leaning

Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee.

Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.

By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.

Now upon the Philistines joining battle, there followed a sharp engagement, and the Philistine, became the conquerors, and slew a great number of their enemies; but Saul the king of Israel, and his sons, fought courageously, and with the utmost alacrity, as knowing that their entire glory lay in nothing else but dying honorably, and exposing themselves to the utmost danger from the enemy [for they had nothing else to hope for]; so they brought upon themselves the whole power of the enemy, till they were encompassed round and slain, but not before they had killed many of the Philistines Now the sons of Saul were Jonathan, and Abinadab, and Malchisua; and when these were slain the multitude of the Hebrews were put to flight, and all was disorder, and confusion, and slaughter, upon the Philistines pressing in upon them. But Saul himself fled, having a strong body of soldiers about him; and upon the Philistines sending after them those that threw javelins and shot arrows, he lost all his company except a few. As for himself, he fought with great bravery; and when he had received so many wounds, that he was not able to bear up nor to oppose any longer, and yet was not able to kill himself, he bade his armor-bearer draw his sword, and run him through, before the enemy should take him alive. But his armor-bearer not daring to kill his master, he drew his own sword, and placing himself over against its point, he threw himself upon it; and when he could neither run it through him, nor, by leaning against it, make the sword pass through him, he turned him round, and asked a certain young man that stood by who he was; and when he understood that he was an Amalekite, he desired him to force the sword through him, because he was not able to do it with his own hands, and thereby to procure him such a death as he desired. This the young man did accordingly; and he took the golden bracelet that was on Saul's arm, and his royal crown that was on his head, and ran away. And when Saul's armor-bearer saw that he was slain, he killed himself; nor did any of the king's guards escape, but they all fell upon the mountain called Gilboa. But when those Hebrews that dwelt in the valley beyond Jordan, and those who had their cities in the plain, heard that Saul and his sons were fallen, and that the multitude about them were destroyed, they left their own cities, and fled to such as were the best fortified and fenced; and the Philistines, finding those cities deserted, came and dwelt in them.

Let it be granted, however, that there are other prophylactics against poisons known to animals: what does that avail to prove that it is not nature, but reason, which leads to the discovery of such things among them? For if reason were the discoverer, this one thing (or, if you will, one or two more things) would not be (exclusive of all others) the sole discovery made by serpents, and some other thing the sole discovery of the eagle, and so on with the rest of the animals; but as many discoveries would have been made amongst them as among men. But now it is manifest from the determinate inclination of the nature of each animal towards certain kinds of help, that they possess neither wisdom nor reason, but a natural constitutional tendency implanted by the Logos towards such things in order to ensure the preservation of the animal. And, indeed, if I wished to join issue with Celsus in these matters, I might quote the words of Solomon from the book of Proverbs, which run thus: “There be four things which are little upon the earth, but these are wiser than the wise: The ants are a people not strong, yet they prepare their meat in the summer; the conies are but a feeble folk, yet make they their houses in the rocks; the locusts have no king, yet go they forth in order at one command; and the spotted lizard, though leaning upon its hands, and being easily captured, dwelleth in kings’ fortresses.” I do not quote these words, however, as taking them in their literal signification, but, agreeably to the title of the book (for it is inscribed “Proverbs”), I investigate them as containing a secret meaning. For it is the custom of these writers [of Scripture] to distribute into many classes those writings which express one sense when taken literally, but which convey a different signification as their hidden meaning; and one of these kinds of writing is “Proverbs.” And for this reason, in our Gospels too, is our Saviour described as saying: “These things have I spoken to you in proverbs, but the time cometh when I shall no more speak unto you in proverbs.” It is not, then, the visible ants which are “wiser even than the wise,” but they who are indicated as such under the “proverbial” style of expression. And such must be our conclusion regarding the rest of the animal creation, although Celsus regards the books of the Jews and Christians as exceedingly simple and commonplace, and imagines that those who give them an allegorical interpretation do violence to the meaning of the writers. By what we have said, then, let it appear that Celsus calumniates us in vain, and let his assertions that serpents and eagles are wiser than men also receive their refutation.

And in the days of Anésh, in his eight hundred and twentieth year, Lamech, the blind man, killed Cain, the murderer, in the Forest of Nodh. Now this killing took place in the following manner. As Lamech was leaning on the youth, his son [Tubal-Cain], and the youth was setting straight his father’s arm in the direction in which he saw the quarry, he heard the sound of Cain moving about, backwards and forwards, in the forest. Now Cain was unable to stand still in one place and to hold his peace. And Lamech, thinking that it was a wild beast that was making a movement in the forest, raised his arm, and, having made ready, drew his bow and shot an arrow towards that spot, and the arrow smote Cain between his eyes, and he fell down and died. And Lamech, thinking that he had shot game, spake to the youth, saying, ‘‘ Make haste, and let us see what game we have shot.” And when they went to the spot, and the boy on whom Lamech leaned had looked, he said unto him, ‘‘ O my lord, thou hast killed Cain.”’ And Lamech moved his hands to smite them together, and as he did so he smote the youth and killed him also.

Stalks of grain which are leaning over other stalks of grain, or vegetable [plants] on other [] vegetable plants, or stalks of grain over vegetables plants or vegetable plants over stalks of grain, all this is permitted, except in the case of the Greek gourd. Rabbi Meir says: also in the case of the cucumber or Egyptian beans. But I recognize their words [as more acceptable] than mine.

What is meant by a "damaged vessel" (gistera)? One whose handles were removed. If sharp ends projected from it: Any part of it which can contain olives contracts impurity by contact, while any impurity opposite an end conveys impurity to the vessel through its air-space, But any part of it which cannot contain olives contracts impurity by contact, while an impurity opposite an end does not convey impurity through its air-space. If it was leaning on its side like a kind of cathedra, Any part of it which can contain olives contracts impurity by contact, while any impurity opposite an end conveys impurity to the vessel through its air-space, But any part of it which cannot contain olives contracts impurity by contact, while an impurity opposite an end does not convey impurity to the vessel through its air-space. Bowls with Korfian [bottoms], and cups with Zidonian bottoms, although they cannot stand unsupported, are susceptible to impurity, because they were originally fashioned in this manner.

A zav defiles the objects that are lain upon (or sat upon) in five ways, so that they defile people and garments: by standing, sitting, lying, hanging or leaning. What he lies upon defiles a person in seven ways, so that he [in turn] defiles garments: by standing, sitting, lying, hanging, or leaning upon it, or by touching or carrying it.

A zav defiles the objects that are lain upon (or sat upon) in five ways, so that they defile people and garments: by standing, sitting, lying, hanging or leaning. What he lies upon defiles a person in seven ways, so that he [in turn] defiles garments: by standing, sitting, lying, hanging, or leaning upon it, or by touching or carrying it.

The behavior of Rebbi Joshua ben Levi disagrees since Rebbi Joshua ben Levi read psalms afterwards. But have we not stated: One does not say words after Emet Weyaẓiv? He explains that as relating to Emet Weyaẓiv of the morning prayers, since Rebbi Zeïra said in the name of Rav Abba bar Jeremiah: There are three immediacies: immediately after leaning comes slaughtering, immediately after hand-washing comes benediction, immediately after redemption comes prayer. Immediately after leaning comes slaughtering: “He shall lean … he shall slaughter” (Lev. 1:4–5). Immediately after hand-washing comes benediction, (Ps. 134:2) “Lift your hands in holiness and bless the Lord.” Immediately after redemption comes prayer, (Ps. 19:15) “May the words of my mouth be for goodwill” and it is written after that (Ps. 20:2) “May the Lord answer you on the day of worry.” Rebbi Yose ben Rebbi Abun said: For anyone who immediately slaughters after leaning, no disqualification will appear regarding his sacrifice. For anyone who immediately pronounces the benediction after washing his hands, Satan will not find anything to accuse about at that meal. For anyone who immediately prays after mentioning redemption, Satan will not find anything to accuse him of the entire day. Rebbi Zeïra said, I am used to immediately pray after mentioning redemption and I was conscripted to forced labor, to bring myrrh to the Palace. They said to him: our teacher, that is an honor. There are people who pay money to see the inside of the Palace. Rebbi Immi said: Anyone who does not immediately pray after mentioning redemption, whom is he to be likened to? To an acquaintance of the king who comes from afar to the king’s door. When the king comes to see what he wants, he finds that the person left. Hence, the king also leaves.

The behavior of Rebbi Joshua ben Levi disagrees since Rebbi Joshua ben Levi read psalms afterwards. But have we not stated: One does not say words after Emet Weyaẓiv? He explains that as relating to Emet Weyaẓiv of the morning prayers, since Rebbi Zeïra said in the name of Rav Abba bar Jeremiah: There are three immediacies: immediately after leaning comes slaughtering, immediately after hand-washing comes benediction, immediately after redemption comes prayer. Immediately after leaning comes slaughtering: “He shall lean … he shall slaughter” (Lev. 1:4–5). Immediately after hand-washing comes benediction, (Ps. 134:2) “Lift your hands in holiness and bless the Lord.” Immediately after redemption comes prayer, (Ps. 19:15) “May the words of my mouth be for goodwill” and it is written after that (Ps. 20:2) “May the Lord answer you on the day of worry.” Rebbi Yose ben Rebbi Abun said: For anyone who immediately slaughters after leaning, no disqualification will appear regarding his sacrifice. For anyone who immediately pronounces the benediction after washing his hands, Satan will not find anything to accuse about at that meal. For anyone who immediately prays after mentioning redemption, Satan will not find anything to accuse him of the entire day. Rebbi Zeïra said, I am used to immediately pray after mentioning redemption and I was conscripted to forced labor, to bring myrrh to the Palace. They said to him: our teacher, that is an honor. There are people who pay money to see the inside of the Palace. Rebbi Immi said: Anyone who does not immediately pray after mentioning redemption, whom is he to be likened to? To an acquaintance of the king who comes from afar to the king’s door. When the king comes to see what he wants, he finds that the person left. Hence, the king also leaves.

The behavior of Rebbi Joshua ben Levi disagrees since Rebbi Joshua ben Levi read psalms afterwards. But have we not stated: One does not say words after Emet Weyaẓiv? He explains that as relating to Emet Weyaẓiv of the morning prayers, since Rebbi Zeïra said in the name of Rav Abba bar Jeremiah: There are three immediacies: immediately after leaning comes slaughtering, immediately after hand-washing comes benediction, immediately after redemption comes prayer. Immediately after leaning comes slaughtering: “He shall lean … he shall slaughter” (Lev. 1:4–5). Immediately after hand-washing comes benediction, (Ps. 134:2) “Lift your hands in holiness and bless the Lord.” Immediately after redemption comes prayer, (Ps. 19:15) “May the words of my mouth be for goodwill” and it is written after that (Ps. 20:2) “May the Lord answer you on the day of worry.” Rebbi Yose ben Rebbi Abun said: For anyone who immediately slaughters after leaning, no disqualification will appear regarding his sacrifice. For anyone who immediately pronounces the benediction after washing his hands, Satan will not find anything to accuse about at that meal. For anyone who immediately prays after mentioning redemption, Satan will not find anything to accuse him of the entire day. Rebbi Zeïra said, I am used to immediately pray after mentioning redemption and I was conscripted to forced labor, to bring myrrh to the Palace. They said to him: our teacher, that is an honor. There are people who pay money to see the inside of the Palace. Rebbi Immi said: Anyone who does not immediately pray after mentioning redemption, whom is he to be likened to? To an acquaintance of the king who comes from afar to the king’s door. When the king comes to see what he wants, he finds that the person left. Hence, the king also leaves.

Rebbi Yoḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; Zeïra did not greet Rabba since they observe (Job 29:8) “Boys see me and hide themselves.” As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismaël but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Yoḥanan. May one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said: Rebbi Jacob bar Idi, you know how to pacify.

MISHNAH: Anything that is inside the bet rova‘ counts for the measurement of bet rova‘. The surroundings of a vine, a grave, or a rock count for the measurement of bet rova‘. Grain and grain need a bet rova‘, vegetable and vegetable six hand-breadths. Grain and vegetables, vegetables and grain need a bet rova‘. Rebbi Eliezer says, vegetable and grain six hand-breadths. Grain leaning over grain, vegetable over vegetable, grain over vegetable, vegetable over grain, all is permitted except Greek gourd. Rebbi says, also green melon and Egyptian beans, but I prefer their words over my words.

Rebbi Nassa asked: Is it not reasonable that, if the top of the surrounding wall is two hand-breadths wide, one is permitted to sow on it two kinds? Rebbi Nassa asked: If he drew a string in the middle, sowed in half of it, how far can he draw it? From what Rebbi Isaac and Rebbi Immi said, “explain it if the walls diminish six,” that means that it may be even less than that. Let us hear from the following: “In depressions that are one hand-breadth deep one may sow three seeds, one on each side and one in the middle.” That means, down to one hand-breadth. Rebbi Abba bar Cahana, Simeon from Nerash in the name of Rebbi Simeon ben Laqish: They taught “leaning towards a dry spot”.

MISHNAH: If a storm broke vines over grain, one should fix it immediately, but in an emergency it is permitted. Grain leaning under vines, and also vegetables, one turns back and it does not sanctify. When does grain start to sanctify? When it is a third grown, and grapes once they have grown to the size of white beans. Completely dry grain and grapes completely ripe do not become sanctified.

Ashqelon itself? Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: Since we have stated “the gardens of Ascalon” it follows that Ascalon is outside. Rebbi Simon in the name of Hilfai: The House of Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they voted to free it from tithes. Rebbi Ismael ben Rebbi Yose removed his hand that was leaning on Ben Qappara. He said to him, my son, why did you not say to me: why did you remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah?

What is the start of bathing? Rebbi Zeriqan in the name of Rebbi Ḥanina said, when he opened his belt. Rav said, when he took off his shoe. As the following. Rebbi Joshua ben Levi was used to hear the lesson of his grandson every Friday. Once he forgot and went bathing in the public baths of Tiberias; he was leaning on Rebbi Ḥiyya bar Abba’s shoulder. He remembered that he had not heard his grandson’s lesson, turned around and left. When was this? Rebbi Derosai said, he was anointing himself. Rebbi Eleazar ben Rebbi Yose says, he had taken off his clothes. Rebbi Ḥiyya bar Abba said to him, did our teacher not teach us “if they started they should not interrupt”? He said to him, Ḥiyya my son, is that unimportant in your eyes? For anyone who hears the lesson from his grandson is as if he heard it from Sinai. What is the reason? You shall make it known to your sons and grandsons, the day when you stood before the Eternal, your God, at Horeb.

HALAKHAH: “The laths about which they spoke,” etc. The Mishnah if they were distant from the wall. But if they were leaning against the wall even Rebbi Yose will agree. And it was stated thus: If one made laths for an alley, if they are less than three [hand-breadths] from the ground or they were within three [hand-breadths] from the wall, it is permitted. Three only if what is standing be more than the empty space.

Rebbi Yose ben Ḥanina said, the tenth of an ephah and breeches obstruct. What is the reason? Both are “making”. Rebbi Ḥanina said, and do with Aaron and his sons so, all which is written in the Chapter obstructs. This comes following what Rebbi Samuel bar Nahman said in the name of Rebbi Jonathan: this is the word, and this is the word, even reading the Chapter obstructs. Rebbi Joḥanan said, anything obstructing for future generations obstructs here, [and anything not obstructing for future generations does not obstruct here.] What do you have? The leaning of hands and the remainders of the blood which are not obstructing in future generations are obstructing here. Rebbi Ḥanina said, the diadem and Aaron’s mitre precede the sons’ belts. Jehudah the great says, you shall gird them with belts, Aaron and his sons. Rebbi Idi said, what you are saying is as a meritorious deed. But as a commandment, Moses brought near Aaron and his sons and washed them in water, and after that, he put the vest on him, and after that, Moses brought Aaron and his sons near and clothed them with shirts.

Rebbi Joḥanan was leaning on Rebbi Ḥiyya bar Abba when Rebbi Eliezer saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he hides himself. Rebbi Jacob bar Idi said to him, thus they behave among themselves; Rebbi Ze`ira did not greet Rabba since they observe Boys see me and hide themselves; elders rise and stand. He asked him, may one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eliezer did well that he did not pass before you. The other thing the Babylonian does, that he does not mention my tradition in my name. Rebbi Immi and Rebbi Assi came to him. They said to him, Rabbi, so it happened that it was a synagogue of weavers, about a bolt topped by a lock about which Rebbi Eleazar and Rebbi Yose disagreed until they tore a Torah scroll in their rage. Would you think that they tore a Torah scroll? But that a Torah scroll was torn. There was an old man there, Rebbi Yose ben Qisma, who said, I wonder whether this synagogue will not be a place of foreign worship. He came back and asked, where is the colleague? Rebbi Jacob bar Idi came and said to him, it is written, all that the Eternal commanded to His servant Moses so Joshua commanded. When Joshua explained, did he mention every time “so said Moses”? No, he explained and they knew that it was Moses’s teaching. So also Eleazar sits and explains and everybody knows that it is your teaching. He said to them, why do you not know to pacify like our colleague Ben Idi?

HALAKHAH: Therefore not an adult? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, even an adult is permitted. For what purpose was stated “a small child”? It comes to inform you of the strength of the House of Shammai, how far they are restrictive. Samuel was carried from bed to bed. Rebbi Ze`ira said before Rebbi Yasa, let us say that he was asthenic. He told him, he was healthier than I and you. It was stated, Rebbi Ismael ben Rebbi <yose> says, the stones on which we sat on in our youth make war against us in our old age. Rebbi Jonah ordered the colleagues, do not sit on the [outside] stone benches of the assembly of Bar Ulla because they are cold. Rav commanded his students, do not sit on the outside table of the assembly of Issy because it is cold. Rebbi Abba went down to bathe in the public baths of Tiberias, leaning on two Goths. They fell down and he lifted them up, they fell down and he lifted them up. One asked him, what is this? He said to them, I preserved my strength for my old age. Rav Huna did not come to the house of assembly. Rav Qatina asked, was it not stated that one carries the asthenics?

MISHNAH: The House of Shammai say, one brings well-being offerings without leaning on them, but not elevation offerings; but the House of Hillel say one brings both well-being and elevation offerings and one leans on them.

HALAKHAH: The House of Shammai say, irregular leaning-on was permitted. But the House of Hillel say, irregular leaning-on was not permitted. What is irregular leaning-on? From the day before. Rebbi Ze`ira said, everybody agrees that he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before; he fulfilled his obligation with voluntary well-being offerings for which he leaned on the day before. Where do they disagree? The festival well-being offerings. The House of Shammai treat them like voluntary well-being offerings; the House of Hillel treat them like the reparation offering of a sufferer from skin disease. Rebbi Yasa said, that what you are saying, he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before, {only} on time. If its time has passed it becomes like voluntary well-being offerings.

HALAKHAH: The House of Shammai say, irregular leaning-on was permitted. But the House of Hillel say, irregular leaning-on was not permitted. What is irregular leaning-on? From the day before. Rebbi Ze`ira said, everybody agrees that he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before; he fulfilled his obligation with voluntary well-being offerings for which he leaned on the day before. Where do they disagree? The festival well-being offerings. The House of Shammai treat them like voluntary well-being offerings; the House of Hillel treat them like the reparation offering of a sufferer from skin disease. Rebbi Yasa said, that what you are saying, he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before, {only} on time. If its time has passed it becomes like voluntary well-being offerings.

HALAKHAH: The House of Shammai say, irregular leaning-on was permitted. But the House of Hillel say, irregular leaning-on was not permitted. What is irregular leaning-on? From the day before. Rebbi Ze`ira said, everybody agrees that he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before; he fulfilled his obligation with voluntary well-being offerings for which he leaned on the day before. Where do they disagree? The festival well-being offerings. The House of Shammai treat them like voluntary well-being offerings; the House of Hillel treat them like the reparation offering of a sufferer from skin disease. Rebbi Yasa said, that what you are saying, he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before, {only} on time. If its time has passed it becomes like voluntary well-being offerings.

“It happened that Hillel the Elder brought his elevation offering to the Temple courtyard and leaned on it. The students of Shammai ganged up on him. He started to wag its tail, said to them, look, it is a female and I brought it as well-being sacrifice, and kept them talking about other matters until they left. After some time the House of Shammai became strong and they wanted to fix practice following their words. There was there Bava ben Bitay from the students of the House of Shammai who realized that practice followed the House of Hillel. Once he entered the Temple courtyard and found it desolate. He said, the house of those who make our God’s House desolate shall be desolate. What did he do? He sent and brought 3’000 sheep from Qedar sheep, checked them for defects, and displayed them on the Temple Mount. He said to them, listen to me my brothers, the House of Israel. Anybody who wants to bring an elevation sacrifice may bring it and lean on it, to bring a well-being sacrifice may bring it and lean on it. At that moment, practice was fixed following the House of Hillel; and nobody said anything.” Rebbi Isaac ben Rebbi Eleazar said, (this implies) <this cup> for breakfast has to be full; the (poison) <worm> in the wood comes from itself; any coal which does not cause a burn at the start will not cause one. “Again it happened that a student of Hillel brought his elevation offering to the Temple courtyard and leaned on it. A student of Shammai saw him and said to him, what is this leaning-on? He said to him, what about being silent? He silenced him by a reprimand and he left.”

MISHNAH: One does not take wood from a hut but only from what is leaning on it. One brings wood from the field from what was collected, but from a corral even what is strewn about. What is a corral? Any close to the village, the words of Rebbi Jehudah. Rebbi Yose says, any into which one enters with a key, even inside the Sabbath domain.

HALAKHAH: “One does not take wood from a hut but only from what is leaning on it.” Samuel said, if he did not intend to fortify it. But if he intended to fortify it it is forbidden, unless he stipulated about it. Therefore if he stipulated it is permitted. Rav Naḥman bar Jacob asked, may a person stipulate to tear down tents? One said before Samuel, if it was pasted on it, and Rav Naḥman bar Jacob was wondering about it.

MISHNAH: The entire day is qualified for reading the Scroll, and to read the Hallel, and to blow the shofar, and to take the lulav, and for the musaf prayer, and for musaf sacrifices, for confessions with bulls, and for the declaration of tithes and for the confessions of the Day of Atonement. For leaning on, slaughter, weaving and presenting, taking a handful, burning on the altar, breaking the neck, receiving, sprinkling, and to let the suspected adulteress drink, and to break the neck of the calf, and to purify the sufferer from skin disease.

“For leaning on, slaughter, weaving, presenting, taking a handful, burning on the altar, breaking the neck, receiving, sprinkling.” As it is written, on the day on which He commanded the Children of Israel.

Rebbi Samuel bar Rav Isaac went to a synagogue. A man stood up to translate while leaning on a pillar. He said to him, this is forbidden to you; just as it was given in trembling and fear so we have to treat it in trembling and fear. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw Huna standing up translating without putting up another person in his stead. He said to him, this is forbidden to you; just as it was given by an agent, so we have to treat it by an agent. Rebbi Jehudah bar Pazi went and turned it into a question, I was standing between the Eternal and you at that time to tell you the Eternal’s word. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw a teacher delivering the translation from a book. He said to him, this is forbidden to you; matters which were said orally orally, matters which were said in writing in writing.

HALAKHAH: Originally the only disagreement in Israel was about leaning on. Then rose Hillel and Shammai and made it four. After the students of the House of Shammai and students of the House of Hillel increased who did not sufficiently serve their teachers, disagreements increased in Israel and they were split into two sects; these declare impure and those declare pure, and the prior state will not be reconstituted until the arrival of David’s son.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: Rabbinic Sabbath prohibitions shall not be unimportant in your eyes, since leaning on is only a meritorious act and the fathers of the world disagreed about it. Rebbi Yose said, this implies that one has to press down with all his weight. If it were not so we would have to say that it is forbidden to touch an animal on the Sabbath.

HALAKHAH: The House of Shammai say, irregular leaning-on was permitted. But the House of Hillel say, irregular leaning-on was not permitted. What is irregular leaning-on? From the day before. Rebbi Ze`ira said, everybody agrees that he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before; he fulfilled his obligation with voluntary well-being offerings for which he leaned on the day before. Where do they disagree? The festival well-being offerings. The House of Shammai treat them like voluntary well-being offerings; the House of Hillel treat them like the reparation offering of a sufferer from skin disease. Rebbi Yasa said, that what you are saying, he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before, {only} on time. If its time has passed it becomes like holiday well-being offerings.

HALAKHAH: The House of Shammai say, irregular leaning-on was permitted. But the House of Hillel say, irregular leaning-on was not permitted. What is irregular leaning-on? From the day before. Rebbi Ze`ira said, everybody agrees that he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before; he fulfilled his obligation with voluntary well-being offerings for which he leaned on the day before. Where do they disagree? The festival well-being offerings. The House of Shammai treat them like voluntary well-being offerings; the House of Hillel treat them like the reparation offering of a sufferer from skin disease. Rebbi Yasa said, that what you are saying, he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before, {only} on time. If its time has passed it becomes like holiday well-being offerings.

HALAKHAH: The House of Shammai say, irregular leaning-on was permitted. But the House of Hillel say, irregular leaning-on was not permitted. What is irregular leaning-on? From the day before. Rebbi Ze`ira said, everybody agrees that he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before; he fulfilled his obligation with voluntary well-being offerings for which he leaned on the day before. Where do they disagree? The festival well-being offerings. The House of Shammai treat them like voluntary well-being offerings; the House of Hillel treat them like the reparation offering of a sufferer from skin disease. Rebbi Yasa said, that what you are saying, he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before, {only} on time. If its time has passed it becomes like holiday well-being offerings.

“It happened that Hillel the Elder brought his elevation offering to the Temple courtyard and leaned on it. The students of the House of Shammai ganged up on him. He started to wag its tail, said to them, look, it is a female and I brought it as well-being sacrifice, and kept them talking about other matters until they left. After some time the House of Shammai became strong and they wanted to fix practice following their words. There was there Bava ben Buta from the students of the House of Shammai who realized that practice followed the House of Hillel. Once he entered the Temple courtyard and found it desolate. He said, the house of those who make our God’s House desolate shall be desolate. What did he do? He sent and brought 3’000 young lambs from Qedar sheep, checked them for defects, and displayed them on the Temple Mount. He said to them, listen to me my brothers, the House of Israel. Anybody who wants to bring an elevation sacrifice may bring it and lean on it, to bring a well-being sacrifice may bring it and lean on it. At that moment, practice was fixed following the House of Hillel; and nobody said anything.” Rebbi Isaac ben Rebbi Eleazar said, this cup for breakfast has to be full; the worm in the wood comes from itself; any coal which does not cause a burn at the start will not cause one. “Again it happened that a student of Hillel brought his elevation offering to the Temple courtyard and leaned on it. A student of Shammai saw him and said to him, what is this leaning-on? He said to him, what about being silent? He silenced him by a reprimand and he left.”

Rebbi Joḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things this Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; the younger one does not greet the older since they observe Boys see me and hide themselves, and old people rose and stood. As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismael but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Joḥanan. May one pass by the water statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said to him: Rebbi Jacob bar Idi, you know how to pacify. But Rebbi Joḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, may I dwell in Your tent forever! Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Joḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What profit does he have from this? The son of Tira said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? Dripping from the lips ofthe sleeping ones. Like that bunch of grapes which drips by itself. Rebbi Ḥinena bar Pappus and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

We find that Rebbi Ismael ben Rebbi Yose disagrees with his father since Rebbi Simon said in the name of Hilfai: Rebbi, Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they wanted to vote to free it from tithes but Rebbi Ismael ben Rebbi Yose removed his hand. He was leaning on Ben Qappara. He said to him, my son, why did you not say to me: did you not remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah? When is it impure because of territory of Gentiles? But we found that he stated in the name of his father that they accepted tithes voluntarily! And he said, it is correct that if tithes are from their words and the food of the daughters is of their words that their words may uproot their words.

HALAKHAH: Did not Rebbi Ḥiyya state: Nobody could sit in the Temple courtyard except for kings of the Davidic dynasty, and Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even the kings of the Davidic dynasty could not sit in the Temple courtyard! Explain it, that he was leaning on the wall in a kind of sitting. But is it not written: “King David came and sat before the Eternal”? Rebbi Ayvo bar Naggari said, he concentrated on his prayer. There, we have stated: The first group left and sat on the Temple Mount, the second in the Ḥel, and the third at its place! Rebbi Naḥman in the name of Rebbi Mana: Did we state that the third sat at its place? It stood at its place!

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

There, we have stated: The leaning of the hands of the Elders and the breaking of the neck of the calf is done by three [judges]; Rebbi Jehudah says, by five. What is the reason of Rebbi Simeon? “The Elders shall lean,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two; “the Elders,” two. No court has an even number of members; one adds another one, that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders, your judges,” two. No court has an even number of members; one adds another one, that makes three. What is the reason of Rebbi Jehudah? “Your Elders shall go out,” two, “and your judges,” two. No court has an even number of members; one adds, that makes five. Rebbi said, the words of Rebbi Simeon are reasonable for the leaning of the hands and those of Rebbi Jehudah for the breaking of the neck. The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean”. And those of Rebbi Jehudah for the breaking of the neck, for he does not refer to “they shall go out.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken because he refers to both to “they shall lean” and “they shall go out,” it turns out that you have to say “there shall go out” two, “your Elders” two, “and your judges,” two. No court has an even number of members; one adds another one, that makes seven. How do the rabbis explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges” these are king and High Priest.

HALAKHAH: “If somebody died and left a wife,” etc. Rebbi Yose ben Ḥanina said, the weakest in his claim. For example, one lent before witnesses, the other lent on a mortgage document; it should be given to the one who lent before witnesses. Rebbi Joḥanan said, the weakest in his body. Think about it, if he is rich, like those of the family Andreas. Rebbi Aḥa said, the weakest in his body and poor. As the following: They gave to a relative of Rebbi Samuel bar Abba as the weakest. Rebbi Simeon ben Laqish brought slaves of Rebbi Jehuda the Prince and took it away from her. Rebbi Joḥanan was leaning on Rebbi Simeon bar Abba and said, what was done with that poor woman? He said to him, Rebbi Simeon ben Laqish brought slaves of Rebbi Jehuda the Prince and took it away from her. Was he justified in doing this? Rebbi Jeremiah asked before Rebbi Ze‘ira: Should we say that Rebbi Joḥanan follows his doctrine and Rebbi Simeon ben Laqish his own? Since they disagree: Everybody agrees that if they err in arguments, one does not reverse. In the words of the Torah, one reverses. Where do they disagree? If one errs in a Mishnah, for Rebbi Joḥanan says, an error in Mishnah is like an error in arguments, but Rebbi Simeon ben Laqish says, an error in Mishnah is like an error in words of the Torah. What is said of the Mishnah is also said of words of the Elders.

There, we have stated: “If they started, one does not interrupt.” What is the start of bathing? Rebbi Zeriqan in the name of Rebbi Ḥanina: When he opened his belt. Rav said, when he took off his shoe. Rebbi Joshua ben Levi used to hear the lesson of his grandson every Friday. Once he forgot and went bathing in the public baths of Tiberias; he was leaning on Rebbi Ḥiyya bar Abba’s shoulder. He remembered and left the public bath. He said, so it was: Rebbi Eleazar bar Yose said, he had taken off [his clothes]. Rebbi Ḥiyya bar Abba said to him, did our teacher not teach us, “if they started, one does not interrupt”? He said to him, Ḥiyya my son, is that unimportant in your eyes? For anyone who hears the lesson from his grandson is as if he heard it from Mount Sinai. What is the reason? “ You shall make them known to you sons and grandsons,” etc., “the day when you stood before the Eternal, your God, at Horeb.” Like the day when you stood before the Eternal, your God, at Horeb. Rebbi Ḥizqiah bar Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? “Only in image a man wanders.” “Many a man professes good will, but where will you find one you can trust?” That is Rebbi Ze‘ira, as Rebbi Ze‘ira said, we do take the traditions of Rav Sheshet into account since he is blind. And Rebbi Ze‘ira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah, that you quote in his name? He said to him, Rav Ada bar Aḥawa said it in his name.

MISHNAH: Whipping by three [judges]; in the name of Rebbi Ismael they said, by 23. The lengthening of a month by three [judges], the intercalation of a year by three [judges], the words of Rebbi Meïr. Rabban Simeon ben Gamliel says, one starts with three, one discusses with five, and one votes with seven. But if they voted with three, it is intercalated. The leaning of Elders and the breaking of the calf’s neck by three [judges], the words of Rebbi Simeon, but Rebbi Jehudah says, by five. Ḥalîṣah and repudiations by three [judges], [redemption of] the growth of the fourth year and Second Tithe whose value is not known by three [appraisers], also of Temple dedications by three. Estimations of movables by three [appraisers], Rebbi Jehudah says that one of them must be a Cohen; of real estate nine and a Cohen. The same holds for humans. Capital crimes [are judged] by 23. The participants in active or passive bestiality [is judged] by 23, as it is said, you shall slay the woman and the animal, and it says, and you shall slay the animal. The bull to be stoned [is judged] by 23, as it is said, the bull shall be stoned, also its owner shall die; like the owner’s death sentence so is the ox’s death sentence. The wolf and the lion, the bear, and the tiger, and the panther, and the snake are sentenced to death by 23. Rebbi Eliezer says, anyone quick to kill them is meritorious; Rebbi Aqiba says, they are sentenced by 23.

“The leaning of Elders and the breaking of the calf’s neck by three [judges], the words of Rebbi Simeon, but Rebbi Jehudah says, by five.” What is the reason of Rebbi Simeon? “[The Elders] shall lean,” two. No court has an even number of members; one adds another one; that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two. “The Elders,” two. No court has an even number of members; one adds one; that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders,” two, “and your judges,” two. No court has an even number of members; one adds one; that makes five. What is the reason of Rebbi Jehudah? “Your elders, your judges,” two. No court has an even number of members; one adds another one; that makes three. Rebbi said, the words of Rebbi Jehudah are reasonable for the breaking of the neck, for he does not refer to “they shall go out.” The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken, if he refers to “they shall lean”, he also should refer to “they shall go out.” It turns out that you have to say “they shall go out” two, “your Elders” two, “and your judges” two. No court has an even number of members; one adds one more; that makes seven. How does Rebbi Simeon explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges,” these are king and High Priest.

“The leaning of Elders and the breaking of the calf’s neck by three [judges], the words of Rebbi Simeon, but Rebbi Jehudah says, by five.” What is the reason of Rebbi Simeon? “[The Elders] shall lean,” two. No court has an even number of members; one adds another one; that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two. “The Elders,” two. No court has an even number of members; one adds one; that makes five. And for the calf whose neck is broken, what is the reason of Rebbi Simeon? “Your Elders,” two, “and your judges,” two. No court has an even number of members; one adds one; that makes five. What is the reason of Rebbi Jehudah? “Your elders, your judges,” two. No court has an even number of members; one adds another one; that makes three. Rebbi said, the words of Rebbi Jehudah are reasonable for the breaking of the neck, for he does not refer to “they shall go out.” The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken, if he refers to “they shall lean”, he also should refer to “they shall go out.” It turns out that you have to say “they shall go out” two, “your Elders” two, “and your judges” two. No court has an even number of members; one adds one more; that makes seven. How does Rebbi Simeon explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges,” these are king and High Priest.

It was stated: Leanings by three [judges]. Is not leaning the same as leanings? There, they call ordination “leaning”.

It was stated: Leanings by three [judges]. Is not leaning the same as leanings? There, they call ordination “leaning”.

MISHNAH: How does one hang him? One sinks a stake into the ground, wood is sticking out from there. One binds both hands, one on top of the other, and hangs him. Rebbi Yose says, the beam is leaning on the wall; one hangs him in the way butchers do. One hangs him and takes him down immediately; if he were left overnight, one would transgress a prohibition, as it is said: Do not leave his corpse on the wood overnight, but certainly bury him on the same day, for a hanged person is blasphemy. This means, why was he hanged? Because he blasphemed; it turns out that the name of Heaven would be desecrated.

It is written The rage of the Eternal was kindled against Israel. The Eternal said to Moses: Take all the heads of the people and hang them for the Eternal before the sun. What he told him was, install their heads as judges over them and let them execute the sinners at daytime. That is what is written: Moses told the judges of Israel: each one should kill his men who cling to the Baˋal Peˋor. How many were the judges of Israel? 78’600. Heads of thousands, 600. Heads of hundreds, 6'000. Heads of fifties, 12’000. heads of tens, 60’000. It turns out that the judges of Israel were 78’600. He told them, each of you should execute two. It turns out that the number of the killed was 157’200. Behold, a man from the Children of Israel came and introduced to his brothers the Midianite woman, to the eyes of Moses. What means to the eyes of Moses? Like a man who says, that is in your eyes, Moses. He told him, is not Ẓippora a Midianite, and are not her hooves split? This one is pure, that one is impure? There, Phineas was present. He said, is there nobody who would kill him or be killed? Where are the lions? A lion whelp is Jehudah; Dan is a lion whelp; Benjamin a rapacious wolf. When Phineas saw that nobody of Israel did anything, he immediately rose from his court, took the spear in his hand, and put its iron under his belt. He was leaning on its wood until he arrived at his door. When he arrived at his door, they asked him, where to, Phineas? He said to them, do you not agree that everywhere the tribe of Levi is with the tribe of Simeon? They said, let him, maybe the Pharisees permitted the matter. When he entered, the Holy One, praise to Him, performed six wonders for him. The first miracle: usually they would separate, but the angel glued the one to the other. The second miracle: He directed the spear into her belly to that his penis should be seen inside her belly because of the fault-finders, lest they say that he muscled himself in with them and satisfied himself. The third miracle: the angel closed their mouths, so they could not cry. The fourth miracle: they did not slip from the weapon but stayed in place. The fifth miracle: The angel lifted the lintel so that both of them were carried out between his shoulders. The sixth miracle: When the plague started to destroy the people, what did he do? He threw them on the ground and prayed. That is what is written: Phineas stood and prayed; the plague was arrested.

Who is the teacher who taught him wisdom? The one who taught him first, the words of Rebbi Meïr. Rebbi Jehudah said, the one from whom he received most of his instruction. Rebbi Yose said, anyone who explained a Mishnah to him.” Rebbi Abbahu came in the name of Rebbi Joḥanan: Practice follows him who said, the one from whom he received most of his instruction. Why did he not explain that this follows Rebbi Jehudah? There are Tannaïm who state it switched. Rebbi Eleazar tore his garment for his first teacher. Samuel took off [his phylacteries] for one who had explained a Mishnah to him. What Mishnah did he explain to him? Rebbi Yose ben Rebbi Abun said, “for one key he has to go down to his arm-pit and one opens straight.” What means “for one he has to gown to his arm-pit,” he had to lower his hand under his arm-pit until it could be opened. Rebbi Ḥanania was leaning on Rebbi Ḥiyya bar Abba in Sepphoris, when he saw everybody running. He asked him, why is everybody running? He answered, Rebbi Joḥanan is sitting preaching in Rebbi Banaia’s house of study and everybody is running to hear him. He said, praised be the Merciful Who showed me fruits while I am alive. In Agadah I explained him everything except Proverbs and Ecclesiastes.

Hiyya b. Abin said: I saw Abaye and Rava leaning over.

I saw Abaye and Rava leaning over.

And what is the stringency of Bechor over Todah and Shelamim? That [a Bechor] is sanctified from birth. But, to the contrary, Todah and Shelamim are more stringent, as they require leaning, libation, and the waving of the breast and thigh.