gentile

MISHNAH: In any case of a not sinful preliminary marriage, the child follows the father. Who is this? A priestly, or Levitic, or Israel woman married to a Cohen, a Levite, or an Israel. And in any case of a sinful preliminary marriage, the child follows the blemished part. Who is this? A widow [married to] a High priest, a divorcee or one who has received ḥalîṣah to a common priest, a bastard or a Gibeonite to an Israel, the daughter of an Israel to a Gibeonite or a bastard. In any case where a preliminary marriage with him is impossible but with others is possible, the child is a bastard. Who is this? This is one having sexual relations with any woman forbidden in the Torah because of incest or adultery. And in any case where a preliminary marriage is impossible with anybody, the child follows the mother. Who is this? The child of a slave girl or a Gentile woman.

It was stated: “If a Gentile or a slave had intercourse with a Jewish woman, the child is a bastard; Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon, the child is not a bastard, for a bastard is only from a woman forbidden to him by an incest prohibition for which the penalty is extirpation.” Both of them explained the same verse, “nobody may take his father’s wife, etc.” Rebbi Meïr explains: Since his father’s wife is special in that he cannot have preliminary marriage with her, but she could have preliminary marriage with others, and the child is a bastard, so in all cases in which she cannot have preliminary marriage with him, the child is a bastard. Rebbi Simeon ben Jehudah explains: Since his father’s wife is special in that she cannot have preliminary marriage with him, but she could have preliminary marriage with others, and the child is a bastard; this excludes the Gentile and the slave who cannot contract preliminary marriage with her or with others. Rebbi Samuel bar Abba questions that first Tanna: The sister-in-law who whored cannot have preliminary marriage with him or with others, but the child is qualified! Rebbi Yannai in the name of Rebbi: If a Gentile or a slave had intercourse with a Jewish woman, the child is a bastard. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, the child is a bastard. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, Rebbi Joshua ben Levi, in the name of Rebbi (Yannai ben) Rebbi: The child is neither qualified nor disqualified but dirtied. Rebbi Jonathan went with Rebbi Jehudah Neśia to the hot springs of Gadara. There, he instructed: The child is qualified. Rebbi Ze‘ira said, this child improves as time goes by. Rebbi declared the child dirtied, his grandson declared him qualified. Rebbi Abba bar Zavda instructed in the name of all rabbis: The child is qualified. Rebbi Bevai said before Rebbi Ze‘ira in the name of Rebbi Ḥanina: The child is qualified. Rebbi Ze‘ira said, if it is from that, one does not learn from a declaration. Rebbi Ḥizqiah said, I know the story from beginning to end. Rebbi Ḥama bar Ḥanina went up to the hot springs of Gadara. He visited his father who said to him: Be careful, because there are those who are disqualified, lest you injure them.

It was stated: “If a Gentile or a slave had intercourse with a Jewish woman, the child is a bastard; Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon, the child is not a bastard, for a bastard is only from a woman forbidden to him by an incest prohibition for which the penalty is extirpation.” Both of them explained the same verse, “nobody may take his father’s wife, etc.” Rebbi Meïr explains: Since his father’s wife is special in that he cannot have preliminary marriage with her, but she could have preliminary marriage with others, and the child is a bastard, so in all cases in which she cannot have preliminary marriage with him, the child is a bastard. Rebbi Simeon ben Jehudah explains: Since his father’s wife is special in that she cannot have preliminary marriage with him, but she could have preliminary marriage with others, and the child is a bastard; this excludes the Gentile and the slave who cannot contract preliminary marriage with her or with others. Rebbi Samuel bar Abba questions that first Tanna: The sister-in-law who whored cannot have preliminary marriage with him or with others, but the child is qualified! Rebbi Yannai in the name of Rebbi: If a Gentile or a slave had intercourse with a Jewish woman, the child is a bastard. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, the child is a bastard. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, Rebbi Joshua ben Levi, in the name of Rebbi (Yannai ben) Rebbi: The child is neither qualified nor disqualified but dirtied. Rebbi Jonathan went with Rebbi Jehudah Neśia to the hot springs of Gadara. There, he instructed: The child is qualified. Rebbi Ze‘ira said, this child improves as time goes by. Rebbi declared the child dirtied, his grandson declared him qualified. Rebbi Abba bar Zavda instructed in the name of all rabbis: The child is qualified. Rebbi Bevai said before Rebbi Ze‘ira in the name of Rebbi Ḥanina: The child is qualified. Rebbi Ze‘ira said, if it is from that, one does not learn from a declaration. Rebbi Ḥizqiah said, I know the story from beginning to end. Rebbi Ḥama bar Ḥanina went up to the hot springs of Gadara. He visited his father who said to him: Be careful, because there are those who are disqualified, lest you injure them.

It was stated: “If a Gentile or a slave had intercourse with a Jewish woman, the child is a bastard; Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon, the child is not a bastard, for a bastard is only from a woman forbidden to him by an incest prohibition for which the penalty is extirpation.” Both of them explained the same verse, “nobody may take his father’s wife, etc.” Rebbi Meïr explains: Since his father’s wife is special in that he cannot have preliminary marriage with her, but she could have preliminary marriage with others, and the child is a bastard, so in all cases in which she cannot have preliminary marriage with him, the child is a bastard. Rebbi Simeon ben Jehudah explains: Since his father’s wife is special in that she cannot have preliminary marriage with him, but she could have preliminary marriage with others, and the child is a bastard; this excludes the Gentile and the slave who cannot contract preliminary marriage with her or with others. Rebbi Samuel bar Abba questions that first Tanna: The sister-in-law who whored cannot have preliminary marriage with him or with others, but the child is qualified! Rebbi Yannai in the name of Rebbi: If a Gentile or a slave had intercourse with a Jewish woman, the child is a bastard. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, the child is a bastard. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, Rebbi Joshua ben Levi, in the name of Rebbi (Yannai ben) Rebbi: The child is neither qualified nor disqualified but dirtied. Rebbi Jonathan went with Rebbi Jehudah Neśia to the hot springs of Gadara. There, he instructed: The child is qualified. Rebbi Ze‘ira said, this child improves as time goes by. Rebbi declared the child dirtied, his grandson declared him qualified. Rebbi Abba bar Zavda instructed in the name of all rabbis: The child is qualified. Rebbi Bevai said before Rebbi Ze‘ira in the name of Rebbi Ḥanina: The child is qualified. Rebbi Ze‘ira said, if it is from that, one does not learn from a declaration. Rebbi Ḥizqiah said, I know the story from beginning to end. Rebbi Ḥama bar Ḥanina went up to the hot springs of Gadara. He visited his father who said to him: Be careful, because there are those who are disqualified, lest you injure them.

Even though Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon: If a Gentile or a slave came to a daughter of Israel, the child is acceptable; they agree that if she was female, she is blemished for the priesthood. Even though Rebbi Joshua said, the child of him who sleeps with his sister is acceptable, he agrees that if the child was female she would be blemished for the priesthood. A man came to Rav and said, since the children of this man’s mother are from an Aramean? He said, acceptable. Rav Ḥama bar Guria said to him, let your feet carry you away before Samuel comes and declares you blemished. Even though Rav said, if a Gentile or a slave came to a daughter of Israel, the child is acceptable, he agrees that if it was a female, she would be blemished for the priesthood.

Even though Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon: If a Gentile or a slave came to a daughter of Israel, the child is acceptable; they agree that if she was female, she is blemished for the priesthood. Even though Rebbi Joshua said, the child of him who sleeps with his sister is acceptable, he agrees that if the child was female she would be blemished for the priesthood. A man came to Rav and said, since the children of this man’s mother are from an Aramean? He said, acceptable. Rav Ḥama bar Guria said to him, let your feet carry you away before Samuel comes and declares you blemished. Even though Rav said, if a Gentile or a slave came to a daughter of Israel, the child is acceptable, he agrees that if it was a female, she would be blemished for the priesthood.

“Who is this? The child of a slave girl or a Gentile.” There, we have stated: “Except what he has from a slave girl or a Gentile.”

“Who is this? The child of a slave girl or a Gentile.” There, we have stated: “Except what he has from a slave girl or a Gentile.”

A slave woman: “The woman and her children shall belong to her owner.” A Gentile woman. Rebbi Joḥanan [said] in the name of Rebbi Simeon ben Ioḥai, it is written: “You shall not conclude marriage with them, your daughter you shall not give to his son”. And it is written: “For he will divert your son from following Me.” Your son from a Jewish woman is called your son; but your son from a Gentile woman is not called your son but her son.

A slave woman: “The woman and her children shall belong to her owner.” A Gentile woman. Rebbi Joḥanan [said] in the name of Rebbi Simeon ben Ioḥai, it is written: “You shall not conclude marriage with them, your daughter you shall not give to his son”. And it is written: “For he will divert your son from following Me.” Your son from a Jewish woman is called your son; but your son from a Gentile woman is not called your son but her son.

Jacob from Kefar Naboraia went to Tyre. They came to ask him, may one circumcise the son of a Gentile woman on the Sabbath? He wanted to permit it from the verse: “They determined their genealogies for their families according to their fathers’ houses.” Rebbi Ḥaggai heard it and said, he shall come and be whipped. He said to him, for what reason do you whip me? He said, from what is written: “Now we shall make a covenant to send away all foreign women and those born to them, etc”. He said, you want to whip me based on tradition? He said, “and it should be done according to the Torah.” He said to him, from which teaching? He said, from that which Rebbi Joḥanan said in the name of Rebbi Simeon ben Ioḥai, it is written: “You shall not conclude marriage with them,” etc. He said to him, whip your whipping, because it is good to impress.

“It was stated in the name of Rebbi Meïr: It can happen that a man and a woman give birth to five nations. How is this? [A Gentile] had a male and a female slave who had children: these are Gentiles. If one of them became Jewish, one is a proselyte and one a Gentile. If their master converted and converted them as slaves, [any children] are slaves.” Rebbi Ze‘ira said, this implies that if a Gentile had intercourse with a slave girl, the child is a slave. “If he manumitted the slave girl and she had a son, the child is a bastard. If afterwards he manumitted the slave and he begat a child, he is a freed slave.” “It can happen that a man sells his father to pay his mother’s ketubah. How is this? Somebody has a male and a female slave and they have a son. He manumitted the female slave, married her, and willed all his property to her son. That is one who sells his father to pay his mother’s ketubah.”

“It was stated in the name of Rebbi Meïr: It can happen that a man and a woman give birth to five nations. How is this? [A Gentile] had a male and a female slave who had children: these are Gentiles. If one of them became Jewish, one is a proselyte and one a Gentile. If their master converted and converted them as slaves, [any children] are slaves.” Rebbi Ze‘ira said, this implies that if a Gentile had intercourse with a slave girl, the child is a slave. “If he manumitted the slave girl and she had a son, the child is a bastard. If afterwards he manumitted the slave and he begat a child, he is a freed slave.” “It can happen that a man sells his father to pay his mother’s ketubah. How is this? Somebody has a male and a female slave and they have a son. He manumitted the female slave, married her, and willed all his property to her son. That is one who sells his father to pay his mother’s ketubah.”

“It was stated in the name of Rebbi Meïr: It can happen that a man and a woman give birth to five nations. How is this? [A Gentile] had a male and a female slave who had children: these are Gentiles. If one of them became Jewish, one is a proselyte and one a Gentile. If their master converted and converted them as slaves, [any children] are slaves.” Rebbi Ze‘ira said, this implies that if a Gentile had intercourse with a slave girl, the child is a slave. “If he manumitted the slave girl and she had a son, the child is a bastard. If afterwards he manumitted the slave and he begat a child, he is a freed slave.” “It can happen that a man sells his father to pay his mother’s ketubah. How is this? Somebody has a male and a female slave and they have a son. He manumitted the female slave, married her, and willed all his property to her son. That is one who sells his father to pay his mother’s ketubah.”

New paragraph. “Properties of people of the Covenant,” excluding cattle of a Jew which gored cattle of a Gentile. “Private property,” excluding ownerless property. “Except for property belonging solely to the person responsible for the damage” who cannot be sued. “But [the rules] apply to property common to the person suffering the damage and the person responsible for the damage.” Rebbi Jeremiah said, if it were stated “except for property belonging solely to the person responsible for the damage” and had stopped, I would have said that [responsibility applies] both to a common courtyard and to a courtyard belonging to neither party. Why did it state: “[the rules] apply to property common to the person suffering the damage and the person responsible for the damage”? [To indicate] that it applies to the unpaid trustee, the borrower, the paid trustee, and the renter. Rebbi Yose said, since it stated “except for property belonging solely to the person responsible for the damage”, would we not know that “[the rules] apply to property common to the person suffering the damage and the person responsible for the damage”? Why was it stated that “[the rules] apply to property common to the person suffering the damage and the person responsible for the damage”? To exclude a courtyard belonging to neither of them. Some Tannaїm state: A condominium courtyard is obligated, a courtyard belonging to neither of them is free. Some Tannaїm state: Even a courtyard belonging to neither of them is obligated. He who says, a condominium courtyard is obligated, a courtyard belonging to neither of them is free, for it is written: “the best of his fields.” But he who says, even a courtyard belonging to neither of them is obligated, for it is written: “It ravages another person’s field.”

HALAKHAH: “The bull of an Israel which gored a bull of a non-Jew,” etc. Rav said, “He saw and permitted Gentiles,” He permitted the Gentiles’ money. Ḥizqiah said, “He appeared from Mont Paran,” He appeared in front of the Gentiles; Rebbi Yose ben Ḥanina said, He made them poor. Rebbi Abbahu in the name of Rebbi Joḥanan said, following their laws. Rebbi La said, this was not said referring to this topic, but to what Rebbi Ḥiyya stated: If a Gentile’s bull gored another Gentile’s bull, even though they accepted to be judged by the laws of Israel, he is liable for full damages whether tame or notorious. On that it was said that Rebbi Abbahu said in the name of Rebbi Joḥanan, following their laws.

HALAKHAH: “The bull of an Israel which gored a bull of a non-Jew,” etc. Rav said, “He saw and permitted Gentiles,” He permitted the Gentiles’ money. Ḥizqiah said, “He appeared from Mont Paran,” He appeared in front of the Gentiles; Rebbi Yose ben Ḥanina said, He made them poor. Rebbi Abbahu in the name of Rebbi Joḥanan said, following their laws. Rebbi La said, this was not said referring to this topic, but to what Rebbi Ḥiyya stated: If a Gentile’s bull gored another Gentile’s bull, even though they accepted to be judged by the laws of Israel, he is liable for full damages whether tame or notorious. On that it was said that Rebbi Abbahu said in the name of Rebbi Joḥanan, following their laws.

It happened that the [Roman] government sent two officials to study Torah with Rabban Gamliel. They learned from him Bible, Mishnah, Talmud, practice, and homilies. At the end, they told him: All of your teachings are beautiful and commendable except two things which you say: “A Jewish woman shall not act as midwife to a Gentile, but a Gentile woman may act as midwife for a Jewish woman; a Jewish woman shall not nurse the child of a Gentile, but a Gentile woman may nurse for a Jewish woman with her consent; what was robbed from a Jew is forbidden but from a Gentile it is permitted.” At that moment did Rabban Gamliel decide that what was robbed from a Gentile be forbidden because of desecration of the Name. “The bull of an Israel which gored a bull of a non-Jew is not liable,” etc. But we shall not inform the government of this. Nevertheless, by the time they reached the Tyrian ladder they had forgotten everything.

It happened that the [Roman] government sent two officials to study Torah with Rabban Gamliel. They learned from him Bible, Mishnah, Talmud, practice, and homilies. At the end, they told him: All of your teachings are beautiful and commendable except two things which you say: “A Jewish woman shall not act as midwife to a Gentile, but a Gentile woman may act as midwife for a Jewish woman; a Jewish woman shall not nurse the child of a Gentile, but a Gentile woman may nurse for a Jewish woman with her consent; what was robbed from a Jew is forbidden but from a Gentile it is permitted.” At that moment did Rabban Gamliel decide that what was robbed from a Gentile be forbidden because of desecration of the Name. “The bull of an Israel which gored a bull of a non-Jew is not liable,” etc. But we shall not inform the government of this. Nevertheless, by the time they reached the Tyrian ladder they had forgotten everything.

It happened that the [Roman] government sent two officials to study Torah with Rabban Gamliel. They learned from him Bible, Mishnah, Talmud, practice, and homilies. At the end, they told him: All of your teachings are beautiful and commendable except two things which you say: “A Jewish woman shall not act as midwife to a Gentile, but a Gentile woman may act as midwife for a Jewish woman; a Jewish woman shall not nurse the child of a Gentile, but a Gentile woman may nurse for a Jewish woman with her consent; what was robbed from a Jew is forbidden but from a Gentile it is permitted.” At that moment did Rabban Gamliel decide that what was robbed from a Gentile be forbidden because of desecration of the Name. “The bull of an Israel which gored a bull of a non-Jew is not liable,” etc. But we shall not inform the government of this. Nevertheless, by the time they reached the Tyrian ladder they had forgotten everything.

It happened that the [Roman] government sent two officials to study Torah with Rabban Gamliel. They learned from him Bible, Mishnah, Talmud, practice, and homilies. At the end, they told him: All of your teachings are beautiful and commendable except two things which you say: “A Jewish woman shall not act as midwife to a Gentile, but a Gentile woman may act as midwife for a Jewish woman; a Jewish woman shall not nurse the child of a Gentile, but a Gentile woman may nurse for a Jewish woman with her consent; what was robbed from a Jew is forbidden but from a Gentile it is permitted.” At that moment did Rabban Gamliel decide that what was robbed from a Gentile be forbidden because of desecration of the Name. “The bull of an Israel which gored a bull of a non-Jew is not liable,” etc. But we shall not inform the government of this. Nevertheless, by the time they reached the Tyrian ladder they had forgotten everything.

It happened that the [Roman] government sent two officials to study Torah with Rabban Gamliel. They learned from him Bible, Mishnah, Talmud, practice, and homilies. At the end, they told him: All of your teachings are beautiful and commendable except two things which you say: “A Jewish woman shall not act as midwife to a Gentile, but a Gentile woman may act as midwife for a Jewish woman; a Jewish woman shall not nurse the child of a Gentile, but a Gentile woman may nurse for a Jewish woman with her consent; what was robbed from a Jew is forbidden but from a Gentile it is permitted.” At that moment did Rabban Gamliel decide that what was robbed from a Gentile be forbidden because of desecration of the Name. “The bull of an Israel which gored a bull of a non-Jew is not liable,” etc. But we shall not inform the government of this. Nevertheless, by the time they reached the Tyrian ladder they had forgotten everything.

It happened that the [Roman] government sent two officials to study Torah with Rabban Gamliel. They learned from him Bible, Mishnah, Talmud, practice, and homilies. At the end, they told him: All of your teachings are beautiful and commendable except two things which you say: “A Jewish woman shall not act as midwife to a Gentile, but a Gentile woman may act as midwife for a Jewish woman; a Jewish woman shall not nurse the child of a Gentile, but a Gentile woman may nurse for a Jewish woman with her consent; what was robbed from a Jew is forbidden but from a Gentile it is permitted.” At that moment did Rabban Gamliel decide that what was robbed from a Gentile be forbidden because of desecration of the Name. “The bull of an Israel which gored a bull of a non-Jew is not liable,” etc. But we shall not inform the government of this. Nevertheless, by the time they reached the Tyrian ladder they had forgotten everything.

HALAKHAH: “A bull which gored a human,” etc. It was stated: “But the owner of the bull is free,” free from half the weregilt, the words of Rebbi Eliezer. Rebbi Aqiba said to him, Rabbi, is he not destined for the severity of the stoning place? He answered him, I said this only for one which intended to kill an animal but killed a human, etc. Before he objects to Rebbi Eliezer, should he not object to himself? Rebbi Miasha said, explain it if he transgressed and slaughtered it. But some want to say, from what we learn from Rebbi Eliezer who said, I said this only for one which intended to kill an animal but killed a human, a Gentile but killed an Israel, still birth but killed a viable [child], he is not liable. How does Rebbi Aqiba explain “the owner of the bull is free”’? Free from paying for a slave. Does not Rebbi Eliezer agree that he is free from paying for a slave? “If weregilt is imposed on him,” the verse speaks of the notorious. Does not Rebbi Aqiba agree that he is free from half the weregilt? It is said here, “the bull shall be stoned,” and it says there, “the bull shall be stoned.” Since about “the bull” mentioned there, the verse speaks of the notorious, so also about “the bull shall be stoned” mentioned here, the verse speaks of the notorious. But is it not written: “The bull by stoning shall be stoned”? It is better that “the bull shall be stoned” shall be interpreted following “the bull shall be stoned” rather than that “the bull shall be stoned” should be interpreted following “the bull by stoning shall be stoned”.

MISHNAH: A bull which was rubbing itself against a wall which then fell on a human, [or which] intended to kill an animal but killed a human, a Gentile but killed a Jew, stillbirth but killed a viable child, is free from prosecution.

Simeon ben Shetaḥ was working with linen. His students said to him, Rabbi, in order to make it easier for you we want to buy a donkey, then you will not have to work so hard. They went and bought a donkey from a Saracen; a pearl was hanging on its neck. They came to him saying, because of this you will not have to work anymore. He said to them, why? They told him, we bought for you a donkey from a Saracen and a pearl is hanging on its neck. He asked them, does its owner know about this? They answered, no. He told them, go and return it. But did not Rav Huna, Bevay bar Gozlan, in the name of Rav say, they objected before Rebbi: Even according to him who says that an object robbed from a Gentile is forbidden, everybody agrees that what he lost is permitted. Do you think that Simeon ben Shetaḥ was a barbarian? Simeon ben Shetaḥ wanted to hear: Praised be the God of the Jews, more than any gain in this world.

“if you hit upon.” I could think, really if you hit upon him; the verse says, “if you see.” Concerning “if you see,” I could think even at a distance of a hundred mil? The verse says, “if you hit upon.” How is this? The Sages estimated one in 7 1/2 of a mil, i. e., a stadion. Putting in order you shall put in order,” this is unloading. “Uplifting you shall uplift,” this is loading. Rebbi Simeon ben Ioḥai says, just as his unloading is [an obligation] from the Torah, so his loading is from the Torah. If the donkey was a Jew’s but the load a Gentile’s, everybody says that he unloads and loads. If the donkey was a Gentile’s but the load a Jew’s, according to the Sages one neither unloads nor loads. According to Rebbi Simeon one unloads but does not load.

“if you hit upon.” I could think, really if you hit upon him; the verse says, “if you see.” Concerning “if you see,” I could think even at a distance of a hundred mil? The verse says, “if you hit upon.” How is this? The Sages estimated one in 7 1/2 of a mil, i. e., a stadion. Putting in order you shall put in order,” this is unloading. “Uplifting you shall uplift,” this is loading. Rebbi Simeon ben Ioḥai says, just as his unloading is [an obligation] from the Torah, so his loading is from the Torah. If the donkey was a Jew’s but the load a Gentile’s, everybody says that he unloads and loads. If the donkey was a Gentile’s but the load a Jew’s, according to the Sages one neither unloads nor loads. According to Rebbi Simeon one unloads but does not load.

Rebbi Simeon ben Laqish said, “or buying from your neighbor’s hand”, from you neighbor’s hand you need an act of acquisition; you do not need an act of acquisition from the Gentile’s hand. In Rebbi Simeon ben Laqish’s opinion, why does one deliver a person to “Him Who exacted retribution”? Rebbi Yose ben Rebbi Abun said, it follows the Tanna who stated: “Nobody dealing in words only may one deliver to “Him Who exacted retribution”.

MISHNAH: One may not receive mortmain property from a Jew because that is interest. But one may receive mortmain property from Gentiles, one may borrow from them and lend them on interest, and similarly from a sojourner. A Jew can lend a Gentile’s money on interest by the Gentile’s instruction but not by a Jew’s.

MISHNAH: One may not receive mortmain property from a Jew because that is interest. But one may receive mortmain property from Gentiles, one may borrow from them and lend them on interest, and similarly from a sojourner. A Jew can lend a Gentile’s money on interest by the Gentile’s instruction but not by a Jew’s.

“A Jew can lend a Gentile’s money on interest by the Gentile’s instruction but not by a Jew’s.” “A Jew had loaned money from a Gentile and wanted to return it when another Jew said to him, give it to me and I shall pay him the same rate as you are paying; this is forbidden. But if he introduced him to the Gentile, it is permitted.” [Rebbi Yose said, only if he let him stand with the Gentile.]

“A Jew can lend a Gentile’s money on interest by the Gentile’s instruction but not by a Jew’s.” “A Jew had loaned money from a Gentile and wanted to return it when another Jew said to him, give it to me and I shall pay him the same rate as you are paying; this is forbidden. But if he introduced him to the Gentile, it is permitted.” [Rebbi Yose said, only if he let him stand with the Gentile.]

“A Jew can lend a Gentile’s money on interest by the Gentile’s instruction but not by a Jew’s.” “A Jew had loaned money from a Gentile and wanted to return it when another Jew said to him, give it to me and I shall pay him the same rate as you are paying; this is forbidden. But if he introduced him to the Gentile, it is permitted.” [Rebbi Yose said, only if he let him stand with the Gentile.]

“A Jew can lend a Gentile’s money on interest by the Gentile’s instruction but not by a Jew’s.” “A Jew had loaned money from a Gentile and wanted to return it when another Jew said to him, give it to me and I shall pay him the same rate as you are paying; this is forbidden. But if he introduced him to the Gentile, it is permitted.” [Rebbi Yose said, only if he let him stand with the Gentile.]

“A Jew can lend a Gentile’s money on interest by the Gentile’s instruction but not by a Jew’s.” “A Jew had loaned money from a Gentile and wanted to return it when another Jew said to him, give it to me and I shall pay him the same rate as you are paying; this is forbidden. But if he introduced him to the Gentile, it is permitted.” [Rebbi Yose said, only if he let him stand with the Gentile.]

“A Gentile had borrowed money from a Jew and wanted to return it when another Jew said to him, give it to me and I shall pay him the same rate as you are paying; this is permitted. But if he introduced him to the Gentile, it is forbidden.” Rebbi Yose said, only if he let him stand with the Gentile.

“A Gentile had borrowed money from a Jew and wanted to return it when another Jew said to him, give it to me and I shall pay him the same rate as you are paying; this is permitted. But if he introduced him to the Gentile, it is forbidden.” Rebbi Yose said, only if he let him stand with the Gentile.

“A Gentile had borrowed money from a Jew and wanted to return it when another Jew said to him, give it to me and I shall pay him the same rate as you are paying; this is permitted. But if he introduced him to the Gentile, it is forbidden.” Rebbi Yose said, only if he let him stand with the Gentile.

“A Jew had borrowed money from a Gentile or a Gentile from a Jew when he converted. Whether the loan was finalized before or after his conversion, he can collect the principal but not the interest. But if a Gentile had borrowed money from a Jew and converted, if the loan was finalized before he converted, he can collect principal and interest; after he converted, he can collect principal but not interest. Bar Qappara said, he can collect both principal and interest.” Rebbi Jacob bar Aḥa said, Bar Qappara’s reason is that if you exempt him from interest he is turned into an insincere proselyte.

“A Jew had borrowed money from a Gentile or a Gentile from a Jew when he converted. Whether the loan was finalized before or after his conversion, he can collect the principal but not the interest. But if a Gentile had borrowed money from a Jew and converted, if the loan was finalized before he converted, he can collect principal and interest; after he converted, he can collect principal but not interest. Bar Qappara said, he can collect both principal and interest.” Rebbi Jacob bar Aḥa said, Bar Qappara’s reason is that if you exempt him from interest he is turned into an insincere proselyte.

“A Jew had borrowed money from a Gentile or a Gentile from a Jew when he converted. Whether the loan was finalized before or after his conversion, he can collect the principal but not the interest. But if a Gentile had borrowed money from a Jew and converted, if the loan was finalized before he converted, he can collect principal and interest; after he converted, he can collect principal but not interest. Bar Qappara said, he can collect both principal and interest.” Rebbi Jacob bar Aḥa said, Bar Qappara’s reason is that if you exempt him from interest he is turned into an insincere proselyte.

“A person may borrow from his sons or daughters on interest, but he educates them for interest.” Rav said, e. g., I from Rabba bar bar Ḥana or Rabba bar bar Ḥana from me. “A person may not borrow for a šeqel and lend out for a tetradrachma; but a Gentile may borrow for a šeqel and lend out for a tetradrachma.”

A Jew may borrow from a Gentile, and a Gentile from a Jew, and a Jew can become his guarantor without any worries about interest. If a Jew appointed a Gentile as guardian or steward, it is permitted to borrow from him on interest. But if a Gentile appointed a Jew as guardian or steward, it is prohibited to borrow from him on interest. It is forbidden to borrow on interest a Gentile’s money deposited with a Jew; it is permitted to borrow on interest a Jew’s money deposited with a Gentile. This is the principle: Anything which the Jew has to warrant is forbidden, what the Gentile has to warrant is permitted.

A Jew may borrow from a Gentile, and a Gentile from a Jew, and a Jew can become his guarantor without any worries about interest. If a Jew appointed a Gentile as guardian or steward, it is permitted to borrow from him on interest. But if a Gentile appointed a Jew as guardian or steward, it is prohibited to borrow from him on interest. It is forbidden to borrow on interest a Gentile’s money deposited with a Jew; it is permitted to borrow on interest a Jew’s money deposited with a Gentile. This is the principle: Anything which the Jew has to warrant is forbidden, what the Gentile has to warrant is permitted.

A Jew may borrow from a Gentile, and a Gentile from a Jew, and a Jew can become his guarantor without any worries about interest. If a Jew appointed a Gentile as guardian or steward, it is permitted to borrow from him on interest. But if a Gentile appointed a Jew as guardian or steward, it is prohibited to borrow from him on interest. It is forbidden to borrow on interest a Gentile’s money deposited with a Jew; it is permitted to borrow on interest a Jew’s money deposited with a Gentile. This is the principle: Anything which the Jew has to warrant is forbidden, what the Gentile has to warrant is permitted.

A Jew may borrow from a Gentile, and a Gentile from a Jew, and a Jew can become his guarantor without any worries about interest. If a Jew appointed a Gentile as guardian or steward, it is permitted to borrow from him on interest. But if a Gentile appointed a Jew as guardian or steward, it is prohibited to borrow from him on interest. It is forbidden to borrow on interest a Gentile’s money deposited with a Jew; it is permitted to borrow on interest a Jew’s money deposited with a Gentile. This is the principle: Anything which the Jew has to warrant is forbidden, what the Gentile has to warrant is permitted.

A Jew may borrow from a Gentile, and a Gentile from a Jew, and a Jew can become his guarantor without any worries about interest. If a Jew appointed a Gentile as guardian or steward, it is permitted to borrow from him on interest. But if a Gentile appointed a Jew as guardian or steward, it is prohibited to borrow from him on interest. It is forbidden to borrow on interest a Gentile’s money deposited with a Jew; it is permitted to borrow on interest a Jew’s money deposited with a Gentile. This is the principle: Anything which the Jew has to warrant is forbidden, what the Gentile has to warrant is permitted.

A Jew may borrow from a Gentile, and a Gentile from a Jew, and a Jew can become his guarantor without any worries about interest. If a Jew appointed a Gentile as guardian or steward, it is permitted to borrow from him on interest. But if a Gentile appointed a Jew as guardian or steward, it is prohibited to borrow from him on interest. It is forbidden to borrow on interest a Gentile’s money deposited with a Jew; it is permitted to borrow on interest a Jew’s money deposited with a Gentile. This is the principle: Anything which the Jew has to warrant is forbidden, what the Gentile has to warrant is permitted.

A Jew may borrow from a Gentile, and a Gentile from a Jew, and a Jew can become his guarantor without any worries about interest. If a Jew appointed a Gentile as guardian or steward, it is permitted to borrow from him on interest. But if a Gentile appointed a Jew as guardian or steward, it is prohibited to borrow from him on interest. It is forbidden to borrow on interest a Gentile’s money deposited with a Jew; it is permitted to borrow on interest a Jew’s money deposited with a Gentile. This is the principle: Anything which the Jew has to warrant is forbidden, what the Gentile has to warrant is permitted.

HALAKHAH: “Some inherit and bequeath,” etc. It is written: “If a man die without a son, you shall transfer his estate to his daughter.” Rebbi Ismael stated: The verse distinguished this inheritance from all other inheritances mentioned in the Torah, since for all of them it is written “you shall give,” but here is written: “you shall transfer.” It is an extension of the law that the daughter shall inherit. The Gentile Sages say, son and daughter are equal, for they explain “if he have no son;” therefore, if he has one both are equal. One objected, is it not written “if he have no daughter;” therefore, if he has one are both equal? And you agree, if there is no child, here also, if there is no son. The Sadducees say, the son’s daughter and the daughter are equal, for they explain: Since my son’s daughter who comes by force of her father does inherit from me, would it not be logical that my daughter who comes by force of myself should inherit from me? One told them, no. If you mention the son’s daughter who only inherits by the power of the brothers, what could you say about the daughter who only inherits by the power of the old man? The verse says, “any daughter who is an heiress of the tribes.” How is it possible for a daughter to inherit from two tribes? But explain it if her father was from one tribe and her mother from another.

Ḥeṣron had three sons, as it is written: The sons of Ḥeṣron Yeraḥmeël, and Ram, and Kelubai. Yerahmeël should have been first, but he married a Gentile woman to crown himself with her, as it is written: Yerahmeël had anotherwife; her name was Crown, she is the mother of Onam, for she brought deep sorrow to his house. And Ram fathered Amminadav, Amminadav fathered Naḥshon, Naḥshon fathered Salma, Salmon fathered Boaz, and Boaz married Ruth.

Rebbi Jacob bar Zavdi said, I asked before Rebbi Abbahu: Did not [Rebbi] Zeˋira and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yehoṣadaq, say that they voted on the upper floor of the Niṭzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder, he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Pappos and his brother Julianus to whom they gave water in a colored glass and they did not accept. He said, they do not intend to lead you to apostasy, they only want to collect annona. What means “in public”? The rabbis of Caesarea say ten, as it is written: I shall be sanctified in the midst of the Children of Israel.

“Do you recognize him?” Who was he, a Gentile or an Israel? Let us hear from what Rebbi Joḥanan said: If he was slain between Tiberias and Sepphoris, it is prima facie evidence that he was an Israel.

HALAKHAH: “If sentence was passed,” etc. The Mishnah either follows Rebbi or the rabbis in a Gentile city. As we have stated: Rebbi said, at your gates, at the gate they were found. You are saying so, or maybe at the gate they were judged? It is said here, at your gates, and it says there, if there be found in your midst, at one of your gates. Since gates mentioned there refers to the gate where he was found, gates mentioned here also refers to the gate where he was found. But the rabbis say, at your gates, at the gate where he was judged. You are saying so, or maybe at the gate were he was found? It is said here, at your gates, and it says there, take this man or this woman … to your gates. Since gates mentioned there refers to the gate where he was judged, gates mentioned here also refers to the gate where he was judged.

Does one have to rend one’s garments for blasphemy? Let us hear from the following: When king Hezekias heard the words of Rab Šake, he rent his garment. Does one have to rend for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was an Israel, one does not rend. Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard from the mouth of a Gentile has to rend his garment. What is the reason? Since I am the Eternal, God over all flesh, should anything be extraordinary for me?

Does one have to rend one’s garments for blasphemy? Let us hear from the following: When king Hezekias heard the words of Rab Šake, he rent his garment. Does one have to rend for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was an Israel, one does not rend. Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard from the mouth of a Gentile has to rend his garment. What is the reason? Since I am the Eternal, God over all flesh, should anything be extraordinary for me?

Does one have to rend one’s garments for blasphemy? Let us hear from the following: When king Hezekias heard the words of Rab Šake, he rent his garment. Does one have to rend for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was an Israel, one does not rend. Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard from the mouth of a Gentile has to rend his garment. What is the reason? Since I am the Eternal, God over all flesh, should anything be extraordinary for me?

It was stated: “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 said, explain it about a contract for which interest is due. Would the court collect interest? Explain that it was guaranteed for a Gentile.

MISHNAH: He who steals the chalice, or who curses by charms, or who copulates with a Gentile woman, one strikes him. If a priest officiated while impure, his brother priests do not bring him to court but the young priests take him outside the courtyard and smash his brain with bats. A non-priest who officiated in the Temple: Rebbi Aqiba said, by strangulation, but the Sages say, by the hands of Heaven.

“One who copulates with a Gentile woman,” etc. Rebbi Ismael stated: This is one who marries a Gentile woman, sires children, and from her raises enemies of the Omnipresent. It is written: Phineas ben Eleazar ben Aharon the priest saw. What did he see? He understood what happened and remembered practice: “One who copulates with a Gentile woman, zealots strike him.” It was stated: not with the agreement of the Sages. Would Phineas act against the Sages? Rebbi Jehudah bar Pazi said, they wanted to excommunicate him had not the Holy Spirit jumped on him and declared that an eternal covenant of priesthood shall be for him and his descendants after him, etc.

“One who copulates with a Gentile woman,” etc. Rebbi Ismael stated: This is one who marries a Gentile woman, sires children, and from her raises enemies of the Omnipresent. It is written: Phineas ben Eleazar ben Aharon the priest saw. What did he see? He understood what happened and remembered practice: “One who copulates with a Gentile woman, zealots strike him.” It was stated: not with the agreement of the Sages. Would Phineas act against the Sages? Rebbi Jehudah bar Pazi said, they wanted to excommunicate him had not the Holy Spirit jumped on him and declared that an eternal covenant of priesthood shall be for him and his descendants after him, etc.

“One who copulates with a Gentile woman,” etc. Rebbi Ismael stated: This is one who marries a Gentile woman, sires children, and from her raises enemies of the Omnipresent. It is written: Phineas ben Eleazar ben Aharon the priest saw. What did he see? He understood what happened and remembered practice: “One who copulates with a Gentile woman, zealots strike him.” It was stated: not with the agreement of the Sages. Would Phineas act against the Sages? Rebbi Jehudah bar Pazi said, they wanted to excommunicate him had not the Holy Spirit jumped on him and declared that an eternal covenant of priesthood shall be for him and his descendants after him, etc.

But what did the evil Bileam do? Because he counseled Balaq ben Ṣippor to fell Israel by the sword. He told him, the God of this people hates whoring. If you put up your daughters for whoring, you may rule over them. He answered, but will they listen to me? He told him, put your own daughter up, they will see and listen to you. That is what is written: he is the head of related tribes in Midian. What did they do? They built dining rooms from Bet Hayyešimon to the Snow Mountain and installed there women selling pastries. They put an old woman outside and a young girl inside. Israel were eating and drinking. If one of them went to stroll around, to buy himself something from the grocer, the old woman would offer to sell to him for the going price, but the girl told him, come and take it for less. This happened that first day, the second day, the third day. After that, she told him, from now on you are like a member of the family; enter and select for yourself. When he entered, there was a pitcher full of wine, of the strong Ammonite wine which seduces the body to whoring. Its smell was seething and (Gentile wine) [libation wine] was not yet forbidden for Israel. She told him, maybe you want to drink a cup of wine? He answered her, yes. She gave to him and he drank. When he drank, the wine was burning in him like a viper’s poison; he told her, consent to me. She told him, do you want me to consent to you? He answered, yes. Immediately she took out a shape of Peˋor from her bosom and told him, bow down before this one and I shall consent to you. But he answered her, should I bow down before foreign worship? She told him, you do not bow down, you only strip for it. This is what the Sages said, “one who defecates in front of Baal Peˋor follows its worship. One who throws a stone at a statue of Mercury follows its worship.” There was a pitcher full of wine, of the strong Ammonite wine which seduces the body to whoring. Its smell was seething and libation wine was not yet forbidden for Israel. She told him, maybe you want to drink a cup of wine? He answered her, yes. She gave to him and he drank. When he drank, the wine was burning in him like a viper’s poison; he told her, consent to me. She told him, do you want me to consent to you? He answered, yes. She told him, make a vow to deny the teachings of Moses and I shall consent to you. That is what is written: They came to Baal-Peˋor, made vows for the shame, and turned into abominations like their love life.

Rebbi Eleazar said, just as a nail cannot be taken out of a door without [loss of] wood, so it is impossible to get rid of Peˋor without [loss of] life. It happened that Sabbatai from Ulam leased his donkey to a Gentile woman to bow down before Peˋor. When they arrived at Peˋor’s temple, she told him, wait here for me while I am entering and bowing down before Peˋor. After she came out, he told her, wait here for me while I am entering and do what you did. What did he do? He entered, relieved himself, and cleansed himself on Peˋor’s nose. All were praising him and said, nobody yet had done what this man did. It happened that Menaḥem from Guvta-Ariaḥ was occupied with amphoras when the spirit of Peˋor came to him in the night. What did he do? He took a spit, stood up against him; he fled. He came to him in the second night and asked him, Menaḥem, why do you curse me? He was afraid of him and promised him, I shall not curse you in the future. It happened that a ruler came from overseas to bow down before Peˋor. He told them, bring one bull, one ram, and one sheep, to bow down before Peˋor. They told him, you have no need for all of these; you only have to strip yourself for him. What did he do? He provoked סניגורים against them; they were hitting them and smashing their brains with bats, saying to them: woe to you and your error.

Here you say, “one does not swear on the claim of a deaf-and-dumb person, an insane person, or a minor.” But there you say, “one swears for a minor and the Temple.” If one pays from the minor’s property. But can one collect from a person in his absence? Rebbi Jeremiah said, explain it about a contract for which interest is due. Would the court collect interest? Explain it that it was guaranteed for a Gentile.

MISHNAH: Within three days before Gentile holidays one is forbidden to trade with them, to lend them and to borrow from them, to give them loans and to ask them for loans, to pay debts to them and to accept payment from them. Rebbi Jehudah says, one may accept payment from them because this hurts him. They told him, even though it hurts him now he will enjoy it later. Rebbi Ismael says, three days before and three days afterwards are forbidden but the Sages say, before their holidays it is forbidden, after their holidays it is permitted.

HALAKHAH: “Within three days before Gentile holidays,” etc. Rebbi Ḥama bar Uqba understood all from here: Bring your sacrifices in the morning, on the third day your tithes. Rebbi Yose said to him, if it were so, even in the diasporas. But it was stated, Nahum the Mede said, in the diasporas one day is forbidden. What about this? There, they checked and found that they supplied their needs in one day and forbade them one day. But here they checked and found that they cover their needs in three days and forbade them three days.

It was stated: If one transgressed and traded with him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Yose, in the name of Rebbi Joḥanan: Even on his holiday. It was stated so: When was this said? About a Gentile whom he does not know. But with a Gentile of his acquaintance it is permitted since he is flattering him. It was stated: If one enters a town and finds them celebrating, he celebrates with them because he only is flattering them.

It was stated: If one transgressed and traded with him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Yose, in the name of Rebbi Joḥanan: Even on his holiday. It was stated so: When was this said? About a Gentile whom he does not know. But with a Gentile of his acquaintance it is permitted since he is flattering him. It was stated: If one enters a town and finds them celebrating, he celebrates with them because he only is flattering them.

Jewish craftsmen working for a Gentile at that time, in his house it is forbidden, in their houses permitted. Rebbi Simeon ben Eleazar says, when has this been said? When it was cut from the ground, but as long as it is standing on the ground it is forbidden. In another town in any case it is permitted. What means “in any case it is permitted”? Whether cut or standing, whether hired or contracting. Rebbi La said, Whether cut or standing, but only in contracting. Rebbi Simeon ben Karsana in the name of Rebbi Aḥa, concerning Sabbath, mourning, and pagan worship practice follows Rebbi Simeon ben Eleazar.

MISHNAH: The day of the first shaving of his beard and his locks, the day he arrived from a trip at sea, the day he was freed from jail, or a Gentile wedding feast for his son, are forbidden only on the day itself and for this man.

It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.

It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.

It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.

It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.

It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.

It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.

Rebbi Ḥiyya bar Abba sent to buy sandals for himself at the fair of Tyre. Rebbi Jacob bar Aḥa said to him, are you a buyer at fairs? He answered him, did you never buy a loaf of bread? He said to him, there is a difference, since Rebbi Joḥanan said, they did not forbid the necessities of life. Rebbi Simeon ben Joḥanan sent to ask Rebbi Simeon ben Josadaq, did you not check out the nature of the fair at Tyre? He told him, yes. He gave two pounds of peppers to an איסקרנדה. He went and found an inscription there, “I, King Diocletian, settled this fair at Tyre to the genius of my brother Heraklius, eight days.” Rebbi Isaac bar Naḥman asked Rebbi Ḥanina: What is the nature of the fair at Gaza? He said to him, did you ever go to Tyre and see a Jew and a Gentile sharing a pot, and he does not worry that the Gentile pour something into the pot? This is difficult. He asked him; what did he answer him? But since Rebbi Ḥanina never said something that he had not heard, for that reason when he asked him this he responded with that. Rebbi Yose ben Rebbi Abun came, Abba bar bar Ḥana in the name of Rebbi Joḥanan: They forbade only the fair at Botnah, as it was stated thus: There are three fairs, the fair at Gaza, the fair at Acco, the fair at Botnah. The clearest of them is the fair at Botnah.

Rebbi Ḥiyya bar Abba sent to buy sandals for himself at the fair of Tyre. Rebbi Jacob bar Aḥa said to him, are you a buyer at fairs? He answered him, did you never buy a loaf of bread? He said to him, there is a difference, since Rebbi Joḥanan said, they did not forbid the necessities of life. Rebbi Simeon ben Joḥanan sent to ask Rebbi Simeon ben Josadaq, did you not check out the nature of the fair at Tyre? He told him, yes. He gave two pounds of peppers to an איסקרנדה. He went and found an inscription there, “I, King Diocletian, settled this fair at Tyre to the genius of my brother Heraklius, eight days.” Rebbi Isaac bar Naḥman asked Rebbi Ḥanina: What is the nature of the fair at Gaza? He said to him, did you ever go to Tyre and see a Jew and a Gentile sharing a pot, and he does not worry that the Gentile pour something into the pot? This is difficult. He asked him; what did he answer him? But since Rebbi Ḥanina never said something that he had not heard, for that reason when he asked him this he responded with that. Rebbi Yose ben Rebbi Abun came, Abba bar bar Ḥana in the name of Rebbi Joḥanan: They forbade only the fair at Botnah, as it was stated thus: There are three fairs, the fair at Gaza, the fair at Acco, the fair at Botnah. The clearest of them is the fair at Botnah.

HALAKHAH: “At a place where they used to sell small cattle,” etc. But is it permitted to raise them? Rebbi Abba said, for example Mahir which is sixteen by sixteen mil. They wanted to say, he who said it is permitted to sell [says] it is permitted to raise. But he who says, it is forbidden to sell [says] it is forbidden to leave it alone. Rebbi Jonah, Rebbi Eleazar in the name of Rav: Even one who says it is permitted to sell it [says] it is forbidden to leave it alone. What is the difference between selling and leaving alone? When he sells it to him it becomes the Gentile’s animal. If he lets it be alone with him, it is the Jew’s animal and he is suspected about it.

Nowhere does one sell large animals to them.” Why? For a large animal there might be an obligation for a purification offering; for a small animal there can be no obligation for a purification offering. But does he not shear, does he not milk? One says, there it is liable, here he is liable. But if it is sold, is it not the Gentile’s animal? The Babylonian Rebbi Immi in the name of the rabbis there: Sometimes he sells it on trial and returns it after three days, then it turns out that he did do work with the Jew’s animal. Then on trial it should be forbidden, not on trial permitted. One is because of the other.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to Arameans. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehuda: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish is more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to Arameans. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehuda: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish is more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

לֹא תְחָנֵּֽם do not give them free gifts. But was it not stated: “It happened that Rabban Gamliel was walking on the road and saw a loaf of bread thrown on the road. He said to his slave Tabi, pick up this loaf. He saw a Gentile coming towards him and said to him, Mabgai, take this loaf. Rebbi Illai ran after him and asked him, what is your name? He told him, Mabgai. From where are you? He told him, from the guard-tower villages. Did Rabban Gamliel ever come to know you?, He told him, no. Rabban Gamliel had it right by the Holy Spirit. We learned from him three things. We learned that one does not pass over food. And that leavened matter of a Gentile is permitted immediately after Passover. And that one follows the majority of travelers.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: That is, in earlier times. But today we pass over edibles because of sorcery.

לֹא תְחָנֵּֽם do not give them free gifts. But was it not stated: “It happened that Rabban Gamliel was walking on the road and saw a loaf of bread thrown on the road. He said to his slave Tabi, pick up this loaf. He saw a Gentile coming towards him and said to him, Mabgai, take this loaf. Rebbi Illai ran after him and asked him, what is your name? He told him, Mabgai. From where are you? He told him, from the guard-tower villages. Did Rabban Gamliel ever come to know you?, He told him, no. Rabban Gamliel had it right by the Holy Spirit. We learned from him three things. We learned that one does not pass over food. And that leavened matter of a Gentile is permitted immediately after Passover. And that one follows the majority of travelers.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: That is, in earlier times. But today we pass over edibles because of sorcery.

לֹא תְחָנֵּֽם do not credit them with charm. But was it not stated: It happened that Rabban Gamliel while walking on the Temple Mount saw a beautiful Gentile woman and recited a blessing over her. Does Rabban Gamliel usually look at women? It was a curved road, like a pswros, he looked at her because he could not avoid her. But did not Rebbi Ze‘ura in the name of Rebbi Yose ben Ḥanina, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan say: לֹא תְחָנֵּֽם do not credit them with charm? What did he say? He did not say ἀβάσκαντα but “praised be He Who has beautiful creatures in His world,” because even if one saw a beautiful donkey, a beautiful camel, a beautiful horse, one says “praised be He Who has such beautiful creatures in His world.”

Rebbi Simeon, Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: a Jewish braider should not braid a Gentile because of “do not give on them charm.” Also a Jew should not be a Gentile’s best man because of do not contract marriage with them. Rebbi Isaac from Gufta asked before Rebbi Mana: It is forbidden to go to their wedding feasts, not a fortiori to become his best man? He told him, to put a biblical prohibition on it.

Rebbi Simeon, Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: a Jewish braider should not braid a Gentile because of “do not give on them charm.” Also a Jew should not be a Gentile’s best man because of do not contract marriage with them. Rebbi Isaac from Gufta asked before Rebbi Mana: It is forbidden to go to their wedding feasts, not a fortiori to become his best man? He told him, to put a biblical prohibition on it.

Rabbi Simon had vineyard planters on King’s Mountain. He asked Rebbi Joḥanan who told him, let them lie fallow and do not lease them to a Gentile. He asked Rebbi Joshua [ben Levi], may one lease them to a Gentile? Rebbi Joshua [ben Levi] permitted it at a place where no Jews could be found as for example Syria. About Syria we can understand from the following: Rebbi Ḥaggai went to Homs. Those of Bar Ashtor came and asked him: Since we cannot find Jews we lease to Gentiles;l do we have to tithe through them? He sent and asked Rebbi Ze‘ira. Rebbi Ze‘ira asked Rebbi Immi (and said to him, rabbi, does one have to tithe?) He told him, one does not have to tithe because of them. From this you (Rebbi Simeon) [understand] to lease following Rebbi Yose. In addition, from what Rebbi Ḥanina (Rebbi Abbahu) the son of Rebbi Abbahu said, my father had a case. He sent and asked Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, and they instructed him to lease following Rebbi Yose. Therefore one does not tithe through them.

Rabbi Simon had vineyard planters on King’s Mountain. He asked Rebbi Joḥanan who told him, let them lie fallow and do not lease them to a Gentile. He asked Rebbi Joshua [ben Levi], may one lease them to a Gentile? Rebbi Joshua [ben Levi] permitted it at a place where no Jews could be found as for example Syria. About Syria we can understand from the following: Rebbi Ḥaggai went to Homs. Those of Bar Ashtor came and asked him: Since we cannot find Jews we lease to Gentiles;l do we have to tithe through them? He sent and asked Rebbi Ze‘ira. Rebbi Ze‘ira asked Rebbi Immi (and said to him, rabbi, does one have to tithe?) He told him, one does not have to tithe because of them. From this you (Rebbi Simeon) [understand] to lease following Rebbi Yose. In addition, from what Rebbi Ḥanina (Rebbi Abbahu) the son of Rebbi Abbahu said, my father had a case. He sent and asked Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, and they instructed him to lease following Rebbi Yose. Therefore one does not tithe through them.

It was stated: “One does not put up animals in hostelries, even males next to males and females next to females; it is not necessary to say males next to females and females next to males.” Males next to males, what do you have? His beloved comes and she does not find him, then she is impregnated by it. Females next to females, what do you have? Her lover comes and does not find her and impregnates it. Rebbi Ḥaggai in the name of Rebbi Ze‘ira: Not only the Jew’s animal at a Gentile’s but even a Gentile’s animal at a Jew’s should not be left alone with another Gentile acquaintance, lest it cause him a mishap. But then even if he leased his animal it would not be nice to return it to be alone with him, lest it cause him a mishap? He is suspected of cohabiting with another’s animal; he is not suspected to have sexual relations with his own animal. For he knows that if he cohabits with her he makes her sterile; therefore he will not cohabit with her.

It was stated: “One does not put up animals in hostelries, even males next to males and females next to females; it is not necessary to say males next to females and females next to males.” Males next to males, what do you have? His beloved comes and she does not find him, then she is impregnated by it. Females next to females, what do you have? Her lover comes and does not find her and impregnates it. Rebbi Ḥaggai in the name of Rebbi Ze‘ira: Not only the Jew’s animal at a Gentile’s but even a Gentile’s animal at a Jew’s should not be left alone with another Gentile acquaintance, lest it cause him a mishap. But then even if he leased his animal it would not be nice to return it to be alone with him, lest it cause him a mishap? He is suspected of cohabiting with another’s animal; he is not suspected to have sexual relations with his own animal. For he knows that if he cohabits with her he makes her sterile; therefore he will not cohabit with her.

It was stated: “One does not put up animals in hostelries, even males next to males and females next to females; it is not necessary to say males next to females and females next to males.” Males next to males, what do you have? His beloved comes and she does not find him, then she is impregnated by it. Females next to females, what do you have? Her lover comes and does not find her and impregnates it. Rebbi Ḥaggai in the name of Rebbi Ze‘ira: Not only the Jew’s animal at a Gentile’s but even a Gentile’s animal at a Jew’s should not be left alone with another Gentile acquaintance, lest it cause him a mishap. But then even if he leased his animal it would not be nice to return it to be alone with him, lest it cause him a mishap? He is suspected of cohabiting with another’s animal; he is not suspected to have sexual relations with his own animal. For he knows that if he cohabits with her he makes her sterile; therefore he will not cohabit with her.

“But one may put up an animal in a Samaritan hostelry,” etc. This implies that Samaritans are not suspected of forbidden relations. And it was stated thus: “A woman may be alone with two men, even if both are slaves or one a Samaritan and one a slave. But she should not be alone with a Gentile. His mother-in-law, and his wife’s sister, and all other forbidden relations should be alone with him but require the presence of two [others].”

It was stated: “One sells them neither weapons nor accessories to weapons. One does not sharpen weapons for them.” Explain it in a town of only Gentiles. Is a woman not in danger to be killed? Rebbi Immi said, explain it about a muscular one. Rebbi Abin said, even you may say [about a weak one.] A woman may hide herself and say, I am a Gentile, but a man cannot hide himself and say, he is a Gentile.

It was stated: “One sells them neither weapons nor accessories to weapons. One does not sharpen weapons for them.” Explain it in a town of only Gentiles. Is a woman not in danger to be killed? Rebbi Immi said, explain it about a muscular one. Rebbi Abin said, even you may say [about a weak one.] A woman may hide herself and say, I am a Gentile, but a man cannot hide himself and say, he is a Gentile.

It was stated: “If a Gentile is paired with a Jew, he puts him on his right hand side. Rebbi Ismael ben Rebbi Yose says, with a sword, at his right; with a staff, at his left. If he climbs with him to an upper floor or descends to the exit, the Jew should be higher and the Gentile below. He should not lie down before him lest he smite his skull. And he should extend the way to him, that if he asks him where he goes he should indicate a farther distance, as our father Jacob did with Esau, until I shall come to my Lord at Seir. But he went to Sukkot. Rebbi Huna said, we do not find that our father Jacob went to Seir. Rebbi Yudan, son of Rebbi [Aivo], he spoke to him of the future world, when saviors will climb on Mount Sion to judge Mount Esau.”

It was stated: “If a Gentile is paired with a Jew, he puts him on his right hand side. Rebbi Ismael ben Rebbi Yose says, with a sword, at his right; with a staff, at his left. If he climbs with him to an upper floor or descends to the exit, the Jew should be higher and the Gentile below. He should not lie down before him lest he smite his skull. And he should extend the way to him, that if he asks him where he goes he should indicate a farther distance, as our father Jacob did with Esau, until I shall come to my Lord at Seir. But he went to Sukkot. Rebbi Huna said, we do not find that our father Jacob went to Seir. Rebbi Yudan, son of Rebbi [Aivo], he spoke to him of the future world, when saviors will climb on Mount Sion to judge Mount Esau.”

Rebbi Ḥanina said, (this means) [a baraita implies] that one does not heal through spilling blood, as we have stated there: “If most of his body was outside one does not touch him,” we suspect that he will live, “for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he tell him, injure that person. A Gentile against a Gentile, a Gentile against a Jew, is liable. A Jew against a Gentile is not liable. Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: There it is different for it is not known who is endangering whom.