increases

I do not speak of things strange to me, nor do I aim at anything inconsistent with right reason; but having been a disciple of the apostles, I am become a teacher of the Gentiles. I minister the things delivered to me to those that are disciples worthy of the truth. For who that is rightly taught and begotten by the loving Word, would not seek to learn accurately the things which have been clearly shown by the Word to His disciples, to whom the Word being manifested has revealed them, speaking plainly [to them], not understood indeed by the unbelieving, but conversing with the disciples, who, being esteemed faithful by Him, acquired a knowledge of the mysteries of the Father? For which reason He sent the Word, that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the apostles, believed on by the Gentiles. This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. This is He who, being from everlasting, is to-day called the Son; through whom the church is enriched, and grace, widely spread, increases in the saints, furnishing understanding, revealing mysteries, announcing times, rejoicing over the faithful, giving to those that seek, by whom the limits of faith are not broken through, nor the boundaries set by the fathers passed over. Then the fear of the law is chanted, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the apostles is preserved, and the grace of the church exults; which grace if you grieve not, you shall know those things which the Word teaches, by whom He wills, and when He pleases. For whatever things we are moved to utter by the will of the Word commanding us, we communicate to you with pains, and from a love of the things that have been revealed to us.

Again they also erred who believed the motion of the winds to be a god. For it is well known to us that those winds are under the dominion of another, at times their motion increases, and at times it fails and ceases at the command of him who controls them. For they were created by God for the sake of men, in order to supply the necessity of trees and fruits and seeds; and to bring over the sea ships which convey for men necessaries and goods from places where they are found to places where they are not found; and to govern the quarters of the world. And as for itself, at times it increases and again abates; and in one place brings help and in another causes disaster at the bidding of him who rules it. And mankind too are able by known means to confine and keep it in check in order that it may fulfil for them the service they require from it. And of itself it has not any authority at all. And hence it is impossible that the winds should be called gods, but rather a thing made by God.

Again they also erred who believed the motion of the winds to be a god. For it is well known to us that those winds are under the dominion of another, at times their motion increases, and at times it fails and ceases at the command of him who controls them. For they were created by God for the sake of men, in order to supply the necessity of trees and fruits and seeds; and to bring over the sea ships which convey for men necessaries and goods from places where they are found to places where they are not found; and to govern the quarters of the world. And as for itself, at times it increases and again abates; and in one place brings help and in another causes disaster at the bidding of him who rules it. And mankind too are able by known means to confine and keep it in check in order that it may fulfil for them the service they require from it. And of itself it has not any authority at all. And hence it is impossible that the winds should be called gods, but rather a thing made by God.

And after thus speaking, Philip prayed, saying: My Lord Jesus Christ, Father of the ages, King of all light, who makes us wise in Your wisdom, who has given us the exalted knowledge, who has graciously conferred upon us the counsel of Your goodness, who has never departed from us; You who takes away disease from those who take refuge in You; You who has given us the Word, to turn unto You those who have been led astray; You who has given us signs and wonders on behalf of those of little faith; You who presents the crown to those who have conquered; You who are the judge of the games, who has given us the crown of joy, who speaks with us, that we may be able to withstand those that hurt us; You are He who sows and reaps, and completes, and increases, and vivifies all Your own servants: reproaches and threats are to us help and power through those who turn to You through us, who are Your servants. Come, Lord, and give me the crown of victory in the presence of men. Let not their dark air envelope me, nor their smoke burn the shape of my soul, that I may cross the waters of the abyss, and not sink in them. My Lord Jesus Christ, let not the enemy find anything that he can bring against me in the presence of You, the true Judge, but clothe me in Your shining robe, and...

But whoever increases his lamp before the Lord's face and make not true judgement, the Lord will not increase his treasure in the realm of the highest.

And he replied, 'By observing that the human race increases and is born with much trouble and great suffering: wherefore you must not lightly punish or inflict torments upon them, since you know that the life of men is made up of pains and penalties. For if you understood everything you would be filled with pity, for God also it pitiful!

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.

And they having retired, the night also fell, and at the same time came the chariot of the moon, along with the stars. And I Baruch said, Lord, show me it also, I beseech of thee, how it goes forth, where it departs, and in what form it moves along. And the angel said, Wait, and thou shalt see it also shortly. And on the morrow I also saw it in the form of a woman, and sitting on a wheeled chariot. And there were before it oxen and lambs in the chariot, and a multitude of angels in like manner. And I said, Lord, what are the oxen and the lambs? And he said to me, They also are angels. And again I asked, Why is it that it at one time increases, but at another time decreases? And (he said to me), Listen, O Baruch: This which thou seest had been written by God beautiful as no other. And at the transgression of the first Adam, it was near to Sammael when he took the serpent as a garment. And it did not hide itself but increased, and God was angry with it, and afflicted it, and shortened its days. And I said, And how does it not also shine always, but only in the night? And the angel said, Listen: as in the presence of a king, the courtiers cannot speak freely, so the moon and the stars cannot shine in the presence of the sun; for the stars are always suspended, but they are screened by the sun, and the moon, although it is uninjured, is consumed by the heat of the sun.

But as to Shimei, Solomon commanded that he should build him a house, and stay at Jerusalem, and attend upon him, and should not have authority to go over the brook Cedron; and that if he disobeyed that command, death should be his punishment. He also threatened him so terribly, that he compelled him to take all oath that he would obey. Accordingly Shimei said that he had reason to thank Solomon for giving him such an injunction; and added an oath, that he would do as he bade him; and leaving his own country, he made his abode in Jerusalem. But three years afterwards, when he heard that two of his servants were run away from him, and were in Gath, he went for his servants in haste; and when he was come back with them, the king perceived it, and was much displeased that he had contemned his commands, and, what was more, had no regard to the oaths he had sworn to God; so he called him, and said to him, "Didst not thou swear never to leave me, nor to go out of this city to another? Thou shalt not therefore escape punishment for thy perjury, but I will punish thee, thou wicked wretch, both for this crime, and for those wherewith thou didst abuse my father when he was in his flight, that thou mayst know that wicked men gain nothing at last, although they be not punished immediately upon their unjust practices; but that in all the time wherein they think themselves secure, because they have yet suffered nothing, their punishment increases, and is heavier upon them, and that to a greater degree than if they had been punished immediately upon the commission of their crimes." So Benaiah, on the king's command, slew Shimei.

We, however, who see the reason [of the thing] more clearly, do not hold this opinion, taking into account those [sins] which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz. the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would not possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e. that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful [than we ought]; and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements, as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e. those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.

It is permitted to bring [the posts] close to the well, provided that a cow’s head and the greater part of its body can be within [the enclosure] when drinking. It is permitted to remove [the posts] to any [distance] provided one increases the posts.

Rabbi Judah says: [the enclosure may be only] as large as two bet se'ah. They said to him: they only prescribed [the limit of] two beth se’ah for a garden or a karpaf only, but if [the enclosure] was a pen, or sahar, a backyard or courtyard even if it is five or ten bet kor, it is permitted. And it is permitted to remove [the posts] to any [distance] provided one increases the posts.

If a widow [who married] a high priest, or if a divorced woman or a halutzah [who married] an ordinary priest brought in to her husband melog slaves and tzon barzel slaves, the melog slaves may not eat terumah but the tzon barzel slaves may eat of it. The following are melog slaves: those who, if they die, are the wife’s loss and, if their value increases, are her profit. Even though it is the husband's duty to maintain them, they may not eat terumah. The following are tzon barzel slaves: if they die, they are the loss of the husband and, if their value increases, they are a profit to him. Since he is responsible for them, they are permitted to eat terumah.

If a widow [who married] a high priest, or if a divorced woman or a halutzah [who married] an ordinary priest brought in to her husband melog slaves and tzon barzel slaves, the melog slaves may not eat terumah but the tzon barzel slaves may eat of it. The following are melog slaves: those who, if they die, are the wife’s loss and, if their value increases, are her profit. Even though it is the husband's duty to maintain them, they may not eat terumah. The following are tzon barzel slaves: if they die, they are the loss of the husband and, if their value increases, they are a profit to him. Since he is responsible for them, they are permitted to eat terumah.

When a man leaves produce for his fellow, [and his fellow returns it to the owner] he may exact reductions [due to natural depletion of the produce]. For wheat and rice, nine half kabs to the kor. For barley and durra nine kabs to the kor. For spelt and linseed three seahs to the kor. All is in proportion to the quantity and according to the time [it is left]. Rabbi Yochanan ben Nuri said: “But what do the mice care about [the quantity]? Won’t they eat [the same amount] whether there is a lot or a little? Rather, he may exact a reduction from only one kor. Rabbi Judah says: “If the quantity was great he may not exact any reduction, since the produce increases in bulk.”

What is usury (neshech) and what is increase (tarbit)? It is usury (neshech) when a man lends a sela for five dinars, or two seahs of wheat for three, because he bites (noshech) [off too much]. And what is increase? When a man increases [his gains] by [selling] produce. How is this so? [If] one bought wheat at a golden dinars [=25 silver dinars] for a kor when such was the market price, and then wheat rose to thirty [silver] dinars [per kor]. [If] he said to him, “Give me my wheat since I would sell it and buy wine with the proceeds” and the other said, “Let your wheat be reckoned with me at thirty dinars and you now have a claim on me for wine [to that value], although the creditor has no wine.

Wild beasts come to the world for swearing in vain, and for the profanation of the Name. Exile comes to the world for idolatry, for sexual sins and for bloodshed, and for [transgressing the commandment of] the [year of the] release of the land. At four times pestilence increases: in the fourth year, in the seventh year and at the conclusion of the seventh year, and at the conclusion of the Feast [of Tabernacles] in every year. In the fourth year, on account of the tithe of the poor which is due in the third year. In the seventh year, on account of the tithe of the poor which is due in the sixth year; At the conclusion of the seventh year, on account of the produce of the seventh year; And at the conclusion of the Feast [of Tabernacles] in every year, for robbing the gifts to the poor.

Whether one consecrates his property or evaluates himself, it [the Sanctuary] has no claim to his wife's garment or his children's garment or to the dyed clothes which he had dyed for their use or to the new sandals which he has bought for their use. Although they said: “Slaves are sold with their garments to increase their value,” because when a garment for thirty denars is bought for him his value is increased by a maneh. And likewise with a cow, if it is kept waiting to the market-day it increases in value, and similarly a pearl, if brought to a big city increases in value. Nevertheless, the Sanctuary can only claim the value of anything in its own place and at its own time.

Whether one consecrates his property or evaluates himself, it [the Sanctuary] has no claim to his wife's garment or his children's garment or to the dyed clothes which he had dyed for their use or to the new sandals which he has bought for their use. Although they said: “Slaves are sold with their garments to increase their value,” because when a garment for thirty denars is bought for him his value is increased by a maneh. And likewise with a cow, if it is kept waiting to the market-day it increases in value, and similarly a pearl, if brought to a big city increases in value. Nevertheless, the Sanctuary can only claim the value of anything in its own place and at its own time.

From where about Neïlah? Rebbi Levi said: (Is. 1:15) “Even if you prolong your prayers.” From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba, the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi (Prov. 14:23) “In all excitement there is something superfluous; and the word of the lips is but for deficit.” Hannah, because she prayed too long, reduced the years of Samuel because she said (1Sam. 1:22) “He shall dwell there forever” but “forever” for a Levite is only 50 years, as it is written (Num. 8:25): “At age fifty he should return from the worshipping hosts”. But in fact it was 52. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? If he ever said it, one for private the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Yoḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr (1Sam. 1:12): “When she prayed very long before the Eternal,” it follows that everyone who extends his prayers will be answered.

MISHNAH: A sheaf containing two seah that was forgotten is not a “forgotten sheaf.” Two sheaves that together are two seah, Rabban Gamliel says, they are for the proprietor, but the Sages say, they are for the poor. Rabban Gamliel said to them: Does large size of the sheaves increase or decrease the power of the proprietor? They said to him, it increases it. He said to them: Since a sheaf containing two seah that was forgotten is not “forgotten sheaf,” it is only logical that two sheaves that together are two seah should not be “forgotten sheaf” either. They said to him, if they said that about one sheaf that is like a stack, do you want to say the same about two sheaves that are like bundles? Standing produce of two seah which was forgotten is not “forgotten sheaf.” If it does not have two seah but it might bring two seah, even if it were oats it is considered like barley grains.

“What is here on this side is profane ṭevel.” Why does he not say, what is here on this side is tithe? He would precede. Why does he not say, that on this side is heave? It would turn out that either he diminishes or increases the heave. Since he says, what is here on this side is profane ṭevel, whether he diminishes or increases the heave does not matter.

“What is here on this side is profane ṭevel.” Why does he not say, what is here on this side is tithe? He would precede. Why does he not say, that on this side is heave? It would turn out that either he diminishes or increases the heave. Since he says, what is here on this side is profane ṭevel, whether he diminishes or increases the heave does not matter.

Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish: Sometimes, the straw is permitted but the grain is forbidden, and sometimes the straw is forbidden and the grain is permitted. How is that? If his sowing was permitted but later he trained the leaves of a vine over it, the straw is permitted but the grain is forbidden If he sowed where it was forbidden and then removed the overhanging growth, the straw is forbidden but the grain is permitted. Rebbi Zeïra inquired: It is understandable that the straw would be permitted but the grain forbidden. If the straw should be forbidden and the grain permitted, it grew while forbidden and you say is is permitted? Rebbi Zeïra follows his own opinion, as Rebbi Zeïra said in the name of Rebbi Jonathan: An onion from kilaim in a vineyard that he removed from the soil and planted anew is forbidden even if it increases manifold, since growth of what is forbidden can never justify forbidden produce.

HALAKHAH: “A predated prozbol is valid” because he diminishes its power, but “postdated it is invalid” because he increases its power. “Predated documents of indebtedness are invalid” because he increases their power, but “postdated they are valid” because he diminishes their power.

HALAKHAH: “A predated prozbol is valid” because he diminishes its power, but “postdated it is invalid” because he increases its power. “Predated documents of indebtedness are invalid” because he increases their power, but “postdated they are valid” because he diminishes their power.

There, we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass, or the volume of a lentil of a crawling thing, the volume of an olive rejected or overdue [sacrifice], or of fat, are pure.” The Southerners say, only if it originally was the volume of an olive; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There, we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

MISHNAH: If somebody said to his agent: go and give heave, he gives heave following the intentions of the owner. If [the agent] does not know the intentions of the owner, he gives average heave, one in fifty. If he diminished by ten or added ten, his heave is heave, but if he intended to exceed [the owner’s intention] by even one, his heave is not heave. If somebody increases heave, Rebbi Eliezer says, up to one tenth like the heave of the tithe. The excess he should make heave of the tithe but not for another place. Rebbi Ismael says, half profane and half heave. Rebbi Ṭarphon and Rebbi Aqiba say more, but he must retain some profane produce.

Rebbi Zeïra in the name of Rebbi Ḥiyya bar Abba: Only if he sowed the [contents of the] second [box] before he harvested from the first. If he sowed the [contents of the] second [box] before he harvested from the first then what is cut and what is standing does not all become subject to proof. Rebbi Ḥanina Eyntanaya in the name of Rebbi Yannai: An onion of heave that was uprooted and replanted becomes permitted as soon as the new growth is more [than what was planted]. Rebbi Zeïra objected: Did we not state: “If it is a kind whose seeds disappear, all is permitted, if they do not disappear, it is forbidden.” If it is a kind whose seeds disappear, [it is permitted] the moment the new growth is more [than the original amount]. Similarly, if they do not disappear, [it is forbidden] even if the new growth is more! Rebbi Zeïra follows his own opinion, as Rebbi Zeira said in the name of Rebbi Jonathan: An onion from kilaim in a vineyard that he removed from the soil and planted anew is forbidden even if it increases manifold, since growth of what is forbidden can never justify forbidden produce.

MISHNAH: Second Tithe is to be used for eating, drinking, and anointing; to eat everything commonly eaten, to anoint with what commonly is used for anointing. One should not anoint with wine or vinegar, but with olive oil. One does not use Second Tithe oil as base for perfume, one does not buy perfumed oil with Second Tithe money, but one may make spice wine. If one adds it to honey and spices and it increases in value, the increase is proportional. If fish is cooked with Second Tithe leeks which increases its value, the increase is proportional. If a dough of Second Tithe when baked increased in value, the increase belongs to the Second. This is the principle: In all cases in which the increase is visible, the increase is proportional. In all cases in which the increase is not visible, the increase belongs to the Second.

MISHNAH: Second Tithe is to be used for eating, drinking, and anointing; to eat everything commonly eaten, to anoint with what commonly is used for anointing. One should not anoint with wine or vinegar, but with olive oil. One does not use Second Tithe oil as base for perfume, one does not buy perfumed oil with Second Tithe money, but one may make spice wine. If one adds it to honey and spices and it increases in value, the increase is proportional. If fish is cooked with Second Tithe leeks which increases its value, the increase is proportional. If a dough of Second Tithe when baked increased in value, the increase belongs to the Second. This is the principle: In all cases in which the increase is visible, the increase is proportional. In all cases in which the increase is not visible, the increase belongs to the Second.

“If fish is cooked with Second Tithe leeks which increases its value, the increase is proportional.” Rebbi Hoshaia said, it follows Rebbi Jehudah, since we have stated: “Rebbi Jehudah permits in anchovies where it only serves to remove pollutants.” The rabbis of Caesarea asked: The saying of Rebbi Abbahu in the name of Rebbi Joḥanan, that all forbidden [food] is estimated as if it were onion, as if it were leeks, does this contradict Rebbi Jehudah? Rebbi Jehudah will agree regarding an onion of the Temple or an onion of idol worship.

Rebbi Zeïra asked: One understands if the lower part is for a fence but the upper part for food, but the lower part for food but the upper part as fence? It grows out of something forbidden and you say so? Rebbi Zeïra follows his own opinion, as Rebbi Zeira said in the name of Rebbi Jonathan: An onion from kilaim in a vineyard which he removed from the soil and planted anew is forbidden even if it increases manifold, since growth of what is forbidden can never justify forbidden produce.

There, we have stated: “If somebody bathes in a cave or in the waters of Tiberias he may dry himself even with ten linen towels but may not bring them in his hand.” Samuel said, what should an opinionated person do who never studied and never served? This Mishnah was before they permitted to bring linen towels. Rebbi Jeremiah and Rebbi Zeˋira, Rav Jehudah in the name of Samuel: Rebbi permitted linen towels. It was stated: One takes a shower neither with hot water nor with cold water. Rebbi Jehudah bar Pazi said, this baraita was before the Sages permitted the hot springs of Tiberias, as it was stated: One who bathes in the hot springs of Tiberias may sprinkle on himself, but others may not sprinkle on him. Rebbi Simeon ben Menassia said, he may not even sprinkle on himself since he increases vapor and sweeps the floor.

Rebbi Aḥa bar Isaac went bathing with Abba bar Mamal at the Three Graces. He saw a man sprinkling on himself. He told him, in this way it is forbidden on the Sabbath since he increases vapor and sweeps the floor. Rebbi Abbahu said, others were sprinkling and it fell on him. He answered, but Rebbi Levontin went bathing with Rebbi Jonah. He saw a man sprinkling on himself. He told him, we do not have to be concerned about an isolated opinion.

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.

“And an urn was there with two lots in it. They were of boxwood. What is “of boxwood”? Πύξινον. Rebbi Samuel, Rav’s brother, asked: If they were lost, must the replacement be made from gold? It shall come following “one increases in holiness but does not decrease.”

MISHNAH: There were thirteen tables in the Temple. Eight marble ones in the slaughterhouse on which one was soaking the intestines. Two West of the ramp, one of marble and one of silver. On the marble one they put the limbs, on the silver one the vessels of service. And two in the vestibule inside, near the entrance to the Temple Hall, one of marble and one of gold. On the marble one they put the shew-bread when it was brought in, and on the golden one when it was brought out, for one increases in holiness and does not decrease. And a golden one inside on which the shew-bread was permanently.

The rabbis increase the water and decrease the days; Rebbi Jehudah decreases the water and increases the days.

From where Ne`ilah? Rebbi [Levi] said: Even if you prolong your prayers I shall not hear. From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi: In all excitement there is something superfluous; and the word of the lips is but for deficit. Hannah, because she prayed too long, reduced the years of Samuel because she said, he shall dwell there forever but “forever” for a Levite is only 50 years, as it is written: at age fifty he should return from the worshipping hosts. But in fact it was 52. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? One for private, the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Joḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr: when she prayed very long; it follows that everyone who extends his prayers will be answered.

Tefillin and mezuzzah, which one has precedence? Samuel said, mezuzzah has precedence. Rav Ḥuna said, tefillin have precedence. What is Samuel’s reason? Since it applies on holidays and Sabbath. What is Rav Ḥuna’s reason? Since it applies to travellers on the Seas and those who cross deserts. A baraita supports Samuel: “A worn-out tefillah one may make into mezuzzah, a worn out mezuzzah one may not make into a tefillah. Why? Because one increases in holiness but may not decrease.”

HALAKHAH: The sacrifice of appearance is elevation offerings, but the festival sacrifice is well-being offerings. The House of Shammai are saying, one increases elevation offerings and diminishes well-being offerings. The House of Hillel are saying, one diminishes elevation offerings and increases well-being offerings. Rebbi Tanḥum bar Ilai in the name of Rebbi Yose ben Ḥanina: The House of Shammai infer from the sacrifices [of Pentecost; the House of Hillel infer from the sacrifices] of the princes. The House of Hillel said to the House of Shammai, is it not better to be instructed from a private offering about private offerings and not to be instructed from public offerings about a private offering? The House of Shammai said to them, it is better to be instructed by something applicable to the future; do not refer to the sacrifice of the princes which is not applicable to the future.

HALAKHAH: The sacrifice of appearance is elevation offerings, but the festival sacrifice is well-being offerings. The House of Shammai are saying, one increases elevation offerings and diminishes well-being offerings. The House of Hillel are saying, one diminishes elevation offerings and increases well-being offerings. Rebbi Tanḥum bar Ilai in the name of Rebbi Yose ben Ḥanina: The House of Shammai infer from the sacrifices [of Pentecost; the House of Hillel infer from the sacrifices] of the princes. The House of Hillel said to the House of Shammai, is it not better to be instructed from a private offering about private offerings and not to be instructed from public offerings about a private offering? The House of Shammai said to them, it is better to be instructed by something applicable to the future; do not refer to the sacrifice of the princes which is not applicable to the future.

MISHNAH: One gives her a silver obolus for her needs and she eats with him Friday nights. If he does not give her a silver obolus for her needs, she works for herself. And what does she work for him? In Judea, a weight of five tetradrachmas warp, which is ten tetradrachmas in Galilee, or in Judea the weight of ten tetradrachmas woof which are twenty tetradrachmas in Galilee. If she was nursing, one reduces the amount of her work and increases her food. When has this been said? For the poorest man in Israel. But for the most honored one, everything commensurable with his honor.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

HALAKHAH: If somebody says, I am obligated as nazir, etc. Rebbi Manni said, one increases the severity. At the start one looks at it as if full of etrogim, after that pomegranates, after that walnuts, after that filberts, after that pepper kernels, after that sesame seeds, after that mustard seed.

HALAKHAH: “They said to him, did not the teacher use to say,” etc. Rebbi Yose the Southerner said before Rebbi Jonah: Would it not have been necessary to state, if it is so then those of the Days of the New Moon could be brought on the Day of Atonement since one increases holiness but one does not diminish; but those of the Day of Atonement cannot be brought on the Days of the New Moon since one does not diminish holiness. Rebbi Eleazar in the name of Rebbi Bun explained it by another explanation: if it is so then those of the Day of Atonement could be brought on the Days of the New Moon, for included in their atoning is the atoning of the Days of the New Moon, but those of the days of the New Moon cannot be brought on the Day of Atonement, for they atone only their atonement. For if anybody ate five olive-sized pieces of fat and dedicated four sacrifices, being of the impression that he had dedicated five, did he atone? Or if he ate four olive sized pieces of fat, dedicated five sacrifices, being of the impression that he had dedicated four, not so much more? And so “Rebbi Simeon used to say, thirty-two rams are brought for the public every year. Thirty one outside, they are eaten. One inside which is not eaten. And the scapegoat. Twelve for the twelve months of the year. Eight on Tabernacles, seven on Passover, two on Pentecost, one for the day and one for the bread. One on New Year’s Day and one on the Day of Atonement.” When Moses heard this he said, it follows that anybody for whom the doubt of a transgression arises should bring all these sacrifices! Rebbi Tanḥuma in the name of Rebbi Simeon ben Laqish: When the Holy One, praise to Him, said to Moses, he shall confess on it etc., he started and said, A Song of confession, inspired by he shall confess on it.

One understands “to lend;” “to borrow” from them? Because he increases his reputation. One understands “to give them loans;” “to ask them for loans”? Because he increases his reputation. One understands “to pay debts to them;” “to accept payment from them”? That he should not say, his pagan worship had helped him. Rebbi Abba bar Tevelai in the name of Rav: If it was a loan in danger of being lost it is permitted. It was stated thus: A loan in danger of being lost, by witnesses. A loan not in danger of being lost, by document. Even a loan by document is in danger of being lost, for not at all times does a person succeed in liquidating his debt. How is this? A loan not in danger of being lost, by pledge. A loan in danger of being lost, not by pledge. It was found following the former [opinion]: A loan in danger of being lost, by witnesses. A loan not in danger of being lost, by document.

One understands “to lend;” “to borrow” from them? Because he increases his reputation. One understands “to give them loans;” “to ask them for loans”? Because he increases his reputation. One understands “to pay debts to them;” “to accept payment from them”? That he should not say, his pagan worship had helped him. Rebbi Abba bar Tevelai in the name of Rav: If it was a loan in danger of being lost it is permitted. It was stated thus: A loan in danger of being lost, by witnesses. A loan not in danger of being lost, by document. Even a loan by document is in danger of being lost, for not at all times does a person succeed in liquidating his debt. How is this? A loan not in danger of being lost, by pledge. A loan in danger of being lost, not by pledge. It was found following the former [opinion]: A loan in danger of being lost, by witnesses. A loan not in danger of being lost, by document.

If [a child] is able to eat an olive size of grain, one must remove oneself a distance of at least four cubits from his excrement or water. R. Hisda explained: This applies only where the child is able to consume it in the time [which it takes an ordinary adult] to eat half a loaf. R. Hiyya the son of R. Yeva said: But in the case of an adult [the law applies] even if he cannot eat it in the time [which it takes a normal person] to eat half a loaf, since it is written, He that increases knowledge increases sorrow.

If [a child] is able to eat an olive size of grain, one must remove oneself a distance of at least four cubits from his excrement or water. R. Hisda explained: This applies only where the child is able to consume it in the time [which it takes an ordinary adult] to eat half a loaf. R. Hiyya the son of R. Yeva said: But in the case of an adult [the law applies] even if he cannot eat it in the time [which it takes a normal person] to eat half a loaf, since it is written, He that increases knowledge increases sorrow.

Both Rabbah and R. Joseph said, it is the day on which they ceased cutting wood (trees) for the altar, for we read in a Baraita: R. Eliezer the Great said, from the fifteenth of Ab and onward the power of the sun weakens and therefore they cut no more wood for the altar. Said R. Menashiya: And this day was called, "the day of Breaking the Axe." From that time on any one who increases his study of the Torah (because of the lengthened evenings), will lengthen his life, and he who does not increase his study, will be taken away. What does "taken away" mean? R. Joseph taught: His mother will bury him.