gets

And the Saviour having appeared at that hour, said to Philip: Who is it that has put his hand to the plough, and has turned back from making the furrow straight? Or who gives his light to others, and himself remains sitting in darkness? Or who dwells in the dirt, and leaves his dwelling-place to strangers? Or who lays down his garment, and goes out in the days of winter naked? Or what slave that has done his master's service, shall not be called by him to supper? Or who runs with zeal in the racecourse, and does not get the prize? Philip, behold my bridal chamber is ready, and blessed is he who has his own shining garment; for he it is who gets the crown of joy upon his head. Behold, the supper is ready, and blessed is he who is called by the bridegroom. Great is the harvest of the field; blessed is the able workman.

In [response the Savior] said, “That’s why I [told] you [‘be full’] – so that you won’t [be lacking. Those who are lacking] won’t [be saved]. It’s good to be full [and] bad [to be lacking]. So just as it’s good for you to be lacking and bad for you to be full, whoever is full is also lacking. One who’s lacking isn’t filled the same way that someone who’s lacking is filled, and anyone who’s full gets everything they need. So it’s right to be lacking while it’s possible to fill you, and to be filled while it’s possible to be lacking, so that you can [fill] yourselves more. So [be] full of the Spirit but lacking in reason, because reason is of the soul – in fact, it is soul.”

O my son! the ignorant man falls and stumbles, and the wise man, even if he stumbles, he is not shaken, and even if he falls he gets up quickly, and if he is sick, he can take care of his life. But as for the ignorant, stupid man, for his disease there is no drug.

And it shall come to pass that whoever gets safe out of the war shall die in the earthquake, And whoever gets safe out of the earthquake shall be burned by the fire, And whoever gets safe out of the fire shall be destroyed by famine.

And it shall come to pass that whoever gets safe out of the war shall die in the earthquake, And whoever gets safe out of the earthquake shall be burned by the fire, And whoever gets safe out of the fire shall be destroyed by famine.

And it shall come to pass that whoever gets safe out of the war shall die in the earthquake, And whoever gets safe out of the earthquake shall be burned by the fire, And whoever gets safe out of the fire shall be destroyed by famine.

[And it shall come to pass that whoever of the victors and the vanquished gets safe out of and escapes all these things aforesaid will be delivered into the hands of My servant Messiah.]

For then neither brother pities brother, nor man wife, nor children parents, nor friends friends, nor a slave his master; for he who is the adversary of men shall come up from Tartarus, and shall show men many things. What shall I make of you, Esdras? And will you yet plead with me? And the prophet said: Lord, I shall not cease to plead with You. And God said: Number the flowers of the earth. If you shall be able to number them, you are able also to plead with me. And the prophet said: Lord, I cannot number them. I wear human flesh; but I shall not cease to plead with You. I wish, Lord, to see also the under parts of Tartarus. And God said: Come down and see. And He gave me Michael, and Gabriel, and other thirty-four angels; and I went down eighty-five steps, and they brought me down five hundred steps, and I saw a fiery throne, and an old man sitting upon it; and his judgment was merciless. And I said to the angels: Who is this? And what is his sin? And they said to me: This is Herod, who for a time was a king, and ordered to put to death the children from two years old and under. And I said: Woe to his soul! And again they took me down thirty steps, and I there saw boilings up of fire, and in them there was a multitude of sinners; and I heard their voice, but saw not their forms. And they took me down lower many steps, which I could not measure. And I there saw old men, and fiery pivots turning in their ears. And I said: Who are these? And what is their sin? And they said to me: These are they who would not listen. And they took me down again other five hundred steps, and I there saw the worm that sleeps not, and fire burning up the sinners. And they took me down to the lowest part of destruction, and I saw there the twelve plagues of the abyss. And they took me away to the south, and I saw there a man hanging by the eyelids; and the angels kept scourging him. And I asked: Who is this? And what is his sin? And Michael the commander said to me: This is one who lay with his mother; for having put into practice a small wish, he has been ordered to be hanged. And they took me away to the north, and I saw there a man bound with iron chains. And I asked: Who is this? And he said to me: This is he who said, I am the Son of God, that made stones bread, and water wine. And the prophet said: My lord, let me know what is his form, and I shall tell the race of men, that they may not believe in him. And he said to me: The form of his countenance is like that of a wild beast; his right eye like the star that rises in the morning, and the other without motion; his mouth one cubit; his teeth span long; his fingers like scythes; the track of his feet of two spans; and in his face an inscription, Antichrist. He has been exalted to heaven; he shall go down to Hades. At one time he shall become a child; at another, an old man. And the prophet said: Lord, and how do You permit him, and he deceives the race of men? And God said: Listen, my prophet. He becomes both child and old man, and no one believes him that he is my beloved Son. And after this a trumpet, and the tombs shall be opened, and the dead shall be raised incorruptible. Then the adversary, hearing the dreadful threatening, shall be hidden in outer darkness. Then the heaven, and the earth, and the sea shall be destroyed. Then shall I burn the heaven eighty cubits, and the earth eight hundred cubits. And the prophet said: And how has the heaven sinned? And God said: Since...there is evil. And the prophet said: Lord, and the earth, how has it sinned? And God said: Since the adversary, having heard the dreadful threatening, shall be hidden, even on account of this will I melt the earth, and with it the opponent of the race of men. And the prophet said: Have mercy, Lord, upon the race of the Christians. And I saw a woman hanging, and four wild beasts sucking her breasts. And the angels said to me: She grudged to give her milk, but even threw her infants into the rivers. And I saw a dreadful darkness, and a night that had no stars nor moon; nor is there there young or old, nor brother with brother, nor mother with child, nor wife with husband. And I wept, and said: O Lord God, have mercy upon the sinners. And as I said this, there came a cloud and snatched me up, and carried me away again into the heavens. And I saw there many judgments; and I wept bitterly, and said: It is good for a man not to have come out of his mother's womb. And those who were in torment cried out, saying: Since you have come hither, O holy one of God, we have found a little remission. And the prophet said: Blessed are they that weep for their sins. And God said: Hear, O beloved Esdras. As a husbandman casts the seed of the grain into the ground, so also the man casts his seed into the parts of the woman. The first month it is all together; the second it increases in size; the third it gets hair; the fourth it gets nails; the fifth it is turned into milk; and the sixth it is made ready, and receives life; the seventh it is completely furnished; the ninth the barriers of the gate of the woman are opened; and it is born safe and sound into the earth. And the prophet said: Lord, it is good for man not to have been born. Woe to the human race then, when You shall come to judgment! And I said to the Lord: Lord, why have You created man, and delivered him up to judgment? And God said, with a lofty proclamation: I will not by any means have mercy on those who transgress my covenant. And the prophet said: Lord, where is Your goodness? And God said: I have prepared all things for man's sake, and man does not keep my commandments. And the prophet said: Lord, reveal to me the judgments and paradise. And the angels took me away towards the east, and I saw the tree of life. And I saw there Enoch, and Elias, and Moses, and Peter, and Paul, and Luke, and Matthias, and all the righteous, and the patriarchs. And I saw there the keeping of the air within bounds, and the blowing of the winds, and the storehouses of the ice, and the eternal judgments. And I saw there a man hanging by the skull. And they said to me: This man removed landmarks. And I saw there great judgments. And I said to the Lord: O Lord God, and what man, then, who has been born has not sinned? And they took me lower down into Tartarus, and I saw all the sinners lamenting and weeping and mourning bitterly. And I also wept, seeing the race of men thus tormented. Then God says to me: Do you know, Esdras, the names of the angels at the end of the world? Michael, Gabriel, Uriel, Raphael, Gabuthelon, Aker, Arphugitonos, Beburos, Zebuleon.

For then neither brother pities brother, nor man wife, nor children parents, nor friends friends, nor a slave his master; for he who is the adversary of men shall come up from Tartarus, and shall show men many things. What shall I make of you, Esdras? And will you yet plead with me? And the prophet said: Lord, I shall not cease to plead with You. And God said: Number the flowers of the earth. If you shall be able to number them, you are able also to plead with me. And the prophet said: Lord, I cannot number them. I wear human flesh; but I shall not cease to plead with You. I wish, Lord, to see also the under parts of Tartarus. And God said: Come down and see. And He gave me Michael, and Gabriel, and other thirty-four angels; and I went down eighty-five steps, and they brought me down five hundred steps, and I saw a fiery throne, and an old man sitting upon it; and his judgment was merciless. And I said to the angels: Who is this? And what is his sin? And they said to me: This is Herod, who for a time was a king, and ordered to put to death the children from two years old and under. And I said: Woe to his soul! And again they took me down thirty steps, and I there saw boilings up of fire, and in them there was a multitude of sinners; and I heard their voice, but saw not their forms. And they took me down lower many steps, which I could not measure. And I there saw old men, and fiery pivots turning in their ears. And I said: Who are these? And what is their sin? And they said to me: These are they who would not listen. And they took me down again other five hundred steps, and I there saw the worm that sleeps not, and fire burning up the sinners. And they took me down to the lowest part of destruction, and I saw there the twelve plagues of the abyss. And they took me away to the south, and I saw there a man hanging by the eyelids; and the angels kept scourging him. And I asked: Who is this? And what is his sin? And Michael the commander said to me: This is one who lay with his mother; for having put into practice a small wish, he has been ordered to be hanged. And they took me away to the north, and I saw there a man bound with iron chains. And I asked: Who is this? And he said to me: This is he who said, I am the Son of God, that made stones bread, and water wine. And the prophet said: My lord, let me know what is his form, and I shall tell the race of men, that they may not believe in him. And he said to me: The form of his countenance is like that of a wild beast; his right eye like the star that rises in the morning, and the other without motion; his mouth one cubit; his teeth span long; his fingers like scythes; the track of his feet of two spans; and in his face an inscription, Antichrist. He has been exalted to heaven; he shall go down to Hades. At one time he shall become a child; at another, an old man. And the prophet said: Lord, and how do You permit him, and he deceives the race of men? And God said: Listen, my prophet. He becomes both child and old man, and no one believes him that he is my beloved Son. And after this a trumpet, and the tombs shall be opened, and the dead shall be raised incorruptible. Then the adversary, hearing the dreadful threatening, shall be hidden in outer darkness. Then the heaven, and the earth, and the sea shall be destroyed. Then shall I burn the heaven eighty cubits, and the earth eight hundred cubits. And the prophet said: And how has the heaven sinned? And God said: Since...there is evil. And the prophet said: Lord, and the earth, how has it sinned? And God said: Since the adversary, having heard the dreadful threatening, shall be hidden, even on account of this will I melt the earth, and with it the opponent of the race of men. And the prophet said: Have mercy, Lord, upon the race of the Christians. And I saw a woman hanging, and four wild beasts sucking her breasts. And the angels said to me: She grudged to give her milk, but even threw her infants into the rivers. And I saw a dreadful darkness, and a night that had no stars nor moon; nor is there there young or old, nor brother with brother, nor mother with child, nor wife with husband. And I wept, and said: O Lord God, have mercy upon the sinners. And as I said this, there came a cloud and snatched me up, and carried me away again into the heavens. And I saw there many judgments; and I wept bitterly, and said: It is good for a man not to have come out of his mother's womb. And those who were in torment cried out, saying: Since you have come hither, O holy one of God, we have found a little remission. And the prophet said: Blessed are they that weep for their sins. And God said: Hear, O beloved Esdras. As a husbandman casts the seed of the grain into the ground, so also the man casts his seed into the parts of the woman. The first month it is all together; the second it increases in size; the third it gets hair; the fourth it gets nails; the fifth it is turned into milk; and the sixth it is made ready, and receives life; the seventh it is completely furnished; the ninth the barriers of the gate of the woman are opened; and it is born safe and sound into the earth. And the prophet said: Lord, it is good for man not to have been born. Woe to the human race then, when You shall come to judgment! And I said to the Lord: Lord, why have You created man, and delivered him up to judgment? And God said, with a lofty proclamation: I will not by any means have mercy on those who transgress my covenant. And the prophet said: Lord, where is Your goodness? And God said: I have prepared all things for man's sake, and man does not keep my commandments. And the prophet said: Lord, reveal to me the judgments and paradise. And the angels took me away towards the east, and I saw the tree of life. And I saw there Enoch, and Elias, and Moses, and Peter, and Paul, and Luke, and Matthias, and all the righteous, and the patriarchs. And I saw there the keeping of the air within bounds, and the blowing of the winds, and the storehouses of the ice, and the eternal judgments. And I saw there a man hanging by the skull. And they said to me: This man removed landmarks. And I saw there great judgments. And I said to the Lord: O Lord God, and what man, then, who has been born has not sinned? And they took me lower down into Tartarus, and I saw all the sinners lamenting and weeping and mourning bitterly. And I also wept, seeing the race of men thus tormented. Then God says to me: Do you know, Esdras, the names of the angels at the end of the world? Michael, Gabriel, Uriel, Raphael, Gabuthelon, Aker, Arphugitonos, Beburos, Zebuleon.

Accordingly, the first of them began to speak of the strength of wine, and demonstrated it thus: "When," said he, "I am to give my opinion of wine, O you men, I find that it exceeds every thing, by the following indications: It deceives the mind of those that drink it, and reduces that of the king to the same state with that of the orphan, and he who stands in need of a tutor; and erects that of the slave to the boldness of him that is free; and that of the needy becomes like that of the rich man, for it changes and renews the souls of men when it gets into them; and it quenches the sorrow of those that are under calamities, and makes men forget the debts they owe to others, and makes them think themselves to be of all men the richest; it makes them talk of no small things, but of talents, and such other names as become wealthy men only; nay more, it makes them insensible of their commanders, and of their kings, and takes away the remembrance of their friends and companions, for it arms men even against those that are dearest to them, and makes them appear the greatest strangers to them; and when they are become sober, and they have slept out their wine in the night, they arise without knowing any thing they have done in their cups. I take these for signs of power, and by them discover that wine is the strongest and most insuperable of all things."

When Herod was engaged in such matters, and when he had already re-edified Sebaste, [Samaria,] he resolved to send his sons Alexander and Aristobulus to Rome, to enjoy the company of Cæsar; who, when they came thither, lodged at the house of Pollio, who was very fond of Herod's friendship; and they had leave to lodge in Cæsar's own palace, for he received these sons of Herod with all humanity, and gave Herod leave to give his kingdom to which of his sons he pleased; and besides all this, he bestowed on him Trachon, and Batanea, and Auranitis, which he gave him on the occasion following: One Zenodorus had hired what was called the house of Lysanias, who, as he was not satisfied with its revenues, became a partner with the robbers that inhabited the Trachonites, and so procured himself a larger income; for the inhabitants of those places lived in a mad way, and pillaged the country of the Damascenes, while Zenodorus did not restrain them, but partook of the prey they acquired. Now as the neighboring people were hereby great sufferers, they complained to Varro, who was then president [of Syria], and entreated him to write to Cæsar about this injustice of Zenodorus. When these matters were laid before Cæsar, he wrote back to Varro to destroy those nests of robbers, and to give the land to Herod, that so by his care the neighboring countries might be no longer disturbed with these doings of the Trachonites; for it was not an easy firing to restrain them, since this way of robbery had been their usual practice, and they had no other way to get their living, because they had neither any city of their own, nor lands in their possession, but only some receptacles and dens in the earth, and there they and their cattle lived in common together. However, they had made contrivances to get pools of water, and laid up corn in granaries for themselves, and were able to make great resistance, by issuing out on the sudden against any that attacked them; for the entrances of their caves were narrow, in which but one could come in at a time, and the places within incredibly large, and made very wide but the ground over their habitations was not very high, but rather on a plain, while the rocks are altogether hard and difficult to be entered upon, unless any one gets into the plain road by the guidance of another, for these roads are not straight, but have several revolutions. But when these men are hindered from their wicked preying upon their neighbors, their custom is to prey one upon another, insomuch that no sort of injustice comes amiss to them. But when Herod had received this grant from Cæsar, and was come into this country, he procured skillful guides, and put a stop to their wicked robberies, and procured peace and quietness to the neighboring people.

And he produces a second illustration to our disadvantage, saying that “our teacher acts like a drunken man, who, entering a company of drunkards, should accuse those who are sober of being drunk.” But let him show, say from the writings of Paul, that the apostle of Jesus gave way to drunkenness, and that his words were not those of soberness; or from the writings of John, that his thoughts do not breathe a spirit of temperance and of freedom from the intoxication of evil. No one, then, who is of sound mind, and teaches the doctrines of Christianity, gets drunk with wine; but Celsus utters these calumnies against us in a spirit very unlike that of a philosopher. Moreover, let Celsus say who those “sober” persons are whom the ambassadors of Christianity accuse. For in our judgment all are intoxicated who address themselves to inanimate objects as to God. And why do I say “intoxicated?” “Insane” would be the more appropriate word for those who hasten to temples and worship images or animals as divinities. And they too are not less insane who think that images, fashioned by men of worthless and sometimes most wicked character, confer any honour upon genuine divinities.

After having said so much of the demons, and of their fondness for blood and the odour of sacrifices, Celsus adds, as though wishing to retract the charge he had made: “The more just opinion is, that demons desire nothing and need nothing, but that they take pleasure in those who discharge towards them offices of piety.” If Celsus believed this to be true, he should have said so, instead of making his previous statements. But, indeed, human nature is never utterly forsaken by God and His only-begotten Son, the truth. Wherefore even Celsus spoke the truth when he made the demons take pleasure in the blood and smoke of victims; although, by the force of his own evil nature, he falls back into his errors, and compares demons with men who rigorously discharge every duty, even to those who show no gratitude; while to those who are grateful they abound in acts of kindness. Here Celsus appears to me to get into confusion. At one time his judgment is darkened by the influence of demons, and at another he recovers from their deluding power, and gets some glimpses of the truth. For again he adds: “We must never in any way lose our hold of God, whether by day or by night, whether in public or in secret, whether in word or in deed, but in whatever we do, or abstain from doing.” That is, as I understand it, whatever we do in public, in all our actions, in all our words, “let the soul be constantly fixed upon God.” And yet again, as though, after struggling in argument against the insane inspirations of demons, he were completely overcome by them, he adds: “If this is the case, what harm is there in gaining the favour of the rulers of the earth, whether of a nature different from ours, or human princes and kings? For these have gained their dignity through the instrumentality of demons.” In a former part, Celsus did his utmost to debase our souls to the worship of demons; and now he wishes us to seek the favour of kings and princes, of whom, as the world and all history are full of them, I do not consider it necessary to quote examples.

Celsus again, as is usual with him, gets confused, and attributes to us things which none of us have ever written. His words are: “Surely it is intolerable for you to say, that if our present rulers, on embracing your opinions, are taken by the enemy, you will still be able to persuade those who rule after them; and after these have been taken you will persuade their successors, and so on, until at length, when all who have yielded to your persuasion have been taken, some prudent ruler shall arise, with a foresight of what is impending, and he will destroy you all utterly before he himself perishes.” There is no need of any answer to these allegations: for none of us says of our present rulers, that if they embrace our opinions, and are taken by the enemy, we shall be able to persuade their successors; and when these are taken, those who come after them, and so on in succession. But on what does he ground the assertion, that when a succession of those who have yielded to our persuasion have been taken because they did not drive back the enemy, some prudent ruler shall arise, with a foresight of what is impending, who shall utterly destroy us? But here he seems to me to delight in inventing and uttering the wildest nonsense.

If he is riding on a donkey, he gets down [and prays.] If he is unable to get down he should turn his face [towards Jerusalem], and if he cannot turn his face, he should direct his heart to the Holy of Holies.

If [a poor man] took some of the peah [already collected] and threw it onto the remainder [not yet collected], he gets none of it. If he fell down upon it, or spread his cloak over it, they take the peah away from him. The same applies to gleanings and the forgotten sheaf.

If one lost his seal his case they wait [to deal] with him until the evening. If they found [money left over] to the value of his lost seal, they give [it] to him and if not he gets nothing. On the seals was inscribed the name of the day because of the defrauders.

The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home.

If the seventeenth of Marheshvan came and no rain fell, individuals begin to fast three fasts. They eat and drink after it gets dark and they are permitted to do work, to bathe, to anoint themselves with oil, to wear shoes, and to have marital relations.

If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat.

How is this so? If the yavam did ma'amar with this one and ma'amar with the other one, they need two letters of divorce and [one of them must have] halizah. If he did ma'amar with one and gave a get to the other, the [first one] needs a get and [one of them must have] halitzah. If he did ma'amar with one and had intercourse with the other, they need two gets and [one of them must have] halitzah. If he had ma'amar with one and gave halitzah to the other, the first needs a get. If he gave a get to one and a get to the other, [one of them] requires halitzah. If he gave a get to one and had intercourse with the other, [the second one] requires a get and [one of them must have] halitzah. [If he gave] a get to one and had ma'amar with the other, [the second] requires a get and [one of them must have] halitzah. [If he gave] a get to one and halizah to the other, there is nothing after halitzah.

If a man who was married to four wives died, his first wife takes precedence over the second, the second over the third and the third over the fourth. The first must take an oath to the second, the second to the third, and the third to the fourth, and the fourth recovers payment without an oath. Ben Nannus says: Should she be rewarded because she is the last? She too may not exact payment except by an oath. If all were issued on the same day then the woman [whose kethubah] preceded that of the other, even if only by one hour, gets [her ketubah first]. And so it was the custom in Jerusalem to write the hours. If all kethuboth were issued at the same hour and the estate is worth no more than a maneh, they divide it equally.

[If one vows,] “Konam, if I taste wine today,” he is forbidden only until it gets dark. “This Sabbath,” he is forbidden the whole week and the Sabbath belongs to the past [week]; “This month,” he is forbidden the whole of that month, and the beginning of the [following] month belongs to the next month. “This year,” he is forbidden the whole year, and the beginning of the [following] year belongs to the next year. “This week of years,” he is forbidden the whole of that week of years, and the [following] sabbatical year belongs to the past. But if he says, “One day,” “One Sabbath,” “One month,” “One year,” [or] “One week of years,” he is forbidden from day to day.

If one says, “This cow is saying ‘Behold, I am a nazirite if I get up,” or “This door is saying ‘Behold, I am a nazirite if I open”: Bet Shammai says: he is a nazirite, But Bet Hillel says: he is not a nazirite. Rabbi Judah said: even though Beth Shammai did say [that his formula is effective] they meant only one who says, “This cow is [forbidden] to me, as is a sacrifice if it gets up.”

[If] an ox has gored four or five other oxen, this one after this one: the owner shall pay to [the owner of] the last ox injured. If money remains, it will go to the [the owner of] the previously [injured ox]. If money still remains, it will go to the [the owner of the ox injured] previous to the previously [injured ox]. [The owner of] the last [injured ox] benefits, according to Rabbi Meir. Rabbi Shimon says, “[If] an ox worth 200 gores an ox worth 200 and the carcass is not worth anything, this one gets 100 and this one gets 100. [If] it injures another ox worth 200, the [owner of the] ox last injured receives 100 and the owner of the previously injured ox receives 50. [If] it injures another ox worth 200, the [owner of the] ox last injured receives 100, the [owner of the] previously injured ox receives 50, and the first two receive 25.

[If] an ox has gored four or five other oxen, this one after this one: the owner shall pay to [the owner of] the last ox injured. If money remains, it will go to the [the owner of] the previously [injured ox]. If money still remains, it will go to the [the owner of the ox injured] previous to the previously [injured ox]. [The owner of] the last [injured ox] benefits, according to Rabbi Meir. Rabbi Shimon says, “[If] an ox worth 200 gores an ox worth 200 and the carcass is not worth anything, this one gets 100 and this one gets 100. [If] it injures another ox worth 200, the [owner of the] ox last injured receives 100 and the owner of the previously injured ox receives 50. [If] it injures another ox worth 200, the [owner of the] ox last injured receives 100, the [owner of the] previously injured ox receives 50, and the first two receive 25.

If a woman says: "I vow a pair of birds if I give birth to a male child," and she does give birth to a male child, then she must offer up two pairs one for her vow and one for her obligation. If [before she assigned them] she gave them to the priest, and the priest who ought to offer three birds above and one below does not do so, but offers two above and two below, and does not seek guidance, she must she bring another bird and offer that above. This is so if the birds were of the same kind. If they were of two kinds, then must she bring two others. If she had expressly defined her vow, then must she bring three other birds. This is so if the birds were of the same kind. If they were of two kinds, then must she bring four others. If she made a definite fixture at the time of her vow, then must she bring another five birds. This is so if the birds were of the same kind. If they were of two kinds, then must she bring six others. If she gave them to the priest and it is not known what she gave, and the priest performed the sacrifice, but it is not known how he performed it, then she must bring four other birds for her vow, and two for her obligation and one for her hatat. Ben Azzai says: [she must bring] two hatats. Rabbi Joshua said: This is what it meant when they said: "When [the beast] is alive it possesses one sound, but when it is dead its sound is sevenfold." In what way is its sound sevenfold? Its two horns [are made into] two trumpets, its two leg-bones into two flutes, its hide into a drum, its entrails for lyres and its large intestines for harp strings; and there are some who add that its wool is used for the blue [pomegranates.] Rabbi Shimon ben Akashiah says: ignorant old people, the older they become, the more their intellect gets befuddled, as it is said: "He removes the speech of men of trust and takes away the sense of the elders." But when it comes to aged scholars, it is not so. On the contrary, the older they get, the more their mind becomes composed, as it is said: "With aged men comes wisdom, and understanding in length of days."

One who mixes the water in a trough while a bucket was in it, even though its neck was narrow as can be, the waters in it are prepared. If there was a sponge in the trough, the water in it is invalid. What should he do? He should empty out the water until he gets to the sponge. If one touched the sponge, however much the water that washes over it, the water becomes invalid.

How long may he recite? Rebbi Ḥiyya in the name of Samuel, until the food in his bowels is digested. But the sages say, all the time that he is thirsty because of that meal. Rebbi Yoḥanan says, until he gets hungry again.

“ That all tithes should be mine as long as you own it, he gets its tithes as long as the buyer owns it.” When he sold it to a third party, he has no tithes. If the buyer then bought it back from the third party, Rebbi Ḥiyya states that he has no tithes, Rebbi Hoshaia states that the tithes are his. This disagreement turns out like the other disagreement, as we have stated there “that he who divorces his wife and then remarries her, remarries her on the basis of the first ketubah.” Rebbi Ḥanin stated before Rebbi La: Two Amoraïm, one says for ketubah but not for individual stipulations, and the other says, both for ketubah and individual stipulations. For him who says, for ketubah but not for individual stipulations, he has the tithes. For him who says, both for ketubah and for individual stipulations, he has no tithes. But did we not state: “If somebody received (as sharecropper) from the daughter of a Cohen, she has the tithes. If she married an Israel, they split the tithes. If she was widowed or divorced, she returns to her prior status.” There when he sold, here when he received. But did not Rebbi Ḥiyya state: “When she sold?” Rebbi Samuel bar Eudaimon said, there it left the power of both parties; here, it left the power of the seller but not that of the buyer.

MISHNAH: If his field was sown with wheat and he changes his mind to sow it with barley, he should wait until it gets wormy, then he turns it over and after that he may sow. If it is sprouting, he should not say, I am going to sow and then turn it over, but he turns it over and then he sows. How deep does he have to plough? Like furrows for the rainy season. Abba Shaul says, so that there should not remain a quarter for a bet seah.

If a butcher who is a Cohen gets hold of a first-born, may he cut it up into roasts and sell it on the market? Rebbi Jeremiah wanted to say it is permitted, analogous to “anything usually stored in bundles in the house may be bundled on the market”. Rebbi Mana said, that statement itself implies that it is forbidden, that he should not treat its body as merchandise.

The colleagues in the name of Rebbi Eleazar: The first amphora following Rebbi Yose, the second following Rebbi Meïr. The colleagues say, the first amphora following Rebbi Yose but Rebbi Meïr will not agree; the second following Rebbi Meïr but Rebbi Yose will not agree. Rebbi Yose told them, be careful what you teach. The first amphora following Rebbi Yose; therefore, following Rebbi Meïr one burns and following Rebbi Simeon one burns. Then Rebbi Meïr and Rebbi Simeon should form a majority against Rebbi Yose and one should burn. In addition, we see that the rabbis, in cases which come before them, say, go and consider it suspended. We find that Rebbi Simeon says one burns, as we have stated: “Rebbi Eliezer and Rebbi Joshua agree that one burns each one separately.” On this, Rebbi Joḥanan said, Rebbi Simeon taught that. And if you want to say that Rebbi Meïr does not recognize suspension, have we not stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Rebbi Zeïra said before Rebbi Mana, explain it if it is suspended because he intends to ask about it. He said to him, so said my teacher Rebbi Assi: All suspended [heave] we are dealing with here is suspended [heave] about which he has no intention of asking. But if he intends to ask about it, it has to be treated as pure. As we have stated: “If he said, it is pure or impure, then it is impure. But if he said, I am keeping it in order to ask about the situation, it is pure.” Rebbi Yose ben Rebbi Abun said, explain it if the doubt arose at sundown. Then you cannot infer anything.

Rebbi Ila and Rebbi Zeїra, both in the name of Rebbi Joḥanan: The first amphora follows Rebbi Yose, the second both Rebbi Meїr and Rebbi Yose. Rebbi Zeїra asked before Rebbi Mana: Does it not disagree with Rebbi Meїr? He said to him, we may say it follows neither Rebbi Meїr nor Rebbi Yose since we find that Rebbi Meїr burns suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Zeїri: Rebbi Meїr burns suspended [heave] in all cases. I said to him, because he considers suspended [heave] from the words of the Torah. He said to me, do I not explain that it became impure in Gentiles’ dwellings? For we have stated: “From Gentiles’ dwellings one suspends; Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Huna in the name of Rebbi Jeremiah: Rebbi Meїr burns suspended [heave] any day of the year, as we have stated: “Suspended heave and impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meїr; but the Sages say, at its appointed time.” Should he not burn it during the morning hours? Explain it if he was lazy and did not burn it [then]. Know that this is so, for he did not state “during the morning hours.” Is that not because he was lazy and did not burn [then]? Rebbi Abba Mari, the brother of Rebbi Yose said, explain it if impurity was created at that time, and you cannot infer anything.

New section. “Pomegranates when they get soft.” Rebbi Zeïra in the name of Rebbi Assi: When the food gets soft in his hand. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: From when half the juice is in them. Rebbi Jonah asked: Maybe he understood that from teachers of homilies? (Deut. 1:28) “Our brethren made our hearts melt,” they split our hearts in two.

Rebbi Eleazar said, the tithe [money] did not acquire. Rebbi Yose said, first we said that if somebody bought a domestic animal for meat of desire, against his will it gets the name of well-being offering but we said nothing since Rebbi Eleazar said, the tithe [money] did not acquire.

Rebbi Joḥanan said, the House of Shammai said this only at the end, but at the beginning also the House of Shammai agree. What is the reason of the House of Shammai? (Deut. 14:25) “Silver”, not gold. Say “silver” but not bronze! But did we not state: “If somebody gets change for coins of Second Tithe”? We wanted to say that the Mishnah means: If somebody takes a tetradrachma for coins of Second Tithe. How is that? The reason of the House of Shammai is that silver and bronze have the same rule. Rebbi Simeon ben Laqish said, both at the beginning and at the end does the House of Shammai disagree. What is the reason of the House of Shammai? (Deut. 14:25) “Silver” first and not second. But did we not state: “If somebody gets change for coins of Second Tithe”? We wanted to say that the Mishnah means: If somebody takes a tetradrachma for coins of Second Tithe. How is that? The reason of the House of Shammai (Deut. 14:25): “Silver”, it should add up to silver.

Rebbi Joḥanan said, the House of Shammai said this only at the end, but at the beginning also the House of Shammai agree. What is the reason of the House of Shammai? (Deut. 14:25) “Silver”, not gold. Say “silver” but not bronze! But did we not state: “If somebody gets change for coins of Second Tithe”? We wanted to say that the Mishnah means: If somebody takes a tetradrachma for coins of Second Tithe. How is that? The reason of the House of Shammai is that silver and bronze have the same rule. Rebbi Simeon ben Laqish said, both at the beginning and at the end does the House of Shammai disagree. What is the reason of the House of Shammai? (Deut. 14:25) “Silver” first and not second. But did we not state: “If somebody gets change for coins of Second Tithe”? We wanted to say that the Mishnah means: If somebody takes a tetradrachma for coins of Second Tithe. How is that? The reason of the House of Shammai (Deut. 14:25): “Silver”, it should add up to silver.

A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups.

It was stated: “The House of Shammai say, a Pharisee sufferer from gonorrhea may not eat with a vulgar sufferer from gonorrhea, but the House of Hillel permit it.” What is the reason of the House of Hillel? This one suffers from gonorrhea and that one suffers from gonorrhea. But what is the reason of the House of Shammai? If he gets used to him during the days of his impurity he will remain used to him in the days of his purity. The Elder Rebbi Ḥiyya commanded Rav, if you are able to eat profane food in purity the entire year long, eat it. But if not, eat it seven days per year.

The rabbis of Caesarea said, of those which they decided there were seven of those where they had a majority. The others are the following: A person being on the road when it gets dark gives his wallet to a Non-Jew. Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux because of inducement to sin. All movables transmit impurity by the thickness of the yoke. How one harvests grapes on a broken field. One who puts vessels under the pipe. For six doubts one burns heave. Rebbi Yose ben Rebbi Abun said, also the growth of heave. The following they decided: the first ten and the remainder from what Rebbi Simeon ben Yoḥai stated: On that day they decided about their bread, and their cheeses, and their wine, and their vinegar, and their fish brine, and their muries, and their preserves, and their parboiled food, and their corned food, and on split grain, and on ground food, and on peeled barley, on their speech, and on their testimony, and on their gifts, on their sons, and on their daughters, and on their firstlings.

MISHNAH: One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight. One does not put bread dough into the oven when it gets dark nor pita on coals unless they form a crust. Rebbi Eliezer says, unless they form a crust at their bottoms.

MISHNAH: One hangs the Passover lamb into the oven when it gets dark. One starts a fire at the fire place in the heating chamber, but outside the Temple only if the fire has started burning on most of the logs. Rebbi Jehudah says, on charcoal any amount.

MISHNAH: Three things a person has to say in his house Friday afternoon before it gets dark: Did you give tithe, did you make an eruv, kindle the light! If there is a doubt whether it is dark or not dark one does not tithe what is certain, nor immerse vessels, not kindle lights, but one may tithe what is questionable, and make an eruv, and store away hot food.

MISHNAH: A baby is circumcised on the eighth day, the ninth, the tenth, the eleventh, the twelfth, no less and no more. In the normal case, on the eighth. If he was born at dusk, on the ninth. In the twilight Friday evening, on the tenth. If there is a holiday on Sunday, on the eleventh; the two days of the New Year on the twelfth. A sick baby one does not circumcise until he gets well.

MISHNAH: If somebody is caught on the road when it gets dark, he gives his wallet to a Non-Jew; if no Non-Jew is with him he puts it on the donkey. If he comes to an outer courtyard he removes the implements which may be moved on the Sabbath. For those which may not be moved he unties the rope and the sacks fall down by themselves.

MISHNAH: Rebbi Eliezer says, if a holiday is next to a Sabbath either before or after, a person may make two eruvin and say: my first eruv shall be to the East and the second to the West, the first to the West and the second to the East, my first eruv but on the second like the people of my town. My eruv for the first [day], but the second like the people of my town; the second [day], but the first like the people of my town.. But the Sages say, either one makes an eruv to one side or one does not make an eruv at all; one makes an eruv for both days or one does not make an eruv at all. What should he do? He brings it on the first day, stays there when it gets dark, takes it and goes home, On the second day he brings it, stays there when it gets dark, eats it and goes home. It turns out that he profits from his going and his eruv. If it is eaten on the first day, it is an eruv for the first but is not an eruv for the second. Rebbi Eliezer told them, you agree with me that they are two kinds if sanctities.

MISHNAH: Rebbi Eliezer says, if a holiday is next to a Sabbath either before or after, a person may make two eruvin and say: my first eruv shall be to the East and the second to the West, the first to the West and the second to the East, my first eruv but on the second like the people of my town. My eruv for the first [day], but the second like the people of my town; the second [day], but the first like the people of my town.. But the Sages say, either one makes an eruv to one side or one does not make an eruv at all; one makes an eruv for both days or one does not make an eruv at all. What should he do? He brings it on the first day, stays there when it gets dark, takes it and goes home, On the second day he brings it, stays there when it gets dark, eats it and goes home. It turns out that he profits from his going and his eruv. If it is eaten on the first day, it is an eruv for the first but is not an eruv for the second. Rebbi Eliezer told them, you agree with me that they are two kinds if sanctities.

MISHNAH: Somebody who sat down on the road; when he gets up, behold, he is close to a town: since it was not his intention he may not enter, the words of Rebbi Meïr. Rebbi Jehudah says, he may enter. Rebbi Jehudah said, it happened that Rebbi Tarphon entered without intention.

Even though Rebbi Jehudah said, the main point of an eruv is by his feet, only that he should not sit in his house and say, my Sabbath rest should be acquired at place x. But he should go out to (the field) [the Sabbath boundary] and say, my Sabbath rest should be acquired at this place, and wait there until it gets dark; then return to his village. And it was stated thus: “It happened that the family of Bet Mamma and the family of Bet Gorion in Ruma were distributing dried figs in years of draught, that the poor of Shiḥin were going out, make eruv with their feet, waiting there until nightfall. The next day they were going there, ate there, and returned. And all their actions they were doing on the advice of the Sages.”

HALAKHAH: Paragraph. “One only measures with a rope of 50 cubits,” etc. How much is the measure of the Sabbath domain? 40 ropes. “Neither less” since it can be tightened and increases, “nor more” since it gets loose and loses. Some Tannaim state, one measures with a linen rope, but some Tannaim state, with a chain rope, and some Tannaim state, with a rope of four cubits. Rebbi Joshua said, there is no truer measure than with chains, but what can I do since in Prophets it is written ropes, a linen twine was in his hand and a measuring rod.

MISHNAH: When may one start giving away rights? The House of Shammai say, as long as it is daylight, but the House of Hillel say, when it gets dark. If somebody gave away his rights and then brought out, whether in error or intentionally, he forbids, the words of Rebbi Meïr. Rebbi Jehudah says, intentionally he forbids, in error he does not forbid.

HALAKHAH: Paragraph. “When may one start giving away rights? The House of Shammai say,” etc. “When may one start giving away rights?” Is the Mishnah so: “When may one start ceding rights? The House of Shammai say as long as it is daylight, but the House of Hillel say, when it gets dark”? So is the Mishnah: The House of (Shammai) [Hillel] say, when it gets dark; because otherwise it would be of the leniencies of the House of Shammai and the strictures of the House of Hillel.

HALAKHAH: Paragraph. “When may one start giving away rights? The House of Shammai say,” etc. “When may one start giving away rights?” Is the Mishnah so: “When may one start ceding rights? The House of Shammai say as long as it is daylight, but the House of Hillel say, when it gets dark”? So is the Mishnah: The House of (Shammai) [Hillel] say, when it gets dark; because otherwise it would be of the leniencies of the House of Shammai and the strictures of the House of Hillel.

The colleagues in the name of Rebbi Eleazar: The first amphora following Rebbi Yose, the second following Rebbi Meïr. The colleagues say, the first amphora following Rebbi Yose but Rebbi Meïr will not agree; the second following Rebbi Meïr but Rebbi Yose will not agree. Rebbi Yose told them, be careful what you are saying. The first amphora following Rebbi Yose, but following Rebbi Meïr one burns and following Rebbi Simeon one burns. Then Rebbi Meïr and Rebbi Simeon should form a majority against Rebbi Yose and one should burn. In addition, we understand from the following: we see the rabbis, if a case comes before them, they say, go and suspend. Where do we find that Rebbi Simeon says, one burns? It is what we have stated: “Rebbi Eliezer and Rebbi Joshua agree that each of these is burned separately.” Rebbi Joḥanan said, Rebbi Simeon stated this. If you want to say that Rebbi Meïr does not recognize suspension, have we not stated: “Suspended (pure) heave is burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Rebbi Ezra said before Rebbi Mana, explain it that it is suspended because he does not intend to ask about it. He said to him, so also said Rebbi Yose: All we are occupied with here is with suspended [heave] about which he does not intend to ask; but suspended [heave] about which he intends to ask is pure. It was stated thus: “Suspended heave about which they said, is it pure? It is impure. If he said, I am keeping it in order to ask about it, it is pure.” What about it? Rebbi Yose ben Rebbi Abun said, explain it if the doubt arose at sundown. Then one cannot infer anything.

Rebbi Zeˋira, Rebbi Ila, both in the name of Rebbi Eleazar. The first amphora following Rebbi Yose, but the second both following Rebbi Meïr and Rebbi Yose. Rebbi Ezra said before Rebbi Mana: Does this not disagree with Rebbi Yose? He told him, if not following Rebbi Yose, we may say not following Rebbi Meïr since we find that Rebbi Yose is burning suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Rebbi Zeˋira: Rebbi Meïr is burning suspended [heave] in all cases. I asked him, even in a case where it is suspended by word of the Torah? He told me, if I explain it that it became impure in Gentiles’ dwelling, what do you have in your hand? It was stated: “For Gentiles’ dwelling one suspends, Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Ḥuna in the name of Rebbi Zeˋura: Rebbi Meïr burns suspended [heave] any day of the year, and so it was stated: “Suspended [and] impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Should he not burn in the morning? Explain it that he was lazy and did not burn. You should know that this is so, since it was stated “impure”. Not because he was lazy and did not burn? Rebbi Abba Mari the brother of Rebbi Yose said, explain it that the impurity came to it at that moment and one cannot infer anything.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

MISHNAH: In the afternoon of Passover Eve close to the time of afternoon prayers one should not eat until it gets dark. And even the poorest person in Israel should not eat until he lies on a couch. One shall not give him less than four cups of wine, even from the communal tray.

“It is an obligation to confess on the eve of the Day of Atonement when it gets dark, before he immerses himself in eating and drinking. Even though he confessed in the evening, he has to confess in the morning; though he confessed in the morning, he has to confess at musaf; though he confessed at musaf, he has to confess in the afternoon; though he confessed in the afternoon, he has to confess at neˋilah, for the entire day is qualified for confession.” How does he confess? Rebbi Berekhiah in the name of Rebbi Abba bar Binah: My Master, I sinned and did evil, and I was involved in bad thoughts, and acting in aberrant ways. But as I acted I shall not act. May it please You, Eternal, my God, [that You will atone for all my crimes], forgive me for all my sins, and pardon (and forgive) all my transgressions.

[“If it started to rain when is one permitted to leave,: etc,] Not only if it gets smelly but even if it could get smelly. Not only a cereal of groats but any dish. Just as one evacuates because of rain one evacuates because of a hot wind and because of mosquitoes. Rabban Gamliel entered and left the entire night; Rebbi Eliezer entered and left the entire night. One of Rebbi Mana’s students instructed a relative of the Patriarch: If he left, one does not importune him to return. He had not heard that Rabban Gamliel entered and left the entire night; Rebbi Eliezer entered and left the entire night.

There, we have stated: “One does not circumcise a sick baby until he gets well.” Samuel said, even if he runs a fever for one hour one waits with him up to one month. May one feed him with milk-substitute from heave? May one rub him with heave oil? Let us hear from the following: “The uncircumcised and any impure persons may not eat heave; their wives and slaves may eat.” Rebbi Aḥa in the name of Rebbi Tanḥum: The prepuce is counted only from the eighth day onward. It was stated so: For the entire thirty days it is forbidden to feed him with milk-substitute from heave and forbidden to rub him with heave oil. How do you treat the night of the eighth day? Since it was stated: In the night of the eighth day it enters the corral to be tithed, that means that the night of the eighth is treated like the eighth day. It was stated so: All seven days long one is permitted to feed him with milk-substitute from heave and permitted to rub him with heave oil.

HALAKHAH: “On the same day, Rebbi Aqiba explained,” etc. Rebbi Yose ben Rebbi Abun said, Rav and Samuel. One said, Rebbi Aqiba referred to both heave and profane food, but the other referred to heave but not to profane food. But one does not know who said what. Since Rebbi Yose said in the name of Rebbi Jonah, they said, Rav in the name of the elder Rebbi Ḥiyya: The tertiary comes because of the reptile. This implies that he said that Rebbi Aqiba referred to both heave and profane food. A Mishnah disagrees with Rav: “If tithe food was prepared [for impurity] by a fluid and a ṭevul yom or unclean hands touched it, one may take from it the heave of the tithe in purity because it is tertiary, and the tertiary is pure for profane food.” He explains that it is a leniency about hands [whose impurity] is rabbinical. But did we not state: “A ṭevul yom”? Explain it by a ṭevul yom from [the impurity] of a broken field. Rebbi Zeïra said, you may even say a biblical tevul yom. There is a difference since it is written “pure, impure”. Pure for profane food during daytime and for heave when it gets dark. Rebbi Ḥaggai objected before Rebbi Yose: May we not say: Pure for touch and impure for eating? He answered him, vessels are mentioned in the paragraph! Can you say about vessels that they are pure for touch and impure for eating?

“And they spread out the cloth.” That is all simile. Rebbi Ismael stated: That is one of three verses in the Torah which have been written as simile. “If he gets up and walks outside on his support, the one who hit him is not prosecuted.” Could anybody think that one walks in the market and the other is executed because of him? But what is “on his support”, in his health. “If the sun shone on him, he has blood.” Does the sun shine only on him? But just as the sun is particular that it brings peace to the entire world, so also this one, if one knows that [the other] is at peace with him and he kills him, he is guilty.

HALAKHAH: “If somebody causes a vow of his wife that she should not adorn herself,” etc. Rav Huna said, so is the Mishnah: “Among the poor if he did not give a time limit.” Ulla bar Ismael said, among the poor if he did not give a time limit; but if he gave a time limit even if it were for ten years it is permitted, for no fox dies if he gets dusty from his lair. Nathan bar Hoshaiah said in the name of Rebbi Joḥanan: Except holidays.

HALAKHAH: “One finds an opening for a man about his own honor,” etc. It was stated: Rebbi Jehudah ben Bathyra said, one finds an opening for a man exclusively about his own honor. As the following? A woman vowed [not to have benefit] from her daughter. She came to Rebbi Joḥanan who said to her, if you had known that your daughter gets a bad reputation, would you have made the vow? She said, no, and he permitted her. Is that not the Mishnah: “One finds an opening for a man about his own honor and that of his children”? That you should not think one follows Rebbi Jehudah ben Bathyra.

MISHNAH: If he said: “this cow said, I shall be a nezirah if I be standing up,” or “this door said, I shall be a nazir if I be open,” the House of Shammai say, he is a nazir, but the House of Hillel say, he is no nazir. Rebbi Jehudah said, when the House of Shammai expressed an opinion, it was only about one who said, this cow shall be qorban for me if she gets up.

HALAKHAH: So is the Mishnah: Rebbi Neḥemia declares him not prosecutable but the Sages declare him guilty since it is not unsubstantiated. The Sages say, two estimations have precedence over one estimation; Rebbi Neḥemiah says, the intermediate estimation has precedence over the two. What is Rebbi Neḥemiah’s reason? “ ‘If he gets up and walks outside on his cane, the attacker is exonerated.’ Could you think that this one walks in the market and the other is executed because of him? But even if he died according to the first estimation he cannot be prosecuted.” What is the rabbi’s reason? “If he does not die but is bedridden.” Would we not know that even if he does not die that he will be bedridden? But if they estimated that he would die. If they estimated that he would die, that is what is written: “If he gets up and walks outside on his cane.” Therefore, if he does not get up, [the attacker] is guilty. But if they did not estimate that he would die? If they did not estimate that he would die, that is what is written: “But he has to pay for his disability.” Rebbi Ila in the name of Rebbi Simeon ben Laqish: It is an extraordinary decree of Scripture that he has to pay. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: It was an erroneous estimation. What is the difference between them? If his state improved. For him who says, it is an extraordinary decree of Scripture that he has to pay; if he paid, he paid. If he did not pay, the verse makes him pay. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Yose ben Ḥanina: If they estimated that he would die, when does he have to pay him? From the moment he improves. For him who says, it was an erroneous estimation; if he did not pay one does not order him to pay. If he paid, can he take it back? This supports Rebbi Simeon ben Laqish: If they estimated that he would live but he died. From when does one have to pay him? From the moment he turns worse. Rebbi Yose said, it does not say here, “from the moment he turns worse” but “from the moment he turns better.”

HALAKHAH: So is the Mishnah: Rebbi Neḥemia declares him not prosecutable but the Sages declare him guilty since it is not unsubstantiated. The Sages say, two estimations have precedence over one estimation; Rebbi Neḥemiah says, the intermediate estimation has precedence over the two. What is Rebbi Neḥemiah’s reason? “ ‘If he gets up and walks outside on his cane, the attacker is exonerated.’ Could you think that this one walks in the market and the other is executed because of him? But even if he died according to the first estimation he cannot be prosecuted.” What is the rabbi’s reason? “If he does not die but is bedridden.” Would we not know that even if he does not die that he will be bedridden? But if they estimated that he would die. If they estimated that he would die, that is what is written: “If he gets up and walks outside on his cane.” Therefore, if he does not get up, [the attacker] is guilty. But if they did not estimate that he would die? If they did not estimate that he would die, that is what is written: “But he has to pay for his disability.” Rebbi Ila in the name of Rebbi Simeon ben Laqish: It is an extraordinary decree of Scripture that he has to pay. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: It was an erroneous estimation. What is the difference between them? If his state improved. For him who says, it is an extraordinary decree of Scripture that he has to pay; if he paid, he paid. If he did not pay, the verse makes him pay. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Yose ben Ḥanina: If they estimated that he would die, when does he have to pay him? From the moment he improves. For him who says, it was an erroneous estimation; if he did not pay one does not order him to pay. If he paid, can he take it back? This supports Rebbi Simeon ben Laqish: If they estimated that he would live but he died. From when does one have to pay him? From the moment he turns worse. Rebbi Yose said, it does not say here, “from the moment he turns worse” but “from the moment he turns better.”

It was stated: Also the sick person. Rebbi Jacob bar Idi in the name of Rebbi Jonathan: Practice follows Rebbi Simeon from Shezur about the dangerously ill. What is the difference between a dangerously ill and a sick person? A sick person is a normal case; any who gets sick suddenly is dangerously ill. In a normal case, the relatives visit him immediately; unrelated persons visit him after three days. If he falls ill suddenly, everybody visits him immediately. An example: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yose after three days. He said to them: Do you want to sustain the baraita in my case?

HALAKHAH: “A bull worth a mina” etc. “A bull worth a mina which gored a bull worth a mina; weakened (it) in the amount of 50 zuz; he takes the bull, for he gets only half the amount of the injury and therefore, if the bull died or was weakened, he only has that bull. A bull worth a mina which gored a bull worth 200 and weakened it in the amount of 50 zuz; then the second [bull] couter-attacked and injured it to the amount of three gold [denars]. The first pays half a gold denar to the second. A bull worth 200 which gored a bull worth 200. It increased in value and now is worth 400; but if it had not gored it, it would now be worth 800 zuz. If it improved before the trial it is judged as at the time of the damage. If it was weakened, it is judged as at the time of the trial.” Rebbi La said, so is the baraita: The agressor improved; if it improved before the trial it is judged as at the time of the damage; if it weakened, it is judged as at the time of the trial.

MISHNAH: He who sets a fire which consumes wood, or stones, or dust, is liable since it is said: “If fire gets out of control and finds thorns, etc.” If it crossed a wall four cubits high, or a public road, or a brook, he is not liable.

MISHNAH: Any time one produces a proof he may demand a new trial. If they told him, produce all your proofs within thirty days, if he produced within thirty days, he gets a new trial, after thirty days he does not get a new trial. Rabban Simeon ben Gamliel said, what can one do if he did not find within thirty [days] but found after thirty [days]?

HALAKHAH: “The intruder by stealth,” etc. Rebbi Ismael stated: This is one of three verses which in the Torah have been formulated as a simile: If he gets up and walks outside on his support. If the thief is found in the digging, if the sun shone on him, he has blood. Does the sun shine only on him? Does the sun not shine on all beings in the world? But just as sunshine is special in that it brings peace to the entire world, so in any case in which you know that you are at peace with him, whether it be day or night his killer will be killed. If sometimes he comes to steal, sometimes he comes to kill, you say that if certainly he comes to steal, his killer will be killed? Since sometimes he comes to kill, he may be killed. From here you argue about danger to life, to say that just as (foreign worship) is special in that it defiles the Land, desecrates the Name, removes the Divine Presence, and doubts are disregarded, so much more that doubts have to be disregarded in cases of danger to life.

HALAKHAH: “If somebody injures another person,” etc. So is the Mishnah: “Rebbi Neḥemiah declares him not [criminally] liable but the Sages declare him [criminally] liable since it is not unsubstantiated.” The Sages say, two estimations have precedence over one estimation; Rebbi Neḥemiah says, the intermediate estimation has precedence over the two. What is Rebbi Neḥemiah’s reason? If he gets up and walks outside on his cane, the attacker is exonerated. Could you think that this one walks in the market and the other one is executed because of him? But even if he dies according to the first estimation, he cannot be prosecuted. What is the rabbi’s reason? If he does not die but is bedridden. Would we not know that even if he does not die that he will be bedridden? But if they did not estimate that he would die. If they did not estimate that he would die, that is what is written: If he gets up and walks outside on his cane, the attacker is exonerated. Therefore, if he does not get up, [the attacker] is [criminally] liable. But if they estimated that he would die? If they estimated that he would die, that is what is written: But he has to pay for his disability and the medical costs. Rebbi Hila in the name of Rebbi Simeon ben Laqish: It is an extraordinary decree of Scripture that he has to pay. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: It was an erroneous estimation. What is the difference between them? “But he got better and only afterwards deteriorated and died; he is [criminally] liable. Rebbi Neḥemiah declares him not liable since it is not unsubstantiated.” For him who said, it is an extraordinary decree of Scripture that he has to pay; if he paid, he paid. If he did not pay, does he have to pay? For him who said, it was an erroneous estimation; if he did not pay, one does not order him to pay. If he paid, can he take it back? A baraita supports one and a baraita supports the other. A baraita supports Rebbi Yose bar Ḥanina: If they estimated that he would live but he died, from when does one count for him? From the moment he turns worse. This implies that the estimate was wrong. If you would say, it is an extraordinary decree of Scripture that he has to pay, he should pay from the first moment. A baraita supports Rebbi Simeon ben Laqish: If they estimated that he would die but he lived, from when does one count for him? From the moment he turns worse. Rebbi Yose said, it does not say here “from the moment he turns worse” but “from the moment he turns better.” That means, it is an extraordinary decree of Scripture that he has to pay. But if you say, it was an erroneous estimation, he has to pay until [the victim] dies.

HALAKHAH: “If somebody injures another person,” etc. So is the Mishnah: “Rebbi Neḥemiah declares him not [criminally] liable but the Sages declare him [criminally] liable since it is not unsubstantiated.” The Sages say, two estimations have precedence over one estimation; Rebbi Neḥemiah says, the intermediate estimation has precedence over the two. What is Rebbi Neḥemiah’s reason? If he gets up and walks outside on his cane, the attacker is exonerated. Could you think that this one walks in the market and the other one is executed because of him? But even if he dies according to the first estimation, he cannot be prosecuted. What is the rabbi’s reason? If he does not die but is bedridden. Would we not know that even if he does not die that he will be bedridden? But if they did not estimate that he would die. If they did not estimate that he would die, that is what is written: If he gets up and walks outside on his cane, the attacker is exonerated. Therefore, if he does not get up, [the attacker] is [criminally] liable. But if they estimated that he would die? If they estimated that he would die, that is what is written: But he has to pay for his disability and the medical costs. Rebbi Hila in the name of Rebbi Simeon ben Laqish: It is an extraordinary decree of Scripture that he has to pay. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: It was an erroneous estimation. What is the difference between them? “But he got better and only afterwards deteriorated and died; he is [criminally] liable. Rebbi Neḥemiah declares him not liable since it is not unsubstantiated.” For him who said, it is an extraordinary decree of Scripture that he has to pay; if he paid, he paid. If he did not pay, does he have to pay? For him who said, it was an erroneous estimation; if he did not pay, one does not order him to pay. If he paid, can he take it back? A baraita supports one and a baraita supports the other. A baraita supports Rebbi Yose bar Ḥanina: If they estimated that he would live but he died, from when does one count for him? From the moment he turns worse. This implies that the estimate was wrong. If you would say, it is an extraordinary decree of Scripture that he has to pay, he should pay from the first moment. A baraita supports Rebbi Simeon ben Laqish: If they estimated that he would die but he lived, from when does one count for him? From the moment he turns worse. Rebbi Yose said, it does not say here “from the moment he turns worse” but “from the moment he turns better.” That means, it is an extraordinary decree of Scripture that he has to pay. But if you say, it was an erroneous estimation, he has to pay until [the victim] dies.

MISHNAH: The Ten Tribes will not return in the future, as it is said, He threw them into another country like this day. As this day passes and does never return, so they go, never to return, the words of Rebbi Aqiba. Rebbi Eliezer says, like this day, as the day gets dark and then light, so also they for whom there was darkness there will be light in the future.

“Ben Bathyra permits horses.” Ben Bathyra said this only about a male horse because it kills its owner in war. Some say, because it runs after females, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after females, it does not run. He who says because it stands still to urinate, this one also stands still to urinate. [Rebbi Aḥa in the name of] Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried out domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a (small) [large] domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Rebbi Ḥanan bar Abba in the name of Rav: A wild animal is like a (large) [small] domestic animal.

“Ben Bathyra permits horses.” Ben Bathyra said this only about a male horse because it kills its owner in war. Some say, because it runs after females, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after females, it does not run. He who says because it stands still to urinate, this one also stands still to urinate. [Rebbi Aḥa in the name of] Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried out domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a (small) [large] domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Rebbi Ḥanan bar Abba in the name of Rav: A wild animal is like a (large) [small] domestic animal.

“One who cuts a Gentile’s hair cuts it until he comes to the lock. Once he comes to the lock he desists. One who gets a haircut from a Gentile looks in the mirror, from a Samaritan he does not look into the mirror. They permitted the family of Rebbi that they might look, because they were in need of Roman government connections.” Three things they permitted the House of Rebbi, that they might look into a mirror, that they got a haircut with a lock, and that they taught their children Greek, because they were in need of Roman government connections.

They asked them: Does it say שיעור (until he wakes up) or שיאור (until dawn)? Come and hear: Until it gets light (שיאור) and the dawn appears. Both? Rather say until he wakes up (שיעור) and the dawn appears.

7) The mitzvah of the lulav—how was it carried out? 8) If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.”

We read in a Baraita ('Erubin, 45b): R. Eliezer said, the whole universe drinks from the ocean, as it is said (Gen., 2.6): "There went up a mist from the earth, and watered the whole face of the ground." Said R. Joshua to R. Eliezer, is not the water of the ocean salty?! Said R. Eliezer, it gets sweetened in the clouds. R. Joshua said, the whole universe drinks from the waters above (the firmament), as it is said (Deut., 11.11): "A land that drinketh water as the rain of heaven cometh down." How then can one explain the verse: "There went up a mist from the earth"? This verse teaches that the clouds rise and soar upward, where they open their mouths like a leathern bottle and receive the rain water, as it is said (Job, 36.27): "They distil rain from His vapour." They (the clouds) are perforated like a sieve and distil water to the ground, as it is said (II Samuel, 22.12): "Gathering of waters, thick clouds of the skies." Between each drop of rain there is no more space than the breadth of a hair, which is to impress upon us the truth that the day of rain is as miraculous a phenomenon as the day on which heaven and earth were created, for it is said (Job, 5.9): "Who doeth great things and unsearchable, marvellous things without number," and further on (ib., 5.10): "Who giveth rain upon the earth, and sendeth waters upon the fields," and elsewhere (Is., 40.28): "Hast thou not known? hast thou not heard that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? His discernment is past searching out."

It has been said above: "R. Eliezer said, it gets sweetened in the clouds"—whence did he derive this? He derived it in the way reported by R. Isaac b. Joseph in the name of R. Johanan: In one passage we find it written (Ps., 18.12): "darkness (ḥeshkat) of waters," in another we find (II Sam., 22.12): "gathering (ḥashrat) of waters"; take the kaf (of ḥeshkat) and add it to the resh (in ḥashrat) and then read hakshārat (=improvement) of waters. What use does R. Joshua make of these two verses? He explains the matter on the basis of what was later reported by R. Dimi who, upon returning from Palestine to Babylon, said that the Palestinians used to say: when the clouds are dark they contain much water, but when they are light they contain little water.

MISHNA: [The false witnesses] divide the monetary payment but not the lashes. How is this? If they testified that a person was obligated to pay 200 zuz [a unit of currency] to his fellow and were then found to be false, they split the payment between them, but if they testified that a person was liable to forty lashes and were then found to be false, each [of the false witnesses] gets forty lashes.

If others [a third set] came and were found to be zomemim [by the testimony of the second set], if others came and were found to be zomemim, even if there were one hundred [sets of witnesses], they all get executed. Rebbi Yehudah says, this group [the second set] is considered to be a 'plotting group' and no one gets executed besides for the first set of witnesses.

But what happened already happened? [and there isn't anything else that we could do either-way] Rather Rava says that this this is what the mishna is saying, If there is only one group it gets executed, if there are more than they don't get executed. But the mishna used the word "belvaad" [only]? It's a question.

Without these words, I would still be able to derive it [punishment for a full sister] with a fortiori, If one gets punished for the daughter of his father who isn't the daughter of his mother [half-sister from the father] and the daughter of his mother who isn't the daughter of his father [half-sister from the mother], shouldn't he certainly [be punished] for the daughter of his father and the daughter of his mother [his full sister]? Thus we see that one cannot derive a punishment from a fortiori.

Without these words, I would still be able to derive it [the scriptural warning for a full sister] with a fortiori, If one gets a scriptural warning for the daughter of his father who isn't the daughter of his mother [half-sister from the father] and the daughter of his mother who isn't the daughter of his father [half-sister from the mother], shouldn't he certainly [be scripturally warned] for the daughter of his father and the daughter of his mother [his full sister]? Thus we see that one cannot derive a scriptural warning from a fortiori.

And just as by two [witnesses] if one is found to be relative or disqualified, the whole testimony gets dismissed, so too by three [witnesses] if one is found to be relative or disqualified, the whole testimony gets dismissed. And from where do we know that even [the testimony of] one hundred [witnesses can be dismissed if one is found to be relative or disqualified]? The Torah teaches us this with the word "Witnesses".

And just as by two [witnesses] if one is found to be relative or disqualified, the whole testimony gets dismissed, so too by three [witnesses] if one is found to be relative or disqualified, the whole testimony gets dismissed. And from where do we know that even [the testimony of] one hundred [witnesses can be dismissed if one is found to be relative or disqualified]? The Torah teaches us this with the word "Witnesses".

MISHNA: One has had a verdict and then flees and comes before a different court, we do not retry his case. Any circumstance where two witnesses get up and say that they testify about a certain man that he had his verdict in this-and-this court and so-and-so and so-and-so were his witnesses, that person gets executed.

GEMARA: Only before the same court is when his case is not retried, but brute a different court his case is retried. But the latter part of the mishna teaches, "Any circumstance where two witnesses get up and say that they testify about a certain man that he had his verdict in this-and-this court and so-and-so and so-and-so were his witnesses, that person gets executed."?

A court that executes...etc.: They inquired, Is it [executing] once in seventy years that acquires then the name "killing court", or maybe that is the acceptable amount [and more than that is what gets the name]? Let [the question] stand.

"Everyone gets exiled for killing an Israelite accidentally, and vice versa] except through [killing accidentally] a foreign resident." Therefore, a foreign resident is [considered] an idol worshiper! But read the end [of the Mishnah]! "A foreign resident is exiled on account of [killing accidentally] a foreign resident [which would imply that they aren't like idol worshipers as they actually get exiled]! Rav Kahanah said: This is not a difficulty. Here [where the punishment is exile] is where a foreign resident kills a foreign resident, and here [where he does not get exile] is where a foreign resident kills an Israelite.

From where do we derive these words [that the murderer gets released by three types of high priests]? Rav Kahana says, That the Torah says (Numbers 35, 25) "and he shall dwell there until the death of the high priest", and the Torah says (Numbers 35, 28) "for in the city of refuge he shall dwell until the death of the high priest", and the Torah also says, (Numbers 35, 28) "and after the death of the high priest".

And there are others whom teach it [differently], "In order that they [the murderers] would pray that their children would not die". The reason [that the high priests don't die] is that they pray for them. This implies that if they wouldn't pray for them then they would die. But what should [the high priest] have done?! Here [in Babylonia] we say, "Tuvia sinned and Zigud gets lashes?!"

There [in Isreal] they say, "Schem gets married and Mavgui must get circumcised?!"

GEMARA: What is the reason [that he doesn't go to exile if the high priest dies before he gets there]? Abaye says it's a fortiori, And just as someone who was already in exile goes out [with the death the high priest], then now, someone who never went to exile should certainly not be exiled. But maybe the one was exiled got an atonement, and the one who wasn't exiled didn't [get his atonement]? Is exile the thing that grants atonement? The death of the high priest is what grants atonement.

Abaye says, if one ate a poetissa [a type ow water creature] he gets four sets of malkus. [two for all insects + two for aquatic insects]