jars

I say to him, “Sir, listen to me for a moment.” “Say what you wish,” says he. “Man, sir,” say I, “is eager to keep the commandments of God, and there is no one who does not ask of the Lord that strength may be given him for these commandments, and that he may be subject to them; but the devil is hard, and holds sway over them.” “He cannot,” says he, “hold sway over the servants of God, who with all their heart place their hopes in Him. The devil can wrestle against these, overthrow them he cannot. If, then, ye resist him, he will be conquered, and flee in disgrace from you. As many, therefore,” says he, “as are empty, fear the devil, as possessing power. When a man has filled very suitable jars with good wine, and a few among those jars are left empty, then he comes to the jars, and does not look at the full jars, for he knows that they are full; but he looks at the empty, being afraid lest they have become sour. For empty jars quickly become sour, and the goodness of the wine is gone. So also the devil goes to all the servants of God to try them. As many, then, as are full in the faith, resist him strongly, and he withdraws from them, having no way by which he might enter them. He goes, then, to the empty, and finding a way of entrance into them, he produces in them whatever he wishes, and they become his servants.”

I say to him, “Sir, listen to me for a moment.” “Say what you wish,” says he. “Man, sir,” say I, “is eager to keep the commandments of God, and there is no one who does not ask of the Lord that strength may be given him for these commandments, and that he may be subject to them; but the devil is hard, and holds sway over them.” “He cannot,” says he, “hold sway over the servants of God, who with all their heart place their hopes in Him. The devil can wrestle against these, overthrow them he cannot. If, then, ye resist him, he will be conquered, and flee in disgrace from you. As many, therefore,” says he, “as are empty, fear the devil, as possessing power. When a man has filled very suitable jars with good wine, and a few among those jars are left empty, then he comes to the jars, and does not look at the full jars, for he knows that they are full; but he looks at the empty, being afraid lest they have become sour. For empty jars quickly become sour, and the goodness of the wine is gone. So also the devil goes to all the servants of God to try them. As many, then, as are full in the faith, resist him strongly, and he withdraws from them, having no way by which he might enter them. He goes, then, to the empty, and finding a way of entrance into them, he produces in them whatever he wishes, and they become his servants.”

I say to him, “Sir, listen to me for a moment.” “Say what you wish,” says he. “Man, sir,” say I, “is eager to keep the commandments of God, and there is no one who does not ask of the Lord that strength may be given him for these commandments, and that he may be subject to them; but the devil is hard, and holds sway over them.” “He cannot,” says he, “hold sway over the servants of God, who with all their heart place their hopes in Him. The devil can wrestle against these, overthrow them he cannot. If, then, ye resist him, he will be conquered, and flee in disgrace from you. As many, therefore,” says he, “as are empty, fear the devil, as possessing power. When a man has filled very suitable jars with good wine, and a few among those jars are left empty, then he comes to the jars, and does not look at the full jars, for he knows that they are full; but he looks at the empty, being afraid lest they have become sour. For empty jars quickly become sour, and the goodness of the wine is gone. So also the devil goes to all the servants of God to try them. As many, then, as are full in the faith, resist him strongly, and he withdraws from them, having no way by which he might enter them. He goes, then, to the empty, and finding a way of entrance into them, he produces in them whatever he wishes, and they become his servants.”

I say to him, “Sir, listen to me for a moment.” “Say what you wish,” says he. “Man, sir,” say I, “is eager to keep the commandments of God, and there is no one who does not ask of the Lord that strength may be given him for these commandments, and that he may be subject to them; but the devil is hard, and holds sway over them.” “He cannot,” says he, “hold sway over the servants of God, who with all their heart place their hopes in Him. The devil can wrestle against these, overthrow them he cannot. If, then, ye resist him, he will be conquered, and flee in disgrace from you. As many, therefore,” says he, “as are empty, fear the devil, as possessing power. When a man has filled very suitable jars with good wine, and a few among those jars are left empty, then he comes to the jars, and does not look at the full jars, for he knows that they are full; but he looks at the empty, being afraid lest they have become sour. For empty jars quickly become sour, and the goodness of the wine is gone. So also the devil goes to all the servants of God to try them. As many, then, as are full in the faith, resist him strongly, and he withdraws from them, having no way by which he might enter them. He goes, then, to the empty, and finding a way of entrance into them, he produces in them whatever he wishes, and they become his servants.”

I say to him, “Sir, listen to me for a moment.” “Say what you wish,” says he. “Man, sir,” say I, “is eager to keep the commandments of God, and there is no one who does not ask of the Lord that strength may be given him for these commandments, and that he may be subject to them; but the devil is hard, and holds sway over them.” “He cannot,” says he, “hold sway over the servants of God, who with all their heart place their hopes in Him. The devil can wrestle against these, overthrow them he cannot. If, then, ye resist him, he will be conquered, and flee in disgrace from you. As many, therefore,” says he, “as are empty, fear the devil, as possessing power. When a man has filled very suitable jars with good wine, and a few among those jars are left empty, then he comes to the jars, and does not look at the full jars, for he knows that they are full; but he looks at the empty, being afraid lest they have become sour. For empty jars quickly become sour, and the goodness of the wine is gone. So also the devil goes to all the servants of God to try them. As many, then, as are full in the faith, resist him strongly, and he withdraws from them, having no way by which he might enter them. He goes, then, to the empty, and finding a way of entrance into them, he produces in them whatever he wishes, and they become his servants.”

Jesus said, "The Father's kingdom can be compared to a woman carrying a jar of flour. While she was walking down [a] long road, the jar's handle broke and the flour spilled out behind her on the road. She didn't know it, and didn't realize there was a problem until she got home, put down the jar, and found it empty."

It’s like some who’ve left their home, having jars that weren’t any good in places. They broke them, but the master of the house doesn’t suffer any loss. Instead he rejoices, because in place of the bad jars are ones that are full and complete. For this is the judgment that’s come from above; it’s judged everyone. It’s a drawn, two-edged sword which cuts both ways. The Word, which is in the hearts of those who speak it, appeared. It isn’t just a sound, but it was incarnated (embodied).

It’s like some who’ve left their home, having jars that weren’t any good in places. They broke them, but the master of the house doesn’t suffer any loss. Instead he rejoices, because in place of the bad jars are ones that are full and complete. For this is the judgment that’s come from above; it’s judged everyone. It’s a drawn, two-edged sword which cuts both ways. The Word, which is in the hearts of those who speak it, appeared. It isn’t just a sound, but it was incarnated (embodied).

A great disturbance arose among the jars, because some were empty, others filled; some provided for, others poured out; some purified, others broken. All the realms were shaken and disturbed, because they didn’t have order or stability. Error was anxious. It didn’t know what to do; it grieved, mourned, and hurt itself, because it knew nothing. The knowledge, which is its (Error’s) destruction, approached it (Error) and all that emanated from it. Error is empty, with nothing inside it.

Because of this, they spoke of Christ in their midst: “Seek, and those who were disturbed will receive a return – and he’ll anoint them with ointment.” The ointment is the mercy of the Father, who will have mercy on them. But those whom he anointed are those who have been completed, because full jars are the ones that are anointed. But when the anointing of one dissolves, it empties, and the cause of the need is the place where the ointment leaks, because a breath and its power draws it. But from the one who has no need, no seal is removed, nor is anything emptied, but what it needs is filled again by the Father, who’s complete.

And I said to him: "Hast thou nothing else about thee, Asmodeus?" And he answered: "The power of God knoweth, which hath bound me with the indissoluble bonds of yonder one's seal, that whatever I have told thee is true. I pray thee, King Solomon, condemn me not to [go into] water." But I smiled, and said to him: "As the Lord God of my fathers liveth, I will lay iron on thee to wear. But thou shalt also make the clay for the entire construction of the Temple, treading it down with thy feet." And I ordered them to give him ten water-jars to carry water in. And the demon groaned terribly, and did the work I ordered him to do. And this I did, because that fierce demon Asmodeus knew even the future. And I Solomon glorified God, who gave wisdom to me Solomon his servant. And the liver of the fish and its gall I hung on the spike of a reed, and burned it over Asmodeus because of his being so strong, and his unbearable malice was thus frustrated.

I therefore Solomon prayed to my God, and I invoked the angel of whom Enépsigos spoke to me, and used my seal. And I sealed her with a triple chain, and (placed) beneath her the fastening of the chain. I used the seal of God, and the spirit prophesied to me, saying: "This is what thou, King Solomon, doest to us. But after a time thy kingdom shall be broken, and again in season this Temple shall be riven asunder; and all Jerusalem shall be undone by the King of the Persians and Medes and Chaldaeans. And the vessels of this Temple, which thou makest, shall be put to servile uses of the gods; and along with them all the jars, in which thou dost shut us up, shall be broken by the hands of men. And then we shall go forth in great power hither and thither, and be disseminated all over the world. And we shall lead astray the inhabited world for a long season, until the Son of God is stretched upon the cross. For never before doth arise a king like unto him, one frustrating us all, whose mother shall not have contact with man. Who else can receive such authority over spirits, except he, whom the first devil will seek to tempt, but will not prevail over? The number of his name is 644, which is Emmanuel. Wherefore, O King Solomon, thy time is evil, and thy years short and evil, and to thy servant shall thy kingdom be given."

After these matters this Jew of Celsus, instead of the Magi mentioned in the Gospel, says that “Chaldeans are spoken of by Jesus as having been induced to come to him at his birth, and to worship him while yet an infant as a God, and to have made this known to Herod the tetrarch; and that the latter sent and slew all the infants that had been born about the same time, thinking that in this way he would ensure his death among the others; and that he was led to do this through fear that, if Jesus lived to a sufficient age, he would obtain the throne.” See now in this instance the blunder of one who cannot distinguish between Magi and Chaldeans, nor perceive that what they profess is different, and so has falsified the Gospel narrative. I know not, moreover, why he has passed by in silence the cause which led the Magi to come, and why he has not stated, according to the scriptural account, that it was a star seen by them in the east. Let us see now what answer we have to make to these statements. The star that was seen in the east we consider to have been a new star, unlike any of the other well-known planetary bodies, either those in the firmament above or those among the lower orbs, but partaking of the nature of those celestial bodies which appear at times, such as comets, or those meteors which resemble beams of wood, or beards, or wine jars, or any of those other names by which the Greeks are accustomed to describe their varying appearances. And we establish our position in the following manner.

The potter may sell five oil-jars and fifteen wine-jars, for this is the usual amount one collects from ownerless produce. But if he brought more, it is still permitted. He may also sell [more jars] to Gentiles in the land of Israel and to Jews outside of the land.

The potter may sell five oil-jars and fifteen wine-jars, for this is the usual amount one collects from ownerless produce. But if he brought more, it is still permitted. He may also sell [more jars] to Gentiles in the land of Israel and to Jews outside of the land.

The potter may sell five oil-jars and fifteen wine-jars, for this is the usual amount one collects from ownerless produce. But if he brought more, it is still permitted. He may also sell [more jars] to Gentiles in the land of Israel and to Jews outside of the land.

But in this, Rabbi Eliezer is more lenient and Rabbi Joshua more stringent. One was pressing a litra of dried figs [of terumah] into a jar and he didn’t know which: Rabbi Eliezer says: they are to be regarded as if they were separated, so that those below can bring up those above. Rabbi Joshua says: it cannot be brought up unless there are a hundred jars.

One who bought a domesticated animal for a shelamim offering or a wild animal for non-sacrificial eating, the hide becomes hullin [non-sacred], even though the value of the hide exceeds the value of the flesh. Sealed jars of wine [which were bought] in a place where they were usually sold sealed, the jars are hullin. Walnuts and almonds, their shells become hullin. Grape-skin wine: before it has fermented it cannot be bought with second tithe money, but after it has fermented it may be bought with second tithe money.

One who bought a domesticated animal for a shelamim offering or a wild animal for non-sacrificial eating, the hide becomes hullin [non-sacred], even though the value of the hide exceeds the value of the flesh. Sealed jars of wine [which were bought] in a place where they were usually sold sealed, the jars are hullin. Walnuts and almonds, their shells become hullin. Grape-skin wine: before it has fermented it cannot be bought with second tithe money, but after it has fermented it may be bought with second tithe money.

One who bought a wild animal for a shelamim offering or a domesticated beast for non-sacrificial eating, the hide does not become hullin. Open or sealed jars of wine [which were bought] in a place where they are usually sold open, the jars do not become hullin. Baskets of olives or baskets of grapes [bought] together with the vessel, the value of the vessel does not become hullin.

One who bought a wild animal for a shelamim offering or a domesticated beast for non-sacrificial eating, the hide does not become hullin. Open or sealed jars of wine [which were bought] in a place where they are usually sold open, the jars do not become hullin. Baskets of olives or baskets of grapes [bought] together with the vessel, the value of the vessel does not become hullin.

One who lends jars for maaser sheni [wine], even if they were corked, they do not acquire [the sanctity of] maaser sheni. If wine was poured into them without specifying [that it was for sale] they do not acquire [the sanctity of] maaser sheni before they are corked, but after they are corked they acquire [the sanctity of] maaser sheni. Before they are corked they are neutralized in a hundred and one, but after they are corked they sanctify any quantity. Before they are corked terumah may be taken from one jar for all the others, but after they are corked terumah must be taken from each jar separately.

Bet Shammai says: the jars must be opened and emptied into the wine-press. Bet Hillel says: they must be opened but need not be emptied. When does this apply? In a place where they are usually sold closed, but in a place where they are usually sold open, the jar does not revert to hullin. If, however, he wishes to be stringent upon himself and to sell [only] by measure, the jar reverts hullin. Rabbi Shimon says: also when one says to his friend, “This jar [of wine] I am selling to you from its jar, the jar reverts to hullin.

One who carries produce of maaser sheni from a place where it is expensive to a place where it is cheap, or from a place where it is cheap to a place where it is expensive, he redeems it according to the market price of the place [where he redeems it]. One who brings produce from the threshing-floor into the city, or jars of wine from the wine-press into the city, the increase in the price belongs to maaser sheni and the expenses [must be covered] from his household.

At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls.

One who carries jars of wine from place to place, he may not carry them in a basket or in a large basket, but he may carry [them] on his shoulder or in front of him. Similarly, one who brings straw, he may not drape a large basket over his back, rather he must carry it in his hand. And one may start [using] a heap of straw, but [one may] not [start using wood] from the back-yard.

One may not break up a potsherd or cut paper in order to roast on it a salty fish. And one may not rake out an oven or a range, but one may press [the ashes] down. And one may not place two jars side by side in order to balance upon them saucepan. And one may not prop up a pot with a wooden wedge and the same applies to a door. And one may not drive cattle with a staff on a festival. But Rabbi Elazar the son of Rabbi Shimon permits it.

One may let down fruit through a trap-door on Yom Tov but not on Shabbat. And one may cover up fruit with vessels on account of the rain, and likewise jars of wine and jars of oil. And one may place a vessel beneath the drops of rain [even] on Shabbat.

One may let down fruit through a trap-door on Yom Tov but not on Shabbat. And one may cover up fruit with vessels on account of the rain, and likewise jars of wine and jars of oil. And one may place a vessel beneath the drops of rain [even] on Shabbat.

If one had turned his olives, and mourning or some unforeseen circumstance befell him, or workmen misled him, he may [during the festival] put on the beam for the first time and leave it until after the festival, the words of Rabbi Judah. Rabbi Yose says: he may pour off [the oil] and complete the process and seal [the jars] in his usual way.

Similarly, if one had his wine [already] in a cistern and mourning or some unforeseen circumstance befell him, or workmen misled him, he may draw off [the wine], complete the process and seal [the jars] in his usual way, the words of Rabbi Yose. Rabbi Judah says: he [may only] cover [the cistern] with boards to prevent it from turning into vinegar.

If he claims from his neighbor jars of oil, and he admits [his claim to the empty] jars, Admon says, since he admits to him a portion of the claim, he must swear. But the Sages say: the admission is not of the same kind as the claim. Rabban Gamaliel said: I agree with the words of Admon.

If he claims from his neighbor jars of oil, and he admits [his claim to the empty] jars, Admon says, since he admits to him a portion of the claim, he must swear. But the Sages say: the admission is not of the same kind as the claim. Rabban Gamaliel said: I agree with the words of Admon.

With wine he may exact [a reduction] of one-sixth. Rabbi Judah says: “One-fifth.” He may exact of him three logs in every one hundred logs of oil one log and a half for sediment and one log and a half for absorption. If the oil was refined he may not exact for sediment. If the jars were old he may not exact for absorption. Rabbi Judah says: “Also if a man sells to his fellow through the year, the buyer must undertake to accept a reduction of one and a half logs because of sediment.

If one hired laborers to work among his fourth-year plantings, they not eat from them. If he had not told them [that they were fourth-year plantings] he must first redeem the fruit and then allow them to eat. If his fig-cakes broke up or his jars burst open, they may not eat from them. If he had not told them [that they were liable to be tithed] he must first separate the tithes and then allow them to eat.

If a man sold grain to his fellow, the buyer must agree to accept a quarter-kab of refuse with every seah. [If he bought] figs he must agree to accept ten that are eaten by worms for every one hundred. [If he bought] a cellar of wine, he must agree to accept ten jars gone sour in every one hundred. [If he bought] jars in Sharon, he must agree to accept ten which are not fully dry (and therefore are more easily broken) in one hundred.

If a man sold grain to his fellow, the buyer must agree to accept a quarter-kab of refuse with every seah. [If he bought] figs he must agree to accept ten that are eaten by worms for every one hundred. [If he bought] a cellar of wine, he must agree to accept ten jars gone sour in every one hundred. [If he bought] jars in Sharon, he must agree to accept ten which are not fully dry (and therefore are more easily broken) in one hundred.

If brothers were partners and one of them fell into a public office, it falls to the common benefit. If one [of them] got sick and needed healing, his healing is at his own expense. If certain of the brothers in their father’s lifetime had made a present as groomsmen [at their father’s expense] and [after his death] the present was restored to them, it is restored to the common benefit, for the groomsmen’s gift [counts as a loan] and can be recovered in a court of law. But if [one of the brothers in his father’s lifetime] sent his fellow jars of wine or jars of oil, they cannot be recovered through a court of law, since they count [not as a loan but] as a charitable deed.

If brothers were partners and one of them fell into a public office, it falls to the common benefit. If one [of them] got sick and needed healing, his healing is at his own expense. If certain of the brothers in their father’s lifetime had made a present as groomsmen [at their father’s expense] and [after his death] the present was restored to them, it is restored to the common benefit, for the groomsmen’s gift [counts as a loan] and can be recovered in a court of law. But if [one of the brothers in his father’s lifetime] sent his fellow jars of wine or jars of oil, they cannot be recovered through a court of law, since they count [not as a loan but] as a charitable deed.

“You have of mine a litra of gold”, [and he replies], “I have of yours only a litra of silver,” he is exempt. “You have of mine a golden denar”, [and he replies], “I have of yours only a silver denar, or a tresis, or a pundion, or a perutah”, he is liable, for all are one kind of coinage. “You have of mine a kor of grain”, [and he replies], “I have of yours only a letek of beans”, he is exempt. “You have of mine a kor of produce”, [and he replies], “I have of yours only a letek of beans,” he is liable, for beans are included in produce. If he claimed from him wheat, and the other admitted barley, he is exempt. But Rabban Gamaliel makes him liable. If he claims from his neighbor jars of oil, and he admits [his claim to the empty] jars, Admon says, since he admits to him a portion of the same kind as the claim, he must swear. But the sages say, the admission is not of the same kind as the claim. Rabban Gamaliel said, “I approve the words of Admon. If he claims from him vessels and lands, and he admits the vessels, but denies the lands; or admits the lands, but denies the vessels, he is exempt. If he admits a portion of the lands, he is exempt; a portion of the vessels, he is liable because properties for which there is no security bind properties for which there is security to take an oath for them.

“You have of mine a litra of gold”, [and he replies], “I have of yours only a litra of silver,” he is exempt. “You have of mine a golden denar”, [and he replies], “I have of yours only a silver denar, or a tresis, or a pundion, or a perutah”, he is liable, for all are one kind of coinage. “You have of mine a kor of grain”, [and he replies], “I have of yours only a letek of beans”, he is exempt. “You have of mine a kor of produce”, [and he replies], “I have of yours only a letek of beans,” he is liable, for beans are included in produce. If he claimed from him wheat, and the other admitted barley, he is exempt. But Rabban Gamaliel makes him liable. If he claims from his neighbor jars of oil, and he admits [his claim to the empty] jars, Admon says, since he admits to him a portion of the same kind as the claim, he must swear. But the sages say, the admission is not of the same kind as the claim. Rabban Gamaliel said, “I approve the words of Admon. If he claims from him vessels and lands, and he admits the vessels, but denies the lands; or admits the lands, but denies the vessels, he is exempt. If he admits a portion of the lands, he is exempt; a portion of the vessels, he is liable because properties for which there is no security bind properties for which there is security to take an oath for them.

If a non-Jew was transporting jars of wine together with a Jew from place to place, and it was presumed that [the wine] was under guard, it is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry.

As regards the smallest earthen vessels, and the bottoms and sides [of the larger but broken vessels] that can stand unsupported: The prescribed size is a capacity to hold oil sufficient for the anointing of a little finger of a child [if their former capacity] was that of a log. If [their former capacity] was from one log to a se'ah [their present capacity] must be a quarter of a log. If it was from a se'ah to two se'ah it must be half a log. If from two se'ah to three se'ah or as much as five se'ah it must be a log, the words of Rabbi Ishmael. Rabbi Akiva says: I do not prescribe any size for the unbroken vessels, rather: as regards the smallest earthen vessels, and the bottoms and sides [of larger but broken ones] that can stand unsupported: The prescribed size is a capacity to hold enough oil to anoint the little finger of a child. [This size is prescribed for pots] that are not bigger than the small cooking-pots. For small cooking-pots and for those between these and the jars from Lydda the prescribed capacity is a quarter of a log. For those which have a size between that of Lydda jars and Bethlehem jars the capacity must be that of half a log. For those between Bethlehem jars and large stone jars the capacity must be that of a log. Rabbi Yohanan ben Zakkai says: [the prescribed capacity for the fragments] of large stone jars is two logs, and that for the bottoms of broken Galilean flasks and small jars is any whatsoever, but the fragments of their sides are not susceptible to impurity

As regards the smallest earthen vessels, and the bottoms and sides [of the larger but broken vessels] that can stand unsupported: The prescribed size is a capacity to hold oil sufficient for the anointing of a little finger of a child [if their former capacity] was that of a log. If [their former capacity] was from one log to a se'ah [their present capacity] must be a quarter of a log. If it was from a se'ah to two se'ah it must be half a log. If from two se'ah to three se'ah or as much as five se'ah it must be a log, the words of Rabbi Ishmael. Rabbi Akiva says: I do not prescribe any size for the unbroken vessels, rather: as regards the smallest earthen vessels, and the bottoms and sides [of larger but broken ones] that can stand unsupported: The prescribed size is a capacity to hold enough oil to anoint the little finger of a child. [This size is prescribed for pots] that are not bigger than the small cooking-pots. For small cooking-pots and for those between these and the jars from Lydda the prescribed capacity is a quarter of a log. For those which have a size between that of Lydda jars and Bethlehem jars the capacity must be that of half a log. For those between Bethlehem jars and large stone jars the capacity must be that of a log. Rabbi Yohanan ben Zakkai says: [the prescribed capacity for the fragments] of large stone jars is two logs, and that for the bottoms of broken Galilean flasks and small jars is any whatsoever, but the fragments of their sides are not susceptible to impurity

As regards the smallest earthen vessels, and the bottoms and sides [of the larger but broken vessels] that can stand unsupported: The prescribed size is a capacity to hold oil sufficient for the anointing of a little finger of a child [if their former capacity] was that of a log. If [their former capacity] was from one log to a se'ah [their present capacity] must be a quarter of a log. If it was from a se'ah to two se'ah it must be half a log. If from two se'ah to three se'ah or as much as five se'ah it must be a log, the words of Rabbi Ishmael. Rabbi Akiva says: I do not prescribe any size for the unbroken vessels, rather: as regards the smallest earthen vessels, and the bottoms and sides [of larger but broken ones] that can stand unsupported: The prescribed size is a capacity to hold enough oil to anoint the little finger of a child. [This size is prescribed for pots] that are not bigger than the small cooking-pots. For small cooking-pots and for those between these and the jars from Lydda the prescribed capacity is a quarter of a log. For those which have a size between that of Lydda jars and Bethlehem jars the capacity must be that of half a log. For those between Bethlehem jars and large stone jars the capacity must be that of a log. Rabbi Yohanan ben Zakkai says: [the prescribed capacity for the fragments] of large stone jars is two logs, and that for the bottoms of broken Galilean flasks and small jars is any whatsoever, but the fragments of their sides are not susceptible to impurity

As regards the smallest earthen vessels, and the bottoms and sides [of the larger but broken vessels] that can stand unsupported: The prescribed size is a capacity to hold oil sufficient for the anointing of a little finger of a child [if their former capacity] was that of a log. If [their former capacity] was from one log to a se'ah [their present capacity] must be a quarter of a log. If it was from a se'ah to two se'ah it must be half a log. If from two se'ah to three se'ah or as much as five se'ah it must be a log, the words of Rabbi Ishmael. Rabbi Akiva says: I do not prescribe any size for the unbroken vessels, rather: as regards the smallest earthen vessels, and the bottoms and sides [of larger but broken ones] that can stand unsupported: The prescribed size is a capacity to hold enough oil to anoint the little finger of a child. [This size is prescribed for pots] that are not bigger than the small cooking-pots. For small cooking-pots and for those between these and the jars from Lydda the prescribed capacity is a quarter of a log. For those which have a size between that of Lydda jars and Bethlehem jars the capacity must be that of half a log. For those between Bethlehem jars and large stone jars the capacity must be that of a log. Rabbi Yohanan ben Zakkai says: [the prescribed capacity for the fragments] of large stone jars is two logs, and that for the bottoms of broken Galilean flasks and small jars is any whatsoever, but the fragments of their sides are not susceptible to impurity

As regards the smallest earthen vessels, and the bottoms and sides [of the larger but broken vessels] that can stand unsupported: The prescribed size is a capacity to hold oil sufficient for the anointing of a little finger of a child [if their former capacity] was that of a log. If [their former capacity] was from one log to a se'ah [their present capacity] must be a quarter of a log. If it was from a se'ah to two se'ah it must be half a log. If from two se'ah to three se'ah or as much as five se'ah it must be a log, the words of Rabbi Ishmael. Rabbi Akiva says: I do not prescribe any size for the unbroken vessels, rather: as regards the smallest earthen vessels, and the bottoms and sides [of larger but broken ones] that can stand unsupported: The prescribed size is a capacity to hold enough oil to anoint the little finger of a child. [This size is prescribed for pots] that are not bigger than the small cooking-pots. For small cooking-pots and for those between these and the jars from Lydda the prescribed capacity is a quarter of a log. For those which have a size between that of Lydda jars and Bethlehem jars the capacity must be that of half a log. For those between Bethlehem jars and large stone jars the capacity must be that of a log. Rabbi Yohanan ben Zakkai says: [the prescribed capacity for the fragments] of large stone jars is two logs, and that for the bottoms of broken Galilean flasks and small jars is any whatsoever, but the fragments of their sides are not susceptible to impurity

As regards the smallest earthen vessels, and the bottoms and sides [of the larger but broken vessels] that can stand unsupported: The prescribed size is a capacity to hold oil sufficient for the anointing of a little finger of a child [if their former capacity] was that of a log. If [their former capacity] was from one log to a se'ah [their present capacity] must be a quarter of a log. If it was from a se'ah to two se'ah it must be half a log. If from two se'ah to three se'ah or as much as five se'ah it must be a log, the words of Rabbi Ishmael. Rabbi Akiva says: I do not prescribe any size for the unbroken vessels, rather: as regards the smallest earthen vessels, and the bottoms and sides [of larger but broken ones] that can stand unsupported: The prescribed size is a capacity to hold enough oil to anoint the little finger of a child. [This size is prescribed for pots] that are not bigger than the small cooking-pots. For small cooking-pots and for those between these and the jars from Lydda the prescribed capacity is a quarter of a log. For those which have a size between that of Lydda jars and Bethlehem jars the capacity must be that of half a log. For those between Bethlehem jars and large stone jars the capacity must be that of a log. Rabbi Yohanan ben Zakkai says: [the prescribed capacity for the fragments] of large stone jars is two logs, and that for the bottoms of broken Galilean flasks and small jars is any whatsoever, but the fragments of their sides are not susceptible to impurity

As regards the smallest earthen vessels, and the bottoms and sides [of the larger but broken vessels] that can stand unsupported: The prescribed size is a capacity to hold oil sufficient for the anointing of a little finger of a child [if their former capacity] was that of a log. If [their former capacity] was from one log to a se'ah [their present capacity] must be a quarter of a log. If it was from a se'ah to two se'ah it must be half a log. If from two se'ah to three se'ah or as much as five se'ah it must be a log, the words of Rabbi Ishmael. Rabbi Akiva says: I do not prescribe any size for the unbroken vessels, rather: as regards the smallest earthen vessels, and the bottoms and sides [of larger but broken ones] that can stand unsupported: The prescribed size is a capacity to hold enough oil to anoint the little finger of a child. [This size is prescribed for pots] that are not bigger than the small cooking-pots. For small cooking-pots and for those between these and the jars from Lydda the prescribed capacity is a quarter of a log. For those which have a size between that of Lydda jars and Bethlehem jars the capacity must be that of half a log. For those between Bethlehem jars and large stone jars the capacity must be that of a log. Rabbi Yohanan ben Zakkai says: [the prescribed capacity for the fragments] of large stone jars is two logs, and that for the bottoms of broken Galilean flasks and small jars is any whatsoever, but the fragments of their sides are not susceptible to impurity

The covers of wine jars and oil jars and the covers of papyrus jars are not susceptible to impurity But if he adapted them for use as receptacles they are susceptible. The cover of a pot: When it has a hole or it has a point, it is not susceptible to impurity, But if it does not have a hole or a pointed top it is susceptible because she drains the vegetables into it. Rabbi Eliezer bar Zadok says: because she turns out the contents [of the pot] on to it.

The covers of wine jars and oil jars and the covers of papyrus jars are not susceptible to impurity But if he adapted them for use as receptacles they are susceptible. The cover of a pot: When it has a hole or it has a point, it is not susceptible to impurity, But if it does not have a hole or a pointed top it is susceptible because she drains the vegetables into it. Rabbi Eliezer bar Zadok says: because she turns out the contents [of the pot] on to it.

The covers of wine jars and oil jars and the covers of papyrus jars are not susceptible to impurity But if he adapted them for use as receptacles they are susceptible. The cover of a pot: When it has a hole or it has a point, it is not susceptible to impurity, But if it does not have a hole or a pointed top it is susceptible because she drains the vegetables into it. Rabbi Eliezer bar Zadok says: because she turns out the contents [of the pot] on to it.

As to dog's tooth which which they line large jars: anything that touches it becomes unclean. The plug of a jar is not regarded as connected. That which touches the lining of an oven is unclean.

If there was a hole in the "eye" of an oven, the minimum size [for it to leave the category of being tightly closed] is the circumference of a burning spindle staff that can enter and come out [without being extinguished]. Rabbi Judah says: one that is not burning. If the hole appeared at its side, the minimum size must be that of the circumference of a spindle staff that can enter and come out while it is not burning. Rabbi Judah says: while burning. Rabbi Shimon says: if the hole is in the middle its size must be such that a spindle staff can enter it, but if it was at the side it need only be such as the spindle staff cannot actually enter. And similarly he used to rule concerning the stopper of a jar in which a hole appeared: the minimum size is the circumference of the second knot in an oat stalk. If the hole was in the middle the stalk should be able to enter, and if at the side it need not be able to enter. And similarly he used to rule concerning large stone jars in the stoppers of which appeared a hole. The minimum size is the circumference of the second knot in a reed. If the hole was in the middle the reed must be able to enter it, and if it was at the side the reed need not be able to enter it. When is this so? When the jars were made for wine, but if they were made for other liquids, if they have even the smallest hole, they are unclean. When is this so? When the holes were not made by a person, but if they were made by a person, if they have even the smallest hole, they are unclean. If a hole appeared [in other vessels its prescribed size ] is as follows: if the vessel was used for food, [the hole must be one] through which olives can fall out; if for liquids, one that lets out liquids; If for either, the greater restriction is imposed [even with regard to the issue of] a tightly fitting cover [the size of the hole need only be] one that admits a liquid.

If there was a hole in the "eye" of an oven, the minimum size [for it to leave the category of being tightly closed] is the circumference of a burning spindle staff that can enter and come out [without being extinguished]. Rabbi Judah says: one that is not burning. If the hole appeared at its side, the minimum size must be that of the circumference of a spindle staff that can enter and come out while it is not burning. Rabbi Judah says: while burning. Rabbi Shimon says: if the hole is in the middle its size must be such that a spindle staff can enter it, but if it was at the side it need only be such as the spindle staff cannot actually enter. And similarly he used to rule concerning the stopper of a jar in which a hole appeared: the minimum size is the circumference of the second knot in an oat stalk. If the hole was in the middle the stalk should be able to enter, and if at the side it need not be able to enter. And similarly he used to rule concerning large stone jars in the stoppers of which appeared a hole. The minimum size is the circumference of the second knot in a reed. If the hole was in the middle the reed must be able to enter it, and if it was at the side the reed need not be able to enter it. When is this so? When the jars were made for wine, but if they were made for other liquids, if they have even the smallest hole, they are unclean. When is this so? When the holes were not made by a person, but if they were made by a person, if they have even the smallest hole, they are unclean. If a hole appeared [in other vessels its prescribed size ] is as follows: if the vessel was used for food, [the hole must be one] through which olives can fall out; if for liquids, one that lets out liquids; If for either, the greater restriction is imposed [even with regard to the issue of] a tightly fitting cover [the size of the hole need only be] one that admits a liquid.

If corpse-bearers were passing along a portico and one of them shut a door and locked it with a key, If the door can remain in its position on its own,[the contents of the house] remain clean, But if not, they become unclean. Similarly [in the case of] a barrel of dried figs or a basket of straw placed in a window, If the dried figs or the straw can remain in their position on their own, [the contents of the room] remain clean, But if not they become unclean. [In the case of] a house partitioned off by wine-jars, which had been plastered with clay, If the clay can remain in its position on its own, [the space partitioned off] remains clean, But if not, it becomes unclean.

Two [earthenware] jars in which there are two pieces of corpse the size of half an olive, sealed with tightly fitting lids, lying in a house, they remain clean, but the house becomes unclean. If one of them was opened, that [jar] and the house become unclean, but the other remains clean. And similarly with two rooms that open into a house.

[With regard to] jars standing on their bottoms or lying on their sides in the open air and touching one another to the extent of a handbreadth: If there is uncleanness beneath one of them, the uncleanness cleaves upwards and downwards. When does this rule apply? When the [jars] are clean. But in the case where they were unclean or one handbreadth high off the ground, if there is uncleanness beneath one of them, what is beneath all becomes unclean.

[With regard to] jars standing on their bottoms or lying on their sides in the open air and touching one another to the extent of a handbreadth: If there is uncleanness beneath one of them, the uncleanness cleaves upwards and downwards. When does this rule apply? When the [jars] are clean. But in the case where they were unclean or one handbreadth high off the ground, if there is uncleanness beneath one of them, what is beneath all becomes unclean.

If five men filled five jars to prepare with them five mixtures, and then they changed their minds to prepare one mixture from all of them, or if they filled the jars to prepare with them one mixture and then they changed their minds to prepare with them five mixtures, all the water remains valid. If one man filled five jars intending to prepare five [separate] mixtures, [even though] he changed his mind to prepare one mixture from all of them, only the last is valid. If he intended to prepare one mixture from all of them and then he changed his mind to prepare five separate mixtures, only the water in the one that was mixed first is valid. If he said to another man, "Prepare mixtures from these for yourself," only the first is valid; But if he said, "Prepare a mixture from these for me," all are valid.

If five men filled five jars to prepare with them five mixtures, and then they changed their minds to prepare one mixture from all of them, or if they filled the jars to prepare with them one mixture and then they changed their minds to prepare with them five mixtures, all the water remains valid. If one man filled five jars intending to prepare five [separate] mixtures, [even though] he changed his mind to prepare one mixture from all of them, only the last is valid. If he intended to prepare one mixture from all of them and then he changed his mind to prepare five separate mixtures, only the water in the one that was mixed first is valid. If he said to another man, "Prepare mixtures from these for yourself," only the first is valid; But if he said, "Prepare a mixture from these for me," all are valid.

If five men filled five jars to prepare with them five mixtures, and then they changed their minds to prepare one mixture from all of them, or if they filled the jars to prepare with them one mixture and then they changed their minds to prepare with them five mixtures, all the water remains valid. If one man filled five jars intending to prepare five [separate] mixtures, [even though] he changed his mind to prepare one mixture from all of them, only the last is valid. If he intended to prepare one mixture from all of them and then he changed his mind to prepare five separate mixtures, only the water in the one that was mixed first is valid. If he said to another man, "Prepare mixtures from these for yourself," only the first is valid; But if he said, "Prepare a mixture from these for me," all are valid.

One who filled the water with one hand and did some other work with the other hand, or filled the water for himself and for another man, or filled two jars at the same time, the water of both is invalid, for work causes invalidity whether one acts for oneself or for another person.

One who was clean for the hatat waters and then touched an oven: With his hand becomes unclean, With his foot he remains clean. If he stood on an oven and put out his hand beyond the oven with the flask in his hand, And so also in the case of a carrying-yoke which was placed over the oven and from which two jars were suspended one at either end: Rabbi Akiva says that they remain clean; But the sages say that they are unclean.

Rabbi Yose says: a condition of doubt in the case of liquids is deemed unclean in respect of food and clean in respect of vessels. How so? If there were two jars, the one unclean and the other clean, and he made dough with the contents of one of them and a doubt arose as to whether he prepared it with the contents of the unclean, or of the clean one, such is "a condition of doubt in the case of liquids [which] is deemed unclean in respect of food and clean in respect of vessels."

One who dwells in a courtyard with an am haaretz and forgot some vessels in the courtyard, even though they were jars with tightly fitting lids, or an oven with a tightly fitting cover, they are unclean. Rabbi Judah says that an oven is clean if it has a tightly fitting lid. Rabbi Yose says: even an oven is unclean unless he made for it a partition ten handbreadths high.

If one is emptying out the cistern [into jars] and a [dead] sheretz was found in the first jar, all the other jars are deemed unclean; but if it was found in the last, only that one is unclean but all the others remain clean. When does this apply? When the wine was drawn directly with each jar, but if it was drawn with a ladle and a [dead] creeping thing was found in one of the jars, it alone is unclean. When does this apply? Only when the man examined [the jars] but did not cover them up or covered them up but did not examine them; But if he both examined them and covered them up and a [dead] creeping thing was found: If in one jar, all the contents of the cistern are deemed unclean. If it was found in the cistern, all its contents are deemed unclean And if it was found in the ladle all the contents of the cistern are deemed unclean.

If one is emptying out the cistern [into jars] and a [dead] sheretz was found in the first jar, all the other jars are deemed unclean; but if it was found in the last, only that one is unclean but all the others remain clean. When does this apply? When the wine was drawn directly with each jar, but if it was drawn with a ladle and a [dead] creeping thing was found in one of the jars, it alone is unclean. When does this apply? Only when the man examined [the jars] but did not cover them up or covered them up but did not examine them; But if he both examined them and covered them up and a [dead] creeping thing was found: If in one jar, all the contents of the cistern are deemed unclean. If it was found in the cistern, all its contents are deemed unclean And if it was found in the ladle all the contents of the cistern are deemed unclean.

If one is emptying out the cistern [into jars] and a [dead] sheretz was found in the first jar, all the other jars are deemed unclean; but if it was found in the last, only that one is unclean but all the others remain clean. When does this apply? When the wine was drawn directly with each jar, but if it was drawn with a ladle and a [dead] creeping thing was found in one of the jars, it alone is unclean. When does this apply? Only when the man examined [the jars] but did not cover them up or covered them up but did not examine them; But if he both examined them and covered them up and a [dead] creeping thing was found: If in one jar, all the contents of the cistern are deemed unclean. If it was found in the cistern, all its contents are deemed unclean And if it was found in the ladle all the contents of the cistern are deemed unclean.

If one is emptying out the cistern [into jars] and a [dead] sheretz was found in the first jar, all the other jars are deemed unclean; but if it was found in the last, only that one is unclean but all the others remain clean. When does this apply? When the wine was drawn directly with each jar, but if it was drawn with a ladle and a [dead] creeping thing was found in one of the jars, it alone is unclean. When does this apply? Only when the man examined [the jars] but did not cover them up or covered them up but did not examine them; But if he both examined them and covered them up and a [dead] creeping thing was found: If in one jar, all the contents of the cistern are deemed unclean. If it was found in the cistern, all its contents are deemed unclean And if it was found in the ladle all the contents of the cistern are deemed unclean.

If one had left wine-jars on the roof to dry and they became filled with water: Rabbi Eliezer says: if it was the season of rain and there was [in the cistern] a little water, one may break the jars; otherwise one may not break them. Rabbi Joshua says: in either case one may break them or tilt them over, but one may not empty [them into the cistern].

If one had left wine-jars on the roof to dry and they became filled with water: Rabbi Eliezer says: if it was the season of rain and there was [in the cistern] a little water, one may break the jars; otherwise one may not break them. Rabbi Joshua says: in either case one may break them or tilt them over, but one may not empty [them into the cistern].

If one had arranged wine-jars in a cistern and they became filled with water, even though the water of the cistern was all soaked up, they may be broken.

Mishnah: They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life 1) At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. 2) And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls. 1) From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. 2) And there was not a courtyard in Jerusalem that was not illuminated by the light of the Bet Hashoevah.

And four ladders etc: It was taught: The height of each lamp was fifty cubits. And four youth from the priesthood in whose hands were jars of oil containing one hundred and twenty log. It was asked: Were there one hundred and twenty log for all of them or one hundred and twenty log for each? Come and hear: With jars of oil in their hands, each of thirty log making a total of one hundred and twenty log.

And four ladders etc: It was taught: The height of each lamp was fifty cubits. And four youth from the priesthood in whose hands were jars of oil containing one hundred and twenty log. It was asked: Were there one hundred and twenty log for all of them or one hundred and twenty log for each? Come and hear: With jars of oil in their hands, each of thirty log making a total of one hundred and twenty log.