eggs

If a bird’s nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:

If a bird’s nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:

Which leaveth her eggs in the earth, and warmeth them in dust,

And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.

They hatch cockatrice’ eggs, and weave the spider’s web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper.

They hatch cockatrice’ eggs, and weave the spider’s web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper.

As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.

In the meantime, while these things were going on, some men came up carrying a boy. For this boy had gone into the mountain with those of his own age to seek wood, and there he found a partridge's nest; and when he stretched out his hand to take the eggs from it, a venomous serpent bit him from the middle of the nest, so that he called out for help. His comrades accordingly went to him with haste, and found him lying on the ground like one dead. Then his relations came and took him up to carry him back to the city. And after they had come to that place where the Lord Jesus was sitting like a king, and the rest of the boys standing round Him like His servants, the boys went hastily forward to meet him who had been bitten by the serpent, and said to his relations: Come and salute the king. But when they were unwilling to go, on account of the sorrow in which they were, the boys dragged them by force against their will. And when they had come up to the Lord Jesus, He asked them why they were carrying the boy. And when they answered that a serpent had bitten him, the Lord Jesus said to the boys: Let us go and kill that serpent. And the parents of the boy asked leave to go away, because their son was in the agony of death; but the boys answered them, saying: Did you not hear the king saying: Let us go kill the serpent? And will you not obey him? And so, against their will the couch was carried back. And when they came to the nest, the Lord Jesus said to the boys: Is this the serpent's place? They said that it was; and the serpent, at the call of the Lord, came forth without delay, and submitted itself to Him. And He said to it: Go away, and suck out all the poison which you have infused into this boy. And so the serpent crawled to the boy, and sucked out all its poison. Then the Lord Jesus cursed it, and immediately on this being done it burst asunder; and the Lord Jesus stroked the boy with his hand, and he was healed. And he began to weep; but Jesus said: Do not weep, for by and by you shall be my disciple. And this is Simon the Cananite, of whom mention is made in the Gospel.

On the part of the border round the table which slanted upwards and met the eyes, there was wrought a pattern of eggs in precious stones, elaborately engraved by a continuous piece of fluted relief-work, closely connected together round the whole table.

And under the stones which had been arranged to represent eggs the artists made a crown containing all kinds of fruits, having at its top clusters of grapes and ears of corn, dates also and apples, and pomegranates and the like, conspicuously arranged.

And after the crown of fruit had been put on, underneath there was inserted another pattern of eggs in precious stones, and other fluting and embossed work, that both sides of the table might be used, according to the wishes of the owners and for this reason the wave-work and the border were extended down to the feet of the table.

THAT BISHOPS OUGHT TO RECEIVE IN LOVE AND MEEKNESS THE REPENTANCE OF THOSE WHO TURN. [ii., 15-] See then, my beloved brethren, the greatness of the mercy of the Lord our God, (who is) good and righteous and a lover of men, merciful and compassionate to those who turn to repentance. For He delighteth not in those that judge harshly and with deceitfulness of heart, without mercy; but (willeth) that one should convert and receive those that have sinned into the true religion, that they may be able to come to repentance. And if bishops do not teach, and act thus, God will require at their hands the sin of the people, even as Isaiah saith, “ Admonish my people, saith God: ye priests also speak unto the heart of Jerusalem.” The bishop ought to examine the people, and if there be any that have sinned, let him turn them to repentance, that they may gain for themselves a good reward. And if they teach not, and turn not the people to true godliness, they shall receive condemnation. Now let us receive with joy and love the repentance of those that turn to God; and against those that have sinned let us give judgment with compassion and mercy, as is fitting, towards the penitent. But if thou seest a man who committeth sin, and falleth into error, lift him up again from his fall; but if thou makest his way of life pleasant unto him, behold, then thou hast slain thy brother. But it is right that thou shouldest lift up again from his fall him that hath fallen, that he perish not; and that others, when they see him, may learn, and understand, and receive the word of admonition. It is not right for the bishop to be negligent as touching the sin of the people, nor, again, to disregard the desire of those who seek for repentance, lest by his slackness the flock of the Lord perish. For concerning them God spake by the mouth of Jeremiah the prophet, saying, “ Many shepherds have destroyed my vineyard, and defiled my portion, and have made my portion, which I love, a desert and a waste; and it hath become a desolation and a ruin: for my sake all the land hath perished and is destroyed.” [ii., 16.] Thou also, if thou seest one that sinneth, command the deacons to expel him and put him forth, and to admonish him and teach him, that others, when they see, may fear. And when he turneth, and cometh to repentance, let them ask, and entreat for him with God, and with the bishop, that he may teach him. For the Saviour prayed for sinners to His Father, even as it is written in the Gospel, “Father forgive them, for they do what they know not.” And then let them examine him that hath sinned, whether he forsaketh his evil way, and when he confesseth his sins, and turneth to repentance, let them suffer him to enter the Church, and bid him to fast according to the greatness of the sin he hath committeth, two weeks, or three weeks, or five weeks, or seven. It is right that thou shouldst teach the sinner, and instruct him, and admonish him, without anger or favour, that he may humble himself, and pray to God, and find compassion and mercy when he standeth before Him. For it is said, “If thou, O Lord, shouldest mark sin, O Lord, who should stand before thee? For forgiveness is from thee,” and mercy is in thy hand. Thus, then, do, and make a difference. For God said unto Cain, “Thou hast sinned: be silent then,” and lift not up thy hand. But it is right for the sinner to grieve and sorrow, and despise himself. Let us understand the word which God spake to Moses concerning Miriam, “If her father had spit in her face, should she not have been ashamed seven days? Let her remove outside the camp for seven days and then let her enter in. And Miriam removed outside the camp for seven days, and the people journeyed not until Miriam was purified. And after this they journeyed.” Let us do, then, thus unto those who desire repentance for their sins. Let us appoint for them a fixed time of years, according to the greatness of their sin, wherein they shall repent: and when they repent, let us receive them, even as fathers shew mercy towards their children. [ii., 17.] But if bishops, and others in authority, have on them any defilement or stain, and on account of them the people are put to shame; and (if) they judge not uprightly for the orphan, and the poor, and the widow, but show favour in judgment, that they may get gifts and bribes, such shall be reckoned with the hypocrites. Even as it is written in the Gospel saying, “Why beholdest thou the mote that is in thy neighbour’s eye, and seest not the beam that is in thine own eye? ’’? Let bishops and priests then give heed that there be not found with them deeds of this sort,- lest others be offended, when they see these evil doings. For the wicked seek occasions to destroy others and to scatter the Lord’s flock. For a little leaven leaveneth much meal. In like manner sin followeth after those that commit it, (and) thus destroyeth very many. As when a thief is found in a treasure-house and bringeth an evil name on his kinsfolk by the evil of his doings; and as when the stinking flesh of a corpse s cast into ointment, the odour of the fragrance thereof is tainted; and as when a king is evil and cruel (and) dispenseth not justice, so, too, are his Princes; and as when a scabby sheep feedeth with (other) sheep, they all become scabby, if it be not separated from them; and as, when a mad dog biteth all whom it meeteth, except it be killed, all those whom it biteth become mad together with it; in like manner if any man be a scorner, and a mocker, and contentious and a transgressor of the commandments which are in the law, let him be put forth from the Church, lest he corrupt the house of the Lord, and make (it) a den of robbers. It is not right that we should keep silent concerning sinners and wicked men, but we should admonish them, that they may forsake their doings, and put from them wicked deeds and habits. On the other hand, let us bid them fast and pray and give alms, that they may learn the fear of God. For He said unto the children of Israel, ‘Fear me, and keep my commandments.” The bishop ought to show anxious care concerning the sin of the people, and consider the life of each one of them, that he may be unto them a guide and a saviour unto works of righteousness, that they may be prepared for God, and be saved from the condemnation which shall fall on sinners at the day of judgment. But let such as are slothful hear what is said, “‘ Wherefore have ye kept silent concerning transgressors and gathered their fruits? ” (ii., 18.) ‘It is right that the bishop should feed the people in peace; those that have not sinned let him not suffer to fall: and those also that have sinned let him turn to repentance. Hear, O bishops, what the Lord saith unto you, ‘Despise not one of these little ones.” But they ought to forgive and pardon him that hath sinned. And when a sinner confesseth his sin, and crieth to the Lord from the depth of his heart, humbling himself with tears and sighs, the Holy Spirit will come and say unto him, The Lord pardon thee all thy sin. Know, then, O bishop, how much honour and glory God hath bestowed upon thee, and hath given thee authority to loose and to bind. Take heed to thyself, and guard the flock of Christ. Walk in the way of righteousness, whilst thou livest in this world, for thou shalt give account in the day of judgment. “For to whom much hath been committed, of him shall much be required.” For there is no man that liveth even one day without sin, except One, who for our sakes became man, God the Word. And for this reason hath been written the memorial of the righteous who gave good heed unto themselves. For it is said, “My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life.” “ And He answered the people and said unto them, “Behold, I judge between rams and sheep. Know, then, that ye have fed in a good pasture; and the rest of the pasture ye have trodden with your feet -.. my sheep have eaten.”‘ And again, “Now shall ye know that I am the Lord, and ye are my sheep, the sheep of my pasture: ye are my sheep and I am the Lord your God, saith the Lord.” ii., 19.) Hear, ye bishops, and hear, ye people, what God saith, Behold I judge between rams and he-goats.”! Moreover He saith, “I will give judgment against the shepherds of the sheep who have destroyed my flock by their slothfulness. And again He saith, “I will judge between bishop and bishop, between peoples and peoples, between ruler and rulers.” And my sheep are rational creatures, and are not without reason; and therefore let not the people say, We are sheep and not shepherds, what is this to us? As the sheep that followeth the good shepherd of the sheep, that he may save it from the ravening wolf that destroyeth (is preserved); in like manner the sheep that followeth the foolish and wicked shepherd of the sheep, the wolf will devour before his face. Wherefore it is right that we should keep far from evil and deceitful shepherds who spare not, nor save the flocks, but follow the good shepherds who spare and save their flocks. [ii., 20.] For the people love a good shepherd, and fear him as a father, and a lord, and as a priest, and as God’s high-priest, for he admonisheth them, and guideth them unto true godliness. For he that obeyeth him, has obeyed Christ, and heard His voice, but he that rejecteth him and heareth not his voice, hath rejected and transgressed against Christ, as he that obeyeth Christ, hath obeyed God. Moreover it is said, ‘He that heareth you, hath heard me, and he that rejecteth you, hath rejected me, and he that rejecteth me, hath rejected him that sent me.” In like manner it is right for the bishop to love the people as his children, for they are his sons; and to nurture them with admonition as a bird which broodeth over her eggs, and nurtureth her young ones until they fly. In like manner let him teach the people the word of God, and feed them with spiritual doctrine, and give what they need to all who desire to receive of him; and let him not be burdensome to them, but admonish them with words of wisdom, and put them in fear, lest they turn again unto sin. Rather let him bid them walk in the way of righteousness, and keep the faith; and let him feed the people in peace. Moreover let him raise the fallen, and strengthen the weak, and gather together the scattered, and heal the wounded in heart, and console the faint-hearted, and strengthen the lame with the word of admonition; and let him lighten the heavy burden of their sin, that they may get them a good hope. And as for them, let them learn the law of the Church, and turn to repentance. And if there be any man who is cast out through not understanding the words of the Scriptures, despise him not, nor suffer him to fall into sin, but help him, and heal him from the wound of sin, and turn him to thee, and restore him to the Christian flock. But whoso refuseth to turn again, he shall go forth from thy flock, and be made food for the birds of the heaven and the beasts of the field; and his portion shall be with them that say, Let us eat and drink: to-morrow we die; and that think not on their latter end. And if there be any man whom the bishop hath seen doing thus, he ought to say unto him, I will bear thy sin, and die in thy stead, even as Christ died for the sin of the world. Then let him toil and suffer with him, until he turn again unto repentance. For “the good shepherd giveth up his life for the sheep; but the hireling who is not the shepherd, whose own the sheep are not, seeth the wolf coming, and fleeth and leaveth his sheep, and the wolf catcheth them and scattereth them. Because he is a hireling, he careth not for the sheep.” It is right that we should know that God is merciful, and desireth not the death of a sinner, but his conversion and return to repentance. And if there be anyone that sinneth through understanding not the commandments which God hath ordained for repentance, but walketh in the deceit of his heart, and remembereth not his sin, and his evil which he hath done, remembering not the words of the Holy Scriptures which have proclaimed mercy to him, such a one shall perish and be without hope. But search thou out a good shepherd, and a meek and patient teacher and monitor, and one that is merciful and a peacemaker, who goeth about and feedeth his sheep, and seeketh that which is lost, like the Lord our God. For our Father who is in heaven sent His beloved Son our Saviour the Good Shepherd, our Teacher Jesus Christ, who left the ninety and nine in the wilderness, and went to seek one sheep that was lost. And when He found it He bore on His shoulder, and brought it to the flock with joy, because He had found that which was lost. Hear this, O bishop, guide them that have gone astray, and gather together them that have been scattered, and seek them that are lost, for thou hast authority to turn (to repentance), that thou mayest bind and loose. For our Saviour said to the man with the palsy, “I have forgiven thee thy sin; thy faith hath saved thee; go in peace.” For the peace which we have received is the Church of Christ, whereinto thou shouldst bring them that have repented of their sins, and are cleansed, and have done righteousness and goodness, and found the hope of life. The bishop ought to heal the sick who are diseased through deeds of sin; to visit them and to console them and to heal their wounds, for “not the whole, but the sick are they that need the physician. For the Son of man came to seek and to help that which was lost.” Since, then, thou art a physician in the Church of the Lord, impart healing to each one as it befitteth, and feed them with spiritual food, that they may be strong in the Holy Church. And feed the flock of Christ in humility and in love, and mild severity without anger, not exalting thyself in thy position of authority, for thou art the shepherd of the sheep of Christ’s flock; and thou shalt gather the lambs in thy bosom. [ii., 21.] Be, then, merciful and just, without guile, or revenge, or jealousy, or slandering, or calumny, or hatred, or partiality, or evil speaking, or haughtiness, or boasting. Despise not them that are under thee, nor hide from them the commandments of God, nor turn thyself away from their repentance, nor bring pretexts against them, nor drive them away from the Church. Be of understanding, then, in judgment, and receive not the witness of one man against any, but only the witness of three good and faithful men, to whom others bear witness that they are good and faithful, who cherish not hatred, nor revenge, nor jealousy. For there are some that speak falsely, that have two tongues, or three, who rejoice in evil-doing, haters of the brethren, who seek to scatter the flock of Christ. But if thou hearest their voice, and believest those that do thus, behold thou hast scattered thy flock without judgment, and given them over to evil and ravening wolves, that is (to) evil men. Or rather, they are not men, but evil beasts who are in the likeness of men, ungodly and unbelieving and apostates, who know not God. Such are liers in wait in the way, and like a wolf that seizeth and devoureth, they seize them that depart from the law of the Church; and when they see one that is lost, it seemeth a great thing for themselves. For their father, the devil, is a murderer. And those that go astray from the Church, and depart from the law, devils shall be their shepherds, and shall afflict them with torment and distress and sorrow of heart. And they shall follow the way of transgressors, and shall lose their reward, and shall depart farther and farther from God. And as for the bishop, if he judge not uprightly, his portion shall be with them. Thou oughtest not, then, to thrust away the sinner, nor to despise him that turneth; neither be thou lacking in mercy, that thou mayest heal the wound of sin, nor have thou fellowship with the man of blood. For concerning them the Scripture saith, ‘Their feet are swift to shed blood; shame and affliction are in their way, and they know not the way of peace; and there is no fear of God before their eyes.” The way of peace is our Saviour Jesus Christ, who hath taught us, saying, “Forgive, that he may forgive you; and give, (and) men shall give unto you;” that is to say, Forgive men their trespasses, that your heavenly Father may forgive you your trespasses. Moreover He hath taught us in the Prayer, saying, “Forgive us our trespasses and our iniquity as we also forgive him that hath trespassed against us.” But if ye cannot forgive the trespasses of him that hath trespassed against you, how shall ye find forgiveness for your trespasses? And if there be anyone that hath been thrust forth being innocent, and then returning hath asked for pardon, and (the bishop) receive him not, he is a murderer of his brother, and a shedder of blood like Cain, who shed the blood of Abel his brother; and his blood cried unto God. And if any bishop thrust forth (a man) being innocent, he is, like Cain, a murderer.

As to a good shepherd, let the lay person honour him, love him, reverence him as his lord, as his master, as the high priest of God, as a teacher of piety. For he that hears him, hears Christ; and he that rejects him, rejects Christ; and he who does not receive Christ, does not receive His God and Father: for, says He, He that hears you, hears me; and he that rejects you, rejects me; and he that rejects me, rejects Him that sent me. In like manner, let the bishop love the laity as his children, fostering and cherishing them with affectionate diligence; as eggs, in order to the hatching of young ones; or as young ones, taking them in his arms, to the rearing them into birds: admonishing all men; reproving all who stand in need of reproof; reproving, that is, but not striking; beating them down to make them ashamed, but not overthrowing them; warning them in order to their conversion: chiding them in order to their reformation and better course of life; watching the strong, that is, keeping him firm in the faith who is already strong; feeding the people peaceably; strengthening the weak, that is, confirming with exhortation that which is tempted; healing that which is sick, that is, curing by instruction that which is weak in the faith through doubtfulness of mind; binding up that which is broken, that is, binding up by comfortable admonitions that which is gone astray, or wounded, bruised, or broken by their sins, and put out of the way; leasing it of its offenses, and giving hope: by this means restore it in strength to the Church, bringing it back into the flock. Bring again that which is driven away, that is, do not permit that which is in its sins, and is cast out by way of punishment, to continue excluded; but receiving it, and bringing it back, restore it to the flock, that is, to the people of the undefiled Church. Seek for that which is lost, that is, do not suffer that which desponds of its salvation, by reason of the multitude of its offenses, utterly to perish. Search for that which is grown sleepy, drowsy, and sluggish, and that which is unmindful of its own life, through the depth of its sleep, and which is at a great distance from its own flock, so as to be in danger of falling among the wolves, and being devoured by them. Bring it back by admonition, exhort it to be watchful; and insinuate hope, not permitting it to say that which was said by some: Our impieties are upon us, and we pine away in them; how shall we then live? As far as possible, therefore, let the bishop make the offense his own, and say to the sinner, Do thou but return, and I will undertake to suffer death for you, as our Lord suffered death for me, and for all men. For the good shepherd lays down his life for the sheep; but he that is an hireling, and not the shepherd, whose own the sheep are not, sees the wolf coming, that is, the devil, and he leaves the sheep, and flees, and the wolf seizes upon them. We must know, therefore, that God is very merciful to those who have offended, and has promised repentance with an oath. But he who has offended, and is unacquainted with this promise of God concerning repentance, and does not understand His long-suffering and forbearance, and besides is ignorant of the Holy Scriptures, which proclaim repentance, inasmuch as he has never learned them from you, perishes through his folly. But — like a compassionate shepherd, and a diligent feeder of the flock — search out, and keep an account of your flock. Seek that which is wanting; as the Lord God our gracious Father has sent His own Son, the good Shepherd and Saviour, our Master Jesus, and has commanded Him to leave the ninety-nine upon the mountains, and to go in search after that which was lost, and when He had found it, to take it upon His shoulders, and to carry it into the flock, rejoicing that He had found that which was lost. In like manner, be obedient, O bishop, and seek that which was lost, guide that which has wandered out of the right way, bring back that which is gone astray: for you have authority to bring them back, and to deliver those that are broken-hearted by remission. For by you does our Saviour say to him who is discouraged under the sense of his sins, Your sins are forgiven you: your faith has saved you; go in peace. But this peace and haven of tranquillity is the Church of Christ, into which do you, when you have loosed them from their sins, restore them, as being now sound and unblameable, of good hope, diligent, laborious in good works. As a skilful and compassionate physician, heal all such as have wandered in the ways of sin; for they that are whole have no need of a physician, but they that are sick. For the Son of man came to save and to seek that which was lost. Since you are therefore a physician of the Lord's Church, provide remedies suitable to every patient's case. Cure them, heal them by all means possible; restore them sound to the Church. Feed the flock, not with insolence and contempt, as lording it over them, but as a gentle shepherd, gathering the lambs into your bosom, and gently leading those which are with young.

It is thus that the apostle expresses himself: “We beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by word, nor by spirit, nor by letter as from us, as that the day of the Lord is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth, that he might be revealed in his time. For the mystery of iniquity doth already work: only He who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him, whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” To explain each particular here referred to does not belong to our present purpose. The prophecy also regarding Antichrist is stated in the book of Daniel, and is fitted to make an intelligent and candid reader admire the words as truly divine and prophetic; for in them are mentioned the things relating to the coming kingdom, beginning with the times of Daniel, and continuing to the destruction of the world. And any one who chooses may read it. Observe, however, whether the prophecy regarding Antichrist be not as follows: “And at the latter time of their kingdom, when their sins are coming to the full, there shall arise a king, bold in countenance, and understanding riddles. And his power shall be great, and he shall destroy wonderfully, and prosper, and practise; and shall destroy mighty men, and the holy people. And the yoke of his chain shall prosper: there is craft in his hand, and he shall magnify himself in his heart, and by craft shall destroy many; and he shall stand up for the destruction of many, and shall crush them as eggs in his hand.” What is stated by Paul in the words quoted from him, where he says, “so that he sitteth in the temple of God, showing himself that he is God,” is in Daniel referred to in the following fashion: “And on the temple shall be the abomination of desolations, and at the end of the time an end shall be put to the desolation.” So many, out of a greater number of passages, have I thought it right to adduce, that the hearer may understand in some slight degree the meaning of Holy Scripture, when it gives us information concerning the devil and Antichrist; and being satisfied with what we have quoted for this purpose, let us look at another of the charges of Celsus, and reply to it as we best may.

On the fifth day of the week God made from the waters mighty sea-monsters, fish, winged fowl, swimming beasts, and the reptiles that are in the seas. He created the winged fowl that are in the waters from the waters; for, like fish, they lay eggs and swim. Now, fish swim in the waters, and winged fowl in the air; but some of the latter in the waters also. Although they say that swimming creatures were made from the waters, or that the other wild beasts and cattle were made from the earth; still they consist of parts of all the other elements. Those, however, that are of the waters, have the greater part of their composition made of water; while the greater part of those whose origin is earth, consists of earth: but none of them lack the four elements.

Over anything which does not grow from the earth one says: “By Whose word all things exist.” Over vinegar, fallen unripe fruit and locusts one says, “By Whose word all things exist.” Over milk and cheese and eggs one says, “By Whose word all things exist.” R. Judah says: over anything which is cursed they do not bless at all.

Red earth, as much as is required for a seal on merchandise bags, the words of Rabbi Akiva. But the sages say: as much as is required for the seal on letters. Manure, or thin sand, as much as is required for fertilizing a cabbage stalk, the words of Rabbi Akiva. But the sages say: for fertilizing one leek plant. Thick sand, as much as is required for putting on a full plaster trowel. Reed, as much as is required for making a pen. But if it is thick or crushed, as much as is required for boiling the lightest of eggs beaten up and placed in a stew pot.

A man may say [on Yom Tov] to his fellow, “Fill me this vessel,” but not in a specific measure. Rabbi Judah says: if it was a measuring-vessel he may not fill it. It happened that Abba Shaul ben Batnit used to fill up his measures on the eve of Yom Tov and give them to his customers on Yom Tov. Abba Shaul says: he used to do so even during hol hamoed (the intermediate days of the festival), on account of clarifying the measures. But the sages say: he used also to do so on an ordinary day for the sake of the draining of the measures. A man may go to a shopkeeper to whom he generally goes and say to him, “Give me [so many] eggs and nuts” since this is the way of a householder to reckon in his own home.

He who vows [abstinence] from meat may eat broth and meat sediment. But Rabbi Judah prohibits. Rabbi Judah said: it once happened that Rabbi Tarfon prohibited me from eating [even the] eggs boiled [with the meat]. They replied: That is so. When is this true? When he says “This meat is prohibited to me.” For if one vows [to abstain] from something, and it is mixed up with another thing, if there is a sufficient [amount of the prohibited food] to impart its taste [to the other] it is forbidden.

One is not to buy wool or milk or kids from herdsmen, not fruit from those that watch over fruit-trees. However, one may buy garments of wool from women in Judea and garments of flax from women in the Galilee or calves in the Sharon. And in all cases in which [the seller] says to hide them away, it is forbidden [to purchase the item]. One may buy eggs and fowls in any case.

One may not set up a shopkeeper on the condition of receiving half the profit, or give him the money to buy produce on the condition of receiving half the profit, unless he pays him his wage as a laborer. One may not set out his hens [for another to raise them and hatch their eggs] in order to share the profits, nor evaluate calves or foals [and give them to his fellow to raise] in order to share the profit, unless he pays him a wage for his labor and cost of the food. But one may receive the care of calves and foals in return for half the profits, and rear them until they reach a third of their growth, and donkeys until they can carry a burden.

If one slaughters sacred animals [intending] to eat the fetus or the afterbirth outside [of the place or time where the animal must be eaten], he does not render it piggul. If one plucks off [the necks of] doves, [intending] to eat their eggs outside [of the place or time where the animal must be eaten], he does not render [them] piggul. The milk of sacred animals or the eggs of doves one is not liable for eating them in respect of piggul, remnant, or uncleanness.

If one slaughters sacred animals [intending] to eat the fetus or the afterbirth outside [of the place or time where the animal must be eaten], he does not render it piggul. If one plucks off [the necks of] doves, [intending] to eat their eggs outside [of the place or time where the animal must be eaten], he does not render [them] piggul. The milk of sacred animals or the eggs of doves one is not liable for eating them in respect of piggul, remnant, or uncleanness.

An unclean bird one is not obligated to let it go. If an unclean bird was sitting on the eggs of a clean bird, or a clean bird on the eggs of an unclean bird, one is not obligated to let it go. As to a male partridge: Rabbi Eliezer obligates [one to let it go]. But the sages exempt.

An unclean bird one is not obligated to let it go. If an unclean bird was sitting on the eggs of a clean bird, or a clean bird on the eggs of an unclean bird, one is not obligated to let it go. As to a male partridge: Rabbi Eliezer obligates [one to let it go]. But the sages exempt.

If the mother was hovering [over the nest]: If her wings touch the nest, one is obligated to let her go; if her wings do not touch the nest, one is not obligated to let her go. If there was but one young bird or one egg [in the nest], one is still obligated to let the mother go, for it is written: “A nest,” [implying], any nest whatsoever. If there were there young birds able to fly or spoiled eggs, one is not obligated to let [the mother] go, for it is written, “And the mother sitting up on the young or upon the eggs:” Just as the young are living beings so the eggs must be such as [would produce] living beings; this excludes spoiled eggs. And just as the eggs need the care of the mother so the young must be such as need the care of the mother; this excludes those that are able to fly. If one let [the mother] go and she returned, even four of five times, he is still obligated [to let her go again], for it is written, “You shall surely let the mother go.” If one said, “I will take the mother and let the young go,” he is still obligated [to let her go], for it is written, “You shall surely let the mother go.” If one took the young and brought them back again to the nest, and afterwards the mother returned to them, he is not obligated to let her go.

If the mother was hovering [over the nest]: If her wings touch the nest, one is obligated to let her go; if her wings do not touch the nest, one is not obligated to let her go. If there was but one young bird or one egg [in the nest], one is still obligated to let the mother go, for it is written: “A nest,” [implying], any nest whatsoever. If there were there young birds able to fly or spoiled eggs, one is not obligated to let [the mother] go, for it is written, “And the mother sitting up on the young or upon the eggs:” Just as the young are living beings so the eggs must be such as [would produce] living beings; this excludes spoiled eggs. And just as the eggs need the care of the mother so the young must be such as need the care of the mother; this excludes those that are able to fly. If one let [the mother] go and she returned, even four of five times, he is still obligated [to let her go again], for it is written, “You shall surely let the mother go.” If one said, “I will take the mother and let the young go,” he is still obligated [to let her go], for it is written, “You shall surely let the mother go.” If one took the young and brought them back again to the nest, and afterwards the mother returned to them, he is not obligated to let her go.

If the mother was hovering [over the nest]: If her wings touch the nest, one is obligated to let her go; if her wings do not touch the nest, one is not obligated to let her go. If there was but one young bird or one egg [in the nest], one is still obligated to let the mother go, for it is written: “A nest,” [implying], any nest whatsoever. If there were there young birds able to fly or spoiled eggs, one is not obligated to let [the mother] go, for it is written, “And the mother sitting up on the young or upon the eggs:” Just as the young are living beings so the eggs must be such as [would produce] living beings; this excludes spoiled eggs. And just as the eggs need the care of the mother so the young must be such as need the care of the mother; this excludes those that are able to fly. If one let [the mother] go and she returned, even four of five times, he is still obligated [to let her go again], for it is written, “You shall surely let the mother go.” If one said, “I will take the mother and let the young go,” he is still obligated [to let her go], for it is written, “You shall surely let the mother go.” If one took the young and brought them back again to the nest, and afterwards the mother returned to them, he is not obligated to let her go.

If the mother was hovering [over the nest]: If her wings touch the nest, one is obligated to let her go; if her wings do not touch the nest, one is not obligated to let her go. If there was but one young bird or one egg [in the nest], one is still obligated to let the mother go, for it is written: “A nest,” [implying], any nest whatsoever. If there were there young birds able to fly or spoiled eggs, one is not obligated to let [the mother] go, for it is written, “And the mother sitting up on the young or upon the eggs:” Just as the young are living beings so the eggs must be such as [would produce] living beings; this excludes spoiled eggs. And just as the eggs need the care of the mother so the young must be such as need the care of the mother; this excludes those that are able to fly. If one let [the mother] go and she returned, even four of five times, he is still obligated [to let her go again], for it is written, “You shall surely let the mother go.” If one said, “I will take the mother and let the young go,” he is still obligated [to let her go], for it is written, “You shall surely let the mother go.” If one took the young and brought them back again to the nest, and afterwards the mother returned to them, he is not obligated to let her go.

If the mother was hovering [over the nest]: If her wings touch the nest, one is obligated to let her go; if her wings do not touch the nest, one is not obligated to let her go. If there was but one young bird or one egg [in the nest], one is still obligated to let the mother go, for it is written: “A nest,” [implying], any nest whatsoever. If there were there young birds able to fly or spoiled eggs, one is not obligated to let [the mother] go, for it is written, “And the mother sitting up on the young or upon the eggs:” Just as the young are living beings so the eggs must be such as [would produce] living beings; this excludes spoiled eggs. And just as the eggs need the care of the mother so the young must be such as need the care of the mother; this excludes those that are able to fly. If one let [the mother] go and she returned, even four of five times, he is still obligated [to let her go again], for it is written, “You shall surely let the mother go.” If one said, “I will take the mother and let the young go,” he is still obligated [to let her go], for it is written, “You shall surely let the mother go.” If one took the young and brought them back again to the nest, and afterwards the mother returned to them, he is not obligated to let her go.

If one ate blood of a slaughtered beast, a wild animal or a bird, either clean or unclean, or blood of an animal stabbed in his throat or neck, or of the blood of an animal slaughtered by having his throat ripped, or of the blood of the arteries whereby life-force escapes, he is liable. But [if he ate] the blood of the spleen or of the heart, or blood found in eggs, or blood of fish, or of locusts, or secondary blood, he is not liable. Rabbi Judah says: he is liable for secondary blood.

The milk of consecrated animals and the eggs of [consecrated] turtle-doves may not be used, but are not subject to the law of sacrilege. When is this so? For things dedicated for the altar, but as for things dedicated for Temple upkeep, if one consecrated a chicken both it and its eggs are subject to the law of sacrilege, or [if one dedicated] a she-donkey, both it and its milk are subject to the law of sacrilege.

The milk of consecrated animals and the eggs of [consecrated] turtle-doves may not be used, but are not subject to the law of sacrilege. When is this so? For things dedicated for the altar, but as for things dedicated for Temple upkeep, if one consecrated a chicken both it and its eggs are subject to the law of sacrilege, or [if one dedicated] a she-donkey, both it and its milk are subject to the law of sacrilege.

A double stove: its original height must be no less than three fingerbreadths and what is left of it three fingerbreadths. [Its susceptibility to impurity begins] as soon as its manufacture is completed. What is regarded as the completion of its manufacture? When it is heated to a degree that suffices for the cooking of the lightest of eggs when scrambled and put in a saucepan. A single stove: if it was made for baking its prescribed size is the same as that for a baking-oven, and if it was made for cooking its prescribed size is the same as that for a double stove. A stone that projects one handbreadth from a baking-oven or three fingerbreadths from a double stove is considered a connection. One that projects from a single stove, if it was made for baking, the prescribed size is the same as that for a baking-oven, and if it was made for cooking the prescribed size is the same as that for a double stove. Rabbi Judah said: they spoke of a ‘handbreadth’ only where the projection was between the oven and a wall. If two ovens were adjacent to one another, they allot one handbreadth to this one and one to the other and the remainder is clean.

An egg's worth of food that has second degree uncleanness and an egg's worth of food that has third decree uncleanness that were mixed together are regarded as having second degree uncleanness. If they were then divided, each part is regarded as having only third degree uncleanness. If each part separately fell on a loaf of terumah they do not render it invalid. But if the two fell together they convey to it third degree uncleanness. An egg's worth of food that has first degree uncleanness and an egg's worth of food that has third degree uncleanness that were mixed together are regarded as having first degree uncleanness. If they were then divided, each part is regarded as having only second grade uncleanness, for even the third grade that touched the first has become only a second grade. If two eggs worth of food that have first degree uncleanness and two eggs worth of food that have second degree uncleanness were mixed together they are regarded as having first degree uncleanness. If they were then divided, each part is still regarded as having first degree uncleanness. But if they were divided into three or four parts, each is regarded as having second grade. If two eggs worth of food having second degree uncleanness and two eggs worth of food having third degree uncleanness were mixed together, they are regarded as having second degree uncleanness. If they were then divided, each part is still regarded as having second degree uncleanness. But if they were divided into three or four parts, each is regarded as having only third degree uncleanness.

An egg's worth of food that has second degree uncleanness and an egg's worth of food that has third decree uncleanness that were mixed together are regarded as having second degree uncleanness. If they were then divided, each part is regarded as having only third degree uncleanness. If each part separately fell on a loaf of terumah they do not render it invalid. But if the two fell together they convey to it third degree uncleanness. An egg's worth of food that has first degree uncleanness and an egg's worth of food that has third degree uncleanness that were mixed together are regarded as having first degree uncleanness. If they were then divided, each part is regarded as having only second grade uncleanness, for even the third grade that touched the first has become only a second grade. If two eggs worth of food that have first degree uncleanness and two eggs worth of food that have second degree uncleanness were mixed together they are regarded as having first degree uncleanness. If they were then divided, each part is still regarded as having first degree uncleanness. But if they were divided into three or four parts, each is regarded as having second grade. If two eggs worth of food having second degree uncleanness and two eggs worth of food having third degree uncleanness were mixed together, they are regarded as having second degree uncleanness. If they were then divided, each part is still regarded as having second degree uncleanness. But if they were divided into three or four parts, each is regarded as having only third degree uncleanness.

An egg's worth of food that has second degree uncleanness and an egg's worth of food that has third decree uncleanness that were mixed together are regarded as having second degree uncleanness. If they were then divided, each part is regarded as having only third degree uncleanness. If each part separately fell on a loaf of terumah they do not render it invalid. But if the two fell together they convey to it third degree uncleanness. An egg's worth of food that has first degree uncleanness and an egg's worth of food that has third degree uncleanness that were mixed together are regarded as having first degree uncleanness. If they were then divided, each part is regarded as having only second grade uncleanness, for even the third grade that touched the first has become only a second grade. If two eggs worth of food that have first degree uncleanness and two eggs worth of food that have second degree uncleanness were mixed together they are regarded as having first degree uncleanness. If they were then divided, each part is still regarded as having first degree uncleanness. But if they were divided into three or four parts, each is regarded as having second grade. If two eggs worth of food having second degree uncleanness and two eggs worth of food having third degree uncleanness were mixed together, they are regarded as having second degree uncleanness. If they were then divided, each part is still regarded as having second degree uncleanness. But if they were divided into three or four parts, each is regarded as having only third degree uncleanness.

An egg's worth of food that has second degree uncleanness and an egg's worth of food that has third decree uncleanness that were mixed together are regarded as having second degree uncleanness. If they were then divided, each part is regarded as having only third degree uncleanness. If each part separately fell on a loaf of terumah they do not render it invalid. But if the two fell together they convey to it third degree uncleanness. An egg's worth of food that has first degree uncleanness and an egg's worth of food that has third degree uncleanness that were mixed together are regarded as having first degree uncleanness. If they were then divided, each part is regarded as having only second grade uncleanness, for even the third grade that touched the first has become only a second grade. If two eggs worth of food that have first degree uncleanness and two eggs worth of food that have second degree uncleanness were mixed together they are regarded as having first degree uncleanness. If they were then divided, each part is still regarded as having first degree uncleanness. But if they were divided into three or four parts, each is regarded as having second grade. If two eggs worth of food having second degree uncleanness and two eggs worth of food having third degree uncleanness were mixed together, they are regarded as having second degree uncleanness. If they were then divided, each part is still regarded as having second degree uncleanness. But if they were divided into three or four parts, each is regarded as having only third degree uncleanness.

An egg's worth of food that has second degree uncleanness and an egg's worth of food that has third decree uncleanness that were mixed together are regarded as having second degree uncleanness. If they were then divided, each part is regarded as having only third degree uncleanness. If each part separately fell on a loaf of terumah they do not render it invalid. But if the two fell together they convey to it third degree uncleanness. An egg's worth of food that has first degree uncleanness and an egg's worth of food that has third degree uncleanness that were mixed together are regarded as having first degree uncleanness. If they were then divided, each part is regarded as having only second grade uncleanness, for even the third grade that touched the first has become only a second grade. If two eggs worth of food that have first degree uncleanness and two eggs worth of food that have second degree uncleanness were mixed together they are regarded as having first degree uncleanness. If they were then divided, each part is still regarded as having first degree uncleanness. But if they were divided into three or four parts, each is regarded as having second grade. If two eggs worth of food having second degree uncleanness and two eggs worth of food having third degree uncleanness were mixed together, they are regarded as having second degree uncleanness. If they were then divided, each part is still regarded as having second degree uncleanness. But if they were divided into three or four parts, each is regarded as having only third degree uncleanness.

An egg's worth of food that has second degree uncleanness and an egg's worth of food that has third decree uncleanness that were mixed together are regarded as having second degree uncleanness. If they were then divided, each part is regarded as having only third degree uncleanness. If each part separately fell on a loaf of terumah they do not render it invalid. But if the two fell together they convey to it third degree uncleanness. An egg's worth of food that has first degree uncleanness and an egg's worth of food that has third degree uncleanness that were mixed together are regarded as having first degree uncleanness. If they were then divided, each part is regarded as having only second grade uncleanness, for even the third grade that touched the first has become only a second grade. If two eggs worth of food that have first degree uncleanness and two eggs worth of food that have second degree uncleanness were mixed together they are regarded as having first degree uncleanness. If they were then divided, each part is still regarded as having first degree uncleanness. But if they were divided into three or four parts, each is regarded as having second grade. If two eggs worth of food having second degree uncleanness and two eggs worth of food having third degree uncleanness were mixed together, they are regarded as having second degree uncleanness. If they were then divided, each part is still regarded as having second degree uncleanness. But if they were divided into three or four parts, each is regarded as having only third degree uncleanness.

An egg's worth of food that has second degree uncleanness and an egg's worth of food that has third decree uncleanness that were mixed together are regarded as having second degree uncleanness. If they were then divided, each part is regarded as having only third degree uncleanness. If each part separately fell on a loaf of terumah they do not render it invalid. But if the two fell together they convey to it third degree uncleanness. An egg's worth of food that has first degree uncleanness and an egg's worth of food that has third degree uncleanness that were mixed together are regarded as having first degree uncleanness. If they were then divided, each part is regarded as having only second grade uncleanness, for even the third grade that touched the first has become only a second grade. If two eggs worth of food that have first degree uncleanness and two eggs worth of food that have second degree uncleanness were mixed together they are regarded as having first degree uncleanness. If they were then divided, each part is still regarded as having first degree uncleanness. But if they were divided into three or four parts, each is regarded as having second grade. If two eggs worth of food having second degree uncleanness and two eggs worth of food having third degree uncleanness were mixed together, they are regarded as having second degree uncleanness. If they were then divided, each part is still regarded as having second degree uncleanness. But if they were divided into three or four parts, each is regarded as having only third degree uncleanness.

An egg's worth of food that has second degree uncleanness and an egg's worth of food that has third decree uncleanness that were mixed together are regarded as having second degree uncleanness. If they were then divided, each part is regarded as having only third degree uncleanness. If each part separately fell on a loaf of terumah they do not render it invalid. But if the two fell together they convey to it third degree uncleanness. An egg's worth of food that has first degree uncleanness and an egg's worth of food that has third degree uncleanness that were mixed together are regarded as having first degree uncleanness. If they were then divided, each part is regarded as having only second grade uncleanness, for even the third grade that touched the first has become only a second grade. If two eggs worth of food that have first degree uncleanness and two eggs worth of food that have second degree uncleanness were mixed together they are regarded as having first degree uncleanness. If they were then divided, each part is still regarded as having first degree uncleanness. But if they were divided into three or four parts, each is regarded as having second grade. If two eggs worth of food having second degree uncleanness and two eggs worth of food having third degree uncleanness were mixed together, they are regarded as having second degree uncleanness. If they were then divided, each part is still regarded as having second degree uncleanness. But if they were divided into three or four parts, each is regarded as having only third degree uncleanness.

A woman who was preserving vegetables in a pot and touched a leaf outside the pot on a dry spot, even though the leaf had an egg's bulk of volume, it alone becomes unclean while all the rest remains clean. If she touched it at a wet spot: If there was an egg's bulk in the leaf, everything becomes unclean. If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If it is returned into the pot, everything becomes unclean. If the woman was unclean due to contact with one who had corpse uncleanness, and she touched the leaf either at a wet spot or at a dry spot: If there was an egg's bulk in the leaf, everything becomes unclean; If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If a woman who was a tevulat yom emptied out the pot with unwashed hands, and she observed some liquid on her hands, and it is uncertain whether it was splashed from the pot or whether a stalk had touched her hands, the vegetables are invalid but the pot remains clean.

A woman who was preserving vegetables in a pot and touched a leaf outside the pot on a dry spot, even though the leaf had an egg's bulk of volume, it alone becomes unclean while all the rest remains clean. If she touched it at a wet spot: If there was an egg's bulk in the leaf, everything becomes unclean. If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If it is returned into the pot, everything becomes unclean. If the woman was unclean due to contact with one who had corpse uncleanness, and she touched the leaf either at a wet spot or at a dry spot: If there was an egg's bulk in the leaf, everything becomes unclean; If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If a woman who was a tevulat yom emptied out the pot with unwashed hands, and she observed some liquid on her hands, and it is uncertain whether it was splashed from the pot or whether a stalk had touched her hands, the vegetables are invalid but the pot remains clean.

A woman who was preserving vegetables in a pot and touched a leaf outside the pot on a dry spot, even though the leaf had an egg's bulk of volume, it alone becomes unclean while all the rest remains clean. If she touched it at a wet spot: If there was an egg's bulk in the leaf, everything becomes unclean. If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If it is returned into the pot, everything becomes unclean. If the woman was unclean due to contact with one who had corpse uncleanness, and she touched the leaf either at a wet spot or at a dry spot: If there was an egg's bulk in the leaf, everything becomes unclean; If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If a woman who was a tevulat yom emptied out the pot with unwashed hands, and she observed some liquid on her hands, and it is uncertain whether it was splashed from the pot or whether a stalk had touched her hands, the vegetables are invalid but the pot remains clean.

A woman who was preserving vegetables in a pot and touched a leaf outside the pot on a dry spot, even though the leaf had an egg's bulk of volume, it alone becomes unclean while all the rest remains clean. If she touched it at a wet spot: If there was an egg's bulk in the leaf, everything becomes unclean. If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If it is returned into the pot, everything becomes unclean. If the woman was unclean due to contact with one who had corpse uncleanness, and she touched the leaf either at a wet spot or at a dry spot: If there was an egg's bulk in the leaf, everything becomes unclean; If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If a woman who was a tevulat yom emptied out the pot with unwashed hands, and she observed some liquid on her hands, and it is uncertain whether it was splashed from the pot or whether a stalk had touched her hands, the vegetables are invalid but the pot remains clean.

A woman who was preserving vegetables in a pot and touched a leaf outside the pot on a dry spot, even though the leaf had an egg's bulk of volume, it alone becomes unclean while all the rest remains clean. If she touched it at a wet spot: If there was an egg's bulk in the leaf, everything becomes unclean. If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If it is returned into the pot, everything becomes unclean. If the woman was unclean due to contact with one who had corpse uncleanness, and she touched the leaf either at a wet spot or at a dry spot: If there was an egg's bulk in the leaf, everything becomes unclean; If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If a woman who was a tevulat yom emptied out the pot with unwashed hands, and she observed some liquid on her hands, and it is uncertain whether it was splashed from the pot or whether a stalk had touched her hands, the vegetables are invalid but the pot remains clean.

Sauce, bean-mash and milk, when in a condition of fluidity, are unclean in the first degree. If they turned solid they become unclean in the second degree. If they again melted: If their bulk was exactly that of an egg, they are clean. But if it was more than the bulk of an egg they remain unclean, for as soon as the first drop issued forth it became unclean by contact with an egg's bulk.

Rabbi Meir says: oil always remains unclean in the first degree. And the sages say: honey also. Rabbi Shimon Shezuri says: also wine. A mass of olives that fell into an oven that was heated: If [the olives] were exactly the size of an egg it [the oven] remains pure; But if it was more than that of an egg the oven becomes unclean, for as soon as the first drop came out it became unclean by contact with an egg's bulk. If the olives were separated even if there was a se'ah of them, it remains clean.

A man who had corpse uncleanness who pressed olives or grapes: If its bulk was exactly that of an egg, the juice remains clean provided he does not touch the place on which the liquid is; But [if the bulk was] more than that of an egg, the juice becomes unclean, for as soon as the first drop came out, it became unclean by contact with an egg's bulk. If the person was a zav or a zavah [the juice] becomes unclean even if only one berry [was pressed out], for as soon as the first drop came out it became unclean by carrying. If a zav milked a goat, the milk becomes unclean, for as soon as the first drop comes out it becomes unclean by carrying.

If an egg's bulk of food was left in the sun and it was lessened, and so also in the case of an olive's bulk of corpse, an olive's bulk of carrion, a lentil's bulk of a sheretz, an olive's bulk of piggul, an olive's bulk of notar, or an olive's bulk of forbidden fat they become clean; Nor is one liable on account of these for transgressing the law of piggul, notar or forbidden fat. If they were then left out in the rain and they swelled, they become unclean and guilt is incurred on account of them for transgressing the law of piggul, notar or forbidden fat.

If it was found on broken off pieces but it touched as much as an egg's bulk, [the entire mass] becomes unclean. If it was found on broken off pieces that lay upon other broken off pieces, even though it touched as much as an egg's bulk, only the place it touched becomes unclean. If it was found between the wall and the olives, they remain clean. If it was found [on olives that were lying] on the roof, [the olives in] the vat remain clean. If it was found in the vat, [the olives on] the roof are [also] regarded as unclean. If it was found burnt upon the olives, and so also in the case of a rag that was completely worn out, [the olives remain] clean, because all cases of uncleanness are determined in accordance with their appearance at the time they are found.

If it was found on broken off pieces but it touched as much as an egg's bulk, [the entire mass] becomes unclean. If it was found on broken off pieces that lay upon other broken off pieces, even though it touched as much as an egg's bulk, only the place it touched becomes unclean. If it was found between the wall and the olives, they remain clean. If it was found [on olives that were lying] on the roof, [the olives in] the vat remain clean. If it was found in the vat, [the olives on] the roof are [also] regarded as unclean. If it was found burnt upon the olives, and so also in the case of a rag that was completely worn out, [the olives remain] clean, because all cases of uncleanness are determined in accordance with their appearance at the time they are found.

All eggs are presumed to be clean except those of sellers of liquids. But if they sold with them dry produce, they are clean. All fish are presumed unclean. Rabbi Judah says: pieces of aylatit and Egyptian fish which arrives in a basket, and Spanish tunny, these may be presumed clean. All kinds of brine may be presumed unclean. Concerning all these an am ha-aretz may be trusted when he declares them to be clean, except in the case of small fish, since they are usually stored with any am ha-aretz. Rabbi Eliezer ben Jacob says: clean brine into which water fell in any quantity must be deemed unclean.

Rebbi Ḥuna and Simeon Qamateria in the name of Rebbi Samuel ben Naḥman (Jud. 18:30): “Jonathan ben Gershom ben Manasseh,” a hanging נ. If he merits it, ben Mosheh. If he does not merit it, ben Manasseh. The colleagues asked before Rebbi Samuel bar Naḥman: He was a priest of idol worship and lived so long? He said to them, because he [Jonathan] was grudging to his idol. How was he grudging to his idol? If a man came to sacrifice an ox, a sheep, or a goat to the idol and told him: Make it favorably inclined towards me, he would say: What use does it have for you? It neither sees, nor hears, nor eats, nor drinks, nor does good or evil, and does not talk. He said to him, by your life, what should we do? He said to him, go, make, and bring me a wooden vessel full of fine flour and put on it ten eggs, then I shall prepare it before that one and it will eat from all that comes and I shall make it favorably inclined towards you! After he left, he would eat it. One day, a son of pashas came and he said that to him. He said to him, if it is of no use, what are you doing here? He said to him, because of my livelihood. When David became king, he sent and brought him. He said to him, you are the grandson of that righteous man and you worship idols? He said to him: I have a tradition from my grandfather’s house: Sell yourself to idol worship rather than need other people. He said to him: Heaven forbid! He did not say so, but sell yourself to work that is strange to you rather than to need other people. When David saw that he loved money, he made him count of his treasuries. That is what is written (1Chr. 26:24): “Shabuel ben Gershom ben Moshe, overseer of the treasuries.” “Shabuel” because he returned to God with all his heart and all his might. “Overseer of the treasuries,” that he made him count of the treasuries. They objected to Rebbi Samuel bar Naḥman: (Jud. 18:30): “Until the day the land went into exile.” He said to them, when David died, Shelomo rose and exchanged all his counselors. He returned to his former bad ways. That is what is written: (1K. 13:11) “An old prophet was dwelling at Beth El;” they say that this was he.

“ The administrators of charity should not publicly announce on a holiday in the way they announce on weekdays, but they collect in private, carry it in their bosom, and distribute for each quarter separately. The administrators of the charity chest should not be inquisitive in the courtyards of those who eat from the yield of the Sabbatical year. If one gave them bread it is permitted, because Jews are not suspected of giving anything other than money or eggs.” Rebbi Ḥananiah in the name of Rebbi Phineas: That means, at a place where people sow but do not eat. Since they are not suspected to eat, a fortiori not to feed.

If one walks from Acco to Akhzib, to one’s right hand side and the East the road is pure regarding the land of Gentiles and is subject to tithes and the Sabbatical unless it was known to you to be exempt. To one’s left and the West, the road is impure regarding the land of Gentiles and is free from tithes and the Sabbatical unless it was known to you to be obligated, until one arrives at Akhzib; Rebbi Ismael ben Rebbi Yose said in his father’s name, as far as Lablab. What is the status of Acco itself? Rebbi Aḥa bar Jacob in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you wash [the grains]? They said to him, a student came here and instructed us that egg water is in order. They thought, we will cook eggs and wash with the cooking water [because] they thought he was talking about cooking water of eggs when he spoke only of egg fluid. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

If one walks from Acco to Akhzib, to one’s right hand side and the East the road is pure regarding the land of Gentiles and is subject to tithes and the Sabbatical unless it was known to you to be exempt. To one’s left and the West, the road is impure regarding the land of Gentiles and is free from tithes and the Sabbatical unless it was known to you to be obligated, until one arrives at Akhzib; Rebbi Ismael ben Rebbi Yose said in his father’s name, as far as Lablab. What is the status of Acco itself? Rebbi Aḥa bar Jacob in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you wash [the grains]? They said to him, a student came here and instructed us that egg water is in order. They thought, we will cook eggs and wash with the cooking water [because] they thought he was talking about cooking water of eggs when he spoke only of egg fluid. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

Calamint is ṣatra, hyssop is esoba, thyme is qornita. What are ḥalbiẓin? Eggs of milk bud.

It was stated: “Rebbi Illaï says in the name of Rebbi Eliezer: For food in fluids, one gives heave from pure for impure. How is this? If somebody pickled olives in impurity and wants to give heave in purity, he brings a funnel whose opening is less than [the width of] an egg, fills it with eggs and puts it on top of the amphora; it turns out that he gives heave from what is earmarked.” Why does it have to be less than [the width of] an egg? Are these not single pieces? It is only that not many olives should become impure. “ They said to him, the only food fluid called fluid is wine and olive oil.” How is that? One beam for two pits or two beams for one pit. One understands one beam for two pits, but two beams for one pit? Is it not that if it is partially impure it is totally impure? Rebbi La in the name of Rebbi Eleazar: Explain it, if he had intended to process it in one batch, and he changed his mind to make it in two batches. Rebbi Yose ben Rebbi Abun said, this applies if it became impure after he syphoned off [the froth] and [the seeds] formed lumps. But if it became impure before he syphoned off and lumps were formed, it does not apply. Rebbi Tabi, Rebbi Joshia the son of Rebbi Yannai: Practice follows Rebbi Eliezer. Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia: Practice follows Rebbi Eliezer. Rebbi Ḥuna, Rebbi Ḥanania: Practice does not follow Rebbi Eliezer. Rebbi Yose ben Rebbi Abun in the name of Samuel: Practice does not follow Rebbi Eliezer. There came a case before Rebbi Immi and he did not decide; he said there are two against two. They said to him, but Rebbi Isaac bar Naḥman decided! Nevertheless, he gave no opinion.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.

Crackers are about the size of halves of eggs.

Rebbi Abbahu said, all our days we were groping about this as with a blind man’s stick until we learned it from mathematical computation. How much is in a qab? 24 eggs. How much is in a seah? 96 eggs. One sixth of it are 16 eggs. If he makes a dough of six, it contains an impure egg. If he makes from four, nothing is left. What does he do? He makes a dough from five and takes four.

Rebbi Abbahu said, all our days we were groping about this as with a blind man’s stick until we learned it from mathematical computation. How much is in a qab? 24 eggs. How much is in a seah? 96 eggs. One sixth of it are 16 eggs. If he makes a dough of six, it contains an impure egg. If he makes from four, nothing is left. What does he do? He makes a dough from five and takes four.

Rebbi Abbahu said, all our days we were groping about this as with a blind man’s stick until we learned it from mathematical computation. How much is in a qab? 24 eggs. How much is in a seah? 96 eggs. One sixth of it are 16 eggs. If he makes a dough of six, it contains an impure egg. If he makes from four, nothing is left. What does he do? He makes a dough from five and takes four.

Isaac Rabba in the name of Rebbi Simeon ben Laqish: If eggs were cooked in water and a chick was found in one of them, it is [judged] by the taste it gives.

Rebbi Ḥiyya in the name of Rebbi Ḥanina: Vegetables, shells, and water are counted. Rebbi Zeїra said, even if the inside is forbidden. Rav Huna said, the shells of the forbidden help the permitted. Rebbi Zeїra: That is, if he cooked them in their shells, cooked with cooked. But if he cooked shelled eggs with unshelled in water, or unshelled with shelled, cooked with uncooked, that needs a different measure.

Unimpregnated eggs are permitted: (Job 21:10) “His steer made pregnant, he will not miss impregnating.” Eggs that started developing are forbidden. Twisted ones, he who likes it may eat them. If one found blood in them, one shaves off the place of the blood.

Unimpregnated eggs are permitted: (Job 21:10) “His steer made pregnant, he will not miss impregnating.” Eggs that started developing are forbidden. Twisted ones, he who likes it may eat them. If one found blood in them, one shaves off the place of the blood.

Were these exchanged? We have stated there: “If he prepared black ones and found white, white and found black, two and found three, they are forbidden, three and found two they are permitted.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly. But did not Rebbi Ḥalaphta ben Shaul state: The same rule applies to pigeon chicks and to eggs. Therefore, it is Rebbi’s. There, he put it there and he found, here, his father put it there, did his father find it? Rebbi Abun bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda taught according to Rebbi for Second Tithe.

Their daughters. Rebbi Eleazar said, in seven places it is written do not intermarry with them. Rebbi Abun said, to forbid seven peoples. Rebbi Joshua from Ono stated, to forbid their eggs. Rebbi Ismael stated, and the ostrich’s daughter. This is the ostrich’s egg.

“They came back to say, a dish which will improve the more it shrinks is forbidden; a dish which will deteriorate the more it shrinks is permitted. What is a dish which improves the more it shrinks? For example cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of beets and heads of of leeks as dishes which improve the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found hot water and permitted it, eggs and forbade them. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like crab apples and they tasted delicious like sweetbread.

“They came back to say, a dish which will improve the more it shrinks is forbidden; a dish which will deteriorate the more it shrinks is permitted. What is a dish which improves the more it shrinks? For example cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of beets and heads of of leeks as dishes which improve the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found hot water and permitted it, eggs and forbade them. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like crab apples and they tasted delicious like sweetbread.

“They came back to say, a dish which will improve the more it shrinks is forbidden; a dish which will deteriorate the more it shrinks is permitted. What is a dish which improves the more it shrinks? For example cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of beets and heads of of leeks as dishes which improve the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found hot water and permitted it, eggs and forbade them. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like crab apples and they tasted delicious like sweetbread.

There, they say, the sun is permitted, a derivative of the sun is forbidden. The rabbis here say, both the sun and derivatives of the sun are permitted. Our Mishnah disagrees with the rabbis here: “One should not bury it in dust of roads that it should be roasted.” There is a difference, because he makes a groove. If it had said “flour” it would have been correct. A baraita disagrees with the rabbis there, as it was stated: “Rabban Simeon ben Gamliel says, one soft-boils eggs on a boiling hot whitewashed roof but one does not soft-boil eggs in boiling hot dust.” What do the rabbis there do with this? They explain that they disagree with Rabban Simeon ben Gamliel. In the opinion of the rabbis there, “what the people of Tiberias did.” In the opinion of the rabbis here the Mishnah was finished. “As to what the people of Tiberias did.”

There, they say, the sun is permitted, a derivative of the sun is forbidden. The rabbis here say, both the sun and derivatives of the sun are permitted. Our Mishnah disagrees with the rabbis here: “One should not bury it in dust of roads that it should be roasted.” There is a difference, because he makes a groove. If it had said “flour” it would have been correct. A baraita disagrees with the rabbis there, as it was stated: “Rabban Simeon ben Gamliel says, one soft-boils eggs on a boiling hot whitewashed roof but one does not soft-boil eggs in boiling hot dust.” What do the rabbis there do with this? They explain that they disagree with Rabban Simeon ben Gamliel. In the opinion of the rabbis there, “what the people of Tiberias did.” In the opinion of the rabbis here the Mishnah was finished. “As to what the people of Tiberias did.”

HALAKHAH: “One does not put a vessel under the light to catch the oil but when he put it there when it still was daylight it is permitted. One may not use it because it is not prepared,” etc. Rebbi Ḥaggai asked, if it burned out when it still was day but he realized it only after it was dark? The colleagues asked: If it burned out on this Sabbath but he realized it only afterwards on the Sabbath? Rebbi Joḥanan said, nothing in its natural form is not prepared except one item. Rebbi Eleazar objected: Is not oil in the lamp in its natural state, nevertheless it is not prepared! It was put there from the start to be used up in the lamp. Rebbi Simeon ben Laqish objected: Is not seed grain in its natural form, nevertheless it is not prepared! It was put there from the start to be used up in the ground. They objected: Are there not eggs used for chicks which are in their natural form, nevertheless they are not prepared! They were put there from the start to become chicks. Rebbi Jeremiah objected: Are there not Sukkah decorations which are in their natural form, nevertheless they are not prepared! There is a difference, as Rebbi Abba Mari, Rebbi Yose’s brother, said: For the seven days they become insignificant in the Sukkah. Afterwards they are prepared. Rebbi Ḥinena objected: Is not lint which was scattered in its natural state, nevertheless it is not prepared! Here about vessels; what we said there about food. Rebbi Nasa objected, are there not figs put out to ferment, which dried but he did not touch, in their natural form, nevertheless they are not prepared! Here about vessels; what we said there about food.

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

“A hen which fled one returns to its place,” only if one returns it within three days of its escape. “Or if it died one installs another in its place,” only it sat on its eggs three days of 24 hours. Rebbi Mana said, the Mishnah implies this, the 13th, 14th, 15th, and part of a day is counted as a whole day. Rebbi Abun said, explain it if it sat down by itself and it implies nothing.

HALAKHAH: It was stated: One allows him neither milk, nor eggs, nor cheese, nor fat meat, nor old wine, nor spiced wine, nor bean groats, nor lentils, Samuel said, nor citrus medica, nor anything which causes emission of semen. Nevertheless one was quoting for him the verse, if the Eternal does not build the house, etc. But was this not of the miracles which happened in the Temple? Rebbi Abun said, because of you shall not try. Rebbi Yose ben Rebbi Abun said, there in the first {Temple}, here in the second.

HALAKHAH: “An egg was laid on a holiday,” etc. What is the reason of the House of Shammai? It is prepared in its mother’s body. What is the reason of the House of Hillel? It is like muqṣeh which dried without him realizing it, and is muqṣeh which dried without him realizing it not forbidden? But was it not stated, “if one slaughters a chicken and found eggs inside it, even if they are complete they are permitted”? Rebbi Ḥananiah and Rebbi Mana. One said, its taste when eaten from its inside is not comparable to its taste when eaten from the outside. But the other said, it is not completed for a chick until it comes outside. What are they with milk? Let us say, if they are connected to blood vessels they are forbidden, otherwise permitted.

Everybody agrees that wind-fall is forbidden. Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: What is the difference between wind-fall and eggs? Is wind-fall on its mother not forbidden, but are eggs in their mother not permitted? Then if it was laid on the Sabbath it should not be eaten on the holiday, if laid on the holiday it should not be eaten on the Sabbath! He answered him, is that so? Is it not enough that you were restrictive about it that if it was laid on the holiday it may not be eaten on the holiday that you want to be more restrictive that if laid on the holiday it should not be eaten on the Sabbath, if laid on the Sabbath it should not be eaten on the holiday? Rebbi Jeremiah asked, what is the status of decorations of a sukkah? Rebbi Jeremiah turned around and said, all seven <days> they are insignificant in the sukkah, afterwards they are prepared. Rebbi Yose said, all seven <days> the holiness of (seven) [sukkah falls] on them, afterwards the holiness of the holiday falls on them. What did he come to question? If the holiday falls on a Friday according to him who says, they are two kinds of holiness.

Everybody agrees that wind-fall is forbidden. Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: What is the difference between wind-fall and eggs? Is wind-fall on its mother not forbidden, but are eggs in their mother not permitted? Then if it was laid on the Sabbath it should not be eaten on the holiday, if laid on the holiday it should not be eaten on the Sabbath! He answered him, is that so? Is it not enough that you were restrictive about it that if it was laid on the holiday it may not be eaten on the holiday that you want to be more restrictive that if laid on the holiday it should not be eaten on the Sabbath, if laid on the Sabbath it should not be eaten on the holiday? Rebbi Jeremiah asked, what is the status of decorations of a sukkah? Rebbi Jeremiah turned around and said, all seven <days> they are insignificant in the sukkah, afterwards they are prepared. Rebbi Yose said, all seven <days> the holiness of (seven) [sukkah falls] on them, afterwards the holiness of the holiday falls on them. What did he come to question? If the holiday falls on a Friday according to him who says, they are two kinds of holiness.

HALAKHAH: [5]: The Mishnah is Rebbi’s, as it was stated: “200 and he found a mina, (the mina was taken away) [a mina was deposited and a mina taken away], the words of Rebbi. But the Sages are saying, it is profane.” There, we have stated: “If somebody said to his son, ‘Second Tithe is in that corner’ but he found it in another corner, that is profane.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly. But did not Rebbi Ḥalaphta ben Shaul state, the same rule applies to pigeon chicks and to eggs? Therefore, it is Rebbi’s. There, his father put it there and he found, here, his he put it there and he found it. Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda instructed according to Rebbi for Second Tithe.

MISHNAH: A person may say to another, give me eggs or walnuts by the count since it is the way of private persons to count these in his household.

“How long is ‘touching’? Rebbi Eliezer says, [time needed] to walk around a date palm; Rebbi Joshua says, to mix a cup [of wine]; Ben Azai says, to drink it; Rebbi Aqiba says, [time needed] rolling an egg; Rebbi Jehudah ben Bathyra says, to sip three rolled eggs one after the other; Rebbi Eleazar ben Phineas says, [time needed] for the weaver to bind a thread; Miniamin says, that she can stretch out her hand and lift a loaf of bread from the basket. And though there is no proof, at least there is a hint: ‘For a whoring woman up to a loaf of bread.’” Rebbi Yose said, all these measurements [of time] are after she removes her underpants. Rebbi Joḥanan said, each of them judged by his own experience. But did Ben Azai ever marry? Some want to say, he had an erection. But some want to say, he was married and gave it up. Some want to say, “the secret of the Eternal is for those who fear Him, to inform them about His covenant.”

MISHNAH: If somebody vows not to eat meat, he is permitted clear bouillon and coagulated fibers, but Rebbi Jehudah forbids. Rebbi Jehudah said, it happened that Rebbi Ṭarphon forbade to me eggs that were cooked in it. They said to him, that is correct; when? If he would say, that piece of meat [is forbidden] to me. In truth, if somebody forbids himself something by a vow and it became mixed with something else, if it can be tasted it is forbidden If somebody vows not to drink wine he is permitted a dish prepared with wine. If he said, a qônām that I shall not taste this wine, if it fell into a dish and it can be tasted, that is forbidden.

Rebbi Ḥiyya [bar] Abba said: If one sold a slave into Acco, the latter was set free. Rebbi Ismael, the father of Rebbi Yudan, asked: Even from Acco to Acco? This follows what Rebbi Aḥa bar Jacob said in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you knead [the dough]? They said to him, a student came here and instructed us that egg water does not prepare. We are boiling eggs and use their water to knead. They thought he was talking about cooking water of eggs when he spoke only of the eggs themselves. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

Rebbi Ḥiyya [bar] Abba said: If one sold a slave into Acco, the latter was set free. Rebbi Ismael, the father of Rebbi Yudan, asked: Even from Acco to Acco? This follows what Rebbi Aḥa bar Jacob said in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you knead [the dough]? They said to him, a student came here and instructed us that egg water does not prepare. We are boiling eggs and use their water to knead. They thought he was talking about cooking water of eggs when he spoke only of the eggs themselves. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

Rebbi Ḥiyya [bar] Abba said: If one sold a slave into Acco, the latter was set free. Rebbi Ismael, the father of Rebbi Yudan, asked: Even from Acco to Acco? This follows what Rebbi Aḥa bar Jacob said in the name of Rebbi Immi: From two actions of Rebbi we learn that Acco is partly of the Land of Israel and partly outside the Land. Rebbi was in Acco when he saw them eating clean bread; he asked them, how did you knead [the dough]? They said to him, a student came here and instructed us that egg water does not prepare. We are boiling eggs and use their water to knead. They thought he was talking about cooking water of eggs when he spoke only of the eggs themselves. Rebbi Jacob bar Idi said, at that moment they decreed that a student may not render decisions. Rebbi Ḥiyya in the name of Rebbi Ḥuna: If a student gives instructions even according to practice, his instructions are no instructions.

“One estimates how much a person in his state would ask to be paid in order to be willing to suffer such pain.” Rebbi Ze‘ira said, one sees a person and asks him, how much would you give that such pain would not be inflicted on you? And what he says, he has to give. Mar Uqba said, the Mishnah is “how much a person would ask to be paid,” and you say so? But one sees a person and asks him, how much would you ask that such pain not be inflicted on you? And what he says, he has to give. Ben Azai said, one gives food invalidity. What is food invalidity? Before that, I was eating lentils and vegetables but now I can only eat eggs and chicken. What he asks one gives him. Rebbi Yose ben Jacob said, a Roman who was sick would not go into battle until he could eat all he had been missing those days.

MISHNAH: One does not buy wool, or milk, or lambs from shepherds, nor wood or fruits from orchard watchmen; but one may buy linen garments from women in Galilee, and calves in the Sharon. In all cases it is forbidden if they told to hide. One buys eggs and chickens everywhere.

HALAKHAH: “One hands a cow or a donkey over for care,” etc. It was stated: “A person may receive from another an animal on condition to deliver to him one lamb and one shearing per year, a chicken for ten eggs a month. The woman receiving a chicken has to care for the chicks as long as those depend on their mother. One cares for small animals 30 days and for large animals 50 days. Rebbi Yose says, for (large) [small] animals three months because they need special care. After that, he gives the owner his part equally, everything according to local practice.” What means “he gives the owner his part equally”? A person gave to another 100 denars; they produced 20 denars. Each takes half of it; the half of the owner remains with him as capital. Do people do that? But they trade, and at the end they divide it up. “A person receiving an animal for care is responsible for it, for an unclean animal twelve months, for a human 24 months. At a place where work is compensated separately, one pays; for offspring of animals, one pays, everything following local custom.”

One who said, my property should be given to X, if X died to Y, if Y died to Z. The one who was mentioned earlier receives the property earlier. If the second died during the first’s lifetime, the first one has the usufruct; when he dies the property reverts to heirs of the bequeather. If the third died during the second’s lifetime, the first one has the usufruct; when he dies the property reverts to heirs of the bequeather. If both the second and the third die during the first’s lifetime, the first has the usufruct and acquired the real estate, the words of Rebbi. Rabban Simeon ben Gamliel said, he only has the usufruct. Ḥizqiah said, practice follows Rebbi. Rebbi Yannai said, Rebbi agrees that he cannot dispose of it by a death-bed will. Rebbi Joḥanan said, not even as a gift from a healthy person. As in the following: A woman wrote her properties over to a certain man. She needed money and sold it to her husband. Rebbi Ḥiyya bar Madia brought the case before Rebbi Yose. Did not Rebbi Yannai say, Rebbi agrees that he cannot dispose of it by a death-bed will? Rebbi Joḥanan said to him, is that not the gift of a healthy person? Since the husband of this woman is obligated to provide for her food, is that not like a death-bed will? So far, he is obligated to provide for her bread and legumes. Maybe eggs? Maybe chicken? Since it was stated that the first has the usufruct and acquired the real estate, that means that she may sell the property even in order to eat delicacies. Rebbi Aḥa bar Jacob said, it was stated there that her burial is part of her upkeep. If she did not have a burial site, since it was stated that the first has the usufruct and acquired the real estate, it means that he may sell the real estate and acquire a burial site.

“And one who disregards the prophet’s words.” Like the seer Ido. Rebbi Samuel bar Rav Isaac said, this is Amaṣiah the priest of Bethel. Rebbi Yose said, this is breaking of eggs; who is it? He is Jonathan ben Gershom ben Manasse.

The colleagues asked before Rebbi Samuel ben Naḥman: He was a priest of idol worship and lived so long? He said to them, because he was grudging to his idol. How was he grudging to his idol? If a man came to sacrifice an ox, a sheep, or a goat to the idol and told him: Make it favorably inclined towards me, he would say, what use does it have for you? It never eats, nor drinks, nor does good or evil. He said to him, what should we do? He said to him, go, make, and bring me a wooden vessel full of fine flour and put on it ten eggs, then I shall make it favorably inclined towards you. After he left, he would eat it. One day, a son of pashas came and he said that to him. He said to him, if it is of no use, what are you doing here? He answered him, because of my livelihood.

Ulla the leatherworker stated before Rebbi Dosa, an impure fish has live births, a pure fish lays eggs. He started again and stated, fish intestines and fish innards are eaten only upon certification by an expert. He told him, change your statement! This one state or that one. Rebbi Ze`ira said to him, do not change your statement. They are finished only upon being laid. Rebbi Abba in the name of Rav Jehudah, if one tells you, I salted them, he may be believed Nathan bar Abba said before Samuel, I know how to distinguish between fetuses of impure fish and fetuses of pure fish. The fetuses of impure fish are spherical, the fetuses of pure fish are elongated. He showed him a salpe; he asked him, what is its status? He answered, impure. He told him, not only am I aggravated that you said impure of what is pure but at the end you will say pure of what is impure.

who teaches "the planting of the fourth year" it is quite right [that a benediction is required] for everything that is planted; but whence [does he derive the necessity for a benediction] for things not planted, like meat, eggs, fish? It is, however, a generally held opinion that a man is forbidden to enjoy anything of this world without a benediction.