excrement

For God made all things good in their order, the five senses in the head, and He joined on the neck to the head, adding to it the hair also for comeliness and glory, then the heart for understanding, the belly for excrement, and the stomach for grinding, the windpipe for taking in the breath, the liver for wrath, the gall for bitterness, the spleen for laughter, the reins for prudence, the muscles of the loins for power, the lungs for drawing in, the loins for strength, and so forth.

Through the stomach cometh food, and water you drink through the mouth, and then it flows through the same throat, and when the two go down to become excrement, they again part; who effects this separation".

And he took me and led me where the sun goes forth; and he showed me a chariot and four, under which burnt a fire, and in the chariot was sitting a man, wearing a crown of fire, (and) the chariot (was) drawn by forty angels. And behold a bird circling before the sun, about nine cubits away. And I said to the angel, What is this bird? And he said to me, This is the guardian of the earth. And I said, Lord, how is he the guardian of the earth? Teach me. And the angel said to me, This bird flies alongside of the sun, and expanding his wings receives its fiery rays. For if he were not receiving them, the human race would not be preserved, nor any other living creature. But God appointed this bird thereto. And he expanded his wings, and I saw on his right wing very large letters, as large as the space of a threshing-floor, the size of about four thousand modii; and the letters were of gold. And the angel said to me, Read them. And I read and they ran thus: Neither earth nor heaven bring me forth, but wings of fire bring me forth. And I said, Lord, what is this bird, and what is his name? And the angel said to me, His name is called Phoenix. (And I said), And what does he eat? And he said to me, The manna of heaven and the dew of earth. And I said, Does the bird excrete? And he said to me, He excretes a worm, and the excrement of the worm is cinnamon, which kings and princes use. But wait and thou shalt see the glory of God. And while he was conversing with me, there was as a thunder-clap, and the place was shaken on which we were standing. And I asked the angel, My Lord, what is this sound? And the angel said to me, Even now the angels are opening the three hundred and sixty-five gates of heaven, and the light is being separated from the darkness. And a voice came which said, Light giver, give to the world radiance. And when I heard the noise of the bird, I said, Lord, what is this noise? And he said, This is the bird who awakens from slumber the cocks upon earth. For as men do through the mouth, so also does the cock signify to those in the world, in his own speech. For the sun is made ready by the angels, and the cock crows.

Moreover, if the law of Moses had contained nothing which was to be understood as having a secret meaning, the prophet would not have said in his prayer to God, “Open Thou mine eyes, and I will behold wondrous things out of Thy law;” whereas he knew that there was a veil of ignorance lying upon the heart of those who read but do not understand the figurative meaning, which veil is taken away by the gift of God, when He hears him who has done all that he can, and who by reason of habit has his senses exercised to distinguish between good and evil, and who continually utters the prayer, “Open Thou mine eyes, and I will behold wondrous things out of Thy law.” And who is there that, on reading of the dragon that lives in the Egyptian river, and of the fishes which lurk in his scales, or of the excrement of Pharaoh which fills the mountains of Egypt, is not led at once to inquire who he is that fills the Egyptian mountains with his stinking excrement, and what the Egyptian mountains are; and what the rivers in Egypt are, of which the aforesaid Pharaoh boastfully says, “The rivers are mine, and I have made them;” and who the dragon is, and the fishes in its scales,—and this so as to harmonize with the interpretation to be given of the rivers? But why establish at greater length what needs no demonstration? For to these things applies the saying: “Who is wise, and he shall understand these things? or who is prudent, and he shall know them?” Now I have gone at some length into the subject, because I wished to show the unsoundness of the assertion of Celsus, that “the more modest among the Jews and Christians endeavour somehow to give these stories an allegorical signification, although some of them do not admit of this, but on the contrary are exceedingly silly inventions.” Much rather are the stories of the Greeks not only very silly, but very impious inventions. For our narratives keep expressly in view the multitude of simpler believers, which was not done by those who invented the Grecian fables. And therefore not without propriety does Plato expel from his state all fables and poems of such a nature as those of which we have been speaking.

Moreover, if the law of Moses had contained nothing which was to be understood as having a secret meaning, the prophet would not have said in his prayer to God, “Open Thou mine eyes, and I will behold wondrous things out of Thy law;” whereas he knew that there was a veil of ignorance lying upon the heart of those who read but do not understand the figurative meaning, which veil is taken away by the gift of God, when He hears him who has done all that he can, and who by reason of habit has his senses exercised to distinguish between good and evil, and who continually utters the prayer, “Open Thou mine eyes, and I will behold wondrous things out of Thy law.” And who is there that, on reading of the dragon that lives in the Egyptian river, and of the fishes which lurk in his scales, or of the excrement of Pharaoh which fills the mountains of Egypt, is not led at once to inquire who he is that fills the Egyptian mountains with his stinking excrement, and what the Egyptian mountains are; and what the rivers in Egypt are, of which the aforesaid Pharaoh boastfully says, “The rivers are mine, and I have made them;” and who the dragon is, and the fishes in its scales,—and this so as to harmonize with the interpretation to be given of the rivers? But why establish at greater length what needs no demonstration? For to these things applies the saying: “Who is wise, and he shall understand these things? or who is prudent, and he shall know them?” Now I have gone at some length into the subject, because I wished to show the unsoundness of the assertion of Celsus, that “the more modest among the Jews and Christians endeavour somehow to give these stories an allegorical signification, although some of them do not admit of this, but on the contrary are exceedingly silly inventions.” Much rather are the stories of the Greeks not only very silly, but very impious inventions. For our narratives keep expressly in view the multitude of simpler believers, which was not done by those who invented the Grecian fables. And therefore not without propriety does Plato expel from his state all fables and poems of such a nature as those of which we have been speaking.

If a man was standing saying the tefillah and he remembers that he is one who has had a seminal emission, he should not stop but he should abbreviate [the blessings]. If he went down to immerse, if he is able to come up and cover himself and recite the Shema before the rising of the sun, he should go up and cover himself and recite, but if not he should cover himself with the water and recite. He should not cover himself either with foul water or with steeping water until he pours fresh water into it. How far should he remove himself from it and from excrement? Four cubits.

One may turn a dish over a lamp so that the beams should not catch [fire], and over an infant’s excrement, and over a scorpion so that it should not bite. Rabbi Judah said: an incident came before Rabban Yohanan ben Zakkai in Arabia and he said, “I fear that he may be liable for a sin-offering.”

He also testified concerning a small village in the vicinity of Jerusalem in which there was an old man who used to lend to all the people of the village and write out [the bond] in his own handwriting and others signed it. And when the fact was brought before the Sages they pronounced it legal. Hence, incidentally, you may infer that a wife may write her own bill of divorcement, and a husband may write his own receipt; for the legality of a document depends only on those who sign it. And [he testified] concerning a needle which was found in flesh of a [sacrifice], that the knife and the hands [which had been employed on the flesh] are clean, but the flesh itself is defiled; and if it was found in the excrement, all are clean.

How does he annul it? If he cut off the tip of its ear, the tip of its nose, or the tip of its finger; or if he defaced it, although there was no reduction in the mass of the material, he has annulled it. If he spat before it, urinated before it, dragged it [in the dust] or hurled excrement at it, behold it is not annulled. If he sold or gave it as a pledge, Rabbi says that he has annulled it, but the sages say that he has not annulled it.

How may it be tightly covered? With lime or gypsum, pitch or wax, mud or excrement, crude clay or potter's clay, or any substance that is used for plastering. One may not make a tightly fitting cover with tin or with lead because though it is a covering, it is not tightly fitting. One may not make a tightly fitting cover with swollen fig-cakes or with dough that was kneaded with fruit juice, since it might cause it to become unfit. If he did make a tightly fitting cover [from such material] it protects.

The matted hair on the heart and on the beard and on a woman's hidden parts; pus outside the eye, hardened pus outside a wound and the plaster over it, dried-up juice, clots of excrement on the body, dough under the finger nails, sweat-crumbs, miry clay, potter's clay, and road-clay. What is meant by 'miry clay’? This means the clay in pits, for it is written: "He lifted me out of the miry pit, the slimy clay" (Psalms 40:3). "Potter's clay" according to its literal sense. Rabbi Yose declares potter's clay clean, but clay for putty unclean. And "road-clay." These become like road-side pegs in these [kinds of clay] one may not immerse oneself nor immerse [other things] with them; But in all other clay one may immerse when it is wet. One may not immerse oneself with dust [still] on one's feet. One may not immerse a kettle with soot [on it] unless he scraped it.

Pus within the eye, hardened pus within a wound, juice that is moist, moist excrement on the body, excrement inside the finger nail, and a dangling finger nail and the downy hair of a child. [These] are not liable to uncleanness and do not cause uncleanness. The membrane which forms over a wound is liable to uncleanness and causes uncleanness.

Pus within the eye, hardened pus within a wound, juice that is moist, moist excrement on the body, excrement inside the finger nail, and a dangling finger nail and the downy hair of a child. [These] are not liable to uncleanness and do not cause uncleanness. The membrane which forms over a wound is liable to uncleanness and causes uncleanness.

The following cause neither uncleanness nor susceptibility to uncleanness: Sweat, rotten secretion, excrement, blood issuing with any of these, liquid [issuing from a child born in the] eight month. Rabbi Yose says: except its blood. [The discharge from the bowels of] one who drinks the water of Tiberias even though it comes out clean. Blood from the slaughtering of cattle and wild animals and birds that are unclean, and blood from bloodletting for healing. Rabbi Eliezer declares these unclean. Rabbi Shimon ben Elazar says: the milk of a male is clean.

Rebbi Jeremiah asked before Rebbi Zeïra: If it was used as bath house in summer but not in the rainy season, what is the rule? He said to him, a bath house even if it is not in use, a toilet even if it does not contain excrement. Mar Uqba said: a pig is a moving toilet. Rebbi Jonah investigated: A pebble on the sea shore, what is the rule? Rebbi Ammi the physician said: Rebbi Jeremiah taught that one may pass it by pylyvs, but one does not trust this ruling.

MISHNAH: If someone was standing and praying when he remembered that he had qeri, he should not stop but shorten his prayer. If he descended to immerse himself, if he can ascend, get dressed, and recite by the time of sunrise he should ascend, get dressed, and recite; otherwise, he should cover himself with water and recite. He should cover himself neither with stinking water nor with steeping water unless he diluted them with water. How much does one have to remove oneself from these and excrement? Four cubits.

It is stated: One removes himself from human excrement four cubits and from dog’s excrement four cubits, the latter when it is given on skins. Rebbi Jeremiah in the name of Rebbi Zeïra: One must remove hinself four cubits from a stinking carcass. Rebbi Avina said: Does not the Mishnah say all this : “How much does one have to remove himself from these and excrement? Four cubits.” Rebbi Ammi in the name of Rebbi Shammai: Explain it by steeping water of launderers. Rebbi Mani said to him: About steeping waters of launderers, we have stated: “neither with stinking water nor with steeping water.”

It is stated: One removes himself from human excrement four cubits and from dog’s excrement four cubits, the latter when it is given on skins. Rebbi Jeremiah in the name of Rebbi Zeïra: One must remove hinself four cubits from a stinking carcass. Rebbi Avina said: Does not the Mishnah say all this : “How much does one have to remove himself from these and excrement? Four cubits.” Rebbi Ammi in the name of Rebbi Shammai: Explain it by steeping water of launderers. Rebbi Mani said to him: About steeping waters of launderers, we have stated: “neither with stinking water nor with steeping water.”

It is stated: One removes himself from human excrement four cubits and from dog’s excrement four cubits, the latter when it is given on skins. Rebbi Jeremiah in the name of Rebbi Zeïra: One must remove hinself four cubits from a stinking carcass. Rebbi Avina said: Does not the Mishnah say all this : “How much does one have to remove himself from these and excrement? Four cubits.” Rebbi Ammi in the name of Rebbi Shammai: Explain it by steeping water of launderers. Rebbi Mani said to him: About steeping waters of launderers, we have stated: “neither with stinking water nor with steeping water.”

It is stated: One removes himself four cubits from excrement and urine of a toddler who can eat grain the volume of an olive, but if he cannot yet eat grain the volume of an olive one does not need to remove himself four cubits either from his excrement or from his urine. They asked before Rebbi Abbahu: Why does one separate himself from his excrement and urine? He said to them, because his thoughts are evil. They said to him: But is not he too young? He said to them, is it not written (Gen. 8:21): “For the inclination of man’s heart is evil from his youth?” Rebbi Yudan said, it is written “from his awakening”, from the moment that the awakes and enters the world.

It is stated: One removes himself four cubits from excrement and urine of a toddler who can eat grain the volume of an olive, but if he cannot yet eat grain the volume of an olive one does not need to remove himself four cubits either from his excrement or from his urine. They asked before Rebbi Abbahu: Why does one separate himself from his excrement and urine? He said to them, because his thoughts are evil. They said to him: But is not he too young? He said to them, is it not written (Gen. 8:21): “For the inclination of man’s heart is evil from his youth?” Rebbi Yudan said, it is written “from his awakening”, from the moment that the awakes and enters the world.

It is stated: One removes himself four cubits from excrement and urine of a toddler who can eat grain the volume of an olive, but if he cannot yet eat grain the volume of an olive one does not need to remove himself four cubits either from his excrement or from his urine. They asked before Rebbi Abbahu: Why does one separate himself from his excrement and urine? He said to them, because his thoughts are evil. They said to him: But is not he too young? He said to them, is it not written (Gen. 8:21): “For the inclination of man’s heart is evil from his youth?” Rebbi Yudan said, it is written “from his awakening”, from the moment that the awakes and enters the world.

Rebbi Yose bar Ḥanina said: One removes himself four cubits from animal dung. Rebbi Samuel bar Rav Isaac said, if it is soft, but only from donkeys. Rebbi Ḥiyya bar Abba said, if it arrived from a trip. Levi said, one removes himself four cubits from the excrement of a pig. And it was stated: One removes himself four cubits from the excrement of a pig, four cubits from the excrement of a marten, four cubits from the excrement of chickens. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Only from red ones.

Rebbi Yose bar Ḥanina said: One removes himself four cubits from animal dung. Rebbi Samuel bar Rav Isaac said, if it is soft, but only from donkeys. Rebbi Ḥiyya bar Abba said, if it arrived from a trip. Levi said, one removes himself four cubits from the excrement of a pig. And it was stated: One removes himself four cubits from the excrement of a pig, four cubits from the excrement of a marten, four cubits from the excrement of chickens. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Only from red ones.

Rebbi Yose bar Ḥanina said: One removes himself four cubits from animal dung. Rebbi Samuel bar Rav Isaac said, if it is soft, but only from donkeys. Rebbi Ḥiyya bar Abba said, if it arrived from a trip. Levi said, one removes himself four cubits from the excrement of a pig. And it was stated: One removes himself four cubits from the excrement of a pig, four cubits from the excrement of a marten, four cubits from the excrement of chickens. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Only from red ones.

Rebbi Yose bar Ḥanina said: One removes himself four cubits from animal dung. Rebbi Samuel bar Rav Isaac said, if it is soft, but only from donkeys. Rebbi Ḥiyya bar Abba said, if it arrived from a trip. Levi said, one removes himself four cubits from the excrement of a pig. And it was stated: One removes himself four cubits from the excrement of a pig, four cubits from the excrement of a marten, four cubits from the excrement of chickens. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Only from red ones.

It is stated: One must remove himself four cubits from a chamberpot, be it used for excrement or for urine. If it is before the bed, if he put some water in the pot he may recite, otherwise he may not recite. Rebbi Zakkai said, if he put a quartarius of water in, he may recite; otherwise, he may not recite. How many corresponding quartarii? One quartarius, corresponding to one quartarius, be the vessel small or large. Rabban Simeon ben Gamliel said, if it stands behind the bed he may recite, before the bed he may not recite. Rebbi Simeon ben Eleazar said, even in a dining hall large ten-by-ten he may not recite until he covers it up or until he puts it under the couch. Rebbi Jacob bar Aḥa in the name of Rebbi Ḥiyya bar Abba: Rebbi Ḥanina Tortayya ruled following Rebbi Simeon ben Eleazar.

Rebbi Benjamin ben Yephet in the name of Rebbi Yoḥanan: A minute amount of excrement can be eliminated by spit. Rebbi Zeïra and Rebbi Jacob bar Zavdi were sitting; they saw some excrement. Rebbi Jacob bar Zavdi got up and spat on it. Rebbi Zeïra said to him: From the sea to the pan!

Rebbi Benjamin ben Yephet in the name of Rebbi Yoḥanan: A minute amount of excrement can be eliminated by spit. Rebbi Zeïra and Rebbi Jacob bar Zavdi were sitting; they saw some excrement. Rebbi Jacob bar Zavdi got up and spat on it. Rebbi Zeïra said to him: From the sea to the pan!

Rebbi Abba in the name of Rav: Excrement until it is hardened like bone, urine all the time it makes moist. Ganiva said: All the time that its impression is visible. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Rebbi Jeremiah, Rebbi Zeïra in the name of Rav: Excrement is forbidden even if it is hard like bone. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Ḥizqiah said: Rebbi Abba is more restrictive for urine than for excrement? Rebbi Mana said to him: From that of Ganiva; he said to him: Even if it is hard like bone it is forbidden because its matter exists; urine’s matter no longer exists

Rebbi Abba in the name of Rav: Excrement until it is hardened like bone, urine all the time it makes moist. Ganiva said: All the time that its impression is visible. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Rebbi Jeremiah, Rebbi Zeïra in the name of Rav: Excrement is forbidden even if it is hard like bone. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Ḥizqiah said: Rebbi Abba is more restrictive for urine than for excrement? Rebbi Mana said to him: From that of Ganiva; he said to him: Even if it is hard like bone it is forbidden because its matter exists; urine’s matter no longer exists

Rebbi Abba in the name of Rav: Excrement until it is hardened like bone, urine all the time it makes moist. Ganiva said: All the time that its impression is visible. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Rebbi Jeremiah, Rebbi Zeïra in the name of Rav: Excrement is forbidden even if it is hard like bone. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Ḥizqiah said: Rebbi Abba is more restrictive for urine than for excrement? Rebbi Mana said to him: From that of Ganiva; he said to him: Even if it is hard like bone it is forbidden because its matter exists; urine’s matter no longer exists

If he [the Cohen] forgave and after that he [the Israel owner] ate, there is disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish since they disagreed: If he robbed heave from his maternal grandfather, a Cohen, Rebbi Joḥanan said, he has to pay to the tribe, but Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Jonah said, Rebbi Simeon ben Laqish answered Rebbi Joḥanan thus: According to you, who says he has to pay to the tribe, did we not state: “If he stole heave of the Sanctuary, he has to pay two fifths and the principal.” Should he not pay three? Rebbi Yasa in the name of Rebbi Joḥanan: The Torah said, it takes him out of his robbery. Rebbi Zeïra said to Rebbi Ammi: Two things you say in the name of Rebbi Joḥanan but you do not say why. Rebbi Joḥanan said, it takes him out of his robbery but you do not say why. It is so, “he shall give the holy food to the Cohen;” once he gave it, it stopped being his robbery. You say in the name of Rebbi Joḥanan, at the place of its slaughter should be its burning. You do not say why. Rebbi Eleazar in the name of Rebbi Hoshaia, Num. 19:5: “On its excrement shall be its burning.” How do you understand this? Rebbi Jeremiah in the name of Rebbi Ammi: At the place of its exit from life shall be its burning.

Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement. If he sat down and did not cleanse himself, it is forbidden. Rebbi Mana said, even though Rebbi Yose did not say this, he said something equivalent. As Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement. If he sat down and did not cleanse himself, his flesh touches the excrement.

Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement. If he sat down and did not cleanse himself, it is forbidden. Rebbi Mana said, even though Rebbi Yose did not say this, he said something equivalent. As Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement. If he sat down and did not cleanse himself, his flesh touches the excrement.

Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement. If he sat down and did not cleanse himself, it is forbidden. Rebbi Mana said, even though Rebbi Yose did not say this, he said something equivalent. As Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement. If he sat down and did not cleanse himself, his flesh touches the excrement.

Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement. If he sat down and did not cleanse himself, it is forbidden. Rebbi Mana said, even though Rebbi Yose did not say this, he said something equivalent. As Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement. If he sat down and did not cleanse himself, his flesh touches the excrement.

Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement. If he sat down and did not cleanse himself, it is forbidden. Rebbi Mana said, even though Rebbi Yose did not say this, he said something equivalent. As Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement. If he sat down and did not cleanse himself, his flesh touches the excrement.

MISHNAH: Rebbi Aqiba says, from where that idolatry makes impure by load like a menstruating woman? For it is said, you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load, idolatry also makes impure by load.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus of Tiberias. Friday evening he went up to her and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits split and heated, some say of Nicolaus dates, skin of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in public. She heard it and strangled herself; but some say that she converted. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals. You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted.

MISHNAH: One may put a pot over a light lest it set fire to a beam, and over a child’s excrement, and over a scorpion to prevent it from stinging. Rebbi Jehudah said, this happened before Rabban Joḥanan ben Zakkai in Arab and he said, I fear that he incurred liability for a purification sacrifice.

“And over a child’s excrement.” Is that not chicken feed? Rebbi Uqban said, explain it if it is soft, that it should not be smeared around.

It was stated in the name of Rebbi Jehudah: the tunnels under the Temple were profane, the Temple roofs were sanctified. Rebbi Immi in the name of Rebbi Simeon ben Laqish: A Mishnah says so, “there was a fireplace there, and an honorable bathroom. [What was its honor? If one found it locked, one knew that it was occupied, unlocked one knew that it was unoccupied.”] Rebbi Yose said, is excrement impure? Is it not simply cleanliness? But the following is it, “he leaves and goes in the walkway under the Temple, and lights were burning on both sides, until he comes to the place of immersion.” If it were sanctified he would have to go by the shortest way.

Rav Abun in the name of the rabbis there: this implies that the ashes of the stove are prepared only for the commandment. Rebbi Mana said, if he did not prepare it. But if he prepared it, one covers with it (excrement) and commandment. This parallels what Rebbi Shammai said, Rebbi Aḥa preached in the name of Rav Jehudah: If he prepared it for the commandment one covers with it for the commandment, for excrement one covers with it excrement and commandment. Rebbi Yose ben Rebbi Abun said, Rav Zera and Rebbi Abba bar Joseph disagreed. One said, there is preparation for excrement, but the other said, there is no preparation for excrement. The one who said that there is no preparation objected to the one who said that there is preparation, could he not use it to cover {the blood of} the Koy? He answered him, people are apt to err about the Koy, people are not apt to err about excrement. He said to him, if you would say so, he would take the picket and cover. And it was stated so: “If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover.” There are Tannaim who state, one does not use it to cover. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, he who said, one uses it to cover, after the deed; he who said, one does not use it to cover, one who comes to ask before he starts.

Rav Abun in the name of the rabbis there: this implies that the ashes of the stove are prepared only for the commandment. Rebbi Mana said, if he did not prepare it. But if he prepared it, one covers with it (excrement) and commandment. This parallels what Rebbi Shammai said, Rebbi Aḥa preached in the name of Rav Jehudah: If he prepared it for the commandment one covers with it for the commandment, for excrement one covers with it excrement and commandment. Rebbi Yose ben Rebbi Abun said, Rav Zera and Rebbi Abba bar Joseph disagreed. One said, there is preparation for excrement, but the other said, there is no preparation for excrement. The one who said that there is no preparation objected to the one who said that there is preparation, could he not use it to cover {the blood of} the Koy? He answered him, people are apt to err about the Koy, people are not apt to err about excrement. He said to him, if you would say so, he would take the picket and cover. And it was stated so: “If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover.” There are Tannaim who state, one does not use it to cover. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, he who said, one uses it to cover, after the deed; he who said, one does not use it to cover, one who comes to ask before he starts.

Rav Abun in the name of the rabbis there: this implies that the ashes of the stove are prepared only for the commandment. Rebbi Mana said, if he did not prepare it. But if he prepared it, one covers with it (excrement) and commandment. This parallels what Rebbi Shammai said, Rebbi Aḥa preached in the name of Rav Jehudah: If he prepared it for the commandment one covers with it for the commandment, for excrement one covers with it excrement and commandment. Rebbi Yose ben Rebbi Abun said, Rav Zera and Rebbi Abba bar Joseph disagreed. One said, there is preparation for excrement, but the other said, there is no preparation for excrement. The one who said that there is no preparation objected to the one who said that there is preparation, could he not use it to cover {the blood of} the Koy? He answered him, people are apt to err about the Koy, people are not apt to err about excrement. He said to him, if you would say so, he would take the picket and cover. And it was stated so: “If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover.” There are Tannaim who state, one does not use it to cover. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, he who said, one uses it to cover, after the deed; he who said, one does not use it to cover, one who comes to ask before he starts.

Rav Abun in the name of the rabbis there: this implies that the ashes of the stove are prepared only for the commandment. Rebbi Mana said, if he did not prepare it. But if he prepared it, one covers with it (excrement) and commandment. This parallels what Rebbi Shammai said, Rebbi Aḥa preached in the name of Rav Jehudah: If he prepared it for the commandment one covers with it for the commandment, for excrement one covers with it excrement and commandment. Rebbi Yose ben Rebbi Abun said, Rav Zera and Rebbi Abba bar Joseph disagreed. One said, there is preparation for excrement, but the other said, there is no preparation for excrement. The one who said that there is no preparation objected to the one who said that there is preparation, could he not use it to cover {the blood of} the Koy? He answered him, people are apt to err about the Koy, people are not apt to err about excrement. He said to him, if you would say so, he would take the picket and cover. And it was stated so: “If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover.” There are Tannaim who state, one does not use it to cover. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, he who said, one uses it to cover, after the deed; he who said, one does not use it to cover, one who comes to ask before he starts.

Rav Abun in the name of the rabbis there: this implies that the ashes of the stove are prepared only for the commandment. Rebbi Mana said, if he did not prepare it. But if he prepared it, one covers with it (excrement) and commandment. This parallels what Rebbi Shammai said, Rebbi Aḥa preached in the name of Rav Jehudah: If he prepared it for the commandment one covers with it for the commandment, for excrement one covers with it excrement and commandment. Rebbi Yose ben Rebbi Abun said, Rav Zera and Rebbi Abba bar Joseph disagreed. One said, there is preparation for excrement, but the other said, there is no preparation for excrement. The one who said that there is no preparation objected to the one who said that there is preparation, could he not use it to cover {the blood of} the Koy? He answered him, people are apt to err about the Koy, people are not apt to err about excrement. He said to him, if you would say so, he would take the picket and cover. And it was stated so: “If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover.” There are Tannaim who state, one does not use it to cover. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, he who said, one uses it to cover, after the deed; he who said, one does not use it to cover, one who comes to ask before he starts.

Rav Abun in the name of the rabbis there: this implies that the ashes of the stove are prepared only for the commandment. Rebbi Mana said, if he did not prepare it. But if he prepared it, one covers with it (excrement) and commandment. This parallels what Rebbi Shammai said, Rebbi Aḥa preached in the name of Rav Jehudah: If he prepared it for the commandment one covers with it for the commandment, for excrement one covers with it excrement and commandment. Rebbi Yose ben Rebbi Abun said, Rav Zera and Rebbi Abba bar Joseph disagreed. One said, there is preparation for excrement, but the other said, there is no preparation for excrement. The one who said that there is no preparation objected to the one who said that there is preparation, could he not use it to cover {the blood of} the Koy? He answered him, people are apt to err about the Koy, people are not apt to err about excrement. He said to him, if you would say so, he would take the picket and cover. And it was stated so: “If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover.” There are Tannaim who state, one does not use it to cover. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, he who said, one uses it to cover, after the deed; he who said, one does not use it to cover, one who comes to ask before he starts.

If he has nothing to eat, he cannot work on the first and second days. On the third day he works in privacy; but they said, a curse should come over his neighbors who forced him to this. Bar Qappara said, also on the third day he should not work anything. Bar Qappara follows his own opinion, since bar Qappara said the force of mourning is only up to three days. Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: For three days the soul hovers over the body, thinking that she will return to it. When she sees that the looks of his face change, she abandons it and leaves. After three days the belly breaks open in front of his face and says to it, here [you have] what you robbed, and you wronged, and put into me. Rebbi Ḥaggai in the name of Rebbi Joshia brought it from here: I shall scatter excrement on your faces, even excrement of your holidays. At that moment, but his body will hurt him and his soul mourn for him. His sharecroppers, and his tenants, and his contractors do work; his agricultural workers, and his mariners, and his camel drivers do not work. Rebbi Joshua ben Levi said, if he had a cow associated in town, she works. Rebbi Yose said to him, this you are saying about one under contract; therefore not to start.

If he has nothing to eat, he cannot work on the first and second days. On the third day he works in privacy; but they said, a curse should come over his neighbors who forced him to this. Bar Qappara said, also on the third day he should not work anything. Bar Qappara follows his own opinion, since bar Qappara said the force of mourning is only up to three days. Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: For three days the soul hovers over the body, thinking that she will return to it. When she sees that the looks of his face change, she abandons it and leaves. After three days the belly breaks open in front of his face and says to it, here [you have] what you robbed, and you wronged, and put into me. Rebbi Ḥaggai in the name of Rebbi Joshia brought it from here: I shall scatter excrement on your faces, even excrement of your holidays. At that moment, but his body will hurt him and his soul mourn for him. His sharecroppers, and his tenants, and his contractors do work; his agricultural workers, and his mariners, and his camel drivers do not work. Rebbi Joshua ben Levi said, if he had a cow associated in town, she works. Rebbi Yose said to him, this you are saying about one under contract; therefore not to start.

Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus of Tiberias. Friday evening he went down to her and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits, some say of Nicolaus dates, split and heated, skin of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in the House of Study. She heard it and strangled herself; but some say that she converted. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals on the Sabbath. You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted.

HALAKHAH: “Rebbi Jehudah said, Rebbi Ismael asked Rebbi Joshua,” etc. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: Because [most] calves there are slaughtered in the name of pagan worship. Rebbi Joḥanan heard this and said, my teacher taught us well, since if one slaughters for pagan worship even its excrement is forbidden. Rebbi Joḥanan asked, if one found a ring in it? Rebbi Yose said, a ring is recognizable; excrement is part of its body.

HALAKHAH: “Rebbi Jehudah said, Rebbi Ismael asked Rebbi Joshua,” etc. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: Because [most] calves there are slaughtered in the name of pagan worship. Rebbi Joḥanan heard this and said, my teacher taught us well, since if one slaughters for pagan worship even its excrement is forbidden. Rebbi Joḥanan asked, if one found a ring in it? Rebbi Yose said, a ring is recognizable; excrement is part of its body.

Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: Because most calves there are slaughtered in the name of pagan worship. Rebbi Joḥanan heard this and said, my teacher taught us well, since if one slaughters an animal for pagan worship even its excrement is forbidden. Rebbi Joḥanan asked, if one found a ring in it? Rebbi Yose said, a ring is recognizable; excrement is part of its body.

Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: Because most calves there are slaughtered in the name of pagan worship. Rebbi Joḥanan heard this and said, my teacher taught us well, since if one slaughters an animal for pagan worship even its excrement is forbidden. Rebbi Joḥanan asked, if one found a ring in it? Rebbi Yose said, a ring is recognizable; excrement is part of its body.

MISHNAH: If one’s house was connected to a house of pagan worship and collapsed, it is forbidden to rebuild it. What should he do? He restricts himself to his property and builds. If it was his and the idolatry’s, it is judged half by half Its stones, its wood, and its dust make impure like a crawling animal, as it is said, you shall treat it as an abomination. Rebbi Aqiba says like a menstruating woman as it is said, you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load, also idolatry makes impure by load.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. What means “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement. What is called God’s. Face is called Dog’s Face. Spring of the Cup is called Spring of the Thorn. The Place of Fortune is called the Place of Undress. Rebbi Tanḥuma (asked) [in the name of] Rebbi Huna: It is written, The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since the flow of urine is called ‘amida. How (do the rabbis) [does Rebbi Aqiba] interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rebbi Huna in the name of Rav Josef: from (where) [here] that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. What means “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement. What is called God’s. Face is called Dog’s Face. Spring of the Cup is called Spring of the Thorn. The Place of Fortune is called the Place of Undress. Rebbi Tanḥuma (asked) [in the name of] Rebbi Huna: It is written, The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since the flow of urine is called ‘amida. How (do the rabbis) [does Rebbi Aqiba] interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rebbi Huna in the name of Rav Josef: from (where) [here] that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. What means “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement. What is called God’s. Face is called Dog’s Face. Spring of the Cup is called Spring of the Thorn. The Place of Fortune is called the Place of Undress. Rebbi Tanḥuma (asked) [in the name of] Rebbi Huna: It is written, The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since the flow of urine is called ‘amida. How (do the rabbis) [does Rebbi Aqiba] interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rebbi Huna in the name of Rav Josef: from (where) [here] that one does not tell anybody to leave unless he entered with his head and most of his body.

MISHNAH: How does one annul it? If he cut off the top of its earlobe, the tip of its nose, the tip of its finger. If he disfigured it even though nothing is missing, he annulled it. If he spat in its face, urinated before it, dragged it, threw excrement on it, this is not annulled. If he sold or mortgaged it, Rebbi says it is annulled, but the Sages say it is not annulled.

If he had gone down to bathe, should he have time to ascend, clothe himself and read [the Shema'] before sunrise, he must ascend, clothe himself and read ; but if not, he should immerse his body in the water and read. He may not immerse himself in evil-smelling water, nor water of soaking, until he has poured [fresh] water therein. To what distance must he remoce himself from it and excrement [if he wishes to read the Shema'] ? Four cubits.

There is another teaching : If a man was standing in the Tefillah and saw some excrement opposite him, he should step forward until he has left it behind him a distance of four cubits. There is, however, a teaching [that in these circumstances he should step] sideways! There is no contradiction; [he should step forward] when that is possible, and [sideways] when he cannot do the other.

If a man was reciting the Tefillah and found excrement where he was standing, Rabbah said : Even if he himself was responsible for it, his Tefillah is valid. Raba retorted : But lo [it is written], "The sacrifice of the wicked is an abomination" (Prov. xxi. 27)! Therefore, said Raba, since he is responsible [for the excrement], although he has uttered the prayer, his Tefillah is an abomination.

If a man was reciting the Tefillah and found excrement where he was standing, Rabbah said : Even if he himself was responsible for it, his Tefillah is valid. Raba retorted : But lo [it is written], "The sacrifice of the wicked is an abomination" (Prov. xxi. 27)! Therefore, said Raba, since he is responsible [for the excrement], although he has uttered the prayer, his Tefillah is an abomination.

There is a teaching in agreement with Rab Hisda : A man should not read the Shema' opposite the excrement of a human being, or of dogs, or pigs, or poultry ; nor opposite the filth of a dunghill which gives forth a bad odour. If there be a place ten cubits higher or lower, he sits down at the side and reads the Shema'; but if not, he removes himself as far as he can see it. The same rule applies to the Tefillah. "If there is a foul odour for which there is a cause [present], he removes himself a distance of four cubits from the place of the odour and reads the Shema'."

Raba said : The Halakah is not in agreement with this teaching in all these cases, but according to the following teaching : A man should not read the Shema' opposite the excrement of human beings, nor opposite that of pigs or dogs when he has placed skins therein.

Rab Judah said : If one is uncertain whether excrement is present, it is forbidden [to read the Shema']. If one is uncertain whether urine is present, it is permitted. Another version is : Rab Judah said : If one is uncertain whether excrement is in the room, it is permitted [to read it], but by an ash-heap it is forbidden. If one is uncertain whether urine is present, even by an ash-heap it is permitted.

Rab Judah said : If one is uncertain whether excrement is present, it is forbidden [to read the Shema']. If one is uncertain whether urine is present, it is permitted. Another version is : Rab Judah said : If one is uncertain whether excrement is in the room, it is permitted [to read it], but by an ash-heap it is forbidden. If one is uncertain whether urine is present, even by an ash-heap it is permitted.

Rab Judah [Rab Josef] said : May his teacher forgive Geniba; since in the case of excrement Rab Judah said in the name of Rab : When the surface has hardened it is permitted [to read the Shema' thereby], how much more so with urine !

Abbai said to him : What seest thou that thou reliest upon this; rely upon that which Rabbah b. Rab Huna said in the name of Rab : It is forbidden [to read the Shema' near] excrement even when it is like earthenware.

What means excrement like earthenware? Rabbah b. Bar Hannah said in the name of R. Johanan; When one can throw it to the ground without its crumbling to pieces. Others say : When one can roll it without its crumbling to pieces.

Rabina said : I was once standing before Rab Jeremiah of Difti ; he noticed some excrement, and he said to me, "See whether its surface has hardened or not." Another version is : He said to him, "See whether it has become cracked."

How, then, is it with reference to this matter ? It has been reported: When the excrement is like earthenware, Amemar said : It is forbidden ; Mar Zotra said : It is permitted. Raba said : The Halakah is — when the excrement is like earthenware it is forbidden ; and similarly with urine, so long as the ground is sufficiently wet to moisten.

How, then, is it with reference to this matter ? It has been reported: When the excrement is like earthenware, Amemar said : It is forbidden ; Mar Zotra said : It is permitted. Raba said : The Halakah is — when the excrement is like earthenware it is forbidden ; and similarly with urine, so long as the ground is sufficiently wet to moisten.

Raba said : If there be excrement in a transparent vessel, it is permitted to read the Shema' thereby ; if nakedness be in a transparent vessel, it is forbidden to read the Shema' thereby. "If there be excrement in a transparent vessel, it is permitted to read the Shema' thereby" ; because with excrement the criterion is whether it is covered : and behold it is covered. "If nakedness be in a transparent vessel, it is forbidden to read the Shema' thereby" ; because the All-merciful declared, "That He see no unseemly thing in thee" (Deut. xxiii. 15), and behold it is visible.

Raba said : If there be excrement in a transparent vessel, it is permitted to read the Shema' thereby ; if nakedness be in a transparent vessel, it is forbidden to read the Shema' thereby. "If there be excrement in a transparent vessel, it is permitted to read the Shema' thereby" ; because with excrement the criterion is whether it is covered : and behold it is covered. "If nakedness be in a transparent vessel, it is forbidden to read the Shema' thereby" ; because the All-merciful declared, "That He see no unseemly thing in thee" (Deut. xxiii. 15), and behold it is visible.

Raba said : If there be excrement in a transparent vessel, it is permitted to read the Shema' thereby ; if nakedness be in a transparent vessel, it is forbidden to read the Shema' thereby. "If there be excrement in a transparent vessel, it is permitted to read the Shema' thereby" ; because with excrement the criterion is whether it is covered : and behold it is covered. "If nakedness be in a transparent vessel, it is forbidden to read the Shema' thereby" ; because the All-merciful declared, "That He see no unseemly thing in thee" (Deut. xxiii. 15), and behold it is visible.

Abbai said : Should the excrement be but a minute quantity, one can nullify it [by covering it] with spittle. Raba said : It must be with thick spittle. Raba said : If excrement be in a hole, he may place his sandal over it and read the Shema'. Mar b. Rabina asked : How is it if excrement adheres to his sandal ? The question remained unanswered.

Abbai said : Should the excrement be but a minute quantity, one can nullify it [by covering it] with spittle. Raba said : It must be with thick spittle. Raba said : If excrement be in a hole, he may place his sandal over it and read the Shema'. Mar b. Rabina asked : How is it if excrement adheres to his sandal ? The question remained unanswered.

Abbai said : Should the excrement be but a minute quantity, one can nullify it [by covering it] with spittle. Raba said : It must be with thick spittle. Raba said : If excrement be in a hole, he may place his sandal over it and read the Shema'. Mar b. Rabina asked : How is it if excrement adheres to his sandal ? The question remained unanswered.

Our Rabbis have taught : It is forbidden to read the Shema' by a bed-pan for excrement or urine, although empty; also by urine until he has poured water therein. How much water should he pour therein ? Any small quantity. R. Zakkai says : A fourth [of a Log], whether it be before or behind the bed. Rabban Simeon b. Gamaliel says : If it be behind the bed, he may read it ; if it be before the bed he may not, but he removes himself a distance of four cubits and reads. R. Simeon b. Eleazar says : Even if the room be the size of a hundred cubits, he may not read until he has removed it or placed it under the bed.

To what distance must he remove himself from it and excrement [if he wishes to read the Shema'] ? Four cubits. Raba said in the name of Rab Sahorah in the name of Rab Huna : This teaching applies only to [excrement which is behind him ; but if it is in front of him, he must remove himself as far as the eye can see it. Similarly is it with the Tefillah.

To what distance must he remove himself from it and excrement [if he wishes to read the Shema'] ? Four cubits. Raba said in the name of Rab Sahorah in the name of Rab Huna : This teaching applies only to [excrement which is behind him ; but if it is in front of him, he must remove himself as far as the eye can see it. Similarly is it with the Tefillah.

But it is not so ! For Rafram b. Pappa said in the name of Rab Hisda : A man may stand opposite a privy and say the Tefillah ! With what are we here dealing ? With a privy which does not contain excrement.

But that is not so ! For Rab Joseph b. Hannina said : When they speak of a "privy" they mean even one in which there is no excrement, and when they speak of a "bath-house" they mean even one in which there is no person. But with what are we here dealing? With a new one.

Raba said : The privies of the Persians, although they may contain excrement, are to be regarded as closed in.

If [a child] is able to eat an olive size of grain, one must remove oneself a distance of at least four cubits from his excrement or water. R. Hisda explained: This applies only where the child is able to consume it in the time [which it takes an ordinary adult] to eat half a loaf. R. Hiyya the son of R. Yeva said: But in the case of an adult [the law applies] even if he cannot eat it in the time [which it takes a normal person] to eat half a loaf, since it is written, He that increases knowledge increases sorrow.

He said to him: I grant you that that one who has urinated should go four cubits and pray, for we have taught this: How far should he go away from it and from excrement? Four cubits. But why should one who has prayed have to go four cubits before urinating?

And if he dies under his hand, [the agent of court] is exonerated. If he added one additional lash and he died, then [the agent] is exiled on his account. If he soiled himself, whether with excrement or urine, he is exempt [from any further lashes]. Rebbi Yehuda says, A man [is exempt only with] excrement, but a woman with [is even exempt with] urine. GEMARA:

And if he dies under his hand, [the agent of court] is exonerated. If he added one additional lash and he died, then [the agent] is exiled on his account. If he soiled himself, whether with excrement or urine, he is exempt [from any further lashes]. Rebbi Yehuda says, A man [is exempt only with] excrement, but a woman with [is even exempt with] urine. GEMARA:

If he soiled himself. etc.: The Rabbis taught [in a baraisa], Both a man and a woman [are exempt] with excrement, but not urine, these are the words of Rebbi Meir. Rebbi Yehuda says, a man [is exempt] with excrement and a woman with urine. And the sages say, both a man and a woman [are exempt] with either excrement or urine.

If he soiled himself. etc.: The Rabbis taught [in a baraisa], Both a man and a woman [are exempt] with excrement, but not urine, these are the words of Rebbi Meir. Rebbi Yehuda says, a man [is exempt] with excrement and a woman with urine. And the sages say, both a man and a woman [are exempt] with either excrement or urine.

If he soiled himself. etc.: The Rabbis taught [in a baraisa], Both a man and a woman [are exempt] with excrement, but not urine, these are the words of Rebbi Meir. Rebbi Yehuda says, a man [is exempt] with excrement and a woman with urine. And the sages say, both a man and a woman [are exempt] with either excrement or urine.

But it was taught in a different baraisa, Rebbi Yehuda says, both a man and a woman [are exempt] with excrement? Rav Nachman bar Yitzchak answered,... [The second baraisa means that] both of them are equal with regards to excrement....