gamaliel

If one finds utensils upon which is the figure of the sun or moon or a dragon, he casts them into the Dead Sea. Rabban Shimon ben Gamaliel says: if [one of these figures] is upon precious utensils they are prohibited, but if upon common utensils they are permitted. Rabbi Yose says: he may grind [an idol] to powder and scatter it to the wind or throw it into the sea. They said to him, even so it may then become manure, as it says, “let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)”.

Proclos, son of a plosphos, asked Rabban Gamaliel in Acco when the latter was bathing in the bathhouse of aphrodite. He said to him, “It is written in your torah, ‘let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)’; why are you bathing in the bathhouse of Aphrodite?” He replied to him, “We do not answer [questions relating to torah] in a bathhouse.” When he came out, he said to him, “I did not come into her domain, she has come into mine. People do not say, ‘the bath was made as an adornment for Aphrodite’; rather they say, ‘Aphrodite was made as an adornment for the bath.’ Another reason is, even if you were given a large sum of money, you would not enter the presence of your idol while you were nude or had experienced seminal emission, nor would you urinate before it. But this [statue of Aphrodite] stands by a sewer and all people urinate before it. [In the torah] it is only stated, “their gods” (Deuteronomy 12:3) what is treated as a god is prohibited, what is not treated as a deity is permitted.

If a non-Jew was transporting jars of wine together with a Jew from place to place, and it was presumed that [the wine] was under guard, it is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry.

If [a Jew] left his wine in a wagon or on a ship while he went along a short cut, entered a town and bathed, it is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry. If [a Jew] left a non-Jew in his shop, although he kept going in and out, [the wine there] is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry.

If [a Jew] left his wine in a wagon or on a ship while he went along a short cut, entered a town and bathed, it is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry. If [a Jew] left a non-Jew in his shop, although he kept going in and out, [the wine there] is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry.

If yen nesekh fell into a vat, the whole of it is prohibited for use. Rabban Shimon ben Gamaliel says: the whole of it may be sold to non-Jews with the exception of [a quantity corresponding to] the value of the yen nesekh in it.

Rabban Gamaliel used to say: appoint for thyself a teacher, avoid doubt, and do not make a habit of tithing by guesswork.

Rabban Shimon ben Gamaliel used to say: on three things does the world stand: On justice, on truth and on peace, as it is said: “execute the judgment of truth and peace in your gates” (Zechariah 8:16).

Rabban Gamaliel the son of Rabbi Judah Hanasi said: excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected and becomes the cause of sin. And all who labor with the community, should labor with them for the sake of Heaven, for the merit of their forefathers sustains them (the community), and their (the forefather’s) righteousness endures for ever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].

The altar sanctifies whatever is eligible for it. Rabbi Joshua says: whatever is eligible for the altar fire does not descend once it has ascended, as it is said, “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:: just as the olah, which is eligible for the altar fire, does not descend once it has ascended, so whatever is eligible for the altar fire does not descend once it ascended. Rabban Gamaliel said: whatever is eligible for the altar does not descend once it ascended, as it is said: “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:2): just as the olah, which is eligible for the altar, does not descend once it ascended, so whatever is eligible for the altar does not descend once it ascended. The only difference between Rabban Gamaliel and Rabbi Joshua is in respect of the blood and libations, for Rabban Gamaliel says that they cannot descend, while Rabbi Joshua says that they can descend. Rabbi Shimon says: if the sacrifice is fit while the libations [which accompanied it] are unfit; or if the libations are fit while the sacrifice is unfit; or even if both are unfit, the sacrifice does not descend, while the libations do descend.

The altar sanctifies whatever is eligible for it. Rabbi Joshua says: whatever is eligible for the altar fire does not descend once it has ascended, as it is said, “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:: just as the olah, which is eligible for the altar fire, does not descend once it has ascended, so whatever is eligible for the altar fire does not descend once it ascended. Rabban Gamaliel said: whatever is eligible for the altar does not descend once it ascended, as it is said: “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:2): just as the olah, which is eligible for the altar, does not descend once it ascended, so whatever is eligible for the altar does not descend once it ascended. The only difference between Rabban Gamaliel and Rabbi Joshua is in respect of the blood and libations, for Rabban Gamaliel says that they cannot descend, while Rabbi Joshua says that they can descend. Rabbi Shimon says: if the sacrifice is fit while the libations [which accompanied it] are unfit; or if the libations are fit while the sacrifice is unfit; or even if both are unfit, the sacrifice does not descend, while the libations do descend.

The altar sanctifies whatever is eligible for it. Rabbi Joshua says: whatever is eligible for the altar fire does not descend once it has ascended, as it is said, “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:: just as the olah, which is eligible for the altar fire, does not descend once it has ascended, so whatever is eligible for the altar fire does not descend once it ascended. Rabban Gamaliel said: whatever is eligible for the altar does not descend once it ascended, as it is said: “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:2): just as the olah, which is eligible for the altar, does not descend once it ascended, so whatever is eligible for the altar does not descend once it ascended. The only difference between Rabban Gamaliel and Rabbi Joshua is in respect of the blood and libations, for Rabban Gamaliel says that they cannot descend, while Rabbi Joshua says that they can descend. Rabbi Shimon says: if the sacrifice is fit while the libations [which accompanied it] are unfit; or if the libations are fit while the sacrifice is unfit; or even if both are unfit, the sacrifice does not descend, while the libations do descend.

One who says, “I take upon myself [to offer a minhah] prepared on a griddle,” he must not bring one prepared in a pan; If [he says, I take upon myself to offer a minhah prepared] in a pan,” he must not bring one prepared on a griddle. What is the difference between a griddle [mahabat] and a pan [marheshet]? The pan has a lid to it, but the griddle has no lid, the words of Rabbi Yose the Galilean. Rabbi Hanina ben Gamaliel says: a pan is deep and what is prepared is spongy; a griddle is flat and what is prepared on it is hard.

The two loaves were eaten never earlier than on the second day and never later than on the third day. How so? [Normally] they were baked on the day before the festival and eaten on the festival, that is, on the second day. If the festival fell on the day after Shabbat, they would be eaten on the third day. The showbread was eaten never earlier than on the ninth day and never later than on the eleventh day. How so? [Normally] it was baked on the day before Shabbat and eaten on Shabbat [of the following week], that is on the ninth day. If a festival fell on the day before Shabbat, it would be eaten on the tenth day. If the two days of Rosh Hashanah [fell before Shabbat], it would then be eaten on the eleventh day. [Baking] overrides neither Shabbat nor the festival. Rabban Shimon ben Gamaliel says in the name of Rabbi Shimon, son of the deputy [high priest]: it overrides the festival but not the fast day (Yom Kippur).

One who slaughtered a dying animal: Rabban Shimon ben Gamaliel says: [the slaughtering is invalid] unless it jerked its foreleg and its hind leg. Rabbi Eliezer says: it is enough if it spurted [the blood]. Rabbi Shimon said: even if one slaughtered [a dying animal] by night and the following morning he got up early and found the sides [of the throat] full of blood, the slaughtering is valid, for this proves that it spurted [the blood], as is Rabbi Eliezer's measure. The sages say: [the slaughtering is invalid] unless it jerked either its foreleg or its hind leg, or it moved its tail to and fro. This is the test both with regard to large and small animals. If a small animal stretched out its foreleg [at the end of the slaughtering] but did not withdraw it, [the slaughtering] is invalid, for this was just an indication of the expiration of its life. When do these rules apply? To case of an animal which was believed to be dying. But if it was believed to be sound, even though it did not show any of these signs, the slaughtering is valid.

And the following [defects] do not render cattle terefah: If the windpipe was pierced, or cracked [lengthwise]. To what extent may it be deficient? Rabban Shimon ben Gamaliel says: up to an Italian issar. If the skull was cracked but the membrane of the brain was not pierced; If the heart was pierced but not as far as its cavity; If the spine was broken but the cord was not severed; If the liver was removed but an olive's size of it remained. If the omasum or the third stomach were pierced at their juncture; If the spleen was removed, or the kidneys, or the lower jaw-bone or the womb. If [the lung] was shrunken up by an act of Heaven. If an animal was stripped of its hide: Rabbi Meir declares it valid, but the rabbis declare it invalid.

With what may one cover up [the blood] and with what may one not cover it up? One may cover it up with fine dung, with fine sand, with lime, with white clay, or a brick or an earthenware stopper [of a cask] that have been ground into powder. But one may not cover it up with coarse dung or coarse sand, or with a brick or an earthenware stopper [of a cask] that have not been ground into powder. Nor may one cover it with a vessel. Rabban Shimon ben Gamaliel stated a general rule: one may cover it with anything in which plants would grow; but one may not cover it with anything in which plants would not grow.

A person may wrap up meat and cheese in one cloth, provided they do not touch one another. Rabban Shimon ben Gamaliel says: two people at an inn may eat at the same table, the one meat and the other cheese, without concern.

If one receives flock from a non-Jew on “iron terms” their offspring are exempt [from the law of] the first born. But the offspring of their offspring are liable [to the law of the first born]. If [the Israelite] put the offspring in the place of their mothers, then the offspring of the offspring are exempt, but the offspring of the offspring of the offspring are liable. Rabban Shimon ben Gamaliel says: even for ten generations the offspring are exempt [from the law of the first born] since they are pledged to the non-Jew.

Rabban Shimon b. Gamaliel says: if one buys a nursing animal from a non-Jew, he need not fear that perhaps the offspring belongs to another [animal]. If he went among his herd and saw animals which had given birth for the first time nursing and animals which had not given birth for the first time nursing, we need not fear that perhaps the offspring of this one came to the other or perhaps the offspring of the other came to this one.

If a first born was running after him and he kicked it and thereby blemished it, he may slaughter it on account of this. Any blemish which might have been made by a person, Israelite shepherds are trustworthy whereas shepherds who are priests are not trustworthy. Rabban Shimon ben Gamaliel says: he is trustworthy with regard to somebody else's first born, but he is not trustworthy with regard to his own. Rabbi Meir says: one who is suspected of neglecting a religious matter must not issue judgment on it or give evidence concerning it.

It happened that the lower jaw [of a first born] was larger than the upper jaw. Rabban Shimon ben Gamaliel asked the sages [for a ruling] and they said: this is a blemish. The ear of a kid which was doubled: the sages ruled: if it is all one bone, it is a blemish, but if it is not all one bone, it is not a blemish. Rabbi Hanina ben Gamaliel says: if the tail of a kid is like that of a pig, or if the tail does not possess three vertebrae, this is a blemish.

It happened that the lower jaw [of a first born] was larger than the upper jaw. Rabban Shimon ben Gamaliel asked the sages [for a ruling] and they said: this is a blemish. The ear of a kid which was doubled: the sages ruled: if it is all one bone, it is a blemish, but if it is not all one bone, it is not a blemish. Rabbi Hanina ben Gamaliel says: if the tail of a kid is like that of a pig, or if the tail does not possess three vertebrae, this is a blemish.

If one knocks his ankles [against each other, in walking] or rubs his legs [against each other]; a ba’al pikah and an ikkel. What is an ikkel? One whose knees do not touch each other when he puts his feet together. If he has a lump protruding from his thumb, or if his heel projects backward, or if his feet are wide like those of a goose. Or if his fingers lie one above the other. If they are webbed up to the joint, he is fit, if below the root, if he cuts it, he is also fit. If he has an additional finger and he cut it off, if there was a bone in it, he is unfit, but if not, he is fit. If he has additional fingers and additional toes, on each hand and foot six fingers and six toes, [making altogether] twenty-four [fingers and toes]: Rabbi Judah declares him fit, But the sages declare him unfit. One who has equal strength in both hands: Rabbi declares him unfit; But the sages declare him fit. A kushi, a gihur, a lavkan, a kippeah, a dwarf, a deaf-mute, an imbecile, one intoxicated, or afflicted with plague marks which are clean – [these defects] disqualify in human beings but not in animals. Rabban Shimon ben Gamaliel says: a mad animal is not a choice sacrifice. Rabbi Eliezer says: also those afflicted with dangling warts they are unfit in human beings but are fit in animals.

[The property] of orphans which has been evaluated [must be proclaimed for] thirty days. And [the property of] the Sanctuary which has been evaluated, [for] sixty days. They must make the proclamation in the morning and in the evening. If a man dedicates his property to the Sanctuary and he is still liable for his wife’s ketubah: Rabbi Eliezer says: when he divorces her he must vow that he will not derive any further benefit from her. Rabbi Joshua says: he need not do so. Similarly, Rabban Shimon ben Gamaliel said: Also if one guarantees a woman's ketubah and her husband divorces her, the husband must vow to derive no benefit from her, lest he make a conspiracy against the property of that man [the guarantor] and take his wife back again.

If it gave birth to two males, one of them shall be offered as an olah and the second shall be sold to persons obligated to bring an olah and its money becomes hullin. If it gave birth to two females, one of them is offered as a shelamim and the second is sold to persons obligated to bring shelamim and the money becomes hullin. If [the animal] gave birth to a tumtum or a hermaphrodite, Rabban Shimon ben Gamaliel says: no holiness attaches to them.

If a woman had five doubtful genital discharges or five doubtful births, she needs to bring only one offering, and she may eat sacrifices [immediately], and she is not liable to bring the other [offerings]. If a woman had five certain births, or five certain genital discharges, she brings one offering and may then eat sacrifices [immediately], and she is liable to bring the other offerings. It once happened in Jerusalem that the price of a pair of doves rose to a golden denar. Rabban Shimon ben Gamaliel said: By this sanctuary, I shall not go to sleep tonight before they cost but a [silver] denar! Then he entered the court and taught: if a woman had five certain births or five certain genital discharges she needs to bring only one offering, and she may then eat sacrifices, and she is not liable to bring the other [offerings]. Thereupon the price of a pair of birds stood at a quarter of a [silver] denar each.

Rabbi Akiva said: I asked Rabban Gamaliel and Rabbi Joshua at the meat-market of Emmaus, where they went to buy meat for the wedding feast of Rabban Gamaliel's son: What [is the law concerning] a man who had intercourse with his sister, his father's sister and his mother's sister? Is he liable for one sacrifice for all of them, or to one [separate sacrifice] for each of them? They replied: we have heard nothing [about this], but we have heard that if one had intercourse with five menstruants in one spell of unawareness, he is liable to a sacrifice for each [act], and it seems to us that the case [you asked about] may be derived by an a fortiori conclusion (kal vehomer).

An oven that was heated from its outside, or one that was heated without the owner's knowledge, or one that was heated while still in the craftsman's house is susceptible to impurity. It once happened that a fire broke out among the ovens of Kefar Signah, and when the case was brought up at Yavneh Rabban Gamaliel ruled that they were unclean.

How do we measure them? Rabban Shimon ben Gamaliel says: he puts the measuring-rod between them, and any part that is outside the measuring-rod is clean while any part inside the measuring-rod, including the place of the measuring-rod itself, is unclean.

A pit which has a place on which a pot may be set is unclean. And so also an oven of glass-blowers, if it has a place on which a pot may be set, it is unclean. The furnace of lime-burners, or of glaziers, or of potters is clean. A purna: If it has a frame is unclean. Rabbi Judah says: if it has coverings [for compartments.] Rabban Gamaliel says: if it has edges.

Metal vessels, whether they are flat or form a receptacle, are susceptible to impurity. On being broken they become clean. If they were re-made into vessels they revert to their former impurity. Rabban Shimon ben Gamaliel says: this does not apply to every form of impurity but only to that contracted from a corpse.

The metal cover of a basket of householders: Rabban Gamaliel says: it is susceptible to impurity, The sages say that it is clean. But that of physicians is susceptible to impurity. The door of a cupboard of householders is clean but that of physicians is susceptible to impurity. Tongs are susceptible to impurity but stove-tongs are clean. The scorpion [-shaped] hook in an olive-press is susceptible to impurity but the hooks for the walls are clean.

There are four things which Rabban Gamaliel says are susceptible to impurity, and the sages say are not susceptible to impurity. The covering of a metal basket, if it belongs to householders; And the hanger of a strigil; And metal vessels which are still unshaped; And a plate that is divided into two [equal] parts. And the sages agree with Rabban Gamaliel in the case of a plate that was divided into two parts, one large and one small, that the large one is susceptible to impurity and the small one is not susceptible to impurity.

There are four things which Rabban Gamaliel says are susceptible to impurity, and the sages say are not susceptible to impurity. The covering of a metal basket, if it belongs to householders; And the hanger of a strigil; And metal vessels which are still unshaped; And a plate that is divided into two [equal] parts. And the sages agree with Rabban Gamaliel in the case of a plate that was divided into two parts, one large and one small, that the large one is susceptible to impurity and the small one is not susceptible to impurity.

A skin bottle [becomes clean if the holes in it are of] a size through which warp-stoppers [can fall out]. If a warp-stopper cannot be held in, but it can still hold a woof-stopper it remains unclean. A dish holder that cannot hold dishes but can still hold trays remains unclean. A chamber-pot that cannot hold liquids but can still hold excrements remains unclean. Rabban Gamaliel rules that it is clean since people do not usually keep one that is in such a condition.

The pomegranates of which they have spoken--three attached to one another. Rabban Shimon ben Gamaliel says: in a sifter or a sieve [the size of the hole must be such that a pomegranate will drop out] when one picks it up and walks about with it. In a basket it must be such [as would allow a pomegranate] to fall through while one hangs it behind him. And all other vessels which cannot hold pomegranates as, for instance, the quarter kav measure and the half quarter kav measure, and small baskets, the size [of their holes must be] such as would extend over the greater part of them, the words of Rabbi Meir. Rabbi Shimon says: [the size of their hole must be such that] olives [could fall through]. If their sides were broken [the size of their hole must be] such as olives would drop through. If they are worn away the size must be such as would allow the objects which are usually kept in them [to drop through].

An Imki sandal and a laced-up bag, Rabbi Judah says: also an Egyptian basket; Rabban Shimon ben Gamaliel says: also to a Lattakian sandal can be made susceptible to uncleanness and again be made insusceptible without the aid of a craftsman. Rabbi Yose said: But can't all vessels be made susceptible to uncleanness and again insusceptible without the aid of a craftsman? Rather, these, even when they are unlaced are susceptible to uncleanness since a layman is able to restore them. They spoke only of an Egyptian basket which even a craftsman cannot [easily] restore.

If a bandage is made of cloth or leather it is pure. (Rabbi Yose says: with leather it is pure.) A poultice is pure if it is on cloth, but if on leather it is susceptible. Rabban Shimon ben Gamaliel says: even if it was on cloth it remains susceptible to uncleanness because it can be shaken off.

Covers of scrolls, whether they are decorated or not, are susceptible to uncleanness according to the view of Bet Shammai. Bet Hillel says: those that are decorated are pure, but those that are not decorated are susceptible. Rabban Gamaliel says: both the former and the latter are pure.

Colonnades are not [subject to the laws] of non-Jewish dwelling places. Rabban Shimon ben Gamaliel says: a non-Jewish city that has been destroyed is not [subject to the laws] of non-Jewish dwelling-places. The east [side] of Caesaron and the west [side] of Caesaron are graveyards. The east [side] of Acre was doubtful, but the sages declared it clean. Rabbi and his law court voted [to decide] about Keni and declared it clean.

If a bright spot was the size of a split bean and quick flesh the size of a lentil encompassed it, and outside the quick flesh there was another bright spot, the inner one must be isolated and the outer one must be certified unclean. Rabbi Yose says: the quick flesh is not a sign of uncleanness for the outer one, since the inner bright spot is within it. If it decreased or disappeared: Rabban Gamaliel says: if its destruction was on its inner side it is a sign of spreading of the inner bright spot while the outer one is clean, but if its destruction was on its outer side, the outer one is clean while the inner one must be isolated. Rabbi Akiva says: in either case it is clean.

One who plucks out signs of uncleanness or burns quick flesh transgresses a negative commandment. And as regards cleanness: If they were plucked out before he came to the priest, he is clean; But if after he had been certified as unclean, he remains unclean. Rabbi Akiva said: I asked Rabban Gamaliel and Rabbi Joshua while they were on the way to Narbata, "What is the ruling if the plucking occurred while he was isolated?" They said to me, "We did not hear anything [about this case], but we have heard that if they were plucked before he came to the priest he is clean, and if after he had been certified as unclean he remains unclean." I began to bring them proofs: whether the man stands before the priest or whether he is isolated, he is clean unless the priest had pronounced him unclean. When does he attain cleanness [after he has been certified unclean]? Rabbi Eliezer says: after another nega arises in him and he has attained cleanness after it. But the sages says: only after another nega has spread over his whole body or after his bright spot has been reduced to less than the size of a split bean.

If a domesticated beast or a wild animal drank from it, it becomes invalid. All birds cause invalidity, except the dove since it only sucks up the water. All creeping things do not cause invalidity, except the weasel since it laps up the water. Rabban Gamaliel ruled: the snake also because it vomits. Rabbi Eliezer ruled: the mouse also.

A flask that one has left uncovered and on returning found it to be covered, is invalid. If one left it covered and on returning found it to be uncovered, it is invalid if a weasel could have drunk from it or, according to the words of Rabban Gamaliel, a snake, or if it was possible for dew to fall into it in the night. The hatat waters are not protected by a tightly fitting cover; But water that had not yet been mixed with the ashes is protected by a tightly fitting cover.

At what stage do olives become susceptible to uncleanness? When they exude the moisture [produced] by [their lying in] the vat but not the one [produced while they are still] in the basket, according to the words of Bet Shammai. Rabbi Shimon says: the minimum time prescribed for proper exudation is three days. Bet Hillel says: as soon as three olives stick together. Rabban Gamaliel says: as soon as their preparation is finished, and the sages agree with his view.

Mikvaot can be joined together [if their connection is as big] as the tube of a water-skin in thickness and in space, in which two fingers can be fully turned round. If there is a doubt [whether it is as big] as the tube of a water skin or not, it is invalid, because [this is a mitzvah] from the Torah. The same applies also to the olive's bulk of a corpse and the olive's bulk of carrion and the lentil's bulk of a sheretz. Anything which remains in [the space measuring] the tube of a water-skin lessens [its measure]. Rabban Shimon ben Gamaliel says: if it is any water creature whatsoever, [the mikvaot] remain clean.

In the case of vessels the following block: pitch and myrrh; In the case of glass vessels, whether inside or outside; On a table or on a board or on a couch; On those that are [usually] kept clean they block; On those that are allowed to remain dirty they do not block. They block in the case of beds belonging to householders, but they do not block on beds belonging to a poor person. They block on the saddle of a house-holder, but they do not block on the saddle of a dealer in water-skins. They block in the case of a pack-saddle. Rabban Shimon ben Gamaliel says: [only if the stain is as big] as an Italian issar.

If he poured the first water over his hands [while standing] in one place, and the second water over his hands [while standing] in another place, and a loaf of terumah fell on the first water, the loaf becomes unclean. But if it fell on the second water it remains clean. If he poured the first and the second water [while standing] in one place, and a loaf of terumah fell onto the water, the loaf becomes unclean. If he poured the first water over his hands and a splinter or a piece of gravel is found on his hands, [his hands] remain unclean, because the latter water only makes the first water on the hands clean. Rabban Shimon ben Gamaliel says: if any creature from the water [was on the hands while they are being cleaned] they are clean.

If a person puts his hands inside a house with scale disease, his hands have first degree uncleanness, the words of Rabbi Akiba. But the sages say: his hands have second degree uncleanness. Whoever defiles garments: at the time when he touches [the uncleanness], he defiles hands so that they have first degree uncleanness, the words of Rabbi Akiba. But the sages say: such that they have second degree of uncleanness. They said to Rabbi Akiba: where do we find anywhere that hands have first degree uncleanness? He said to them: but how is it possible for them to become unclean with first degree uncleanness without his whole body becoming unclean? Only in these cases [can they have first degree uncleanness]. Foods and vessels which have been defiled by liquids convey second degree of uncleanness to the hands, the words of Rabbi Joshua. But the sages say: that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been defiled by an offspring of uncleanness does not defiled the hands. Rabban Shimon ben Gamaliel said: it happened that a certain woman came before my father and said to him, "My hands went into the air-space inside an earthenware vessel." He said to her: "My daughter, what was the cause of its uncleanness?" But I did not hear what she said to him. The sages said: the matter is clear that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been rendered unclean by an offspring of uncleanness does not defiled the hands.

On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, "An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: "In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, "But afterward I will bring back the captivity of the children of Ammon," (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, "I will return the captivity of my people Israel and Judah" (Jeremiah 30:3). Yet they have not yet returned. So they permitted him to enter the assembly.

On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, "An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: "In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, "But afterward I will bring back the captivity of the children of Ammon," (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, "I will return the captivity of my people Israel and Judah" (Jeremiah 30:3). Yet they have not yet returned. So they permitted him to enter the assembly.

On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, "An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: "In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, "But afterward I will bring back the captivity of the children of Ammon," (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, "I will return the captivity of my people Israel and Judah" (Jeremiah 30:3). Yet they have not yet returned. So they permitted him to enter the assembly.

Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: In the Torah, in Prophets, and in Hagiographs we find that a person had to be innocent in the eyes of people just as he has to be innocent in the eyes of the Omnipresent. In the Torah from where? As it is written, you have to be blameless before the Eternal and before Israel. In Prophets from where? As it is written, The Power, God, Eternal, the Power, God, Eternal, He knows, and Israel has to know. In Hagiographs from where? As it is written, find grace and understanding in the eyes of God and man. Gamaliel the twin asked Rebbi Yose ben Rebbi Abun, which one is the clearest of all of these? He answered him, you have to be blameless before the Eternal and before Israel.

In case one carries him from place to place, as those who bury in Bet-Shearim. There are Tannaim who state, those here count from when the deceased left; those there count from when the cover plate was laid. There are Tannim who state, these and those count from when the cover plate was laid. Rebbi Simon in the name of Rebbi Joshua ben Levi: Everything goes after the head of the family. Rebbi Jacon bar Aḥa in the name of Rebbi Assi: As restriction. What means “as restriction”? If the head of the family was here, those here count from when the deceased left; those there count from when the cover plate was laid. If the head of the family is there, these and those count from when the cover plate was laid. As the following: The sister of Gamaliel the twin died. His brother Hillel came down to him. Rebbi Mana said to him, since you are the head of the family, when you come down to your brother take off your shoes.

Rabban Gamaliel says: Until the rise of dawn.

if with Rabban Gamaliel's, let them express themselves like Rabban Gamaliel!

They certainly agree with Rabban Gamaliel, and the reason they say Until midnight is to keep a man far from transgression. This is like the teaching: The Sages made a "fence" to their words, so that a man shall not come from the field in the evening and say, "I will go home, eat a little, drink a little, sleep a little, and after that I will read the Shema' and say the Tefillah"; for slumber may overcome him and as a result he may sleep through all the night. Rather should a man come from the field in the evening and enter a Synagogue ; if he is accustomed to read [the Scriptures], let him read; if he is accustomed to study, let him study. Then let him read the Shema' and say the Tefillah; after that he should eat his meal and say Grace.

There is a teaching : Rabban Gamaliel said : For three things I admire the Persians : They are temperate with their food, modest in the privy, and modest in another matter.

Rabban Gamaliel said : Until the rise of dawn. Rab Judah said in the name of Samuel : The Halakah is in accord with Rabban Gamaliel.

Rabban Gamaliel said : Until the rise of dawn. Rab Judah said in the name of Samuel : The Halakah is in accord with Rabban Gamaliel.

Before then, had they never heard this teaching of Rabban Gamaliel ?

But did Rabban Gamaliel say "Until midnight" that he teaches "and not only in this connection do they so decide"?

Nay, thus spake Rabban Gamaliel to his sons : Even according to the Rabbis who say "Until midnight," the obligation continues until the rise of dawn ; and the reason they say "Until midnight" is to keep a man far from transgression.

A bridegroom is exempt from the obligation of reading the Shema' on the first night [of his marriage], and until the termination of the ensuing Sabbath, if he has not consummated the marriage. It happened that when Rabban Gamaliel married, he read the Shema' on the first night. His disciples said to him, "Our teacher ! thou hast taught us that a bridegroom is exempt from the obligation of reading the Shema'." He replied, "I will not hearken to you to annul the kingdom of heaven from myself even a single hour."

MISHNAH [Rabban Gamaliel] bathed on the first night of his wife's death. His disciples said to him, "Our master! Thou hast taught us that a mourner is forbidden to bathe !" He replied, "I am not like other men ; I am in delicate health."

If a bridegroom wishes to read the Shema' on the first night [of his marriage], he may do so. Rabban Simeon b. Gamaliel says : "Not everybody who wishes to assume the name may do so."

It is to be inferred that Rabban Simeon b. Gamaliel is concerned lest a charge of presumption [be brought against a bridegroom who reads the Shema' on the first night of his marriage and therefore forbids it], whereas the Rabbis have no such concern [and permit it]. But we understood just the opposite of them ! For there is a Mishnaic teaching : In a place where they are accustomed to work on the ninth of Ab, we may work ; but in a place where they are not accustomed to work, we may not. Disciples of the wise must cease work in every place. Rabban Simeon b. Gamaliel says : Everyone should regard himself as a disciple of the wise.

It is to be inferred that Rabban Simeon b. Gamaliel is concerned lest a charge of presumption [be brought against a bridegroom who reads the Shema' on the first night of his marriage and therefore forbids it], whereas the Rabbis have no such concern [and permit it]. But we understood just the opposite of them ! For there is a Mishnaic teaching : In a place where they are accustomed to work on the ninth of Ab, we may work ; but in a place where they are not accustomed to work, we may not. Disciples of the wise must cease work in every place. Rabban Simeon b. Gamaliel says : Everyone should regard himself as a disciple of the wise.

Here is an inconsistency of the Rabbis and an inconsistency of Rabban Simeon b. Gamaliel !

Likewise, Rabban Simeon b. Gamaliel does not contradict himself. In the case of the reading of the Shema', its validity depends on Kawwanah, and we testify that [the bridegroom] would not be able to concentrate his mind ; but here, if one saw [a man not working on the ninth of Ab] he would merely say "He has no work to do." Go out and see how many idle men there are in the street.

nor do others say Grace on his behalf or include him for Zimmun. He is likewise exempt from the reading of the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah. On the Sabbath, however, he may recline at his meal, eat meat and drink wine, say Grace and arrange Zimmun, and others may say Grace on his behalf and include him for Zimmun ; and he is under the obligation of reading the Shema' and Tefillah, and all the commandments mentioned in the Torah. Rabban Simeon b. Gamaliel says : Since he is under the obligation of these, he has obviously the obligation of them all !

The teacher stated above : "He may expound the Mishnah but not the Talmud." This supports the statement of R. El'ai, for R. El'ai declared that Rab Aha b. Jacob said in the name of our master : The Halakah is that he may expound the Mishnah but not the Talmud. This is as the Tannaim [taught] : He may expound the Mishnah but not the Talmud ; these are the words of R. Meir. R. Judah b. Gamaliel says in the name of R. Hannina b. Gamaliel : Both of them are forbidden ; but [the Rabbis] said to him : Both of them are permitted.

The teacher stated above : "He may expound the Mishnah but not the Talmud." This supports the statement of R. El'ai, for R. El'ai declared that Rab Aha b. Jacob said in the name of our master : The Halakah is that he may expound the Mishnah but not the Talmud. This is as the Tannaim [taught] : He may expound the Mishnah but not the Talmud ; these are the words of R. Meir. R. Judah b. Gamaliel says in the name of R. Hannina b. Gamaliel : Both of them are forbidden ; but [the Rabbis] said to him : Both of them are permitted.

Rab Huna also said : If a man forgot and entered a privy wearing his Tefillin, he should place his hand over them until he finishes. Until he finishes, dost imagine? Nay, it is as Rab Nahman b. Isaac has said : Until he finishes the first discharge. Let him, then, stop at once and stand up! [No,] because of [the saying of] Rabban Simeon b. Gamaliel ; for there is a teaching : Rabban Simeon b. Gamaliel says : If the fecal discharge is kept back it causes dropsy, and if the fluid in the urinary duct is kept back it causes jaundice.

Rab Huna also said : If a man forgot and entered a privy wearing his Tefillin, he should place his hand over them until he finishes. Until he finishes, dost imagine? Nay, it is as Rab Nahman b. Isaac has said : Until he finishes the first discharge. Let him, then, stop at once and stand up! [No,] because of [the saying of] Rabban Simeon b. Gamaliel ; for there is a teaching : Rabban Simeon b. Gamaliel says : If the fecal discharge is kept back it causes dropsy, and if the fluid in the urinary duct is kept back it causes jaundice.

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.

The question was asked : How did [Rabban Simeon b. Gamaliel] mean, "If [the urine] be behind the bed, he may read forthwith ; if it be before the bed, he removes himself a distance of four cubits and reads" ? Or perhaps he meant this : If it be behind the bed, he removes himself a distance of four cubits and reads ; if it be in front of the bed, he may not read at all !

Come and hear : For there is a teaching : R. Simeon b. Eleazar says : If it be behind the bed, he may read forthwith ; if it be in front of the bed, he removes himself a distance of four cubits. Rabban Simeon b. Gamaliel 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.

It is in accord with him who declared that the evening-Tefillah is voluntary; for Rab Judah said in the name of Samuel: As for the evemng-Tefillah, Rabban Gamaliel declares it to be obligatory, but R. Joshua declares it to be voluntary. Abbai said : The Halakah is in agreement with him who declares it to be obligatory ; but Raba said : The Halakah is in agreement with him who declares it to be voluntary.

Then he came before Rabban Gamaliel and asked him the same question. He replied, "It is obligatory." He thereupon said to him, "But has not R. Joshua told me it was voluntary!" Rabban Gamaliel said to him, "Wait until the shield-bearers enter the House of Study."

Then he came before Rabban Gamaliel and asked him the same question. He replied, "It is obligatory." He thereupon said to him, "But has not R. Joshua told me it was voluntary!" Rabban Gamaliel said to him, "Wait until the shield-bearers enter the House of Study."

When the shield-bearers had assembled, the questioner stood up and asked, "Is the evening-Tefillah voluntary or obligatory ?" Rabban Gamaliel replied, "It is obligatory." Rabban Gamaliel said to the Sages, "Is there anyone who has a different opinion on this matter?" R. Joshua said to him, "No" Then Rabban Gamaliel said to him, "But has it not been reported to me in thy name that it is voluntary ?"

When the shield-bearers had assembled, the questioner stood up and asked, "Is the evening-Tefillah voluntary or obligatory ?" Rabban Gamaliel replied, "It is obligatory." Rabban Gamaliel said to the Sages, "Is there anyone who has a different opinion on this matter?" R. Joshua said to him, "No" Then Rabban Gamaliel said to him, "But has it not been reported to me in thy name that it is voluntary ?"

When the shield-bearers had assembled, the questioner stood up and asked, "Is the evening-Tefillah voluntary or obligatory ?" Rabban Gamaliel replied, "It is obligatory." Rabban Gamaliel said to the Sages, "Is there anyone who has a different opinion on this matter?" R. Joshua said to him, "No" Then Rabban Gamaliel said to him, "But has it not been reported to me in thy name that it is voluntary ?"

Then Rabban Gamaliel sat and commenced his discourse while R. Joshua remained standing, until all those present began to murmur and cried to Huspit the interpreter, "Stop !" and he stopped.

They said, "How long is [Rabban Gamaliel] going to continue heaping indignities upon [R. Joshua]? Last year he slighted him on the question of the New Year ; he slighted him on the question of the firstborn in the incident of R. Sadok; and here again he has slighted him. Come, let us depose him!

Whom shall we appoint in his stead ? Shall we appoint R. Joshua ? [No ;] he is a party in the incident. Shall we appoint R. 'Akiba ? [No ;] perhaps Rabban Gamaliel will plague him because of his lack of ancestral merit.

Let us, then, appoint R. Eleazar b. 'Azariah, for he is wise, rich, and he is of the tenth generation from Ezra. He is wise, so if anyone puts difficult questions to him, he will be able to reply to him ; and he is rich, so if it be necessary for someone to attend at the palace of the Emperor, he will be qualified to do so ; and he is of the tenth generation from Ezra, so he possesses ancestral merit and Rabban Gamaliel will not be able to worry him on that score." They attended upon R. Eleazar b. 'Azariah and asked him, "Would the master consent to become the head of the College?" He replied, "I will first go and take counsel with the members of my household." He went and consulted his wife, and she said to him,

It has been taught : That same day, they removed the doorkeeper [of the College] and permission was granted to the disciples to enter ; for Rabban Gamaliel had issued a proclamation: "A disciple, who is not inwardly the same as outwardly, will not be allowed to enter the House of Study."

That day many forms had to be added. R. Johanan said : Abba Jose b. Dostai and the Rabbis differ as to the number; one declaring four hundred forms were added, the other declaring it was seven hundred. This [vast addition] depressed Rabban Gamaliel who said, "Perhaps, God forbid, I have withheld Torah from Israel !" He was shown in a dream white pitchers full of ashes. It was not really so ; but he was shown this to relieve his mind.

It has been taught : That same day 'Eduyyot was learnt, and wherever we find the phrase "on that day" it refers to that occasion. There was not a Halakah which had been left in a state of uncertainty in the House of Study which was not then made clear. Even Rabban Gamaliel did not absent himself from the House of Study. For there is a Mishnaic teaching:

Rabban Gamaliel replied to him, "Thou art forbidden to enter the Community." R. Joshua said to him, "Thou art permitted to enter the Community." Rabban Gamaliel asked R. Joshua, "But has it not been said, 'An Ammonite or a Moabite shall not enter into the assembly of the Lord '?" (Deut. xxiii. 4). R. Joshua answered him, "Do, then, the Ammonites and Moabites still inherit their lands? Did not Sennacherib, king of Assyria, long ago come up and confuse all the nationalities ? As it is said, 'I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants' (Is. 10:13) ; and whoever issues [from a mixed body] issues from the majority."

Rabban Gamaliel replied to him, "Thou art forbidden to enter the Community." R. Joshua said to him, "Thou art permitted to enter the Community." Rabban Gamaliel asked R. Joshua, "But has it not been said, 'An Ammonite or a Moabite shall not enter into the assembly of the Lord '?" (Deut. xxiii. 4). R. Joshua answered him, "Do, then, the Ammonites and Moabites still inherit their lands? Did not Sennacherib, king of Assyria, long ago come up and confuse all the nationalities ? As it is said, 'I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants' (Is. 10:13) ; and whoever issues [from a mixed body] issues from the majority."

Rabban Gamaliel said to him, "But has it not been said, 'Afterward I will bring back the captivity of the children of Ammon, saith the Lord' (Jer. xlix. 6) ? and therefore they have returned !"

Rabban Gamaliel thereupon said, "Since it is so, I will go and conciliate R. Joshua." When he arrived at the latter's house, he noticed that the walls of his house were blackened, and said to him, "From the walls of thy house it can be recognised that thou art a charcoal-burner." R. Joshua replied, "Woe to the generation whose leader thou art, for thou knowest not the struggle of the disciples to support and feed themselves!"

They said, "Who will go and tell the Rabbis [that we are reconciled]? " A fuller said to them, "I will go," R. Joshua sent [the following message] to the House of Study, "Let him who has been accustomed to wear the mantle [of honour] still wear it ; and shall he who has not been accustomed to wear the mantle say to him who has been accustomed to wear it, 'Take off thy mantle and I shall put it on'?" R. 'Akiba said to the Rabbis, "Bolt the doors, so that the slaves of Rabban Gamaliel may not enter and injure the Rabbis."

They asked, "What shall we do? Shall we depose [R. Eleazar b. 'Azariah] ? We have the tradition, 'We may raise to a higher degree of sanctity but not degrade to a lower degree! ' If we ask one of them to give the discourse on one Sabbath and the other on the next Sabbath, it will lead to jealousy. Let, then, Rabban Gamaliel give the discourse three Sabbaths [in the month] and R. Eleazar b. 'Azariah one Sabbath," That is what the teacher meant who asked, "Whose Sabbath was it? It was R. Eleazar b. 'Azariah's" ] And the disciple was R. Simeon b. Johai.

MISHNAH Rabban Gamaliel says: Every day one should pray the eighteen [benedictions]. R. Joshua says : The abstract of the eighteen [benedictions]. R. 'Akiba says: If his prayer is fluent in his mouth, he should pray the eighteen ; but if not, an abstract of the eighteen.

Our Rabbis have taught : Simeon the Cotton-dealer arranged the eighteen benedictions in order in the presence of Rabban Gamaliel at Jabneh. Rabban Gamaliel asked the Sages, "Is there anyone who knows how to word the benediction relating to the Minim?" Samuel the Small stood up and worded it.