hind

Naphtali is a hind let loose: he giveth goodly words.

Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.

Yea, the hind also calved in the field, and forsook it, because there was no grass.

I know that I raced a hind, and caught it, and prepared the meat for my father, and he did eat.

. . . thou hast done . . . the blood of the hind . . .

You wives, be subject to your own husbands, and have them in esteem, and serve them with fear and love, as holy Sarah honoured Abraham. For she could not endure to call him by his name, but called him lord, when she said, My lord is old. In like manner, you husbands, love your own wives as your own members, as partners in life, and fellow-helpers for the procreation of children. For says He, Rejoice with the wife of your youth. Let her conversation be to you as a loving hind, and a pleasant foal; let her alone guide you, and be with you at all times: for if you are every way encompassed with her friendship, you will be happy in her society. Love them therefore as your own members, as your very bodies; for so it is written, The Lord has testified between you and between the wife of your youth; and she is your partner, and another has not made her: and she is the remains of your spirit; and, Take heed to your spirit, and do not forsake the wife of your youth. An husband, therefore, and a wife, when they company together in lawful marriage, and rise from one another, may pray without any observations, and without washing are clean. But whosoever corrupts and defiles another man's wife, or is defiled with an harlot, when he arises up from her, though he should wash himself in the entire ocean and all the rivers, cannot be clean.

God said, ‘Let us make a helper for Adam.’ And He threw upon Adam a sleep and stupor, and took one of his ribs from his left side, and put flesh in its place, and of it He formed Eve. He did not make her of earth, that she might not be considered something alien to him in nature; and He did not take her from Adam’s fore-parts, that she might not uplift herself against him; nor from his hind-parts, that she might not be accounted despicable; nor from his right side, that she might not have pre-eminence over him; nor from his head, that she might not seek authority over him; nor from his feet, that she might not be trodden down and scorned in the eyes of her husband: but (He took her) from his left side, for the side is the place which unites and joins both front and back. — Concerning the sleep which God cast upon Adam, He made him to be half asleep and half awake, that he might not feel pain when the rib was taken from him, and look upon the woman as a hateful thing; and yet not without pain, that he might not think that she was not meet for him in matters of nature. When Adam came to himself, he prophesied and said, ‘ This is bone of my bones, and flesh of my flesh; this shall be called woman’: and they were both clothed in light, and saw not each other’s nakedness.

And with what may it not go out? A camel may not go out with a pad Or with forelegs bound together or with hind legs bound together; And the same is true for other animals. One should not tie camels together and pull [one of them]. But one may take the cords in his hand and pull [them] providing he does not twist them together.

The second count:who slaughters [the daily regular offering], who sprinkles [the blood], who removes the ashes from the inner altar, who removes the ashes from the candlestick, 5-10) Who takes the limbs [of the offering up to the ramp], the head and the [right] hind-leg, the two forelegs, the tail and the [left] hind-leg, the breast and the throat, the two flanks, the innards, the fine flour, the cakes and the wine. Altogether thirteen priests merited a task. Ben Azzai said before Rabbi Akiba in the name of Rabbi Joshua: [the daily offering] was offered up in the way it walks.

The second count:who slaughters [the daily regular offering], who sprinkles [the blood], who removes the ashes from the inner altar, who removes the ashes from the candlestick, 5-10) Who takes the limbs [of the offering up to the ramp], the head and the [right] hind-leg, the two forelegs, the tail and the [left] hind-leg, the breast and the throat, the two flanks, the innards, the fine flour, the cakes and the wine. Altogether thirteen priests merited a task. Ben Azzai said before Rabbi Akiba in the name of Rabbi Joshua: [the daily offering] was offered up in the way it walks.

A bull was offered by twenty-four: The head and [right] hind-leg: the head by one and the [right] hind-leg by two. The tail and [left] hind-leg: the tail by two and the [left] hind-leg by two. The breast and neck: the breast by one and the neck by three. The two fore-legs by two, The two flanks by two. The innards, the fine flour, and the wine by three each. To what does this refer? To communal offerings. But individual offerings, if a single priest wants to offer [all], he may do so. But as to the flaying and dismembering [of both communal and individual sacrifices] the same regulations apply.

A bull was offered by twenty-four: The head and [right] hind-leg: the head by one and the [right] hind-leg by two. The tail and [left] hind-leg: the tail by two and the [left] hind-leg by two. The breast and neck: the breast by one and the neck by three. The two fore-legs by two, The two flanks by two. The innards, the fine flour, and the wine by three each. To what does this refer? To communal offerings. But individual offerings, if a single priest wants to offer [all], he may do so. But as to the flaying and dismembering [of both communal and individual sacrifices] the same regulations apply.

A bull was offered by twenty-four: The head and [right] hind-leg: the head by one and the [right] hind-leg by two. The tail and [left] hind-leg: the tail by two and the [left] hind-leg by two. The breast and neck: the breast by one and the neck by three. The two fore-legs by two, The two flanks by two. The innards, the fine flour, and the wine by three each. To what does this refer? To communal offerings. But individual offerings, if a single priest wants to offer [all], he may do so. But as to the flaying and dismembering [of both communal and individual sacrifices] the same regulations apply.

A bull was offered by twenty-four: The head and [right] hind-leg: the head by one and the [right] hind-leg by two. The tail and [left] hind-leg: the tail by two and the [left] hind-leg by two. The breast and neck: the breast by one and the neck by three. The two fore-legs by two, The two flanks by two. The innards, the fine flour, and the wine by three each. To what does this refer? To communal offerings. But individual offerings, if a single priest wants to offer [all], he may do so. But as to the flaying and dismembering [of both communal and individual sacrifices] the same regulations apply.

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

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

If the hind legs of an animal were cut off below the joint, it is permitted; If above the joint, it is terefah. So too if the juncture of the tendons was gone, [it is terefah]. If the bone was broken but the greater part of the flesh [around the fracture] remained, it is rendered clean by the slaughtering; otherwise it is not rendered clean by the slaughtering.

A convert who converted and owned a cow: If he slaughtered it before he converted, he is exempt from giving the gifts. If [he slaughtered it] after he converted, he is liable. If there was a doubt about it, he is exempt, for the burden of proof lies upon the claimant. What is ‘the shoulder’? From the joint up to the shoulder-socket of the forelimb, and this is the same for the nazirite. The corresponding part of the hind leg is called the thigh. Rabbi Judah says: the thigh extends from the joint up to the fleshy part of the leg. What counts as ‘the cheek? From the joint of the jaw to the last protrusion of the windpipe.

A priest is trusted to say, “I have shown this first born [to an expert] and it is blemished.” All are trust worthy with regard to the blemishes of a tithed animal. A first born whose eye was blinded or whose fore-foot was cut off, or whose hind-leg was broken, may be slaughtered with the approval of three [persons] of the synagogue. But Rabbi Yose says: even if twenty-three were present, it must not be slaughtered except with the approval of an expert.

If the bone of the fore-leg or of its hind-leg is broken, even though it is not noticeable, [this is a blemish]. These blemishes Ila enumerated in Yavneh and the sages agreed with him. He also added another three cases [of blemishes]. They said to him: we have only heard these [already mentioned previously]. [The three added by Ila were]: one whose eyeball is round like that of a human or whose mouth is like that of a pig or if the greater part of the speaking part of the tongue has been removed. A subsequent court ruled however: each of these cases is a [disqualifying] blemish.

Rabbi Hanina ben Antigonus says: if [a first born] has a wart in its eye or if a bone of its fore-leg or hind-leg is defective, or if the bone of the mouth split, or one eye is large and the other small, or one ear is large and the other small, being visibly so and not merely in measurement [all of these are blemishes]. Rabbi Judah says: if one testicle is as large as two of the other [this is a blemish]. But the sages didn’t agree with him.

He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema.

He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema.

He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema.

A dog which had eaten the flesh of a corpse and then died and was lying over the threshold: Rabbi Meir says: if its neck has a thickness of one handbreadth it can bring the uncleanness, but if not, it does not bring the uncleanness. Rabbi Yose says: we [examine to] see where the uncleanness is. If it is beneath the lintel and inwards, the house becomes unclean; if from the lintel and outwards, the house remains clean. Rabbi Eliezer says: if its mouth [points] inwards, the house remains clean; if its mouth [points] outwards, the house becomes unclean, since the uncleanness goes out through its hind. Rabbi Judah ben Batera says: in either case the house becomes unclean. How long can [the uncleanness] remain in its entrails? Three whole days. [If in the entrails] of fishes or birds, as long as [it takes for the uncleanness] to fall in the fire and be consumed, the words of Rabbi Shimon. Rabbi Judah ben Batera says: in the case of fishes or birds, twenty-four hours.

Rebbi Ḥinnena said: From the appearance of the “morning hind” until the first rays of light in the East a man can walk four mil. From the first rays of light in the East until sunrise four mil. From where do we know that from the first rays of light in the East until sunrise there are four mil? Since it is written (Gen. 19:15) “about when the morning came etc.” And it is written (v. 23) “the sun rose over the land and Lot arrived at Zoär.” From Sodom to Zoär there are four mil. It is farther than that. Rebbi Zeïra said: the angel was flattening the road before them. And from where do we know that from the appearance of “the morning hind” until the first rays of light at the East there are four mil? “About when”, “when”, compares one thing to another.

Rebbi Ḥinnena said: From the appearance of the “morning hind” until the first rays of light in the East a man can walk four mil. From the first rays of light in the East until sunrise four mil. From where do we know that from the first rays of light in the East until sunrise there are four mil? Since it is written (Gen. 19:15) “about when the morning came etc.” And it is written (v. 23) “the sun rose over the land and Lot arrived at Zoär.” From Sodom to Zoär there are four mil. It is farther than that. Rebbi Zeïra said: the angel was flattening the road before them. And from where do we know that from the appearance of “the morning hind” until the first rays of light at the East there are four mil? “About when”, “when”, compares one thing to another.

Rebbi Yose bar Abun said: Anybody who identifies the “morning hind” with the planet Venus is in error; that planet sometimes is too early and sometimes too late. What is it? It is like two double horns of light that arise from the East and give light. Explanation: The great Rebbi Ḥiyya and Rebbi Simeon ben Ḥalaphta were walking in the valley of Arbela before morning and saw “the morning hind” that started radiating. The great Rebbi Ḥiyya said to Rebbi Simeon ben Ḥalaphta, the great man: so will be the deliverance of Israel; it starts out very little and grows and longer as it goes on. What is the reason (Micha 7:8): “When I shall dwell in darkness, the Lord is my light.” So also at the start (Esther 2:21): “Mordocai was sitting at the king’s gate.” After that (6:11): “Haman took the garment and the horse.” After that (6:12): “Mordocai returned to the king’s gate.” After that (8:15): “Mordocai left the king’s presence in royal garb.” After that (8:16): “The Jews had light and joy.”

Rebbi Yose bar Abun said: Anybody who identifies the “morning hind” with the planet Venus is in error; that planet sometimes is too early and sometimes too late. What is it? It is like two double horns of light that arise from the East and give light. Explanation: The great Rebbi Ḥiyya and Rebbi Simeon ben Ḥalaphta were walking in the valley of Arbela before morning and saw “the morning hind” that started radiating. The great Rebbi Ḥiyya said to Rebbi Simeon ben Ḥalaphta, the great man: so will be the deliverance of Israel; it starts out very little and grows and longer as it goes on. What is the reason (Micha 7:8): “When I shall dwell in darkness, the Lord is my light.” So also at the start (Esther 2:21): “Mordocai was sitting at the king’s gate.” After that (6:11): “Haman took the garment and the horse.” After that (6:12): “Mordocai returned to the king’s gate.” After that (8:15): “Mordocai left the king’s presence in royal garb.” After that (8:16): “The Jews had light and joy.”

HALAKHAH: What is a koy? Rebbi Eleazar said, [the offspring of] a he-goat which mated with a hind or of a stag which mated with a she-goat. But the rabbis say it is a separate kind and the Sages could not determine its nature.

HALAKHAH: Mishnah: “With what may [an animal] not go out? The camel may not go out with its pad.” Like the curved padding with which one equalizes a hump back. עָקוּד at one front leg. רָגוּל at both hind legs.

Rebbi Ḥanina said: From the appearance of the “morning hind” until the first rays of light in the East a man can walk four mil. From the first rays of light in the East until sunrise a man can walk four mil. From where do we know that from the appearance of “the morning hind” until the first rays of light on the East there are four mil? [since it is written]: and when the morning came, the angels urged Lot, saying. From Sodom to Zoar there are four mil. It is farther than that. Rebbi Zeˋira said: the angel was flattening the road before them. And from where that from the first rays of light in the East until sunrise there are four mil? When, and when, one thing compares to another.

Rebbi Ḥanina said: From the appearance of the “morning hind” until the first rays of light in the East a man can walk four mil. From the first rays of light in the East until sunrise a man can walk four mil. From where do we know that from the appearance of “the morning hind” until the first rays of light on the East there are four mil? [since it is written]: and when the morning came, the angels urged Lot, saying. From Sodom to Zoar there are four mil. It is farther than that. Rebbi Zeˋira said: the angel was flattening the road before them. And from where that from the first rays of light in the East until sunrise there are four mil? When, and when, one thing compares to another.

Rebbi Yose bar Abun said: Anybody who identifies the “morning hind” with the planet Venus is in error; that planet sometimes is too early and sometimes too late. What is it? It is like two double horns of light that arise from the East and illuminate.

[Explanation: The great Rebbi Ḥiyya and Rebbi Simeon ben Halaphta were walking in the valley of Arbela before morning and saw “the morning hind” that started radiating. The great Rebbi Ḥiyya said to Rebbi Simeon ben Halaphta: Great man, so will be the deliverance of Israel; it starts out very small and grows and radiates as it goes on. What is the reason When heshall dwell in darkness, the Eternal is my light. So also at the start Mordocai was sitting at the king’s gate.” After that Mordocai returned to the king’s gate. After that Haman took the garment and the horse. After that: Mordocai left the king’s presence in royal garb. After that: The Jews had light and joy.]