gentile

HALAKHAH: “A slave disables because of intercourse,” etc. From where that the intercourse with a slave disables? Rebbi Joḥanan said in the name of Rebbi Ismael: “If a Cohen’s daughter becomes a widow or a divorcee without issue,” from [a man] with whom she has widowhood or divorce she returns, from [a man] with whom she has no relation of widowhood or divorce she does not return. Rebbi Jeremiah objected: But if a widow whored she has no widowhood or divorce and she returns! Rebbi Yose did not say so, but [he held] that the argument of Rebbi Joḥanan is reversed. In Giṭṭin he says, why are Samaritans disqualified? Rebbi Joḥanan in the name of Rebbi Ismael: Because if a Gentile or a slave has intercourse with a Jewish woman, the child is a bastard. In Qiddushin one says, Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, the child is a bastard. Here he says it in his own name but there he says it in the name of Rebbi Ismael! For also according to the words of the Sages the child is a bastard. Rebbi Ḥizqiah did not say so, but: the argument of Rebbi Joḥanan is reversed. In Giṭṭin he says, why are Samaritans disqualified? Rebbi Joḥanan in the name of Rebbi Ismael: Because if a Gentile or slave has intercourse with a Jewish woman, the child is a bastard. In Qiddushin one says, Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, the child is a bastard. Here he says, from [a man] with whom she has widowhood or divorce she returns, from [a man] with whom she has no relation of widowhood or divorce she does not return. Rebbi Mattaniah said, I went to Seḥora and heard: Rebbi Joḥanan and Rebbi Ismael the sons of Jesua: “If a Cohen’s daughter becomes a widow or a divorcee without issue,” from [a man] with whom she has widowhood or divorce she returns, from [a man] with whom she has no relation of widowhood or divorce she does not return. And I said, that is correct, there is no bastard, following Rebbi Joshua, for a bastard is only from a woman which is for him under an incest prohibition and for whom one is punished by divine extirpation.

MISHNAH: A bastard disables and enables to eat. How is this? A daughter of an Israel [married] to a Cohen [or] the daughter of a Cohen [married] to an Israel had a daughter from him. If the daughter went and married a slave or a Gentile and had a son from him, that is a bastard. If his mother’s mother was a daughter of an Israel [married] to a Cohen, she can eat heave, the daughter of a Cohen [married] to an Israel cannot eat heave.

HALAKHAH: “A bastard disables,” etc. Does that not disagree with Rav, since Rav said that if a Gentile or a slave has intercourse with a Jewish woman, the child is acceptable. Explain it that the Gentile disables and the slave disables.

HALAKHAH: “A bastard disables,” etc. Does that not disagree with Rav, since Rav said that if a Gentile or a slave has intercourse with a Jewish woman, the child is acceptable. Explain it that the Gentile disables and the slave disables.

In the opinion of Rebbi Aqiba, for which reason were “sojourner or hireling” written for heave? Like what Rebbi Hila said in the name of Rebbi Yasa, if somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them, they [still] cannot eat heave even if circumcised. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought slaves from a Gentile with the understanding that he would circumcise them but they changed their minds, he keeps them for twelve months. If they accept, it is fine; otherwise, he may sell them to a Gentile. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: It happened that somebody bought a village full of uncircumcised slaves from a Gentile with the understanding that he would circumcise them but they changed their minds. He came and asked the rabbis. They said to him, keep them for twelve months. If they accept, it is fine; otherwise one follows the local customs.

In the opinion of Rebbi Aqiba, for which reason were “sojourner or hireling” written for heave? Like what Rebbi Hila said in the name of Rebbi Yasa, if somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them, they [still] cannot eat heave even if circumcised. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought slaves from a Gentile with the understanding that he would circumcise them but they changed their minds, he keeps them for twelve months. If they accept, it is fine; otherwise, he may sell them to a Gentile. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: It happened that somebody bought a village full of uncircumcised slaves from a Gentile with the understanding that he would circumcise them but they changed their minds. He came and asked the rabbis. They said to him, keep them for twelve months. If they accept, it is fine; otherwise one follows the local customs.

In the opinion of Rebbi Aqiba, for which reason were “sojourner or hireling” written for heave? Like what Rebbi Hila said in the name of Rebbi Yasa, if somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them, they [still] cannot eat heave even if circumcised. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought slaves from a Gentile with the understanding that he would circumcise them but they changed their minds, he keeps them for twelve months. If they accept, it is fine; otherwise, he may sell them to a Gentile. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: It happened that somebody bought a village full of uncircumcised slaves from a Gentile with the understanding that he would circumcise them but they changed their minds. He came and asked the rabbis. They said to him, keep them for twelve months. If they accept, it is fine; otherwise one follows the local customs.

In the opinion of Rebbi Aqiba, for which reason were “sojourner or hireling” written for heave? Like what Rebbi Hila said in the name of Rebbi Yasa, if somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them, they [still] cannot eat heave even if circumcised. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought slaves from a Gentile with the understanding that he would circumcise them but they changed their minds, he keeps them for twelve months. If they accept, it is fine; otherwise, he may sell them to a Gentile. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: It happened that somebody bought a village full of uncircumcised slaves from a Gentile with the understanding that he would circumcise them but they changed their minds. He came and asked the rabbis. They said to him, keep them for twelve months. If they accept, it is fine; otherwise one follows the local customs.

In the opinion of Rebbi Aqiba, for which reason were “sojourner or hireling” written for heave? Like what Rebbi Hila said in the name of Rebbi Yasa, if somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them, they [still] cannot eat heave even if circumcised. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought slaves from a Gentile with the understanding that he would circumcise them but they changed their minds, he keeps them for twelve months. If they accept, it is fine; otherwise, he may sell them to a Gentile. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: It happened that somebody bought a village full of uncircumcised slaves from a Gentile with the understanding that he would circumcise them but they changed their minds. He came and asked the rabbis. They said to him, keep them for twelve months. If they accept, it is fine; otherwise one follows the local customs.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

“Circumcising he shall circumcise.” A decision for two circumcisions, one for the circumcision, the other for the uncovering. One for the uncovering, the other for the fibers. So far following Rebbi Aqiba who said, these are expressions of additions. From where for Rebbi Ismael who said, these are double expressions in the style of the Torah, “going you went, desiring you desired, by stealing I was stolen”? Rebbi Judah bar Pazi said, “then she said, a blood bridegroom for circumcisions,” from here that there are two circumcisions, one for the circumcision, the other for the uncovering; one for the uncovering, the other for the fibers. Rav said, “circumcising he shall circumcise,” from here that one has to draw a drop of covenant blood from one born circumcised. “Circumcising he shall circumcise,” from here that an uncircumcised Jew cannot circumcise until he circumcises himself; not to speak of an uncircumcised Gentile. Rebbi Levi said, it is written: “But you have to keep my covenant.” You and yours.

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

There, we have stated: Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. It was stated in the name of Rebbi Meïr: His heave is never heave unless he grew two pubic hairs. Rebbi Abin, Cahana in the name of the Rebbi Hila (Num.18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! Rebbi Yose in the name of Rebbi Hila (Num. 18:27): “Your heave will be credited to you”, (v. 26) “and you shall lift”. Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for Gentiles, and he may give heave! Rebbi Hoshaia stated: Gentiles have no “thought” whether for preparation or for heave.

MISHNAH: It is sufficient even if somebody heard women say, the man X died. Rebbi Jehudah said, even if he heard children say, we go to lament and bury X, whether intentional or unintentional. Rebbi Jehudah ben Baba said, if he is a Jew, only if he intends [to testify]; but if a Gentile intends to testify, it is no testimony.

There, we have stated: “If somebody was bringing a bill of divorce and lost it, if he found it again immediately, it is valid; otherwise it is invalid.” What is immediately? Rebbi Joḥanan said, as long as less than three people passed by. If a Gentile passed by, what is the rule? Let us hear from the following: Abba bar bar Ḥana was bringing a bill of divorce when he lost it. A Saracen found it. The case came before the rabbis and they declared [the bill] valid. That means, if a Gentile passed by, it is valid. May we say that he had an identifying mark on [the bill]? But was it not stated that there are no identifying marks on bills of divorce? That means, two or three lines. But here it had a heh which was pointed. Rebbi Ezra asked before Rebbi Mana, why should it be invalid in that case? I would say, it was another bill executed for a person with the same name. Think of it, if they investigated and did not find there another person with the same name! It must be that one is very strict in matters of possible incest. But did we not state: “They went and found nobody but let his wife remarry; they went there, did not recognize him, and let his wife remarry?” Rebbi Mana said to him: So says Rebbi Shammai, Rebbi Aḥa in the name of Rebbi Abun bar Ḥiyya: This man had two bills of divorce in his hand, one valid and one invalid. He lost the valid one after he had thrown away the invalid one. When he found it, I am saying that he found the invalid one.

There, we have stated: “If somebody was bringing a bill of divorce and lost it, if he found it again immediately, it is valid; otherwise it is invalid.” What is immediately? Rebbi Joḥanan said, as long as less than three people passed by. If a Gentile passed by, what is the rule? Let us hear from the following: Abba bar bar Ḥana was bringing a bill of divorce when he lost it. A Saracen found it. The case came before the rabbis and they declared [the bill] valid. That means, if a Gentile passed by, it is valid. May we say that he had an identifying mark on [the bill]? But was it not stated that there are no identifying marks on bills of divorce? That means, two or three lines. But here it had a heh which was pointed. Rebbi Ezra asked before Rebbi Mana, why should it be invalid in that case? I would say, it was another bill executed for a person with the same name. Think of it, if they investigated and did not find there another person with the same name! It must be that one is very strict in matters of possible incest. But did we not state: “They went and found nobody but let his wife remarry; they went there, did not recognize him, and let his wife remarry?” Rebbi Mana said to him: So says Rebbi Shammai, Rebbi Aḥa in the name of Rebbi Abun bar Ḥiyya: This man had two bills of divorce in his hand, one valid and one invalid. He lost the valid one after he had thrown away the invalid one. When he found it, I am saying that he found the invalid one.

HALAKHAH: “For the woman innkeeper delivered to them his stick, his shoes, his money belt, and the Torah scroll that had been in his hand.”. Rebbi Aḥa in the name of Rebbi Ḥanina: They treated her like a midwife who is trusted on the spot. Rebbi Samuel bar Sosarta said, they treated her like a Gentile speaking simplemindedly. A gentleman asked before Rebbi Mana, does that not contradict Rebbi Simeon ben Laqish, for Rebbi Simeon ben Laqish said, anybody one asks and he responds! The statement of Rebbi Samuel bar Sosarta is impossible; one has the statement of Rebbi Ḥanina: They treated her like a midwife who is trusted on the spot.

From where that the intercourse of a disabled disables? What are we talking about? If about a married woman, there is a serious [offense]. If about a widow married to the High Priest, it already is written “The man shall bring his wife to the Cohen.” What is equal between them is: Everybody’s intercourse disqualifies those whose descendant would be disqualified. These are: “A child of nine years and one day, an Ammonite, Moabite, Edomite, or Egyptian proselyte, or a bastard, desecrated, Gibeonite, Samaritan, and Gentile who had intercourse with the daughter of a Cohen, a Levite, or an Israel, disqualified her for the priesthood. Rebbi Yose said, everybody’s intercourse disqualifies those whose descendant would be disqualified; his intercourse does not disqualify those whose descendant would not be disqualified. Rabban Simeon ben Gamliel says, in all cases, if his daughter is permitted to you, so is his widow; if his daughter is not permitted to you, neither is his widow.”

Why does the verse say, “to tell”? To tell to [future] generations. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina, the entire verse. Moses said, “I shall sing”, and they recite after his lead: “I shall sing to the Eternal for He is very highly high; horse and rider He cast into the sea.” Moses said: “strength and growth”, and they recite after his lead: “strength and growth is Yah”. It is written: “When retribution is retributed for Israel, when the people volunteers;” the heads of the people volunteered. When the Holy One, praise to Him, does wonders for Israel, they should sing a song. They objected: There is the redemption from Egypt! That is something else since it was the beginning of their redemption. They objected. There is redemption of Mardocai and Esther! That is something else since they were outside the Land; some want to say that Mardocai and Esther were freed of their enemies, they were not freed from [Gentile] government.

HALAKHAH: “Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai,” etc. When was Job? Rebbi Simeon ben Laqish in the name of Bar Qappara: He was in the days of our father Abraham; that is what is written: “ A man was in the land of Oz, his name was Job.” And it is written, “ Oz his firstborn.” Rebbi Abba said, in the days of our father Jacob and Dinah was his wife; that is what is written: “ You speak like one of the impious ones”, and it is written: “ For an impiety he did in Israel.” Rebbi Levi said, he was in the days of the tribes; that is what is written: “ What Sages would tell, they did not conceal from their fathers.” Rebbi Yose ben Ḥalaphta said, he was born when they descended into Egypt and he died when they left. A parable of a shepherd when a wolf came and attacked his flock. What did he do? He put up a ram against him. That is what is written: “ He delivered me to the evil one, he threw me amongst evildoers.” Rebbi Ismael stated: Job was one of Pharao’s servants, a great one in his government’. That is what is written: “ One who feared the word of the Eternal etc.”, and it is written about him, “ a man, artless and straight, fearing God and fleeing from evil”. Rebbi Yose bar Jehudah says, he was in the days when the Judges judged; that is what is written: “Behold, you all did see, why do you turn all into vapor.” You saw what my generation did, that they collect tithes on the threshing floors; “you loved whore’s wages on all grain threshing floors.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He was in the days of the queen of Seba, as it is said: “Seba attacked and took them.” Rebbi Nathan said, he was in the days of the Chaldeans, as it is said: “The Chaldeans attacked from three sides.” Rebbi Joshua ben Qorḥa said, he was in the days of Asuerus, as it is said: “One shall look for beautiful virgins for the king.” And it is written, “no women were found like Job’s daughters.” Rebbi Joshua ben Levi said, he was of the returnees of the diaspora. Rebbi Joḥanan said, He was of the returnees from the diaspora and was a Jew. Therefore Rebbi Joḥanan learned from him the rules of mourning. “Job got up and tore his coat”; Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: From here [one learns] that a mourner has to tear [his garment] while standing. Rebbi Ḥiyya stated: In My world I had one just Gentile, I gave him his reward and removed him from My world. Rebbi Simeon ben Laqish said, Job did not exist and will never live. The opinion of Rebbi Simeon ben Laqish is inconsistent: There, Rebbi Simeon ben Laqish said in the name of Bar Qappara: He was in the days of our father Abraham, but here he says so? But he did exist but his suffering did not. Then why is it written about him? To tell you that if it had come upon him, he would have withstood it.

Rebbi Eleazar asked, what about a male who sleeps with a manumitted slave girl? Let us hear from the following: I could think that a male who sleeps with a Gentile slave has to pay; the verse says: “He shall take her as wife by the bride price.” If he can marry her. This excludes the [gentile] slave (or any) whom he cannot marry. Only because he cannot marry her! Therefore, if he can marry her, she collects the fine, and any who collects the fine has a ketubah. Rebbi Yudan said, does that depend on a fine? Look, the adult collects no fine but her ketubah is 200, the virgin after marriage collects a fine but her ketubah is a mina! Rebbi Ze‘ira said before Rebbi Mana, explain it if she was converted or freed before she reached three years and one day. He said to him, any woman who was converted or manumitted before she reached three years and one day is like an Israel.

Rebbi Eleazar asked, what about a male who sleeps with a manumitted slave girl? Let us hear from the following: I could think that a male who sleeps with a Gentile slave has to pay; the verse says: “He shall take her as wife by the bride price.” If he can marry her. This excludes the [gentile] slave (or any) whom he cannot marry. Only because he cannot marry her! Therefore, if he can marry her, she collects the fine, and any who collects the fine has a ketubah. Rebbi Yudan said, does that depend on a fine? Look, the adult collects no fine but her ketubah is 200, the virgin after marriage collects a fine but her ketubah is a mina! Rebbi Ze‘ira said before Rebbi Mana, explain it if she was converted or freed before she reached three years and one day. He said to him, any woman who was converted or manumitted before she reached three years and one day is like an Israel.

Rebbi Ze‘ira, Rav Ḥuna, in the name of Rav: One witness and someone from the market place cannot together certify the signature of the second witness. How is that? If one identified his own signature and that of his colleague, but that second witness’s signature was not known to anybody except his colleague, may that colleague together with somebody from the market place testify on that signature? That is what Rebbi Ze‘ira, Rav Ḥuna, said in the name of Rav: One witness and someone from the market cannot together certify the signature of the second witness. Another case where there are no two persons: The signature of one is known by everybody, but that second witness’s signature is not known to anybody except his colleague. Can that colleague testify on his signature as if he were someone from the market place? If you say so, the entire testimony is confirmed by one witness. Rebbi Yudan said, that is correct. If two people come from a town that is mostly Gentile, like Hippos. One is known by everybody as a Jew, but the other is not known by anybody except his companion. Can the latter be considered one from the market place to testify about him? If you say so, the entire testimony would be confirmed by one witness! And in the prior case, the entire testimony would be confirmed by one witness.

HALAKHAH: “The following adolescent girls,” etc. It is written: “She should be his wife,” one who can be his wife. Can the bastard girl be his wife? Rebbi Simeon ben Laqish said, “he should weigh silver appropriate for the bride-price of virgins”, that added many virgins. Rebbi Ze‘ira said, if it had said “virgin’s brides-prices”; but it says only “appropriate for the bride-price of virgins”; the verse added them only for the bride-price. But where was this said? As Ḥizqiah stated: “If refusing her father should refuse,” not only if her father refuses; from where even if from Heaven they refuse? The verse says “refusing should refuse”, in any case. But then a man who has intercourse with a slave girl should pay the fine! This is impossible, as it was stated: I could think that one who has intercourse with a Gentile slave-girl should be obligated, the verse says, “by bride-money he should take her as a wife to himself.” Only one whom he can marry; this excludes the Gentile slave whom he cannot marry. But he cannot marry his sister and he pays the fine! There is a difference since she can be married to others. But his daughter can be married to others and he does not pay the fine! There is a difference since it is a capital crime and nobody who commits a capital crime pays money.

HALAKHAH: “The following adolescent girls,” etc. It is written: “She should be his wife,” one who can be his wife. Can the bastard girl be his wife? Rebbi Simeon ben Laqish said, “he should weigh silver appropriate for the bride-price of virgins”, that added many virgins. Rebbi Ze‘ira said, if it had said “virgin’s brides-prices”; but it says only “appropriate for the bride-price of virgins”; the verse added them only for the bride-price. But where was this said? As Ḥizqiah stated: “If refusing her father should refuse,” not only if her father refuses; from where even if from Heaven they refuse? The verse says “refusing should refuse”, in any case. But then a man who has intercourse with a slave girl should pay the fine! This is impossible, as it was stated: I could think that one who has intercourse with a Gentile slave-girl should be obligated, the verse says, “by bride-money he should take her as a wife to himself.” Only one whom he can marry; this excludes the Gentile slave whom he cannot marry. But he cannot marry his sister and he pays the fine! There is a difference since she can be married to others. But his daughter can be married to others and he does not pay the fine! There is a difference since it is a capital crime and nobody who commits a capital crime pays money.

“A Samaritan.” That follows him who said, a Samaritan is a like full Jew. But for him who says that a Samaritan is like a Gentile, it is not so. As they disagreed: A Samaritan is like a Gentile, the words of Rebbi. Rabban Simeon ben Gamliel said, a Samaritan is like a Jew in every respect. Even if you say, a Samaritan is like a Gentile, why are Samaritans disqualified? Not because of a Gentile and a slave? If a Gentile or a slave has intercourse with a Jewish woman, the child is a bastard. But a bastard girl can claim a fine! For restrictions or family relations you consider him a Gentile or a slave who had intercourse with a Jewish woman; the child is a bastard. But for a fine you consider this as a Jew having intercourse with a Gentile woman, in which case the child is a Gentile.

“A Samaritan.” That follows him who said, a Samaritan is a like full Jew. But for him who says that a Samaritan is like a Gentile, it is not so. As they disagreed: A Samaritan is like a Gentile, the words of Rebbi. Rabban Simeon ben Gamliel said, a Samaritan is like a Jew in every respect. Even if you say, a Samaritan is like a Gentile, why are Samaritans disqualified? Not because of a Gentile and a slave? If a Gentile or a slave has intercourse with a Jewish woman, the child is a bastard. But a bastard girl can claim a fine! For restrictions or family relations you consider him a Gentile or a slave who had intercourse with a Jewish woman; the child is a bastard. But for a fine you consider this as a Jew having intercourse with a Gentile woman, in which case the child is a Gentile.

“A Samaritan.” That follows him who said, a Samaritan is a like full Jew. But for him who says that a Samaritan is like a Gentile, it is not so. As they disagreed: A Samaritan is like a Gentile, the words of Rebbi. Rabban Simeon ben Gamliel said, a Samaritan is like a Jew in every respect. Even if you say, a Samaritan is like a Gentile, why are Samaritans disqualified? Not because of a Gentile and a slave? If a Gentile or a slave has intercourse with a Jewish woman, the child is a bastard. But a bastard girl can claim a fine! For restrictions or family relations you consider him a Gentile or a slave who had intercourse with a Jewish woman; the child is a bastard. But for a fine you consider this as a Jew having intercourse with a Gentile woman, in which case the child is a Gentile.

“A Samaritan.” That follows him who said, a Samaritan is a like full Jew. But for him who says that a Samaritan is like a Gentile, it is not so. As they disagreed: A Samaritan is like a Gentile, the words of Rebbi. Rabban Simeon ben Gamliel said, a Samaritan is like a Jew in every respect. Even if you say, a Samaritan is like a Gentile, why are Samaritans disqualified? Not because of a Gentile and a slave? If a Gentile or a slave has intercourse with a Jewish woman, the child is a bastard. But a bastard girl can claim a fine! For restrictions or family relations you consider him a Gentile or a slave who had intercourse with a Jewish woman; the child is a bastard. But for a fine you consider this as a Jew having intercourse with a Gentile woman, in which case the child is a Gentile.

“A Samaritan.” That follows him who said, a Samaritan is a like full Jew. But for him who says that a Samaritan is like a Gentile, it is not so. As they disagreed: A Samaritan is like a Gentile, the words of Rebbi. Rabban Simeon ben Gamliel said, a Samaritan is like a Jew in every respect. Even if you say, a Samaritan is like a Gentile, why are Samaritans disqualified? Not because of a Gentile and a slave? If a Gentile or a slave has intercourse with a Jewish woman, the child is a bastard. But a bastard girl can claim a fine! For restrictions or family relations you consider him a Gentile or a slave who had intercourse with a Jewish woman; the child is a bastard. But for a fine you consider this as a Jew having intercourse with a Gentile woman, in which case the child is a Gentile.

“A Samaritan.” That follows him who said, a Samaritan is a like full Jew. But for him who says that a Samaritan is like a Gentile, it is not so. As they disagreed: A Samaritan is like a Gentile, the words of Rebbi. Rabban Simeon ben Gamliel said, a Samaritan is like a Jew in every respect. Even if you say, a Samaritan is like a Gentile, why are Samaritans disqualified? Not because of a Gentile and a slave? If a Gentile or a slave has intercourse with a Jewish woman, the child is a bastard. But a bastard girl can claim a fine! For restrictions or family relations you consider him a Gentile or a slave who had intercourse with a Jewish woman; the child is a bastard. But for a fine you consider this as a Jew having intercourse with a Gentile woman, in which case the child is a Gentile.

“A Samaritan.” That follows him who said, a Samaritan is a like full Jew. But for him who says that a Samaritan is like a Gentile, it is not so. As they disagreed: A Samaritan is like a Gentile, the words of Rebbi. Rabban Simeon ben Gamliel said, a Samaritan is like a Jew in every respect. Even if you say, a Samaritan is like a Gentile, why are Samaritans disqualified? Not because of a Gentile and a slave? If a Gentile or a slave has intercourse with a Jewish woman, the child is a bastard. But a bastard girl can claim a fine! For restrictions or family relations you consider him a Gentile or a slave who had intercourse with a Jewish woman; the child is a bastard. But for a fine you consider this as a Jew having intercourse with a Gentile woman, in which case the child is a Gentile.

“A Samaritan.” That follows him who said, a Samaritan is a like full Jew. But for him who says that a Samaritan is like a Gentile, it is not so. As they disagreed: A Samaritan is like a Gentile, the words of Rebbi. Rabban Simeon ben Gamliel said, a Samaritan is like a Jew in every respect. Even if you say, a Samaritan is like a Gentile, why are Samaritans disqualified? Not because of a Gentile and a slave? If a Gentile or a slave has intercourse with a Jewish woman, the child is a bastard. But a bastard girl can claim a fine! For restrictions or family relations you consider him a Gentile or a slave who had intercourse with a Jewish woman; the child is a bastard. But for a fine you consider this as a Jew having intercourse with a Gentile woman, in which case the child is a Gentile.

It was stated: One stones a preliminarily married adolescent girl who whored at her father’s door. If she does not have a father’s house’s door one stones her where she whored. If it was a Gentile town one stones her at the court’s door. Also, a person who practiced idolatry one stones at the place where he worshipped. If it was a Gentile town one stones him at the court’s door. But did not Rebbi Ḥiyya state: “Take the blasphemer out from the encampment,” this teaches that the court sits inside and the place of stoning is outside. Rebbi Yose said, there is a difference: The place where he went astray is the place where he was found, is the place where he was judged, is the place where he was stoned. “For she did a foul deed in Israel.” This one befouled all of Israel, for she came to whore in her father’s house. The bad growth they grew shall come and foul up them and their growth.

It was stated: One stones a preliminarily married adolescent girl who whored at her father’s door. If she does not have a father’s house’s door one stones her where she whored. If it was a Gentile town one stones her at the court’s door. Also, a person who practiced idolatry one stones at the place where he worshipped. If it was a Gentile town one stones him at the court’s door. But did not Rebbi Ḥiyya state: “Take the blasphemer out from the encampment,” this teaches that the court sits inside and the place of stoning is outside. Rebbi Yose said, there is a difference: The place where he went astray is the place where he was found, is the place where he was judged, is the place where he was stoned. “For she did a foul deed in Israel.” This one befouled all of Israel, for she came to whore in her father’s house. The bad growth they grew shall come and foul up them and their growth.

“If she spent six months for her husband and six months for the levir, she cannot eat heave. Not only six months for the levir but even all the time for the levir except for one day, she cannot eat heave.” The Mishna follows neither the earliest not the last Mishnah, but the intermediate development. As it was stated: First, they were saying that a preliminarily married woman, daughter of an Israel, could eat heave, for they were explaining: “If a Cohen acquires a person, acquistion by money;” for what would be the difference between one who acquires a wife and one who acquires a slave girl? They changed, to say: after twelve months, when he becomes responsible for her upkeep. The court of the later ones said: A woman never eats heave before she enters the bridal chamber. ”Already Rebbi Joḥanan ben Bagbag sent to Rebbi Jehudah ben Bathyra at Nisibis: They say in your name that the preliminarily married daughter of an Israel eats heave. He sent back the following: I had been convinced that you are knowledgeable in the secrets of the Torah, but you do not even know the rules de minore ad majus! Since money can acquire a Gentile slave girl to permit her to eat heave, but she cannot be acquired by sexual relations to permit her to eat heave, whereas a wife can be acquired by sexual relations to permit her to eat heave, it is only logical that money can acquire a wife to permit her to eat heave! But what can I do? They said that no woman eats heave before she enters the bridal chamber,” and they supported it by the verse: “Every pure person in your household shall eat it.” Rebbi Yudan said, that is an argument de minore ad majus that can be reversed! Because he could say to him, since a Gentile slave girl can be acquired by active possession to permit her to eat heave, what can you say about a wife who cannot be acquired by active possession? If an argument de minore ad majus can be reversed, the argument is invalid.

“If she spent six months for her husband and six months for the levir, she cannot eat heave. Not only six months for the levir but even all the time for the levir except for one day, she cannot eat heave.” The Mishna follows neither the earliest not the last Mishnah, but the intermediate development. As it was stated: First, they were saying that a preliminarily married woman, daughter of an Israel, could eat heave, for they were explaining: “If a Cohen acquires a person, acquistion by money;” for what would be the difference between one who acquires a wife and one who acquires a slave girl? They changed, to say: after twelve months, when he becomes responsible for her upkeep. The court of the later ones said: A woman never eats heave before she enters the bridal chamber. ”Already Rebbi Joḥanan ben Bagbag sent to Rebbi Jehudah ben Bathyra at Nisibis: They say in your name that the preliminarily married daughter of an Israel eats heave. He sent back the following: I had been convinced that you are knowledgeable in the secrets of the Torah, but you do not even know the rules de minore ad majus! Since money can acquire a Gentile slave girl to permit her to eat heave, but she cannot be acquired by sexual relations to permit her to eat heave, whereas a wife can be acquired by sexual relations to permit her to eat heave, it is only logical that money can acquire a wife to permit her to eat heave! But what can I do? They said that no woman eats heave before she enters the bridal chamber,” and they supported it by the verse: “Every pure person in your household shall eat it.” Rebbi Yudan said, that is an argument de minore ad majus that can be reversed! Because he could say to him, since a Gentile slave girl can be acquired by active possession to permit her to eat heave, what can you say about a wife who cannot be acquired by active possession? If an argument de minore ad majus can be reversed, the argument is invalid.

Simeon ben Sheṭaḥ decreed three things: That a person should use his wife’s ketubah in his business dealings. And that children have to go to school. Also, he decreed impurity for glass ware. But did not Rebbi Ze‘ira, Rebbi Abuna say in the name of Rav Jeremiah: Yose ben Yo‘ezer from Ṣereda and Yose ben Joḥanan from Jerusalem decreed impurity for Gentile lands and glass ware; Rebbi Yose said, Rebbi Jehudah bar Ṭabbai? Rebbi Jonah said, Jehudah bar Ṭabbai and Simeon ben Sheṭaḥ decreed on metal vessels; Hillel and Shammai decreed on the purity of hands. Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the Court insists on will come to be in the end just as Moses was told on Sinai; as Rebbi Mana said (Deut. 32:47): “For it is not an empty word, from you,” if it is empty it is from you because you do not exert yourself about it. “Because it is your life,” when is it your life? At the time that you exert yourself!

“If she collects in his absence, she shall not be able to collect without an oath.” Can one collect from a person in his absence? Rebbi Jeremiah says, explain it about a contract for which interest is due. Would the court collect interest? Explain it that it was guaranteed for a Gentile.

HALAKHAH: “There are three districts for marriage, Judea, Transjordan, and Galilee.,” etc. The Mishnah refers to the case that he was from Judea and married a woman in Galilee, or from Galilee and married a woman in Judea. But if he was from Judea and married in Judea, or from Galilee and married in Galilee, one forces her to move. ”‘I, x, am from Judea and married a woman in Judea,’ one forces her to move, ‘in Galilee’ one does not force her to move. ‘I, X, am from Galilee and married a woman in Galilee,’ one forces her to move, ‘in Judea’ one does not force her to move. One moves from a mostly Gentile village to a totally Jewish village but not from a totally Jewish village to a mostly Gentile village.”

HALAKHAH: “There are three districts for marriage, Judea, Transjordan, and Galilee.,” etc. The Mishnah refers to the case that he was from Judea and married a woman in Galilee, or from Galilee and married a woman in Judea. But if he was from Judea and married in Judea, or from Galilee and married in Galilee, one forces her to move. ”‘I, x, am from Judea and married a woman in Judea,’ one forces her to move, ‘in Galilee’ one does not force her to move. ‘I, X, am from Galilee and married a woman in Galilee,’ one forces her to move, ‘in Judea’ one does not force her to move. One moves from a mostly Gentile village to a totally Jewish village but not from a totally Jewish village to a mostly Gentile village.”

Rebbi Jeremiah asked: May a person bind himself by a word which has both a profane and a sacral meaning? Did we not state קוֹנָס? Its name is קונסה. Did we not state שְּׁבוּתָה? Its name is שְׁפוּתָה. But did not Bar Qappara state ḥeres? Rebbi Ze‘ira said, that is a name relating to the High One: “If He commands the sun: would it not shine?”. Rebbi Simeon ben Laqish said, these are Gentile words, like those Nabateans who say khaspa for ḥaspa. Rebbi Yose said, it is reasonable in other places, but in a place where the nazir is called naziq, do I say that a nazir of people with speech defects should not be a nazir?

May one who made a vow not to have anything cooked be permitted smoked? May he be permitted fried? May he be permitted anything cooked in the hot springs of Tiberias? The rabbis of Caesarea asked: Is anything smoked forbidden because of Gentile cooking? Is it forbidden because of cooking on the Sabbath? Is it forbidden because of meat and milk? Does it cause ṭevel for tithes? If somebody made a vow not to have anything smoked, is he permitted cooked? Rebbi Abba, Rav Jehudah in the name of the House of Rav Assi: Ḥabiṣ is unproblematic as Gentile cooking and is acceptable as eruv tavšīlīn. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Anything which can be eaten raw is unproblematic as Gentile cooking and is acceptable as eruv tavšīlīn.

May one who made a vow not to have anything cooked be permitted smoked? May he be permitted fried? May he be permitted anything cooked in the hot springs of Tiberias? The rabbis of Caesarea asked: Is anything smoked forbidden because of Gentile cooking? Is it forbidden because of cooking on the Sabbath? Is it forbidden because of meat and milk? Does it cause ṭevel for tithes? If somebody made a vow not to have anything smoked, is he permitted cooked? Rebbi Abba, Rav Jehudah in the name of the House of Rav Assi: Ḥabiṣ is unproblematic as Gentile cooking and is acceptable as eruv tavšīlīn. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Anything which can be eaten raw is unproblematic as Gentile cooking and is acceptable as eruv tavšīlīn.

May one who made a vow not to have anything cooked be permitted smoked? May he be permitted fried? May he be permitted anything cooked in the hot springs of Tiberias? The rabbis of Caesarea asked: Is anything smoked forbidden because of Gentile cooking? Is it forbidden because of cooking on the Sabbath? Is it forbidden because of meat and milk? Does it cause ṭevel for tithes? If somebody made a vow not to have anything smoked, is he permitted cooked? Rebbi Abba, Rav Jehudah in the name of the House of Rav Assi: Ḥabiṣ is unproblematic as Gentile cooking and is acceptable as eruv tavšīlīn. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Anything which can be eaten raw is unproblematic as Gentile cooking and is acceptable as eruv tavšīlīn.

“Naziq,naziaḥ,paziq”. Rebbi Joḥanan said, these are expressions chosen by earlier generations and nobody has the right to add to them. But did not Rebbi Ḥiyya state: raziaḥ,haziaḥ? Rebbi Shila said, also to expressions chosen by earlier secondary ones nobody has the right to add. But did not Bar Qappara state ḥeres? Rebbi Ze‘ira said, that is a name relating to the High One: “If He commands the sun: would it not shine?”. Rebbi Simeon ben Laqish said, these are Gentile words, like those Nabateans who say khaspa for ḥaspa. Rebbi Yose said, it is reasonable in other places, but in a place where the nazir is called naziq, do I say that a nazir of people with speech defects should not be a nazir?

HALAKHAH: “If he said: ‘this cow said,’ ” etc. If he saw a Gentile passing by and said, “look what this Gentile said.” Then he is a nazir. Does this mean that he is a nazir because Gentiles cannot make a vow of nazir? He has not said anything! Let us hear from the following: “If he said: ‘this cow said’ ”. You said this only because he spoke the word nezirut. And here, he spoke the word nezirut. If he saw a Jew passing by and said, “look what this Jew said.” Then he is a nazir. He had not said anything. Does this mean that he is a nazir because Jews make a vow of nazir? Should we say that nevertheless he is a nazir or is he studying the case? So I am saying, “for example, if he was reading the Torah and mentioned nazir,naziq.”

HALAKHAH: “If he said: ‘this cow said,’ ” etc. If he saw a Gentile passing by and said, “look what this Gentile said.” Then he is a nazir. Does this mean that he is a nazir because Gentiles cannot make a vow of nazir? He has not said anything! Let us hear from the following: “If he said: ‘this cow said’ ”. You said this only because he spoke the word nezirut. And here, he spoke the word nezirut. If he saw a Jew passing by and said, “look what this Jew said.” Then he is a nazir. He had not said anything. Does this mean that he is a nazir because Jews make a vow of nazir? Should we say that nevertheless he is a nazir or is he studying the case? So I am saying, “for example, if he was reading the Torah and mentioned nazir,naziq.”

It is stated: A Cohen may defile himself by leaving the Land for civil and criminal suits, for the consecration of the New Moon and intercalation of a year, to redeem a field from a Gentile, to study Torah, and to marry a wife. Rebbi Judah says, if he has a place to study, he should not defile himself. Rebbi Yose says, even if he has a place to study, he may defile himself, since a man may not have the luck to learn from every teacher. They said about Joseph the Cohen that he followed his teacher and defiled himself following his teacher to Sidon. In truth, they said a priest should not go abroad unless one promised him a wife.

MISHNAH: But for overhanging branches, or protuberances, or broken fields, or Gentile territory, or the cave door, or its frame, or a quartarius of blood, or a tent, or a quarter (qab) of bones, or objects that touched the corpse, or the days of his counting or his being absolute, the nazir does not shave but sprinkles on the third and seventh days, does not disregard the preceding, starts counting immediately, and has no sacrifice. In truth, the days of a male or female sufferer from flux and the days of quarantine of the sufferer from skin disease are counted for him.

There, we have stated: “The Non-Jew, Rebbi Meїr says, is evaluated but does not evaluate; Rebbi Jehudah says, he evaluates but is not evaluated. Both agree that they make vows and are objects of vows.” Rebbi Jeremiah asked: For him who says there that he evaluates, here can he declare a nazir? For him who says there that he is evaluated, here can he be declared a nazir? How would it be possible for him to [be declared a nazir]? A Israelite can declare a Gentile to be a nazir. Would he listen to him? But the Israelite said, “I am a nazir,” the Gentile heard it and said, “I am responsible for what this one said.” It is only as if he paid a debt. How would it be possible for him to [declare a nazir]? A Gentile can declare an Israelite to be nazir. Since an Israelite cannot declare [another] Israelite to be a nazir, a Gentile cannot declare an Israelite to be a nazir. But it must be that the Gentile said, “I am a nazir”, the Israelite heard it and said, “I am taking upon me what this one said.” What did you exclude from him? An Israelite is subject to “not to desecrate”, a Gentile is not subject to “not to desecrate”. Rebbi Jonah said, Israelites can be relieved by a Sage, Gentiles cannot be relieved by a Sage. Rebbi Yose said, Israelites need a Sage to be relieved, Gentiles do not need a Sage to be relieved. It follows that Rebbi (Jonah) [Yose] follows Rebbi Abbahu. A Gentile woman came before Rebbi Abbahu, who said to Abime bar Tobi: Go and find her an opening by unforeseen circumstances. And Rebbi Jonah follows Rebbi Aḥa, who said that Laban was Kushan-Riš‘ataim. Why was he called “Kushan the doubly bad”? Because he committed two evils. One that he desecrated his oath, the other that he subjugated Israel for eight years.

There, we have stated: “The Non-Jew, Rebbi Meїr says, is evaluated but does not evaluate; Rebbi Jehudah says, he evaluates but is not evaluated. Both agree that they make vows and are objects of vows.” Rebbi Jeremiah asked: For him who says there that he evaluates, here can he declare a nazir? For him who says there that he is evaluated, here can he be declared a nazir? How would it be possible for him to [be declared a nazir]? A Israelite can declare a Gentile to be a nazir. Would he listen to him? But the Israelite said, “I am a nazir,” the Gentile heard it and said, “I am responsible for what this one said.” It is only as if he paid a debt. How would it be possible for him to [declare a nazir]? A Gentile can declare an Israelite to be nazir. Since an Israelite cannot declare [another] Israelite to be a nazir, a Gentile cannot declare an Israelite to be a nazir. But it must be that the Gentile said, “I am a nazir”, the Israelite heard it and said, “I am taking upon me what this one said.” What did you exclude from him? An Israelite is subject to “not to desecrate”, a Gentile is not subject to “not to desecrate”. Rebbi Jonah said, Israelites can be relieved by a Sage, Gentiles cannot be relieved by a Sage. Rebbi Yose said, Israelites need a Sage to be relieved, Gentiles do not need a Sage to be relieved. It follows that Rebbi (Jonah) [Yose] follows Rebbi Abbahu. A Gentile woman came before Rebbi Abbahu, who said to Abime bar Tobi: Go and find her an opening by unforeseen circumstances. And Rebbi Jonah follows Rebbi Aḥa, who said that Laban was Kushan-Riš‘ataim. Why was he called “Kushan the doubly bad”? Because he committed two evils. One that he desecrated his oath, the other that he subjugated Israel for eight years.

There, we have stated: “The Non-Jew, Rebbi Meїr says, is evaluated but does not evaluate; Rebbi Jehudah says, he evaluates but is not evaluated. Both agree that they make vows and are objects of vows.” Rebbi Jeremiah asked: For him who says there that he evaluates, here can he declare a nazir? For him who says there that he is evaluated, here can he be declared a nazir? How would it be possible for him to [be declared a nazir]? A Israelite can declare a Gentile to be a nazir. Would he listen to him? But the Israelite said, “I am a nazir,” the Gentile heard it and said, “I am responsible for what this one said.” It is only as if he paid a debt. How would it be possible for him to [declare a nazir]? A Gentile can declare an Israelite to be nazir. Since an Israelite cannot declare [another] Israelite to be a nazir, a Gentile cannot declare an Israelite to be a nazir. But it must be that the Gentile said, “I am a nazir”, the Israelite heard it and said, “I am taking upon me what this one said.” What did you exclude from him? An Israelite is subject to “not to desecrate”, a Gentile is not subject to “not to desecrate”. Rebbi Jonah said, Israelites can be relieved by a Sage, Gentiles cannot be relieved by a Sage. Rebbi Yose said, Israelites need a Sage to be relieved, Gentiles do not need a Sage to be relieved. It follows that Rebbi (Jonah) [Yose] follows Rebbi Abbahu. A Gentile woman came before Rebbi Abbahu, who said to Abime bar Tobi: Go and find her an opening by unforeseen circumstances. And Rebbi Jonah follows Rebbi Aḥa, who said that Laban was Kushan-Riš‘ataim. Why was he called “Kushan the doubly bad”? Because he committed two evils. One that he desecrated his oath, the other that he subjugated Israel for eight years.

There, we have stated: “The Non-Jew, Rebbi Meїr says, is evaluated but does not evaluate; Rebbi Jehudah says, he evaluates but is not evaluated. Both agree that they make vows and are objects of vows.” Rebbi Jeremiah asked: For him who says there that he evaluates, here can he declare a nazir? For him who says there that he is evaluated, here can he be declared a nazir? How would it be possible for him to [be declared a nazir]? A Israelite can declare a Gentile to be a nazir. Would he listen to him? But the Israelite said, “I am a nazir,” the Gentile heard it and said, “I am responsible for what this one said.” It is only as if he paid a debt. How would it be possible for him to [declare a nazir]? A Gentile can declare an Israelite to be nazir. Since an Israelite cannot declare [another] Israelite to be a nazir, a Gentile cannot declare an Israelite to be a nazir. But it must be that the Gentile said, “I am a nazir”, the Israelite heard it and said, “I am taking upon me what this one said.” What did you exclude from him? An Israelite is subject to “not to desecrate”, a Gentile is not subject to “not to desecrate”. Rebbi Jonah said, Israelites can be relieved by a Sage, Gentiles cannot be relieved by a Sage. Rebbi Yose said, Israelites need a Sage to be relieved, Gentiles do not need a Sage to be relieved. It follows that Rebbi (Jonah) [Yose] follows Rebbi Abbahu. A Gentile woman came before Rebbi Abbahu, who said to Abime bar Tobi: Go and find her an opening by unforeseen circumstances. And Rebbi Jonah follows Rebbi Aḥa, who said that Laban was Kushan-Riš‘ataim. Why was he called “Kushan the doubly bad”? Because he committed two evils. One that he desecrated his oath, the other that he subjugated Israel for eight years.

There, we have stated: “The Non-Jew, Rebbi Meїr says, is evaluated but does not evaluate; Rebbi Jehudah says, he evaluates but is not evaluated. Both agree that they make vows and are objects of vows.” Rebbi Jeremiah asked: For him who says there that he evaluates, here can he declare a nazir? For him who says there that he is evaluated, here can he be declared a nazir? How would it be possible for him to [be declared a nazir]? A Israelite can declare a Gentile to be a nazir. Would he listen to him? But the Israelite said, “I am a nazir,” the Gentile heard it and said, “I am responsible for what this one said.” It is only as if he paid a debt. How would it be possible for him to [declare a nazir]? A Gentile can declare an Israelite to be nazir. Since an Israelite cannot declare [another] Israelite to be a nazir, a Gentile cannot declare an Israelite to be a nazir. But it must be that the Gentile said, “I am a nazir”, the Israelite heard it and said, “I am taking upon me what this one said.” What did you exclude from him? An Israelite is subject to “not to desecrate”, a Gentile is not subject to “not to desecrate”. Rebbi Jonah said, Israelites can be relieved by a Sage, Gentiles cannot be relieved by a Sage. Rebbi Yose said, Israelites need a Sage to be relieved, Gentiles do not need a Sage to be relieved. It follows that Rebbi (Jonah) [Yose] follows Rebbi Abbahu. A Gentile woman came before Rebbi Abbahu, who said to Abime bar Tobi: Go and find her an opening by unforeseen circumstances. And Rebbi Jonah follows Rebbi Aḥa, who said that Laban was Kushan-Riš‘ataim. Why was he called “Kushan the doubly bad”? Because he committed two evils. One that he desecrated his oath, the other that he subjugated Israel for eight years.

There, we have stated: “The Non-Jew, Rebbi Meїr says, is evaluated but does not evaluate; Rebbi Jehudah says, he evaluates but is not evaluated. Both agree that they make vows and are objects of vows.” Rebbi Jeremiah asked: For him who says there that he evaluates, here can he declare a nazir? For him who says there that he is evaluated, here can he be declared a nazir? How would it be possible for him to [be declared a nazir]? A Israelite can declare a Gentile to be a nazir. Would he listen to him? But the Israelite said, “I am a nazir,” the Gentile heard it and said, “I am responsible for what this one said.” It is only as if he paid a debt. How would it be possible for him to [declare a nazir]? A Gentile can declare an Israelite to be nazir. Since an Israelite cannot declare [another] Israelite to be a nazir, a Gentile cannot declare an Israelite to be a nazir. But it must be that the Gentile said, “I am a nazir”, the Israelite heard it and said, “I am taking upon me what this one said.” What did you exclude from him? An Israelite is subject to “not to desecrate”, a Gentile is not subject to “not to desecrate”. Rebbi Jonah said, Israelites can be relieved by a Sage, Gentiles cannot be relieved by a Sage. Rebbi Yose said, Israelites need a Sage to be relieved, Gentiles do not need a Sage to be relieved. It follows that Rebbi (Jonah) [Yose] follows Rebbi Abbahu. A Gentile woman came before Rebbi Abbahu, who said to Abime bar Tobi: Go and find her an opening by unforeseen circumstances. And Rebbi Jonah follows Rebbi Aḥa, who said that Laban was Kushan-Riš‘ataim. Why was he called “Kushan the doubly bad”? Because he committed two evils. One that he desecrated his oath, the other that he subjugated Israel for eight years.

There, we have stated: “The Non-Jew, Rebbi Meїr says, is evaluated but does not evaluate; Rebbi Jehudah says, he evaluates but is not evaluated. Both agree that they make vows and are objects of vows.” Rebbi Jeremiah asked: For him who says there that he evaluates, here can he declare a nazir? For him who says there that he is evaluated, here can he be declared a nazir? How would it be possible for him to [be declared a nazir]? A Israelite can declare a Gentile to be a nazir. Would he listen to him? But the Israelite said, “I am a nazir,” the Gentile heard it and said, “I am responsible for what this one said.” It is only as if he paid a debt. How would it be possible for him to [declare a nazir]? A Gentile can declare an Israelite to be nazir. Since an Israelite cannot declare [another] Israelite to be a nazir, a Gentile cannot declare an Israelite to be a nazir. But it must be that the Gentile said, “I am a nazir”, the Israelite heard it and said, “I am taking upon me what this one said.” What did you exclude from him? An Israelite is subject to “not to desecrate”, a Gentile is not subject to “not to desecrate”. Rebbi Jonah said, Israelites can be relieved by a Sage, Gentiles cannot be relieved by a Sage. Rebbi Yose said, Israelites need a Sage to be relieved, Gentiles do not need a Sage to be relieved. It follows that Rebbi (Jonah) [Yose] follows Rebbi Abbahu. A Gentile woman came before Rebbi Abbahu, who said to Abime bar Tobi: Go and find her an opening by unforeseen circumstances. And Rebbi Jonah follows Rebbi Aḥa, who said that Laban was Kushan-Riš‘ataim. Why was he called “Kushan the doubly bad”? Because he committed two evils. One that he desecrated his oath, the other that he subjugated Israel for eight years.

Only if he says, it was written before me during the day and signed during the day; only if he says, it was written before me especially for her and signed expressly for her. It was asked before Rebbi Joḥanan: Does he have to know the names of the witnesses at the moment of their signing? He said to them, did the Gentiles Luciani sign it? And you say so? A baraita supports Rebbi Joḥanan: “All bills of divorce coming from overseas are valid even if their names sound Gentile since Jews outside the Land of Israel bear Gentile names.” He said only, outside the Land; therefore not in the Land of Israel. What about this? Rebbi Bevai in the name of Rebbi Issi: unless he writes, at a Jewish place. If there is no Jewish place, in the synagogue. If there is no synagogue, he assembles there ten people. Rebbi Abun said, it would be better to certify the signatures than to assemble there ten people. What about this? Even in a Jewish store.

Only if he says, it was written before me during the day and signed during the day; only if he says, it was written before me especially for her and signed expressly for her. It was asked before Rebbi Joḥanan: Does he have to know the names of the witnesses at the moment of their signing? He said to them, did the Gentiles Luciani sign it? And you say so? A baraita supports Rebbi Joḥanan: “All bills of divorce coming from overseas are valid even if their names sound Gentile since Jews outside the Land of Israel bear Gentile names.” He said only, outside the Land; therefore not in the Land of Israel. What about this? Rebbi Bevai in the name of Rebbi Issi: unless he writes, at a Jewish place. If there is no Jewish place, in the synagogue. If there is no synagogue, he assembles there ten people. Rebbi Abun said, it would be better to certify the signatures than to assemble there ten people. What about this? Even in a Jewish store.

MISHNAH: Any document signed by a Samaritan is invalid, except bills of divorce and bills of manumission. It happened that they brought before Rabban Gamliel at Kefar Othnay a bill of divorce whose witnesses were Samaritans and he declared it valid. All documents confirmed by a Gentile recorder’s office are valid, even if they are signed by Gentiles, except bills of divorce and bills of manumission. Rebbi Simeon says, all are valid; they said it only when they were made by private persons.

Why are Samaritans disqualified? Rebbi Joḥanan said, because they are lions’ proselytes. But if somebody converted not for Heaven’s sake and then converted for Heaven’s sake, does one not accept him? Rebbi Joḥanan in the name of Rebbi Eleazar: Because the child is a bastard if a Gentile or a slave have intercourse with a Jewish woman. But did not Rebbi Aqiba say, they are genuine proselytes? Because they require levirate marriage from the preliminarily married and free the definitively married. But do not the rabbis say, there is no bastard from a sister-in-law? Because they are not conversant with the fine points in writing bills of divorce. But does not Rabban Gamliel accept their bills of divorce? Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: Because they intermingled with the priests of the High Places: “He chose priests from the borderline of the people,”. Rebbi Ila said, from the “thorns” of the people, i. e., from the disqualified of the people.

Rebbi Aḥa said, the acts of a Gentile court are public knowledge. Then even if both [witnesses] are Samaritan? Did one not say that they are not conversant with the fine points in writing bills of divorce? But Rebbi Simeon validates their bills of divorce! Rebbi Abba in the name of Rebbi Ze‘ira: It turns out that Rebbi Simeon agrees with Rebbi Eleazar. Just as Rebbi Eleazar said, even if no witnesses signed on it, it is valid, so Rebbi Simeon said, even if no witnesses signed on it, it is valid. But then even if it was made by private persons? This shows that it was necessary that Rebbi Jacob bar Aḥa said, the acts of a Gentile court are public knowledge. A bond was executed in Bet Shean, whose witnesses were Gentiles. Rebbi Yose says, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree, one said it is invalid, the other said it is valid. Rebbi Abbahu explained: Rebbi Joḥanan said it is invalid, Rebbi Simeon ben Laqish said it is valid. What is Rebbi Simeon ben Laqish’s reason? That a Jew should not lose money. But if that one would not lose money, the other would lose money! Rebbi Yudan said, it must be in order not to close the door before people, for tomorrow one would look to borrow but does not succeed.

Rebbi Aḥa said, the acts of a Gentile court are public knowledge. Then even if both [witnesses] are Samaritan? Did one not say that they are not conversant with the fine points in writing bills of divorce? But Rebbi Simeon validates their bills of divorce! Rebbi Abba in the name of Rebbi Ze‘ira: It turns out that Rebbi Simeon agrees with Rebbi Eleazar. Just as Rebbi Eleazar said, even if no witnesses signed on it, it is valid, so Rebbi Simeon said, even if no witnesses signed on it, it is valid. But then even if it was made by private persons? This shows that it was necessary that Rebbi Jacob bar Aḥa said, the acts of a Gentile court are public knowledge. A bond was executed in Bet Shean, whose witnesses were Gentiles. Rebbi Yose says, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree, one said it is invalid, the other said it is valid. Rebbi Abbahu explained: Rebbi Joḥanan said it is invalid, Rebbi Simeon ben Laqish said it is valid. What is Rebbi Simeon ben Laqish’s reason? That a Jew should not lose money. But if that one would not lose money, the other would lose money! Rebbi Yudan said, it must be in order not to close the door before people, for tomorrow one would look to borrow but does not succeed.

MISHNAH: Everybody is acceptable to write the bill of divorce, even an insane, a deaf-and-dumb, or a minor. The wife may write her bill of divorce and a man his receipt, for the certification of the bill of divorce is only effected by its signatures. Everybody is acceptable to bring the bill of divorce except an insane, a deaf-and-dumb, a minor, a blind person, or a Gentile.

MISHNAH: If the minor received it and became an adult, the deaf-and-dumb and started talking, the blind and became seeing, the insane and became sane, the Gentile and converted, it remains invalid. But if a hearing person became deaf-and-dumb, then regained his hearing, a seeing person became blind, then regained his vision, a sane person became insane, then regained his sanity, it is valid. This is the principle: Whenever the beginning and the end was in full competence, it is valid.

HALAKHAH: “If somebody transports a bill of divorce and loses it,” etc. What means “on the spot”? Rebbi Joḥanan said, as long as nobody passed by there. Rebbi Jacob bar Idi, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: as long as three people did not pass by there. If a Gentile passed by there? Let us hear from the following: Abba bar bar Ḥana transported a bill of divorce; he lost it and a Saracen found it. The case came before Rebbi Joḥanan; they declared [the bill] valid. This means that if a Gentile passed by it is valid. Could we say that he had a mark to identify it? But was it not stated: There are no marks for bills of divorce. That is, if he said, two or three lines. But here, the ה in it had a spot. Rebbi Ezra asked before Rebbi Mana: Why is it invalid here? I say, it was another [husband] whose name was like his name. Think of it, if they checked out that entire place and did not find another man whose name was like his name! But it is because of the severity of adultery. But did we not state: “They went and found nobody but let his wife remarry; they went there, did not recognize him, and let his wife remarry”? Rebbi Mana told him: This man had two bills of divorce in his hand, one valid, the other invalid. He lost the valid one and threw away the invalid. When he found it, I say that what he found was the invalid bill.

HALAKHAH: “If somebody transports a bill of divorce and loses it,” etc. What means “on the spot”? Rebbi Joḥanan said, as long as nobody passed by there. Rebbi Jacob bar Idi, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: as long as three people did not pass by there. If a Gentile passed by there? Let us hear from the following: Abba bar bar Ḥana transported a bill of divorce; he lost it and a Saracen found it. The case came before Rebbi Joḥanan; they declared [the bill] valid. This means that if a Gentile passed by it is valid. Could we say that he had a mark to identify it? But was it not stated: There are no marks for bills of divorce. That is, if he said, two or three lines. But here, the ה in it had a spot. Rebbi Ezra asked before Rebbi Mana: Why is it invalid here? I say, it was another [husband] whose name was like his name. Think of it, if they checked out that entire place and did not find another man whose name was like his name! But it is because of the severity of adultery. But did we not state: “They went and found nobody but let his wife remarry; they went there, did not recognize him, and let his wife remarry”? Rebbi Mana told him: This man had two bills of divorce in his hand, one valid, the other invalid. He lost the valid one and threw away the invalid. When he found it, I say that what he found was the invalid bill.

Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Ḥaggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasa’s name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meїr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meїr. But the Sages say, one collects the principal but not the interest.

HALAKHAH: “If somebody sells his slave to Gentiles,” etc. To a Gentile even in the Land. Who frees him? His original owner pays for him and the second frees him. “Or outside the Land,” even to a Jew. Let us say that if the second owner knew, both of them split the price; otherwise the first pays for him and the second frees him. “I X ben Y sold my slave Z to Antiochia”, he gains his freedom. But if he is in Lydda, he did not gain his freedom. It was stated: A slave goes outside the Land with his master. Therefore, if he sold him there, he is sold. If he came from outside the Land to the Land with the intention to return, one forces him to return. With the intention not to return, one does not force him to return. If he fled from outside the Land to the Land, he may return him. If he fled from the Land to outside the Land, Rebbi Joshia in the name of the Elder Rebbi Ḥiyya said, it is permigtted. The great Rebbi Hoshaia said, it is permitted. Rebbi Marinos, the son of the great Rebbi Hoshaia said, it is forbidden. Rebbi Ze‘ira said, they do not disagree. He who says, it is permitted, if he is used to flee there. But he who says, it is forbidden, if he is not used to flee there. Rebbi Yose said, they do not disagree. He who says, it is permitted, if he can return him from there; but he who says, it is forbidden, if he cannot return him from there.

There could be terms. If he entered into terms with him, it is permitted. That means, with adults. With minors, the terms can be with their masters. That is, if the master was a Jew. If he was Gentile? Rebbi Tevele sold his slave and entered into terms with his master. Rebbi Isaac the goldsmith had slaves who fled to Bnoton. He came and asked Rebbi Immi who instructed him that a sales contract is forbidden, a loan for use is permitted, a cession is questionable. The slave girl of Rebbi Abba bar Ada fled to Cilicia. He came and asked Rebbi Mana, who instructed him following Rebbi Immi: a sales contract is forbidden, a loan for use is permitted, a cession is questionable.

It was stated: “It is prohibited to buy from a Gentile who sells Torah scrolls, phylacteries, and mezuzot.” But was it not stated: “It happened that a Gentile in Sidon sold phylacteries and mezuzot. The case came before the Sages who said that it was permitted to buy from him.” That one was a Gentile who reverted to his error.

It was stated: “It is prohibited to buy from a Gentile who sells Torah scrolls, phylacteries, and mezuzot.” But was it not stated: “It happened that a Gentile in Sidon sold phylacteries and mezuzot. The case came before the Sages who said that it was permitted to buy from him.” That one was a Gentile who reverted to his error.

It was stated: “It is prohibited to buy from a Gentile who sells Torah scrolls, phylacteries, and mezuzot.” But was it not stated: “It happened that a Gentile in Sidon sold phylacteries and mezuzot. The case came before the Sages who said that it was permitted to buy from him.” That one was a Gentile who reverted to his error.

MISHNAH: If somebody sells himself and his children to Gentiles, one does not buy him back, but one buys his children back after their father’s death. If somebody sold his field to a Gentile and then a Jew bought it back from him, the buyer brings first fruits because of the public good.

The Mishnah is Rebbi Meїr’s, since Rebbi Meїr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithes; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithes. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev. 25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets slaves with real estate. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meїr (Lev. 25:23): “The land shall not be sold permanently,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely. Rebbi Huna from Sepphoris said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon.

The Mishnah is Rebbi Meїr’s, since Rebbi Meїr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithes; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithes. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr (Lev. 25:46): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets slaves with real estate. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meїr (Lev. 25:23): “The land shall not be sold permanently,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely. Rebbi Huna from Sepphoris said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon.

Rebbi Ze‘ira said before Rebbi Abbahu in the name of Rebbi Eleazar: Even though Rebbi Meїr said that a Gentile may not acquire real estate in the Land of Israel to remove it from tithes, he agrees that he has property rights. What are property rights? Rebbi Abba said, the usufruct; as we have stated: “the buyer brings First Fruits because of the public good,” otherwise he could have brought First Fruits by the word of the Torah.

“One does not hinder poor Gentiles [from taking] gleanings, forgotten sheaves, or peah, for communal peace.” It was stated: “In a town where Gentiles and Jews live together, one appoints overseers of charity from Gentiles and Jews; one provides for the Gentile and Jewish poor, visits Gentile and Jewish sick, buries Gentile and Jewish dead, and consoles Gentile and Jewish mourners. Also, one washes Gentile and Jewish clothes for the sake of peaceful coexistence.”

“One does not hinder poor Gentiles [from taking] gleanings, forgotten sheaves, or peah, for communal peace.” It was stated: “In a town where Gentiles and Jews live together, one appoints overseers of charity from Gentiles and Jews; one provides for the Gentile and Jewish poor, visits Gentile and Jewish sick, buries Gentile and Jewish dead, and consoles Gentile and Jewish mourners. Also, one washes Gentile and Jewish clothes for the sake of peaceful coexistence.”

“One does not hinder poor Gentiles [from taking] gleanings, forgotten sheaves, or peah, for communal peace.” It was stated: “In a town where Gentiles and Jews live together, one appoints overseers of charity from Gentiles and Jews; one provides for the Gentile and Jewish poor, visits Gentile and Jewish sick, buries Gentile and Jewish dead, and consoles Gentile and Jewish mourners. Also, one washes Gentile and Jewish clothes for the sake of peaceful coexistence.”

“One does not hinder poor Gentiles [from taking] gleanings, forgotten sheaves, or peah, for communal peace.” It was stated: “In a town where Gentiles and Jews live together, one appoints overseers of charity from Gentiles and Jews; one provides for the Gentile and Jewish poor, visits Gentile and Jewish sick, buries Gentile and Jewish dead, and consoles Gentile and Jewish mourners. Also, one washes Gentile and Jewish clothes for the sake of peaceful coexistence.”

“One does not hinder poor Gentiles [from taking] gleanings, forgotten sheaves, or peah, for communal peace.” It was stated: “In a town where Gentiles and Jews live together, one appoints overseers of charity from Gentiles and Jews; one provides for the Gentile and Jewish poor, visits Gentile and Jewish sick, buries Gentile and Jewish dead, and consoles Gentile and Jewish mourners. Also, one washes Gentile and Jewish clothes for the sake of peaceful coexistence.”

A weaver asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “Because of peaceful coexistence.” Rebbi Abba told them, did not Rebbi Ḥiyya state that the holiday of a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba, we would have come to permit their strange worship; praised be He Who separated us from them.

A weaver asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “Because of peaceful coexistence.” Rebbi Abba told them, did not Rebbi Ḥiyya state that the holiday of a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba, we would have come to permit their strange worship; praised be He Who separated us from them.

Rebbi Ḥiyya, Rebbi Ammi. One said: “Plough it well then, I will rent it from you after the Sabbatical.” The other one said: “May you succeed” For him who says, plough it well, then I will rent it from you after the Sabbatical, what means “one greets them” in a Jewish way? “May you succeed.” For him who says to the Gentile “may you succeed”? Explanation: Rebbi Ḥinena bar Pappa and Rebbi Samuel bar Naḥman passed by one of the ploughmen in the Sabbatical. Rebbi Samuel bar Naḥman said to him, are you not Jewish? Rebbi Ḥinena bar Pappa said to him, did not Rebbi teach us (Ps. 129:8): “The passers-by did not say, the blessing of the Eternal be on you,” these are the nations of the world who pass out of the world, they did not say to Israel “the blessing of the Eternal is on you.” What does Israel say to them, “we bless you in the Name of the Eternal.” All blessings that come into the world because of us are not enough for you; not only do you not say, come and take from these blessings for yourselves, but you roll over us pro-rated contributions and fines, head taxes and annonae.

MISHNAH: “You are permitted to any man except to my father and your father, to my brother and your brother, to a slave, a Gentile,” or anybody she is unable to contract a preliminary marriage with, it is valid. “You are permitted to any man except as a widow to the High Priest, a divorcee or one having received ḥalȋṣah to a common priest, a bastard or a Gibeonite girl to an Israel, the daughter of an Israel to a a bastard or a Gibeonite,” or anybody she could contract a preliminary marriage with even if it is sinful, it is invalid. The essence of the bill of divorce: You are herewith permitted to any man. Rebbi Jehudah says: This shall be for you from me a divorce scroll and a letter of abandonment, to enable you to marry any man you desire. The essence of the bill of manumission: You are a free person, you are on your own.

Rebbi Yudan said, an argument de minore ad majus that a free woman should be acquired by actual possession. Is it not logical that since a Gentile slave woman, who cannot be acquired by intercourse, can be acquired by actual possession, by an argument de minore ad majus a free woman, who can be acquired by intercourse, could be acquired by actual possession? The verse says, “and has marital relations with her.” She can be acquired by intercourse but cannot be acquired by actual possession. An argument de minore ad majus that a Gentile slave woman should be acquired by intercourse: Is it not logical that since a free woman, who cannot be acquired by actual possession, can be acquired by intercourse, by an argument de minore ad majus a Gentile slave woman, who can be acquired by actual possession, could be acquired by intercourse? The verse says, “you may leave them as inheritance to your sons after you, to inherit them as property.” She is acquired by actual possession; she is not acquired by intercourse. So we inferred that a woman can be acquired in three ways: by money, or by document, or by intercourse.

Rebbi Yudan said, an argument de minore ad majus that a free woman should be acquired by actual possession. Is it not logical that since a Gentile slave woman, who cannot be acquired by intercourse, can be acquired by actual possession, by an argument de minore ad majus a free woman, who can be acquired by intercourse, could be acquired by actual possession? The verse says, “and has marital relations with her.” She can be acquired by intercourse but cannot be acquired by actual possession. An argument de minore ad majus that a Gentile slave woman should be acquired by intercourse: Is it not logical that since a free woman, who cannot be acquired by actual possession, can be acquired by intercourse, by an argument de minore ad majus a Gentile slave woman, who can be acquired by actual possession, could be acquired by intercourse? The verse says, “you may leave them as inheritance to your sons after you, to inherit them as property.” She is acquired by actual possession; she is not acquired by intercourse. So we inferred that a woman can be acquired in three ways: by money, or by document, or by intercourse.

Rebbi Yudan said, an argument de minore ad majus that a free woman should be acquired by actual possession. Is it not logical that since a Gentile slave woman, who cannot be acquired by intercourse, can be acquired by actual possession, by an argument de minore ad majus a free woman, who can be acquired by intercourse, could be acquired by actual possession? The verse says, “and has marital relations with her.” She can be acquired by intercourse but cannot be acquired by actual possession. An argument de minore ad majus that a Gentile slave woman should be acquired by intercourse: Is it not logical that since a free woman, who cannot be acquired by actual possession, can be acquired by intercourse, by an argument de minore ad majus a Gentile slave woman, who can be acquired by actual possession, could be acquired by intercourse? The verse says, “you may leave them as inheritance to your sons after you, to inherit them as property.” She is acquired by actual possession; she is not acquired by intercourse. So we inferred that a woman can be acquired in three ways: by money, or by document, or by intercourse.

“A man.” Why does the verse say, “any man”? To include that Gentiles who committed adultery or incest by Gentile rules should be judged by Gentile law, but if they committed adultery with a Jewishwoman, one judges them by Jewish law. Rebbi Eleazar said, of all of them there is only the Jewish betrothed, for if he had intercourse with a Jewish preliminarily married woman he is guilty, with a betrothed Gentile woman he cannot be prosecuted. If he had intercourse with a Jewish preliminarily married woman he is guilty. How is he found to be guilty? By their rules or by Jewish rules? If you say by Jewish rules, by two witnesses, 23 judges, after warning, and by stoning. If you say by their rules, by one witness, one judge, without warning, and by the sword.

“A man.” Why does the verse say, “any man”? To include that Gentiles who committed adultery or incest by Gentile rules should be judged by Gentile law, but if they committed adultery with a Jewishwoman, one judges them by Jewish law. Rebbi Eleazar said, of all of them there is only the Jewish betrothed, for if he had intercourse with a Jewish preliminarily married woman he is guilty, with a betrothed Gentile woman he cannot be prosecuted. If he had intercourse with a Jewish preliminarily married woman he is guilty. How is he found to be guilty? By their rules or by Jewish rules? If you say by Jewish rules, by two witnesses, 23 judges, after warning, and by stoning. If you say by their rules, by one witness, one judge, without warning, and by the sword.

“A man.” Why does the verse say, “any man”? To include that Gentiles who committed adultery or incest by Gentile rules should be judged by Gentile law, but if they committed adultery with a Jewishwoman, one judges them by Jewish law. Rebbi Eleazar said, of all of them there is only the Jewish betrothed, for if he had intercourse with a Jewish preliminarily married woman he is guilty, with a betrothed Gentile woman he cannot be prosecuted. If he had intercourse with a Jewish preliminarily married woman he is guilty. How is he found to be guilty? By their rules or by Jewish rules? If you say by Jewish rules, by two witnesses, 23 judges, after warning, and by stoning. If you say by their rules, by one witness, one judge, without warning, and by the sword.

The word of the elder Rebbi Ḥiyya implies that Gentiles have no divorce, as Rebbi Ḥiyya stated in this matter: A Gentile who divorced his wife, who herself then went and married another, when the latter divorced her and then both of them converted, I do not read for them: “Her first husband who had divorced her cannot return to marry her.” It was stated in this matter: A case came before Rebbi and he approved.

“Or the Jubilee,” as it is written, “in the Jubilee he shall leave.” “Or reduction of the amount,” as it is written: “If there still are many years.” Do we not know that if there are many there are not few, and if there are few there are not many? Rebbi Hila said, sometimes the years are worth more than the wages, sometimes the wages are worth more than the years. How do you explain the following? If he was sold for a mina each and improved so that now he is worth 200 each, from where that one computes for him only by a mina each? The verse says, “according to the years he shall compute his redemption.” We learned that one sold to a Gentile is advantaged when he comes to be redeemed. From where that one sold to an Israel is advantaged when he comes to be redeemed? “Hireling, hireling” for an equal cut. Since the hireling is advantaged in redemption when he is sold to a Gentile, so too the hireling is advantaged in redemption when he is sold to an Israel. Rebbi says, why does the verse say “he shall be redeemed, he shall be redeemed,” three times? To add all redemptions that they have to follow this order.

“Or the Jubilee,” as it is written, “in the Jubilee he shall leave.” “Or reduction of the amount,” as it is written: “If there still are many years.” Do we not know that if there are many there are not few, and if there are few there are not many? Rebbi Hila said, sometimes the years are worth more than the wages, sometimes the wages are worth more than the years. How do you explain the following? If he was sold for a mina each and improved so that now he is worth 200 each, from where that one computes for him only by a mina each? The verse says, “according to the years he shall compute his redemption.” We learned that one sold to a Gentile is advantaged when he comes to be redeemed. From where that one sold to an Israel is advantaged when he comes to be redeemed? “Hireling, hireling” for an equal cut. Since the hireling is advantaged in redemption when he is sold to a Gentile, so too the hireling is advantaged in redemption when he is sold to an Israel. Rebbi says, why does the verse say “he shall be redeemed, he shall be redeemed,” three times? To add all redemptions that they have to follow this order.

[They asked Rebbi Eliezer,] how far does honoring father and mother go? He said to them, you are asking me? Go and ask Dama ben Netinah. Dama ben Netinah was the head of the city council. Once his mother was slapping him in front of the entire council and a slipper fell from her hand, and he handed it back to her so that she should feel no inconvenience. Rebbi Ḥizqiah said: He was a Gentile from Ascalon and the head of the city council. He never sat on the stone on which his father used to sit and when his father died, he worshipped the stone. Once the jaspis of Benjamin was lost. They inquired, who would have one of similar quality? They were informed that Dama ben Netinah did. They went to him and agreed on 100 denars. He went to the upper floor to bring it and found his father sleeping. Some say that the key to the chest was in his father’s fingers; some say his father’s foot was resting on the chest. He descended to them and told them: I could not bring it to you. They thought, maybe he wants more money, and raised the price to two hundred, then to a thousand. When his father woke up from his sleep, he went up and brought it to them. They wanted to give him according to the amount last mentioned, but he refused. He said: Do I sell my father’s honor for money? I will not have any advantage from honoring my father. What reward did the Holy One, praise to Him, give him? Rebbi Yose bar Abun said: The following night, his cow gave birth to a red heifer and Israel gave him its weight in gold and took it. Rebbi Sabbatai said (Job 37:23), it is written: “Justice and much charity He will not suppress.” The Holy One, praise to Him, will not wait to give the reward for good deeds to the Gentiles.