the heralds to proclaim throughout the whole city, ‘ If any man knoweth (who He is), let him point (Him) out to us without delay.’ When they had made much search and did not find Him, the king commanded all the inhabitants of the city to go outside and come in one by one. When our Lord entered, these two figures cried out, ‘ This is the king.’ And when our Lord was revealed, Pharaoh sought to slay Him. Now Lazarus — whom Christ raised from the dead — was there, and was one of the king’s officials, and held in much esteem by the lord of Egypt. He drew near to Joseph and asked them, ‘Whence are ye?’ They said to him, ‘ From the land of Palestine.’ When he heard that they were from the land of Palestine, he was sorry for them, and came to the king and pledged himself for the Child. And he said to the king, ‘ O king, live for ever! If deceit be found in this Child, behold, I am before thee, do unto me according to thy will.’ This is the (cause) of the love between Lazarus and Christ. One day when Mary was washing the swaddling bands of our Lord, she poured out the water used in washing in a certain place, and there grew up there apursam (that is to say balsam) trees, a species of tree not found anywhere else save in this spot in Egypt. Its oil has (divers) properties; if a man dips iron into it, ‘and brings (the iron) near a fire, it shines like wax; if some of it is thrown upon water, it sinks to the bottom; and if a drop of it is dropped upon the hollow of a man’s hand, it goes through to the other side. Our Lord remained two years in Egypt, until Herod had died an evil death. He died in this manner. First of all he slew his wife and his daughter, and he killed one man of every family, saying, ‘ At the time of my death there shall be mourning and weeping and lamentation in the whole city.’ His bowels and his legs were swollen with running sores, and matter flowed from them, and he was consumed by worms. He had nine wives and thirteen children. And he commanded his sister Salome and her husband, saying, ‘ I know that the Jews will hold a great festival on the day of my death; when they are gathered together with the weepers and mourners, slay them, and let them not live after my death.’ There was a knife in his hand, and he was eating an apple; and by reason of the severity of his pain, he drew the knife across his throat, and cut it with his own hand; and his belly burst open, and he died and went to perdition. After the death of Herod who slew the children, his son Herod Archelaus reigned, who cut off the head of John. And the angel of the Lord appeared to Joseph in Egypt and said to him, ‘Arise, take the Child and His mother, and go to the land of Israel, for those who sought the life of the Child are dead.’ So Joseph took the Child and His mother, and came to Galilee; and they dwelt in the city of Nazareth, that what was said in the prophecy might be fulfilled, ‘ He shall be called a Nazarene.’ In the tenth year of the reign of Archelaus the kingdom of the Jews was divided into four parts. To Philip (were assigned) two parts, Ituraea and Trachonitis; to Lysanias one part, which was Abilene; and to Herod the younger the fourth part. And Herod loved Herodias, the wife of his brother Philip.

If the smallest amount of water fell into a flask: Rabbi Eliezer says: the sprinkling must be done twice; But the sages say that the mixture is invalid. If dew dropped into it: Rabbi Eliezer says: let it be put out in the sun and the dew will rise. But the sages say that the mixture is invalid. If a liquid or fruit juice fell into it, all the contents must be poured away and it is also necessary to dry the flask. If ink, gum or sulphate of copper, or anything that leaves a mark, fell into it, the contents must be poured away but it is not necessary to dry the flask.

One who eats grapes out of the baskets or from what is spread out on the ground, even though they burst and dripped into the wine-press, the wine-press remains clean. If he eats the grapes out of a grape-basket or from what was spread out on leaves, and a single berry dropped into the vat: If it has a seal all in the vat remains clean; But if it has no seal, all in the vat becomes unclean. If he dropped some of the grapes and trod upon them in an empty part of the wine-press: If the bulk of the grapes was exactly that of an egg, the contents remain clean; But if it was more than the bulk of an egg, the contents become unclean, for so soon as the first drop came out it contracted uncleanness from the remainder whose bulk is that of an egg.

One who eats grapes out of the baskets or from what is spread out on the ground, even though they burst and dripped into the wine-press, the wine-press remains clean. If he eats the grapes out of a grape-basket or from what was spread out on leaves, and a single berry dropped into the vat: If it has a seal all in the vat remains clean; But if it has no seal, all in the vat becomes unclean. If he dropped some of the grapes and trod upon them in an empty part of the wine-press: If the bulk of the grapes was exactly that of an egg, the contents remain clean; But if it was more than the bulk of an egg, the contents become unclean, for so soon as the first drop came out it contracted uncleanness from the remainder whose bulk is that of an egg.

If one shook a bundle of vegetables and [water] dropped down from the upper [side] to the lower [side]: Bet Shammai say: this comes under the law of ‘if water be put’. But Bet Hillel say: this does not come under the law of ‘if water be put’. Bet Hillel said to Bet Shammai: if one shakes a stalk, do we fear lest water drops from one leaf on the other leaf? Bet Shammai said to them: a stalk is only one, but a bundle has many stalks. Bet Hillel said to them: behold, if one lifted a sack full of produce and put it beside the river, do we fear lest water drops from the upper [side] to the lower [side]? But if he lifted two sacks and placed them one upon the other, the lower [sack] comes under the law of ‘if water be put’. Rabbi Yose says: the lower [sack] remains insusceptible to uncleanness.

HALAKHAH: It was stated: The gleanings of your harvest, not what anybody harvests with his bare hands. And equally, the dropped berries of your vineyard, and not what drops from hand-picking.

MISHNAH: Two sheaves may qualify as forgotten sheaves, three may not. Two heaps of olives or carob may qualify as “forgotten sheaves”, three may not. Two plants of hemp may qualify as “forgotten sheaves”, three may not. Two berries may qualify as dropped berries, three may not. Two stalks may be gleanings, three may not, following the House of Hillel. About all of these, the House of Shammai say three are for the poor and four for the proprietor.

Rebbi Eleazar in the name of the great Rebbi Ḥiyya: Half a bunch of grapes are dropped berries. Rebbi Ḥiyya stated: Half a bunch of grapes or an entire bunch are dropped berries. But did we not state: “Two berries are dropped berries?” Rebbi Immi in the name of Rebbi Ḥiyya: If he cuts and deposits them under the vine.

Rebbi Eleazar in the name of the great Rebbi Ḥiyya: Half a bunch of grapes are dropped berries. Rebbi Ḥiyya stated: Half a bunch of grapes or an entire bunch are dropped berries. But did we not state: “Two berries are dropped berries?” Rebbi Immi in the name of Rebbi Ḥiyya: If he cuts and deposits them under the vine.

Rebbi Eleazar in the name of the great Rebbi Ḥiyya: Half a bunch of grapes are dropped berries. Rebbi Ḥiyya stated: Half a bunch of grapes or an entire bunch are dropped berries. But did we not state: “Two berries are dropped berries?” Rebbi Immi in the name of Rebbi Ḥiyya: If he cuts and deposits them under the vine.

MISHNAH: What are dropped berries? Anything that drops during vintage. If he was gathering grapes, cut off the bunch, it got mixed up in the leaves, fell to the ground and scattered, that belongs to the proprietor. He who puts a basket under the vine while he is gathering grapes robs the poor, and about him it was said (Prov. 22:28, 23:10): “Do not displace an eternal boundary.” What is a gleaning of grapes? Anything that has no shoulder and no dropping. If it has either shoulder or dropping it belongs to the proprietor, in case of doubt it belongs to the poor. A gleaning on a cut branch, if it can be cut off together with a bunch it belongs to the proprietor, otherwise to the poor. An isolated berry, Rebbi Jehudah says, it is considered a bunch, but the sages say, a gleaning.

HALAKHAH: This means that dropped berries become sanctified in the act of falling down. Does this not simply answer Hilfai’s question, since Hilfai asked: Do gleanings become sanctified in the act of falling down? Rebbi Samuel ben Eudaimon said: There is a difference, because he prevented them from reaching the ground.

Rebbi Tarphon sat down to eat when he dropped his bread. They asked him, what is this? He said to them, I borrowed an axe and I prepared food in purity with it.

MISHNAH: If somebody was passing through a vineyard and accidentally dropped some seeds, or that seeds were brought there by manure or water, or someone sowed and the wind carried the seeds behind him, all this is permitted. If the wind carried the seeds before him, Rebbi Aqiba says, if they produce greenery it should be plowed under, if they are green stalks, they should be broken, if they produced grain it must be burned.

It was stated: Rebbi Jehudah says, iron bars they were heating on the eve of the Day of atonement which they dropped into the water to mitigate its cold. Would he be not like a person who extinguished {fire} on the Day of Atonement? But would Rebbi Jehudah hold that there are no principal categories of work on Sabbath? But Rebbi Jehudah and Rebbi Simeon must have said the same. Were we not of the opinion that Rebbi Yose and Rebbi Simeon said the same? Let us say that Rebbi Yose, Rebbi Jehudah, and Rebbi Simeon, said the same! But Rebbi Jehudah must think that derivatives of fire are not like fire, and the rabbis think that derivatives of fire are like fire. Could one not heat water? Rebbi Joshua bar Abin, Rebbi Simon in the name of Rebbi Anyani bar Sosai: The reason of this Tanna, that they should not say, we saw the High Priest immersing himself in drawn water on the Day of Atonement.

Rav returned there and saw them taking things lightly and was restrictive with them. A man went to wash a piece of meat in the river. He forgot it and left. Then he went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying the other one was carried away by the river and it brought another piece of carcass meat in its place. A man was carrying meat while walking on the market. There came a vulture, seized it from his hand, and dropped it off. He came back and wanted to sell it. Rav told him, it is forbidden to you, for I am saying that it was carrying carcass meat, dropped it and took the other instead.

Rav returned there and saw them taking things lightly and was restrictive with them. A man went to wash a piece of meat in the river. He forgot it and left. Then he went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying the other one was carried away by the river and it brought another piece of carcass meat in its place. A man was carrying meat while walking on the market. There came a vulture, seized it from his hand, and dropped it off. He came back and wanted to sell it. Rav told him, it is forbidden to you, for I am saying that it was carrying carcass meat, dropped it and took the other instead.

What is Rebbi Yose the Galilean’s reason? “Scroll.” Since a scroll is special in not being a living being, so no living being. Since a scroll is not food, so no food. What is the rabbis’ reason? “Scroll.” Since a scroll is detached, so everything detached. Are stalks of food in Rebbi Yose the Galilean’s opinion like food? Let us hear from the following: If he wrote it on a deer’s antlers, shaved it off, had it signed, and gave it to him, it is valid. Because he shaved it off before he had it signed. Therefore, not if he had it signed and afterwards shaved it off. Rebbi Abba in the name of Rebbi Miasha: Only if he wrote on the male horn. But if he wrote on the sheath it is as if separated and is valid. Rebbi Jonah asked: Is that the same for preparation of produce? If he desired that it should rain on an animal and [the rain] dropped from the animal on food. There, Rebbi Yose said “a scroll”, since a scroll is special in not being a living being, so no living being; and here, does he say so? There is a difference since it is written, “any drinkable drink in any vessel shall be impure”. Then also if it rained into cisterns, ditches and caves? There is a difference here, for it is written: “a vessel”.

HALAKHAH: “If somebody sent a bill of divorce to his wife,” etc. This disagrees with Rebbi Joḥanan, since Rebbi Joḥanan said that a person invalidates the agent appointed by him by a declaration. He explains it by the stringency of the rules of incest. If he appointed an agent to deliver the bill of divorce, the latter has to deliver it in the presence of two [witnesses]; the agent is not counted as one of the two. If another agent went to invalidate the bill of divorce, he has to invalidate it in the presence of two [witnesses] and the agent is counted as one of the two. If he met him on the road and asked him, what about the bill of divorce I gave you? He answered, I delivered it to her. While they were talking there, he dropped it. He said, did you not tell me that you delivered it to her? He explained, I delivered it to her and she said, keep it for me. What? Can he be believed since it is in his power to divorce, or can he not be believed because it is in his hand? If the agent fell sick, how do you treat this? By the rules of divorces or the rules of preliminary marriages? By the rules of divorces one can divorce through the agency of anybody. By the rules of preliminary marriages one cannot preliminarily marry through the agency of anybody.

Their roasted egg, Bar Qappara permitted, Ḥizqiah forbade. So far if it was roasted intentionally. If it was roasted unintentionally? Let us hear from the following: There was a fire in an under-growth of reeds and a swamp of date palms where there were locusts which were roasted. The case came before Rebbi Mana, who forbade them. Rebbi Abbahu said, because of admixture of impure locusts. Rebbi Yose ben Rebbi Abun said, and this is of the stringencies of Rav. Rav returned there and saw them taking things lightly and was restrictive with them. A man was carrying meat while walking on the market. There came a vulture, seized it from his hand, and it dropped off under him. He went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying that it was carrying carcass meat, dropped it and took the other instead. A man went to wash a piece of meat in the river. He forgot it and left. Then he went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying the other one was carried away by the river and it brought another piece of carcass meat in its place.

Their roasted egg, Bar Qappara permitted, Ḥizqiah forbade. So far if it was roasted intentionally. If it was roasted unintentionally? Let us hear from the following: There was a fire in an under-growth of reeds and a swamp of date palms where there were locusts which were roasted. The case came before Rebbi Mana, who forbade them. Rebbi Abbahu said, because of admixture of impure locusts. Rebbi Yose ben Rebbi Abun said, and this is of the stringencies of Rav. Rav returned there and saw them taking things lightly and was restrictive with them. A man was carrying meat while walking on the market. There came a vulture, seized it from his hand, and it dropped off under him. He went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying that it was carrying carcass meat, dropped it and took the other instead. A man went to wash a piece of meat in the river. He forgot it and left. Then he went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying the other one was carried away by the river and it brought another piece of carcass meat in its place.