feeds

[…] (the rich man) died. [I tell you, don't] be anxious about [your life], what you'll eat, [nor the] body, what [you'll wear], because I tell you, [unless] you fast from [the world], you'll never find [the kingdom], and unless you […] the world, [you'll never …] the Father [… the] birds, how […] and [your] heavenly Father [feeds them …] so you […] much […]

The children of the beast that feeds on sheep,

That feeds on sheep, who unto manhood grown

The children of the beast that feeds on sheep,

We exhort, therefore, the widows and orphans to partake of those things that are bestowed upon them with all fear, and all pious reverence, and to return thanks to God who gives food to the needy, and to lift up their eyes to Him. For, says He, Which of you shall eat, or who shall drink without Him? For He opens His hand, and fills every living thing with His kindness: giving wheat to the young men, and wine to the maidens, and oil for the joy of the living, grass for the cattle, and green herb for the service of men, flesh for the wild beasts, seeds for the birds, and suitable food for all creatures. Wherefore the Lord says: Consider the fowls of heaven, that they sow not, neither do they reap nor gather into barns, and your Father feeds them. Are you not much better than they? Be not therefore solicitous, saying, What shall we eat? Or what shall we drink? For your Father knows that you have need of all these things. Since you therefore enjoy such a providential care from Him, and are partakers of the good things that are derived from Him, you ought to return praise to Him that receives the orphan and the widow, to Almighty God, through His beloved Son Jesus Christ our Lord; through whom glory be to God in spirit and truth forever. Amen.

"Had I perceived that you were all zealously disposed to go to war with the Romans, and that the purer and more sincere part of the people did not propose to live in peace, I had not come out to you, nor been so bold as to give you counsel; for all discourses that tend to persuade men to do what they ought to do are superfluous, when the hearers are agreed to do the contrary. But because some are earnest to go to war because they are young, and without experience of the miseries it brings, and because some are for it out of an unreasonable expectation of regaining their liberty, and because others hope to get by it, and are therefore earnestly bent upon it, that in the confusion of your affairs they may gain what belongs to those that are too weak to resist them, I have thought proper to get you all together, and to say to you what I think to be for your advantage; that so the former may grow wiser, and change their minds, and that the best men may come to no harm by the ill conduct of some others. And let not any one be tumultuous against me, in case what they hear me say do not please them; for as to those that admit of no cure, but are resolved upon a revolt, it will still be in their power to retain the same sentiments after my exhortation is over; but still my discourse will fall to the ground, even with a relation to those that have a mind to hear me, unless you will all keep silence. I am well aware that many make a tragical exclamation concerning the injuries that have been offered you by your procurators, and concerning the glorious advantages of liberty; but before I begin the inquiry, who you are that must go to war, and who they are against whom you must fight, I shall first separate those pretenses that are by some connected together; for if you aim at avenging yourselves on those that have done you injury, why do you pretend this to be a war for recovering your liberty? but if you think all servitude intolerable, to what purpose serve your complaint against your particular governors? for if they treated you with moderation, it would still be equally an unworthy thing to be in servitude. Consider now the several cases that may be supposed, how little occasion there is for your going to war. Your first occasion is the accusations you have to make against your procurators; now here you ought to be submissive to those in authority, and not give them any provocation; but when you reproach men greatly for small offenses, you excite those whom you reproach to be your adversaries; for this will only make them leave off hurting you privately, and with some degree of modesty, and to lay what you have waste openly. Now nothing so much damps the force of strokes as bearing them with patience; and the quietness of those who are injured diverts the injurious persons from afflicting. But let us take it for granted that the Roman ministers are injurious to you, and are incurably severe; yet are they not all the Romans who thus injure you; nor hath Caesar, against whom you are going to make war, injured you: it is not by their command that any wicked governor is sent to you; for they who are in the west cannot see those that are in the east; nor indeed is it easy for them there even to hear what is done in these parts. Now it is absurd to make war with a great many for the sake of one, to do so with such mighty people for a small cause; and this when these people are not able to know of what you complain: nay, such crimes as we complain of may soon be corrected, for the same procurator will not continue for ever; and probable it is that the successors will come with more moderate inclinations. But as for war, if it be once begun, it is not easily laid down again, nor borne without calamities coming therewith. However, as to the desire of recovering your liberty, it is unseasonable to indulge it so late; whereas you ought to have labored earnestly in old time that you might never have lost it; for the first experience of slavery was hard to be endured, and the struggle that you might never have been subject to it would have been just; but that slave who hath been once brought into subjection, and then runs away, is rather a refractory slave than a lover of liberty; for it was then the proper time for doing all that was possible, that you might never have admitted the Romans [into your city], when Pompey came first into the country. But so it was, that our ancestors and their kings, who were in much better circumstances than we are, both as to money, and strong bodies, and [valiant] souls, did not bear the onset of a small body of the Roman army. And yet you, who have now accustomed yourselves to obedience from one generation to another, and who are so much inferior to those who first submitted, in your circumstances will venture to oppose the entire empire of the Romans. While those Athenians, who, in order to preserve the liberty of Greece, did once set fire to their own city; who pursued Xerxes, that proud prince, when he sailed upon the land, and walked upon the sea, and could not be contained by the seas, but conducted such an army as was too broad for Europe; and made him run away like a fugitive in a single ship, and brake so great a part of Asia at the Lesser Salamis; are yet at this time servants to the Romans; and those injunctions which are sent from Italy become laws to the principal governing city of Greece. Those Lacedemonians also who got the great victories at Thermopylae and Platea, and had Agesilaus [for their king], and searched every corner of Asia, are contented to admit the same lords. Those Macedonians also, who still fancy what great men their Philip and Alexander were, and see that the latter had promised them the empire over the world, these bear so great a change, and pay their obedience to those whom fortune hath advanced in their stead. Moreover, ten thousand ether nations there are who had greater reason than we to claim their entire liberty, and yet do submit. You are the only people who think it a disgrace to be servants to those to whom all the world hath submitted. What sort of an army do you rely on? What are the arms you depend on? Where is your fleet, that may seize upon the Roman seas? and where are those treasures which may be sufficient for your undertakings? Do you suppose, I pray you, that you are to make war with the Egyptians, and with the Arabians? Will you not carefully reflect upon the Roman empire? Will you not estimate your own weakness? Hath not your army been often beaten even by your neighboring nations, while the power of the Romans is invincible in all parts of the habitable earth? nay, rather they seek for somewhat still beyond that; for all Euphrates is not a sufficient boundary for them on the east side, nor the Danube on the north; and for their southern limit, Libya hath been searched over by them, as far as countries uninhabited, as is Cadiz their limit on the west; nay, indeed, they have sought for another habitable earth beyond the ocean, and have carried their arms as far as such British islands as were never known before. What therefore do you pretend to? Are you richer than the Gauls, stronger than the Germans, wiser than the Greeks, more numerous than all men upon the habitable earth? What confidence is it that elevates you to oppose the Romans? Perhaps it will be said, It is hard to endure slavery. Yes; but how much harder is this to the Greeks, who were esteemed the noblest of all people under the sun! These, though they inhabit in a large country, are in subjection to six bundles of Roman rods. It is the same case with the Macedonians, who have juster reason to claim their liberty than you have. What is the case of five hundred cities of Asia? Do they not submit to a single governor, and to the consular bundle of rods? What need I speak of the Henlochi, and Colchi and the nation of Tauri, those that inhabit the Bosphorus, and the nations about Pontus, and Meotis, who formerly knew not so much as a lord of their own, but are now subject to three thousand armed men, and where forty long ships keep the sea in peace, which before was not navigable, and very tempestuous? How strong a plea may Bithynia, and Cappadocia, and the people of Pamphylia, the Lycians, and Cilicians, put in for liberty! But they are made tributary without an army. What are the circumstances of the Thracians, whose country extends in breadth five days' journey, and in length seven, and is of a much more harsh constitution, and much more defensible, than yours, and by the rigor of its cold sufficient to keep off armies from attacking them? do not they submit to two thousand men of the Roman garrisons? Are not the Illyrlans, who inhabit the country adjoining, as far as Dalmatia and the Danube, governed by barely two legions? by which also they put a stop to the incursions of the Daeians. And for the Dalmatians, who have made such frequent insurrections in order to regain their liberty, and who could never before be so thoroughly subdued, but that they always gathered their forces together again, revolted, yet are they now very quiet under one Roman legion. Moreover, great advantages might provoke any people to revolt, the Gauls might do it best of all, as being so thoroughly walled round by nature; on the east side by the Alps, on the north by the river Rhine, on the south by the Pyrenean mountains, and on the west by the ocean. Now although these Gauls have such obstacles before them to prevent any attack upon them, and have no fewer than three hundred and five nations among them, nay have, as one may say, the fountains of domestic happiness within themselves, and send out plentiful streams of happiness over almost the whole world, these bear to be tributary to the Romans, and derive their prosperous condition from them; and they undergo this, not because they are of effeminate minds, or because they are of an ignoble stock, as having borne a war of eighty years in order to preserve their liberty; but by reason of the great regard they have to the power of the Romans, and their good fortune, which is of greater efficacy than their arms. These Gauls, therefore, are kept in servitude by twelve hundred soldiers, which are hardly so many as are their cities; nor hath the gold dug out of the mines of Spain been sufficient for the support of a war to preserve their liberty, nor could their vast distance from the Romans by land and by sea do it; nor could the martial tribes of the Lusitanians and Spaniards escape; no more could the ocean, with its tide, which yet was terrible to the ancient inhabitants. Nay, the Romans have extended their arms beyond the pillars of Hercules, and have walked among the clouds, upon the Pyrenean mountains, and have subdued these nations. And one legion is a sufficient guard for these people, although they were so hard to be conquered, and at a distance so remote from Rome. Who is there among you that hath not heard of the great number of the Germans? You have, to be sure, yourselves seen them to be strong and tall, and that frequently, since the Romans have them among their captives every where; yet these Germans, who dwell in an immense country, who have minds greater than their bodies, and a soul that despises death, and who are in rage more fierce than wild beasts, have the Rhine for the boundary of their enterprises, and are tamed by eight Roman legions. Such of them as were taken captive became their servants; and the rest of the entire nation were obliged to save themselves by flight. Do you also, who depend on the walls of Jerusalem, consider what a wall the Britons had; for the Romans sailed away to them, an subdued them while they were encompassed by the ocean, and inhabited an island that is not less than the [continent of this] habitable earth; and four legions are a sufficient guard to so large an island And why should I speak much more about this matter, while the Parthians, that most warlike body of men, and lords of so many nations, and encompassed with such mighty forces, send hostages to the Romans? whereby you may see, if you please, even in Italy, the noblest nation of the East, under the notion of peace, submitting to serve them. Now when almost all people under the sun submit to the Roman arms, will you be the only people that make war against them? and this without regarding the fate of the Carthaginians, who, in the midst of their brags of the great Hannibal, and the nobility of their Phoenician original, fell by the hand of Scipio. Nor indeed have the Cyrenians, derived from the Lacedemonians, nor the Marmaridite, a nation extended as far as the regions uninhabitable for want of water, nor have the Syrtes, a place terrible to such as barely hear it described, the Nasamons and Moors, and the immense multitude of the Numidians, been able to put a stop to the Roman valor. And as for the third part of the habitable earth, [Africa,] whose nations are so many that it is not easy to number them, and which is bounded by the Atlantic Sea and the pillars of Hercules, and feeds an innumerable multitude of Ethiopians, as far as the Red Sea, these have the Romans subdued entirely. And besides the annual fruits of the earth, which maintain the multitude of the Romans for eight months in the year, this, over and above, pays all sorts of tribute, and affords revenues suitable to the necessities of the government. Nor do they, like you, esteem such injunctions a disgrace to them, although they have but one Roman legion that abides among them. And indeed what occasion is there for showing you the power of the Romans over remote countries, when it is so easy to learn it from Egypt, in your neighborhood? This country is extended as far as the Ethiopians, and Arabia the Happy, and borders upon India; it hath seven millions five hundred thousand men, besides the inhabitants of Alexandria, as may be learned from the revenue of the poll tax; yet it is not ashamed to submit to the Roman government, although it hath Alexandria as a grand temptation to a revolt, by reason it is so full of people and of riches, and is besides exceeding large, its length being thirty furlongs, and its breadth no less than ten; and it pays more tribute to the Romans in one month than you do in a year; nay, besides what it pays in money, it sends corn to Rome that supports it for four months [in the year]: it is also walled round on all sides, either by almost impassable deserts, or seas that have no havens, or by rivers, or by lakes; yet have none of these things been found too strong for the Roman good fortune; however, two legions that lie in that city are a bridle both for the remoter parts of Egypt, and for the parts inhabited by the more noble Macedonians. Where then are those people whom you are to have for your auxiliaries? Must they come from the parts of the world that are uninhabited? for all that are in the habitable earth are [under the] Romans. Unless any of you extend his hopes as far as beyond the Euphrates, and suppose that those of your own nation that dwell in Adiabene will come to your assistance; but certainly these will not embarrass themselves with an unjustifiable war, nor, if they should follow such ill advice, will the Parthians permit them so to do; for it is their concern to maintain the truce that is between them and the Romans, and they will be supposed to break the covenants between them, if any under their government march against the Romans. What remains, therefore, is this, that you have recourse to Divine assistance; but this is already on the side of the Romans; for it is impossible that so vast an empire should be settled without God's providence. Reflect upon it, how impossible it is for your zealous observations of your religious customs to be here preserved, which are hard to be observed even when you fight with those whom you are able to conquer; and how can you then most of all hope for God's assistance, when, by being forced to transgress his law, you will make him turn his face from you? and if you do observe the custom of the sabbath days, and will not be revealed on to do any thing thereon, you will easily be taken, as were your forefathers by Pompey, who was the busiest in his siege on those days on which the besieged rested. But if in time of war you transgress the law of your country, I cannot tell on whose account you will afterward go to war; for your concern is but one, that you do nothing against any of your forefathers; and how will you call upon God to assist you, when you are voluntarily transgressing against his religion? Now all men that go to war do it either as depending on Divine or on human assistance; but since your going to war will cut off both those assistances, those that are for going to war choose evident destruction. What hinders you from slaying your children and wives with your own hands, and burning this most excellent native city of yours? for by this mad prank you will, however, escape the reproach of being beaten. But it were best, O my friends, it were best, while the vessel is still in the haven, to foresee the impending storm, and not to set sail out of the port into the middle of the hurricanes; for we justly pity those who fall into great misfortunes without fore-seeing them; but for him who rushes into manifest ruin, he gains reproaches [instead of commiseration]. But certainly no one can imagine that you can enter into a war as by agreement, or that when the Romans have got you under their power, they will use you with moderation, or will not rather, for an example to other nations, burn your holy city, and utterly destroy your whole nation; for those of you who shall survive the war will not be able to find a place whither to flee, since all men have the Romans for their lords already, or are afraid they shall have hereafter. Nay, indeed, the danger concerns not those Jews that dwell here only, but those of them which dwell in other cities also; for there is no people upon the habitable earth which have not some portion of you among them, whom your enemies will slay, in case you go to war, and on that account also; and so every city which hath Jews in it will be filled with slaughter for the sake of a few men, and they who slay them will be pardoned; but if that slaughter be not made by them, consider how wicked a thing it is to take arms against those that are so kind to you. Have pity, therefore, if not on your children and wives, yet upon this your metropolis, and its sacred walls; spare the temple, and preserve the holy house, with its holy furniture, for yourselves; for if the Romans get you under their power, they will no longer abstain from them, when their former abstinence shall have been so ungratefully requited. I call to witness your sanctuary, and the holy angels of God, and this country common to us all, that I have not kept back any thing that is for your preservation; and if you will follow that advice which you ought to do, you will have that peace which will be common to you and to me; but if you indulge four passions, you will run those hazards which I shall be free from."

One who feeds [terumah] to his small children, or to his slaves whether they are of majority age or minors, or one who eats terumah from outside the land, or less than an olive’s bulk of terumah, must repay the value, but not the fifth; and the repayment remains hullin. Therefore, if the priest wishes to forgive the repayment, he may.

A person does not defile [as a corpse] until he dies. Even he is cut up or even if he is about to die, he [still] makes levirate marriage obligatory and exempts from levirate marriage, he feeds [his mother] terumah and disqualifies [his mother] from eating terumah. Similarly in the case of cattle or wild animals, they do not defile until they die. If their heads have been cut off, even though they are moving convulsively, they are unclean, like a lizard's tail, which moves convulsively.

They objected: There is Nevarekh. There is a difference, because if there were two sitting together and eating they would not say Nevarekh. There is “He Who feeds all”; that is difficult.

Three who ate together and one wants to leave, Rav said he should recite the first benediction, then he may leave. What is the first benediction? In the Yeshivah of Rav they said, the benediction of invitation. Rebbi Zeïra in the name of Rav Jeremiah: that is “He Who feeds all.” Rebbi Ḥelbo, Rav Ḥanan in the name of Rav: that is “He Who feeds all.” Rav Sheshet objected, but a baraita disagrees: “Two, three are obliged to recite Grace.” If you want to say the benediction of invitation is the first one, one should state “four.” They found stated “four.” If you want to say this is “He Who feeds all”, it is difficult. If you want to say that it is “He Who is good and does good”, you cannot do that, there is a difference because Rav Huna said that “He Who is good and does good” was fixed after permission was received to bury the slain of Betar, “He Who is good” because the dead did not decompose and “He Who does good” that they could be buried. Rav Huna said, you may explain it following Rebbi Ismael since Rebbi Ismael said, “He Who is good and does good” is an obligation from the Torah as it is written (Deut.8:10): You will eat and be satiated, then you must praise, that is the benediction of invitation; the Eternal, your God, that is “He Who feeds all”; for the Land, that is the benediction over the Land; the good one, that is the benediction “builder of Jerusalem” [and so it says (Deut. 3:25) “this good mountain and the Lebanon”]; that He gave you, that is “He Who is good and does good”.

Three who ate together and one wants to leave, Rav said he should recite the first benediction, then he may leave. What is the first benediction? In the Yeshivah of Rav they said, the benediction of invitation. Rebbi Zeïra in the name of Rav Jeremiah: that is “He Who feeds all.” Rebbi Ḥelbo, Rav Ḥanan in the name of Rav: that is “He Who feeds all.” Rav Sheshet objected, but a baraita disagrees: “Two, three are obliged to recite Grace.” If you want to say the benediction of invitation is the first one, one should state “four.” They found stated “four.” If you want to say this is “He Who feeds all”, it is difficult. If you want to say that it is “He Who is good and does good”, you cannot do that, there is a difference because Rav Huna said that “He Who is good and does good” was fixed after permission was received to bury the slain of Betar, “He Who is good” because the dead did not decompose and “He Who does good” that they could be buried. Rav Huna said, you may explain it following Rebbi Ismael since Rebbi Ismael said, “He Who is good and does good” is an obligation from the Torah as it is written (Deut.8:10): You will eat and be satiated, then you must praise, that is the benediction of invitation; the Eternal, your God, that is “He Who feeds all”; for the Land, that is the benediction over the Land; the good one, that is the benediction “builder of Jerusalem” [and so it says (Deut. 3:25) “this good mountain and the Lebanon”]; that He gave you, that is “He Who is good and does good”.

Three who ate together and one wants to leave, Rav said he should recite the first benediction, then he may leave. What is the first benediction? In the Yeshivah of Rav they said, the benediction of invitation. Rebbi Zeïra in the name of Rav Jeremiah: that is “He Who feeds all.” Rebbi Ḥelbo, Rav Ḥanan in the name of Rav: that is “He Who feeds all.” Rav Sheshet objected, but a baraita disagrees: “Two, three are obliged to recite Grace.” If you want to say the benediction of invitation is the first one, one should state “four.” They found stated “four.” If you want to say this is “He Who feeds all”, it is difficult. If you want to say that it is “He Who is good and does good”, you cannot do that, there is a difference because Rav Huna said that “He Who is good and does good” was fixed after permission was received to bury the slain of Betar, “He Who is good” because the dead did not decompose and “He Who does good” that they could be buried. Rav Huna said, you may explain it following Rebbi Ismael since Rebbi Ismael said, “He Who is good and does good” is an obligation from the Torah as it is written (Deut.8:10): You will eat and be satiated, then you must praise, that is the benediction of invitation; the Eternal, your God, that is “He Who feeds all”; for the Land, that is the benediction over the Land; the good one, that is the benediction “builder of Jerusalem” [and so it says (Deut. 3:25) “this good mountain and the Lebanon”]; that He gave you, that is “He Who is good and does good”.

Three who ate together and one wants to leave, Rav said he should recite the first benediction, then he may leave. What is the first benediction? In the Yeshivah of Rav they said, the benediction of invitation. Rebbi Zeïra in the name of Rav Jeremiah: that is “He Who feeds all.” Rebbi Ḥelbo, Rav Ḥanan in the name of Rav: that is “He Who feeds all.” Rav Sheshet objected, but a baraita disagrees: “Two, three are obliged to recite Grace.” If you want to say the benediction of invitation is the first one, one should state “four.” They found stated “four.” If you want to say this is “He Who feeds all”, it is difficult. If you want to say that it is “He Who is good and does good”, you cannot do that, there is a difference because Rav Huna said that “He Who is good and does good” was fixed after permission was received to bury the slain of Betar, “He Who is good” because the dead did not decompose and “He Who does good” that they could be buried. Rav Huna said, you may explain it following Rebbi Ismael since Rebbi Ismael said, “He Who is good and does good” is an obligation from the Torah as it is written (Deut.8:10): You will eat and be satiated, then you must praise, that is the benediction of invitation; the Eternal, your God, that is “He Who feeds all”; for the Land, that is the benediction over the Land; the good one, that is the benediction “builder of Jerusalem” [and so it says (Deut. 3:25) “this good mountain and the Lebanon”]; that He gave you, that is “He Who is good and does good”.

What is fear? He may not sit in his place and may not speak in his stead nor contradict his words. What is honor? He feeds and gives him to drink, clothes him and puts on his shoes, leads him out and in. From whose money? Huna bar Ḥiyya said, from the old man’s. Some want to say, from his own. Did not Rebbi Abbahu say in the name of Rebbi Yose bar Ḥanina: From where do we know that even if his father tells him to throw the wallet into the sea that he should obey him? That is, if he has another one and if it helps to quiet his father’s spirit.

The words of Rebbi Ḥiyya bar Abba disagree, for Rebbi Ḥiyya bar Abba said that Rebbi Yudan, son of Rebbi Simeon bar Ioḥai’s daughter, stated that Rebbi Simeon bar Ioḥai stated: Honoring father and mother is great because the Holy One, praise to Him, preferred it over His own honor. It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” When do you start to honor Him? When He was gracious to you! One gives gleanings, forgotten sheaves, and peah, one gives terumah, the First and Second Tithes and the tithe for the poor, ḥallah, one makes a sukkah,lulav, and shofar,tefillin and ẓiẓit, one feeds the poor and hungry and gives to drink to the thirsty. If you have the wherewhithal, you are obliged for all of these; if you have nothing, you are not obliged even for one of them. But when it comes to honoring father and mother, whether you own property or you do not own property, you must honor father and mother, even if you are a beggar at people’s doors.

MISHNAH: Forever he gives as peah and it is free from tithes until he smoothes. He may take from the threshing floor and sow and it is free from tithes until he smoothes. And he feeds domestic animals, wild animals, and fowl and is free from tithes until he smoothes, the words of Rebbi Aqiba. If a Cohen or a Levite bought all the grain of a threshing floor, the tithes belong to them until it was smoothed. He who dedicates to the Temple and then redeems is obligated for tithes unless it was smoothed by the Temple administrator.

Rebbi Zeriqan, Simeon bar Abba, in the name of Rebbi Joḥanan: A medical doctor who is a ḥaver, if he feeds a sick person who is an am haäreẓ, shall put the food into his patient’s hand but not into his mouth. That is, if it is demay, but if it is certain, it is forbidden even to put it in his hand. This means, if it is the patient’s property, but the doctor’s is forbidden for a Jew; for a descendant of Noah it is permitted even if it is certain and the patient’s property, but the doctor’s is forbidden. But if it was a limb taken from a living animal it is forbidden even if it is the patient’s property, that he should not be caused to stumble.

MISHNAH: The daughter of a Cohen married to an Israel who afterwards ate heave pays the principal but does not pay the fifth; her death is by burning. If she married one of the ineligible, she pays principal and fifth and her death is by strangulation, the words of Rebbi Meïr. But the Sages say, both pay principal but not the fifth and their deaths are by burning. He who feeds his minor children or his slaves, adult or minor, he who eats heave from outside the Land, and he who eats less than the volume of an olive of heave pays the principal but not the fifth. The payment is profane and if the Cohen wants to forgive it, he may forgive. This is the principle: In every case one pays the principal and the fifth, the payment is heave and although the Cohen may want to forgive, he may not forgive. In every case one pays the principal but not the fifth, the payment is profane and if the Cohen wants to forgive, he may do so.

MISHNAH: Heave vetch may be fed to domestic animals, wild animals, and chickens. An Israel who rented a cow from a Cohen feeds it heave vetch. A Cohen who rented a cow from an Israel may not feed it heave vetch even if he is required to feed it. An Israel who received a cow from a Cohen by appraisal may not feed it heave vetch. A Cohen who received a cow from an Israel by appraisal may feed it heave vetch. One lights “oil to burn” in synagogues, houses of study, dark passageways, and near the sick with permission of the Cohen. If the daughter of an Israel married to a Cohen is used to visit her father, her father puts up lights with her permission. One puts up lights at a wedding but not in a house of mourning, the words of Rebbi Jehudah; Rebbi Yose says, in a house of mourning but not at a wedding. Rebbi Meïr forbids in both cases, Rebbi Simeon permits in both cases.

MISHNAH: Rebbi Simeon says, one does not rub himself with oil of Second Tithe in Jerusalem but the Sages permit it. They said to Rebbi Simeon, if He made it easy for the important heave, should we not be lenient for the lightweight Second Tithe? He said to them, this is no good. He was lenient for the important heave as He was lenient for vetch and fenugreek; how can we be lenient for Second Tithe where He was not lenient for vetch and fenugreek? Fenugreek of Second Tithe should be eaten as sprouts. Of Heave, the House of Shammai say it must always be handled in purity except for shampooing. But the House of Hillel say, it may be handled in impurity except in soaking. Vetch of Second Tithe should be eaten as sprouts; it may enter Jerusalem and leave. If it became impure, Rebbi Ṭarphon says it should be divided into pieces of dough, but the Sages say it should be redeemed. If it is heave, the House of Shammai say, one soaks and cleans in purity and feeds in impurity, but the House of Hillel say, one soaks in purity and cleans and feeds in impurity. Shammai says, it should be eaten dry. Rebbi Aqiba says, all its processing is done in impurity.

MISHNAH: Rebbi Simeon says, one does not rub himself with oil of Second Tithe in Jerusalem but the Sages permit it. They said to Rebbi Simeon, if He made it easy for the important heave, should we not be lenient for the lightweight Second Tithe? He said to them, this is no good. He was lenient for the important heave as He was lenient for vetch and fenugreek; how can we be lenient for Second Tithe where He was not lenient for vetch and fenugreek? Fenugreek of Second Tithe should be eaten as sprouts. Of Heave, the House of Shammai say it must always be handled in purity except for shampooing. But the House of Hillel say, it may be handled in impurity except in soaking. Vetch of Second Tithe should be eaten as sprouts; it may enter Jerusalem and leave. If it became impure, Rebbi Ṭarphon says it should be divided into pieces of dough, but the Sages say it should be redeemed. If it is heave, the House of Shammai say, one soaks and cleans in purity and feeds in impurity, but the House of Hillel say, one soaks in purity and cleans and feeds in impurity. Shammai says, it should be eaten dry. Rebbi Aqiba says, all its processing is done in impurity.

HALAKHAH: 5. Rebbi Ḥinena said, our Mishnah dos not follow Rebbi Jehudah, as we have stated: “ one who catches a bird for a cage or a deer for a house is liable;” therefore for a garden or a vivarium he is not liable. The argument of Rebbi Jehudah is inverted since we have stated there: “one does not catch fish from vivaria, one does not feed them,” therefore for a garden or a vivarium he is not liable? The argument of the rabbis is inverted, as we have stated: “but the Sages say, a bird for a cage and a deer for a garden, or a courtyard, or a vivarium,” and we have stated there, “but one catches wild animals and fowl from vivaria and feeds them,” therefore not for a garden or a vivarium? One for a covered courtyard, the other for a courtyard which is not covered. But did we not state “a garden”? Can you say a covered garden? But here a large one, there a small one. Rebbi Ulla said, they asked before Rebbi Aḥa, how should one state? In any case where catching is still missing one is liable, but if catching is not missing one is not liable? He answered them, do we not deal with the case that he corrals them into it? But “in any case where catching is still missing it is forbidden, but if catching is not missing it is permitted”. Rebbi Samuel, Rebbi Berekhiah’s brother, said: any which needs nets needs catching, what does not need nets does not need catching.

MISHNAH: One does not stuff a camel, nor force-feed, but puts food in its mouth. One does not stuff calves but gives food into their mouths. One hand-feeds chickens and adds water to bran but does not give water to bees and pigeons of the dovecote, but gives to geese and chicken and for Herodes pigeons.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: My mother’s sons bore ill-will against me, (etc.) [they made me a guard of the vineyards; my vineyard I did not guard.] What caused me to guard the vineyards? Because my vineyard I did not guard. What caused me to keep two days in Syria? Because I did not keep one day in the Land. I was thinking that I would be rewarded for both, but I am rewarded only for one. What caused me to separate two ḥallot in Syria? Because I did not separate one ḥallah in the Land. I was thinking that I would be rewarded for both, but I am rewarded only for one. Rebbi Joḥanan read for them, but I Gave them prescriptions which are not Good[and laws by which they cannot live]. Rebbi Abbahu went to Alexandria and made them carry lulavim on the Sabbath. Rebbi Immi heard it and said, who (feeds them) [brings them] Rebbi Abbahu every year? Rebbi Yose sent and wrote to them: even though we wrote you the order of holidays, do not change the usage of your departed ancestors.

MISHNAH: If a straw-heap between two courtyards is ten [hand-breadths] high, one makes two eruvin but cannot make one eruv. Each feeds from his side. If the straw became less than ten [hand-breadths] high, one makes one eruv but cannot make two eruvin.

HALAKHAH: Paragraph. Rebbi Eleazar said, so is the Mishnah: “Each fills his pail and feeds from his side.” Rebbi Ḥaggai said, when we were sitting before Menaḥem we used to say, lest you say that he is not like one taking down tents but one who supports tents, for if the straw was flattened he supports it by his pail. Rav Hoshaia asked: What if he used a sheet and supported it by a chair? It is meant here temporarily, but it is meant there for permanence.

It was stated: “A straw heap between two courtyards. Each one opens his door and feeds. If the straw was less than ten hand-breadths, both are forbidden until they make an eruv. Therefore if one of them wants to block his door and cede his rights, he is forbidden but his neighbor is permitted.” (And so it is with a cistern) [A ditch] between two courtyards. This implies that one may not cede from courtyard to courtyard. This implies, even if they did not make an eruv. This implies, even if they did not intend to. This implies that two domains may not use one domain. This implies, if each of them uses his door, both are forbidden. And so it is with a house between two courtyards, not following Rebbi Meïr, who said that a locked house is forbidden.

MISHNAH: If a straw-heap between two courtyards is ten [hand-breadths] high, one makes two eruvin but cannot make one eruv. Each feeds from his side. If the straw became less than ten [hand-breadths] high, one makes one eruv but cannot make two eruvin.

HALAKHAH: Paragraph. One understands “in a private domain and drink in the public domain.” “In the public domain and drink in a private domain,” is his mouth not higher than ten hand-breadths? There is a difference since it is running off downwards. It was stated: A camel whose head and most of its body is inside one force-feeds inside, outside one force-feeds outside. One understands “inside one force-feeds inside.” But “outside one force-feeds outside,” is its mouth not higher than ten hand-breadths?

HALAKHAH: Paragraph. One understands “in a private domain and drink in the public domain.” “In the public domain and drink in a private domain,” is his mouth not higher than ten hand-breadths? There is a difference since it is running off downwards. It was stated: A camel whose head and most of its body is inside one force-feeds inside, outside one force-feeds outside. One understands “inside one force-feeds inside.” But “outside one force-feeds outside,” is its mouth not higher than ten hand-breadths?

HALAKHAH: Paragraph. One understands “in a private domain and drink in the public domain.” “In the public domain and drink in a private domain,” is his mouth not higher than ten hand-breadths? There is a difference since it is running off downwards. It was stated: A camel whose head and most of its body is inside one force-feeds inside, outside one force-feeds outside. One understands “inside one force-feeds inside.” But “outside one force-feeds outside,” is its mouth not higher than ten hand-breadths?

HALAKHAH: Paragraph. One understands “in a private domain and drink in the public domain.” “In the public domain and drink in a private domain,” is his mouth not higher than ten hand-breadths? There is a difference since it is running off downwards. It was stated: A camel whose head and most of its body is inside one force-feeds inside, outside one force-feeds outside. One understands “inside one force-feeds inside.” But “outside one force-feeds outside,” is its mouth not higher than ten hand-breadths?

MISHNAH: Any time one is permitted to eat one feeds it to domestic or wild animals or birds, or sells it to a Non-Jew, and one may have usufruct from it. If its time has passed one may not have usufruct from it, nor use it to heat an oven or a cooking stove. Rebbi Jehudah says, leavened matter may only be eliminated by burning. But the Sages say, he makes crumbs and scatters them in the wind or throws it into the Sea.

MISHNAH: A pregnant woman who smelled [food] one feeds until she is well again. A sick person one feeds according to experts; if there are no experts one feeds him on his own judgment until he says, enough.

MISHNAH: A pregnant woman who smelled [food] one feeds until she is well again. A sick person one feeds according to experts; if there are no experts one feeds him on his own judgment until he says, enough.

MISHNAH: A pregnant woman who smelled [food] one feeds until she is well again. A sick person one feeds according to experts; if there are no experts one feeds him on his own judgment until he says, enough.

MISHNAH: A person suffering from boulimy one feeds even impure food until his eyes light up. One does not feed the cover of a rabid dog’s liver to a person bitten by a rabid dog, but Rebbi Matthew ben Ḥarash permits it. In addition, Rebbi Matthew ben Ḥarash said, if somebody suffers from throat ache, one pours him medicine into it since it is an uncertainty of a danger to life, since any uncertainty of a danger to life pushes the Šabbath aside. If a wall collapsed over somebody, it is uncertain whether he is there or not, whether he is alive or dead, whether he is a Gentile or a Jew, one digs him out. If one finds him alive, one digs him out, if dead one shall leave him.

HALAKHAH: From where that one may feed him fig cake and raisins of heave? From this: They gave him a slice of fig cake and two raisins. Rebbi Ḥuna said, the twenty-four esronot which David ate, he ate in hunger. This happened to Rebbi Joḥanan and he ate everything which happened to be before him. They quoted about him, wisdom revives its possessor. It was stated: “One feeds him the least forbidden. Carcass meat or heave, one feeds him heave. Ṭevel and sabbatical produce, one feeds him Šabbatical produce.” Ḥallah and ˋorlah is problematic. Rebbi Yose said, I questioned before Rebbi Ba: Heave is a deadly sin, carcass meat a prohibition, and you are saying so? Following him who said, they accepted the tithes voluntarily..

HALAKHAH: From where that one may feed him fig cake and raisins of heave? From this: They gave him a slice of fig cake and two raisins. Rebbi Ḥuna said, the twenty-four esronot which David ate, he ate in hunger. This happened to Rebbi Joḥanan and he ate everything which happened to be before him. They quoted about him, wisdom revives its possessor. It was stated: “One feeds him the least forbidden. Carcass meat or heave, one feeds him heave. Ṭevel and sabbatical produce, one feeds him Šabbatical produce.” Ḥallah and ˋorlah is problematic. Rebbi Yose said, I questioned before Rebbi Ba: Heave is a deadly sin, carcass meat a prohibition, and you are saying so? Following him who said, they accepted the tithes voluntarily..

HALAKHAH: From where that one may feed him fig cake and raisins of heave? From this: They gave him a slice of fig cake and two raisins. Rebbi Ḥuna said, the twenty-four esronot which David ate, he ate in hunger. This happened to Rebbi Joḥanan and he ate everything which happened to be before him. They quoted about him, wisdom revives its possessor. It was stated: “One feeds him the least forbidden. Carcass meat or heave, one feeds him heave. Ṭevel and sabbatical produce, one feeds him Šabbatical produce.” Ḥallah and ˋorlah is problematic. Rebbi Yose said, I questioned before Rebbi Ba: Heave is a deadly sin, carcass meat a prohibition, and you are saying so? Following him who said, they accepted the tithes voluntarily..

MISHNAH: One does not catch fish from vivaria and one does not feed them. But one catches wild animals and fowl from vivaria and feeds them. Rabban Simeon ben Gamliel says, not all vivaria are equal. This is the principle: any which still requires catching is forbidden, but any which does not require catching is permitted.

HALAKHAH: “One does not catch fish,” etc. Rebbi Ḥinena said, our Mishnah does not follow Rebbi Jehudah, as we have stated there: “ one who catches a bird for a cage or a deer for a house is liable;” therefore for a garden or a vivarium he is not liable. The argument of Rebbi Jehudah is inverted since we have stated: “one does not catch fish from vivaria and one does not feed them,” therefore for a garden or a vivarium he is not liable? The argument of the rabbis is inverted, as we have stated there: “but the Sages say, a bird for a cage and a deer for a garden, or a courtyard, or a vivarium,” and we have stated, “but one catches wild animals and fowl from vivaria and feeds them,” therefore not for a garden or a vivarium? One for a covered courtyard, the other for a courtyard which is not covered. But did we not state “a garden”? Can you say a covered garden? But here a large one, there a small one. Rebbi Ulla said, they asked before Rebbi Aḥa, how should one state? In any case where catching is still missing one is liable, but if catching is not missing one is not liable? He answered them, do we not deal with the case that he corrals them into it? But “in any case where catching is still missing it is forbidden, but if catching is not missing it is permitted”. Rebbi Samuel, Rebbi Berekhiah’s brother, said: any which needs nets needs catching, what does not need nets does not need catching.

HALAKHAH: “If she said, I am impure, she breaks her ketubah and leaves,” etc. It is written: “The Cohen shall put the woman before the Eternal”, that is the Nikanor gate. Everywhere it is said “before the Eternal”, that means the Nikanor gate. It is written: “If a man sin against a man.” Rebbi Ḥiyya bar Abba and Rebbi Joshua ben Levi. Rebbi Ḥiyya bar Abba explains the verse about the paramour, Rebbi Joshua ben Levi explains the verse about the woman. Rebbi Ḥiyya bar Abba explains the verse about the paramour: That one feeds and sustains and you come to enjoy yourself. Rebbi Joshua ben Levi explains the verse about the woman: That one feeds and sustains and you turn your eyes to another.

HALAKHAH: “If she said, I am impure, she breaks her ketubah and leaves,” etc. It is written: “The Cohen shall put the woman before the Eternal”, that is the Nikanor gate. Everywhere it is said “before the Eternal”, that means the Nikanor gate. It is written: “If a man sin against a man.” Rebbi Ḥiyya bar Abba and Rebbi Joshua ben Levi. Rebbi Ḥiyya bar Abba explains the verse about the paramour, Rebbi Joshua ben Levi explains the verse about the woman. Rebbi Ḥiyya bar Abba explains the verse about the paramour: That one feeds and sustains and you come to enjoy yourself. Rebbi Joshua ben Levi explains the verse about the woman: That one feeds and sustains and you turn your eyes to another.

HALAKHAH: “If somebody dedicates his wife’s earnings,” etc. Rebbi Meïr says, it is sanctified as his property. Rebbi Joḥanan the Alexandrian says, it is profane as his property. Rebbi Simeon ben Laqish said, they disagree about the excess over five tetradrachmas. He explains it in the case of one who supports his wife with food but does not give her an obolus for her needs, as we stated: “If he does not give her an obolus for her needs, what she earns is hers”. Rebbi Joḥanan said, they disagree about the excess left after [the husband’s] death; for he explains it if he does not support her with food. But if he supports her with food, everybody agrees that it became dedicated. Rebbi Ze‘ira said, what one states there supports Rebbi Joḥanan: “When was this said? If he does not feed her. But if he feeds her, everybody agrees that it was sanctified.” But is not everything a wife has subject to the husband’s claim to its yield?

MISHNAH: The following leave without ketubah: Any one violating the laws of Moses or Jews. What is the law of Moses? She feeds him what is not tithed, or makes him sleep with her when she is menstruating, or does not cut ḥallah, or makes vows which she does not keep. And what is the law of Jews: She leaves home with her hair in disorder, or spins in public, or speaks with everybody. Abba Saul says, also one who curses his parents in his presence. Rebbi Tarphon says, also the big-voiced. What is the big-voiced? Any who speaks inside her house and her neighbors hear her voice.

“She feeds him what is not tithed, or makes him sleep with her when she is menstruating, or does not cut ḥallah, or makes vows which she does not keep.” We understand all these because he is involved. “She makes vows which she does not keep,” what is his interest in this? He can say, I cannot live with a vowing wife because she buries her children. It was stated in the name of Rebbi Yudan: Children die for the sin of vows, as it is written: “For vain [vows] I smote your children.

There, we have stated: “The female children you will have by me shall live in my house and be supported by my estate,” and it was stated about this: They will be clothed with garments supplied by me. For whom does the daughter work? Let us hear from the following: “The husband has to sustain her and they pay the cost of her sustenance.” This means, he feeds her but she works for her husband. Rebbi Yose said, this means that if somebody had agreed to sustain his daughter-in-law, he has to sustain her, but she works for his son. If he wants her to be with him but she does not want to, the law is with her, as we have stated: “They pay the cost of her sustenance.” If she fell ill, it is as if she had married. If she died, is it as if she had married? If she died, she already is dead.

There, we have stated: “The father bestows on his son beauty, strength, riches, wisdom, and years.” From where beauty? “May Your deeds appear on Your servants, and Your glory on their sons.” Strength, “strong on earth will be his descendants.” Riches, “I was young and became old, but never saw a just man abandoned and his descendants in need of bread.” Wisdom, “you shall teach your sons to argue about them.” Years, “that your and your sons’ days be many.” And just as he inherits five qualities, so he owes him the following five things. He feeds him, he gives him to drink, he clothes him, he puts on his shoes, he leads him. That is what is written: “This should fall on Joab’s head: sufferer from flux and from skin disease, holding the distaff, falling by the sword, and senseless.” Sufferer from flux, weak. From skin disease, abandoned. Holding the distaff, uneducated. Falling by the sword, short lived. Without bread, poor. When Solomon came to kill Joab, he said to him: Your father gave me five sentences; accept them and I can be killed. He accepted them and all of them came to pass on the House of David. Sufferer from flux was Rehabeam: “King Rehabeam with difficulty climbed on his chariot to flee to Jerusalem;” some say, he suffered from flux; some say, he was weak. Suffering from skin disease was Uziahu: “King Uziahu suffered from skin disease until the day of his death.” Holding the distaff was Joash: “They punished Joash.” Rebbi Ismael stated: This teaches that they gave him over to hardened hoodlums who had never known a woman and they raped him the way women are raped. That is what is written: “Israel’s pride will testify against it,” Israel’s pride will be raped in its face. Falling by the sword, this is Josiah, as is written: “The archers shot at king Josia,” and Rebbi Joḥanan said, this teaches that they made his body like a sieve. Rebbi Ismael stated: 300 arrows were shot at the Eternal’s anointed. Without bread, that is Jehoiachin: “And his meal, a permanent meal was given to him,.”

Commandments which the son is obligated to fulfill towards his father. What is fear? He may not sit in his place and may not speak in his stead nor contradict his words. What is honor? He feeds and gives him to drink, clothes him, covers him, and puts on his shoes, leads him out and in. From whose money? Huna bar Ḥiyya said, from the old man’s. Some want to say, from his own. Did not Rebbi Abbahu say in the name of Rebbi Yose bar Ḥanina: From where do we know that even if his father tells him to throw the wallet into the sea that he should obey him? That is, if he has another one and if it helps to quiet his father’s spirit. Both men and women. Only the man has the power in his hand, but the woman does not have the power in her own hand because others have disposition over her. If she is widowed or divorced, the power is in her own hand.

What is fear? He may not sit in his place and may not speak in his stead nor contradict his words. What is honor? He feeds and gives him to drink, clothes him and puts on his shoes, leads him out and in. From whose money? Huna bar Ḥiyya said.

The words of Rebbi Ḥiyya bar Abba disagree, for Rebbi Ḥiyya bar Abba said that Rebbi Yudan, son of Rebbi Simeon bar Ioḥai’s daughter, stated that Rebbi Simeon bar Ioḥai stated: Honoring father and mother is great because the Holy One, praise to Him, preferred it over His own honor. It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” How do you honor Him? From your property! One gives gleanings, forgotten sheaves, and peah, one gives terumah, the First and Second Tithes and the tithe for the poor, ḥallah, one makes a sukkah, and lulav,shofar, and tefillin, and ẓiẓit, one feeds the hungry and gives to drink to the thirsty. If you have the wherewhithal, you are obliged for all of these; if you have nothing, you are not obliged even for one of them. But when it comes to honoring father and mother, whether you own property or you do not, you must honor father and mother, even if you are a beggar at people’s doors.

MISHNAH: One who writes his properties over to his sons must write: “from today and after my death,” the words of Rebbi Jehudah. Rebbi Yose said, it is unnecessary. If one writes his properties over to his son for the time after his death, the father cannot sell them because they are written over to the son; the son cannot sell because they are in the father’s possession. If the father sold, they are sold until he dies. If the son sold, the buyer has no claim until the father dies. The father harvests and feeds anybody he pleases; what becomes part of his estate belongs to the heirs.

MISHNAH: Somebody who was found guilty of two death penalties shall be convicted to the more painful one. One who committed one crime punishable by two death penalties shall be convicted to the more painful one. Rebbi Yose says, he shall be convicted for the first connection. If somebody was repeatedly whipped, the court sends him to jail where he is fed barley until his belly bursts. One sends the murderer without witnesses to jail and feeds him scanty bread and sparing water.

“And a prophet who transgressed his own word,” like the companion of Micha. That is what is written: An old prophet was dwelling at Bethel; his son came and told him all the actions which the man of God had wrought, etc. Their father asked them, which way did he go, etc. He told his sons, saddle the donkey for me, etc. He followed the man of God and found him sitting under the terebinth, etc. He said to him, come with me to my house and eat. He told him, I cannot return, etc., up to he said to him, I also am a prophet like you and an angel spoke to me the words of the Eternal as follows, etc., up to he should eat food and drink water; he tricked him. What means “tricked him”? He lied to him. While they were sitting at table, the word of the Eternal came to the prophet who had turned him back. It is not written “who had returned,” but “who had turned him back.” Is that not an argument de minore ad majus? Since one who fed his neighbor food in falsehood was worthy of the Word to be addressed to him, one who feeds his neighbor food in truth, so much more.