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They said to [Jesus], "Come, let's pray and fast today." Jesus said, "What have I done wrong? Have I failed? "Rather, when the groom leaves the bridal chamber, then people should fast and pray."

Those who sow in the winter reap in the summer. The winter is the world, the summer the other age. Let's sow in the world so that we may reap in the summer. Because of this, it's not right for us to pray in the winter. The summer follows the winter. But if someone reaps in the winter they won't reap, but uproot, as this kind won't produce fruit […] it doesn't just come out […] but in the other Sabbath […] it's fruitless.

"Then Saklas said to his angels, 'Let's create a human being after the likeness and the image.' And they fashioned Adam and his wife Eve, who in the cloud is called 'Life,' because by this name all the generations seek him, and each of them calls her by their names. Now Saklas didn't [command …] give birth, except […] among the generations […] which this […] and the [angel] said to him, 'Your life will last for a limited time, with your children.'"

"My [son, let's pray to God …] to the Father of all the ages, to send us a spirit of knowledge to reveal the mysteries, so that we may know ourselves; specifically, where [we've] come from, where we're going, and what we need to do to live."

A good vessel hides a thing within itself, but one that is broken lets it go forth.

He who has lately been baptized shall not be ordained as a bishop. He who has come from among the gentiles, or has been living in sins and has been baptized, shall not be ordained as bishop at once ; nor is it allowed that he who has not been tried, shall become the teacher of other men, but he shall become this by the grace of God. Nor shall it be allowed the bishop that he shall gather and accumulate wealth, but he shall be found to be a servant of the church ; but if not, he shall not perform episcopal functions. "There is no one who can serve two masters," according to the command of our Lord. And we command that no servant shall be ordained but with the consent of his master, lest his master be offended, for in this way the families are diminished. If ever there is found a servant in his time who is worthy of the station of ordination, as there has appeared to us Onesimus, and his master sets him free and lets him go forth from his family, let him be ordained.

Besides those two tithes, which I have already said you are to pay every year, the one for the Levites, the other for the festivals, you are to bring every third year a third tithe to be distributed to those that want; to women also that are widows, and to children that are orphans. But as to the ripe fruits, let them carry that which is ripe first of all into the temple; and when they have blessed God for that land which bare them, and which he had given them for a possession, when they have also offered those sacrifices which the law has commanded them to bring, let them give the first-fruits to the priests. But when any one hath done this, and hath brought the tithe of all that he hath, together with those first-fruits that are for the Levites, and for the festivals, and when he is about to go home, let him stand before the holy house, and return thanks to God, that he hath delivered them from the injurious treatment they had in Egypt, and hath given them a good land, and a large, and lets them enjoy the fruits thereof; and when he hath openly testified that he hath fully paid the tithes [and other dues] according to the laws of Moses, let him entreat God that he will be ever merciful and gracious to him, and continue so to be to all the Hebrews, both by preserving the good things which he hath already given them, and by adding what it is still in his power to bestow upon them.

Now as soon as they were come before the walls, they pitched their camp, and sent messengers to Hezekiah, and desired that they might speak with him; but he did not himself come out to them for fear, but he sent three of his most intimate friends; the name of one was Eliakim, who was over the kingdom, and Shebna, and Joah the recorder. So these men came out, and stood over against the commanders of the Assyrian army; and when Rabshakeh saw them, he bid them go and speak to Hezekiah in the manner following: That Sennacherib, the great king, desires to know of him, on whom it is that he relies and depends, in flying from his lord, and will not hear him, nor admit his army into the city? Is it on account of the Egyptians, and in hopes that his army would be beaten by them? Whereupon he lets him know, that if this be what he expects, he is a foolish man, and like one who leans on a broken reed; while such a one will not only fall down, but will have his hand pierced and hurt by it. That he ought to know he makes this expedition against him by the will of God, who hath granted this favor to him, that he shall overthrow the kingdom of Israel, and that in the very same manner he shall destroy those that are his subjects also. When Rabshakeh had made this speech in the Hebrew tongue, for he was skillful in that language, Eliakim was afraid lest the multitude that heard him should be disturbed; so he desired him to speak in the Syrian tongue. But the general, understanding what he meant, and perceiving the fear that he was in, he made his answer with a greater and a louder voice, but in the Hebrew tongue; and said, that "since they all heard what were the king's commands, they would consult their own advantage in delivering up themselves to us; for it is plain the both you and your king dissuade the people from submitting by vain hopes, and so induce them to resist; but if you be courageous, and think to drive our forces away, I am ready to deliver to you two thousand of these horses that are with me for your use, if you can set as many horsemen on their backs, and show your strength; but what you have not you cannot produce. Why therefore do you delay to deliver up yourselves to a superior force, who can take you without your consent? although it will be safer for you to deliver yourselves up voluntarily, while a forcible capture, when you are beaten, must appear more dangerous, and will bring further calamities upon you."

"The magistrates of the Laodiceans to Caius Rubilius, the son of Caius, the consul, sendeth greeting. Sopater, the ambassador of Hyrcanus the high priest, hath delivered us an epistle from thee, whereby he lets us know that certain ambassadors were come from Hyrcanus, the high priest of the Jews, and brought an epistle written concerning their nation, wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them. We therefore, in obedience to the injunctions we have received from thee, have received the epistle which thou sentest us, and have laid it up by itself among our public records. And as to the other things about which thou didst send to us, we will take care that no complaint be made against us."

And when Caesar had further bestowed upon him another additional country, he built there also a temple of white marble, hard by the fountains of Jordan: the place is called Panium, where is a top of a mountain that is raised to an immense height, and at its side, beneath, or at its bottom, a dark cave opens itself; within which there is a horrible precipice, that descends abruptly to a vast depth; it contains a mighty quantity of water, which is immovable; and when any body lets down any thing to measure the depth of the earth beneath the water, no length of cord is sufficient to reach it. Now the fountains of Jordan rise at the roots of this cavity outwardly; and, as some think, this is the utmost origin of Jordan: but we shall speak of that matter more accurately in our following history.

Rabbi Eliezer says: if a festival day immediately precedes or follows Shabbat a man may prepare two eruvs and make the following declaration: “my eruv for the first day is that of the east and for the second day is that of the west”; “the one for the first day is that of the west and the one for the second day is that of the east”; “my eruv is for the first day, and for the second day I will be as the people of my town”; or “my eruv is for the second day, and for the first day I will be as the people of my town”. But the sages say: he either prepares an eruv for one direction or none at all; he either prepares one eruv for the two days or none at all. How should he act? He brings [the eruv] on the first day, he lets it get dark and then he takes it and goes away. On the second day [he again carries the eruv to the same place] and lets it grow dark and then he may eat it. He thus benefits both in his going and in [eating] his eruv. If the eruv was eaten up on the first day it remains effective for the first day but not for the second. Rabbi Eliezer said to them: you do then agree with me that they are two distinct holinesses.

Rabbi Eliezer says: if a festival day immediately precedes or follows Shabbat a man may prepare two eruvs and make the following declaration: “my eruv for the first day is that of the east and for the second day is that of the west”; “the one for the first day is that of the west and the one for the second day is that of the east”; “my eruv is for the first day, and for the second day I will be as the people of my town”; or “my eruv is for the second day, and for the first day I will be as the people of my town”. But the sages say: he either prepares an eruv for one direction or none at all; he either prepares one eruv for the two days or none at all. How should he act? He brings [the eruv] on the first day, he lets it get dark and then he takes it and goes away. On the second day [he again carries the eruv to the same place] and lets it grow dark and then he may eat it. He thus benefits both in his going and in [eating] his eruv. If the eruv was eaten up on the first day it remains effective for the first day but not for the second. Rabbi Eliezer said to them: you do then agree with me that they are two distinct holinesses.

R. Meir said: “When man suffers, what expression does the shechinah (God’s presence) use? “My head is too light (a euphemism for heavy) for me, my arm is too light (a euphemism for heavy) for me.” If god is so grieved over the blood of the wicked that is shed, how much more so over the blood of the righteous! And not only of this one [a criminal did the sages not to leave him overnight] but whosoever lets his dead lie over night transgresses a negative commandment. If he kept him over night for the sake of his honor, to procure for him a coffin or a shroud, he does not transgress. And they did not bury him [the executed person] in his ancestral tomb, but two burial places were prepared by the court, one for those who were decapitated or strangled, and the other for those who were stoned or burned.

If one takes the mother bird with the young (Deuteronomy 22:6-7): Rabbi Judah says he is flogged and need not [then] send the mother free; But the Sages say: “He lets the mother go and is not flogged.” This is the general principle; any negative commandment which involves a positive deed, one is not liable (for transgressing over.

There are four types among those who sit before the sages: a sponge, a funnel, a strainer and a sieve. A sponge, soaks up everything; A funnel, takes in at one end and lets out at the other; A strainer, which lets out the wine and retains the lees; A sieve, which lets out the coarse meal and retains the choice flour.

There are four types among those who sit before the sages: a sponge, a funnel, a strainer and a sieve. A sponge, soaks up everything; A funnel, takes in at one end and lets out at the other; A strainer, which lets out the wine and retains the lees; A sieve, which lets out the coarse meal and retains the choice flour.

There are four types among those who sit before the sages: a sponge, a funnel, a strainer and a sieve. A sponge, soaks up everything; A funnel, takes in at one end and lets out at the other; A strainer, which lets out the wine and retains the lees; A sieve, which lets out the coarse meal and retains the choice flour.

A damaged jar found in a furnace: Before its manufacture was complete it is not susceptible to impurity, But if after its manufacture was complete it is susceptible. A sprinkler: Rabbi Eliezer bar Zadok holds it is not susceptible to impurity; But Rabbi Yose holds it to be susceptible because it lets the liquid out in drops only.

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.

A cup the greater part of which is broken off is pure. If it was broken in three places extending over its greater part it is pure. Rabbi Shimon says: if it lets the greater part of the water leak out it is pure. If a hole appeared in it and it was mended with tin or pitch it is pure. Rabbi Yose says: if with tin it is susceptible to uncleanness, but if with pitch it is pure.

How does one harvest the grapes of a bet peras? They sprinkle [hatat water] on the harvesters and the vessels [once] and then a second time. Then they harvest the grapes and take them out of the bet peras. Others then receive [the grapes] and take them to the winepress. If the latter set [of persons] came into contact with the former, they become unclean, This is according to the words of Bet Hillel. Bet Shammai say: [the gatherer] holds the sickle with sinew-rope, or harvests the grapes with a sharp flint, lets [the grapes fall] into a basket, and then he takes [them] to the winepress. Rabbi Yose said: When do these rules apply? [Only] in the case of a vineyard which subsequently became a bet peras; but a person who plants [vines] in a bet peras must sell [the grapes] in the market.

Similarly, any [hole in] an earthen vessel that lets in a liquid will let it out, but there may be one that will let liquid out and will not let it in. Any limb that grows a nail also has a bone in it, but there may be one that has a bone in it but does not grow a nail.

A woman's milk renders unclean whether [its flow is] desired or is not desired, but the milk of cattle renders unclean only if [its flow is] desired. Rabbi Akiva said: there is a kal vehomer argument here: if a woman's milk, which is specifically for infants, can render unclean whether [its flow is] desired or is not desired, all the more should the milk of cattle, which is for infants and adults, should render unclean both when [its flow is] desired and when it is not desired. They said to him: No; a woman's milk renders unclean when [its flow is] not desired, because the blood issuing from her wound is unclean; but how could the milk of cattle render unclean when [its flow is] not desired, seeing that the blood issuing from its wound is clean? He said to them: I am stricter in the case of milk than in the case of blood, for if one milks for healing, [the milk] is unclean, whereas if one lets blood for healing, [the blood] is clean. They said to him: let baskets of olives and grapes prove it; for liquids flowing from them are unclean only when [the flow is] desired, but when [the flow is] not desired they are clean. He said to them: No; if you say [thus] of baskets of olives and grapes which are at first a solid food and at the end become a liquid, could you say [the same] of milk which remains a liquid from beginning to end? Thus far was the argument. Rabbi Shimon said: from here on in we used to argue before him: let rain water prove it, for it remains a liquid from beginning to end, and renders unclean only when [its flow is] desired. But he said to us: No; if you say [thus] of rain water, it is because most of it is intended not for human usage but for the soil and for trees, whereas most milk is intended for human usage.

All the time that his deceased in lying before him, he eats at his neighbor’s, and if he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not anwer “amen”. That is meant on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because I allowed all of these, oblige him for all other obligations of the Torah. If I permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel.

Rebbi Ḥalaphta ben Shaul stated: It is a bad sign if one lets wind during one’s prayer. That means on one’s bottom, but not on one’s top. This parallels what Rebbi Ḥanina said: I saw Rebbi yawning, belching, putting his hand on his mouth, but not spitting. Rebbi Yoḥanan said, one may even spit so that one’s cup should be clean; forward is forbidden, behind oneself is permitted. To one’s right is forbidden, to one’s left is permitted; that is what is written (Ps. 91: 7): “On your left hand side will fall a thousand.” Everybody agrees about one who spits toward the stele, that he is forbidden to do so. Rebbi Joshua ben Levi says, he who spits in the synagogue is like one who spits into his own eye. Rebbi Jonah spat and rubbed out. Rebbi Jeremiah, Rebbi Samuel bar Ḥalaphta in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly he who spat should not pray until he walked four cubits.

Rebbi Jeremiah asked: May he who ate vegetable recite Grace? Rebbi Jeremiah seems to contradict himself! It has been stated: 300 nezirim came in the days of Simeon ben Shetaḥ. For 150 of them he found an opening, for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ feared and fled. After some time, important people from the Persian empire came to king Yannai. At the meal, they said to him: We remember that there was here an old man who gave us a rabbinic discourse. He told them what had happened. They said to him, send and bring him! He sent and gave him his word; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money.” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and set you between princes.” He said, bring him a cup that he may recite Grace. He took the cup and said: “Let us give praise for the food that Yannai and his company ate.” He said to him, are you still obstinate as ever? He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here it is obvious for him! He wondered following the Sages; it is obvious for him following Rabban Simeon ben Gamliel. We have stated about this: If one was lying on a couch and ate with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he had eaten grain the volume of an olive. But did we not formulate, “two bread and one vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.

Rebbi Joshua ben Ḥananiah said: When the wind goes out into the world, the Holy One, praise to Him, breaks it on mountains, lets it stumble on hills, and tells it: Be careful not to hurt my creatures. What is the reason? (Is. 57:16) “The wind becomes faint before Me.” He makes it tired, as one says (Jonah 2:8): “When I am fainting.” All that why? Rebbi Ḥuna in the name of Rebbi Aḥa (Is. 57:16): “And I made souls;” because of the souls that I made.

Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah, and so stated bar Qappara that a relaxation of the laws of ketubah is proclaimed here. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand gold denars they proclaimed a relaxation of the laws of ketubah.

MISHNAH: If someone sells his field, the seller is permitted but the buyer is barred. Nobody should hire a worker on condition that his son may collect gleanings after him. He who does not let the poor collect gleanings, or who lets one person collect but not the other, or helps one of them, robs the poor. On him it was said (Prov. 22:28, 23:10): “Do not displace an eternal boundary.”

MISHNAH: One lets the poor and the stranger eat demay. Rabban Gamliel let his laborers eat demay. The House of Shammai say, the administrators of charity give the tithed food to those who do not tithe, and the untithed food to those who tithe, so that it turns out that everybody eats produce that is in order. But the Sages say, one collects without asking and one distributes without asking, and he who wants to put in order should put in order.

There we have stated: “The worker who does not trust the employer.” There you say, the worker separates. But here you say that the employer separates. Rebbi Jonah said, there if he serves him counted portions, here if he lets him eat from the bowl.

What does he do? Rebbi Huna said, he brings a suspect Cohen, lets him immerse himself, and serves it to him. But then does he not deliver pure foods to an am haäreẓ? Rebbi Mana said, he brings a suspect Cohen, lets him immerse himself, watches him until sundown and then serves it to him. But then does he not support the sinners? Rebbi Simeon from Carsan in the name of Rebbi Aḥa: He keeps it until the day before Passover and then burns it.

What does he do? Rebbi Huna said, he brings a suspect Cohen, lets him immerse himself, and serves it to him. But then does he not deliver pure foods to an am haäreẓ? Rebbi Mana said, he brings a suspect Cohen, lets him immerse himself, watches him until sundown and then serves it to him. But then does he not support the sinners? Rebbi Simeon from Carsan in the name of Rebbi Aḥa: He keeps it until the day before Passover and then burns it.

“Wheat and zĕwānîn are not kilaim one with the other.” Hence, with barley they would constitute kilaim. “Wheat and zĕwānîn are not kilaim one with the other;” could anybody err about something that is not food and state it as kilaim? Rebbi Abba bar Zavda said, because there are places where they are collected as food for pigeons. Rebbi Abba bar Zavda said, this follows Rebbi Eliezer, as we have stated there: “If somebody lets thorns grow in his vineyard, they become ‘sanctified’, the words of Rebbi Eliezer. But the Sages say, they do not become ‘sanctified’.” Rabbi Abbahu said, the reason of Rebbi Eliezer is that at some places in Arabia one stores them for camels. Does this imply that the Sages think that there are no places in Arabia where one stores them for the camels? Let them check it out! The Sages say, where one stores them they are forbidden, but at places where one does not store them they are permitted. But Rebbi Abba bar Zavda cannot follow Rebbi Eliezer! There, people do not transport horns from place to place. But here, people do transport zewānîn from place to place.

MISHNAH: He who plants vegetables in a vineyard or who lets them grow sanctifies 45 vines. When is this? In case they are planted four four or five five apart. If they were planted six six or seven seven apart, he sanctifies sixteen cubits in every direction, circular but not square.

HALAKHAH: Rabbi Abbahu said, the reason of Rebbi Eliezer is that at some places in Arabia one lets them grow for camels.

MISHNAH: One seah of impure heave which fell into 100 seah of pure heave, the House of Shammai forbid and the House of Hillel permit. The House of Hillel said to the House of Shammai: Since pure it is forbidden to outsiders and impure is forbidden to priests; just as pure [heave] can be lifted, so impure should be lifted. The House of Shammai answered them no, if simple profane produce which is permitted to outsiders lets pure [heave] be lifted, can one infer that heave, operating under stringent rules, may let the impure be lifted? After they conceded, Rebbi Eliezer said it should be lifted and burned but the Sages say, it was lost in its minority. One seah of heave which fell into one hundred, was taken out, and fell into another place: Rebbi Eliezer says it creates dema‘ like certain heave but the Sages say, it creates heave only in proportion. One seah of heave which fell into less than one hundred and made it dema‘ and from the dema‘ fell into another place; Rebbi Eliezer says it creates dema‘ like certain heave but the Sages say, dema‘ creates heave only in proportion; sour agent makes sour only in proportion, and drawn water invalidates a ritual bath only in proportion. One seah of heave which fell into one hundred, was taken out, and another one fell in: the latter is permitted until there will be more heave than profane. A seah of heave fell into 100 [profane] and before he managed to lift it, another one fell in: that is forbidden but Rebbi Simeon permits it.

MISHNAH: The seeds of heave, as long as they are collected, are forbidden but if they are thrown away they are permitted. And so bones of sacrifices, as long as they are collected, are forbidden but if they are thrown away they are permitted. Coarse bran is permitted; fine bran of new grain is forbidden, of old it is permitted. One treats heave as one treats profane food. If one makes fine flour, one or two qab from a seah, he should not throw away the remainder but put it down in a hidden place. If someone removed heave wheat from a chest, one does not oblige him to sit down and pick out the last grains but he sweeps it as usual and then fills it with profane grain. Similarly, if someone empties an amphora of oil, one does not oblige him to sit down and clean it with his fingers but he treats it as he treats profane vessels. If one pours from pitcher to pitcher one lets drip three drops and then may fill it with profane [wine]. If he turned it and it accumulated, that is heave. How much should heave of the tithe of demay be that he is required to deliver it to a Cohen? An eighth of an eighth.

HALAKHAH: Rebbi Ḥiyya stated: They decided about these and turned them back to their places of origin. Rebbi Abba bar Zavda said, this is impossible. One may not eat it lest people say we saw impure heave being eaten. One may not burn it lest people say we saw pure heave being burned. One may not return it to its place of origin lest people say we saw heave being exported from the Land. What to do? He lets it lie until Passover eve and burns it.

MISHNAH: Straw on a bed one may not move with his hands but he may move it with his body; if it was animal feed or there was a pillow or a sheet one may move it with his hand. One may open a clothes press in a private home but one may not close it; a washer’s one may not be touched. Rebbi Jehudah said, if it was open from before the Sabbath he removes the clothes and lets it drop.

“Rebbi Jehudah permits damaged ones.” Rebbi Jehudah said this only for a damaged one which cannot be healed. They told him, may they not bring a male to her, she is fertilized and gives birth? He said to them, I also said this only about a male damaged one which cannot be healed. They told him, may they not bring a female to him, he fertilizes her and she gives birth? Rav Abun in the name of the rabbis there: This implies that one is forbidden to provide them with semen. There, we have stated: “If somebody buys a Non-Jew’s donkey fetus or who sells one to him even though he is not authorized, or one who enters into partnership, or accepts from him as contractor, or lets it in contract, is not liable for firstling.” Rebbi Haggai asked before Rebbi Yose, does this not imply that one is forbidden to provide them with (slaves) [fetuses]? He said to them, Rebbi Abun in the name of the rabbis there already preceded you, since Rebbi Abun said in the name of the rabbis there, this implies that one is forbidden to provide them with semen.

Rebbi Eleazar in the name of Rebbi Hoshaia: It is a stipulation of the Court that one dedicate his Pesaḥ and the other his money. He lets him subscribe to his [part] and the money automatically becomes profane. How? It becomes profane and then dedicated again? Or for this purpose it was dedicated from the start? What is the difference between them? If he dedicated 100 mina for his Pesaḥ and used 50 to subscribe. If you are saying that it becomes profane and is dedicated again, the remainder of the monies are profane. If you are saying that for this purpose he dedicated it from the start, the rest of the monies are (profane) [dedicated]. Rebbi Jacob bar Aḥa said, Samuel bar Abba asked: Think of it if he lets him subscribe gratis. Where do you have “becomes profane and is dedicated again”? The words of the rabbis imply that it does not become profane and then dedicated again. We have stated there: “If he gave her monies, they are permitted; wines, oils, and fine flour, or anything of whose kind one offers on the altar, are forbidden.” Rebbi Simeon ben Laqish said, if he lets him subscribe to his Pesaḥ and to his festival offering. This implies that it does not become profane and then dedicated again. If you would say that it becomes profane and then dedicated again, it would be forbidden as harlot’s wages. Explain it if nothing was given into his hand; you should know as it was stated there, “he can bring for him nests for male or female sufferers from genital discharges, nests for childbirth;” not if nothing came into his hands? Here also if nothing came into his hands.

Rebbi Eleazar in the name of Rebbi Hoshaia: It is a stipulation of the Court that one dedicate his Pesaḥ and the other his money. He lets him subscribe to his [part] and the money automatically becomes profane. How? It becomes profane and then dedicated again? Or for this purpose it was dedicated from the start? What is the difference between them? If he dedicated 100 mina for his Pesaḥ and used 50 to subscribe. If you are saying that it becomes profane and is dedicated again, the remainder of the monies are profane. If you are saying that for this purpose he dedicated it from the start, the rest of the monies are (profane) [dedicated]. Rebbi Jacob bar Aḥa said, Samuel bar Abba asked: Think of it if he lets him subscribe gratis. Where do you have “becomes profane and is dedicated again”? The words of the rabbis imply that it does not become profane and then dedicated again. We have stated there: “If he gave her monies, they are permitted; wines, oils, and fine flour, or anything of whose kind one offers on the altar, are forbidden.” Rebbi Simeon ben Laqish said, if he lets him subscribe to his Pesaḥ and to his festival offering. This implies that it does not become profane and then dedicated again. If you would say that it becomes profane and then dedicated again, it would be forbidden as harlot’s wages. Explain it if nothing was given into his hand; you should know as it was stated there, “he can bring for him nests for male or female sufferers from genital discharges, nests for childbirth;” not if nothing came into his hands? Here also if nothing came into his hands.

Rebbi Eleazar in the name of Rebbi Hoshaia: It is a stipulation of the Court that one dedicate his Pesaḥ and the other his money. He lets him subscribe to his [part] and the money automatically becomes profane. How? It becomes profane and then dedicated again? Or for this purpose it was dedicated from the start? What is the difference between them? If he dedicated 100 mina for his Pesaḥ and used 50 to subscribe. If you are saying that it becomes profane and is dedicated again, the remainder of the monies are profane. If you are saying that for this purpose he dedicated it from the start, the rest of the monies are (profane) [dedicated]. Rebbi Jacob bar Aḥa said, Samuel bar Abba asked: Think of it if he lets him subscribe gratis. Where do you have “becomes profane and is dedicated again”? The words of the rabbis imply that it does not become profane and then dedicated again. We have stated there: “If he gave her monies, they are permitted; wines, oils, and fine flour, or anything of whose kind one offers on the altar, are forbidden.” Rebbi Simeon ben Laqish said, if he lets him subscribe to his Pesaḥ and to his festival offering. This implies that it does not become profane and then dedicated again. If you would say that it becomes profane and then dedicated again, it would be forbidden as harlot’s wages. Explain it if nothing was given into his hand; you should know as it was stated there, “he can bring for him nests for male or female sufferers from genital discharges, nests for childbirth;” not if nothing came into his hands? Here also if nothing came into his hands.

MISHNAH: If somebody lets others subscribe to his part, they are empowered to give him his part, so that he eats of his and they eat of theirs.

Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Yose. It is said here two,[by the mouth of two witnesses], and it is said there two, two men remained in the camp. Since there two means men but not women nor underaged, also here two means men but not women nor underaged. Then why is it said (two) [and the two men shall stand]? Lest one of them be standing while the other be sitting; [one is silent while the other talks], one says everything he has to say, but to the other one says, make your statement short. With one the judge is friendly, to the other he is unfriendly, lets one sit and the other stand. [They said in the name of Rebbi Ismael, one says to him, either you dress as he is dressed or pay him to be dressed as you are.]

“They asked Rebbi Eliezer, if the agent got sick? He said to them, so you shall be in peace. If the scapegoat fell ill? He said to them, it can carry you and me. If he pushed it but it did not die? He said to them, so it shall happen to all enemies of Heaven. Not that Rebbi Eliezer wanted to distract them, only that he did not tell them statements which he never had heard. But the Sages are saying, if the agent got sick, he sends it by somebody else/ If the scapegoat fell ill, he lets it be carried on a donkey. If he pushed it but it did not die, he has to descend after it and kill it.”

What means “one lets hear”? Rav Huna said, one proclaims, as you are saying, they made a proclamation in Jehudah and Jerusalem.

“One repairs the roads, and the streets, and water pools, and one looks after all public needs.” “ The following are the public needs: One judges civil suits, and capital crimes, and cases of flogging, and one redeems valuations, and bans, and dedications, one lets the suspected adulteress drink, and burns the Cow, and one breaks the neck of the calf whose neck was to be broken, and one pierces the ear of a Hebrew slave, and one purifies the sufferer from skin disease, and removes the shoe from the block but one may not return it.”

MISHNAH: Four stamps were in the Temple; on them was written calf, ram, lamb, sinner. Ben Azzai says, there were five, and Aramaic was written on them, calf, ram, lamb, poor sinner, rich sinner. “Calf” serves for the libations of cattle, large or small, male or female. “Lamb” serves for the libations of sheep and goats, large or small, male or female, except for rams. “Ram” only serves for the libations with a ram. “Sinner” serves for the three animals of the sufferer from skin disease. If somebody needs libations he goes to Joḥanan who is overseeing the stamps, gives him the money, and receives a ticket from him. He goes to Aḥiyya who is overseeing the libations, gives him the ticket, and receives the libations from him. In the evening they come together, Aḥiyya produces the tickets and receives money correspondingly. If there was a deficit, it is his deficit and Joḥanan has to pay from his own. But if there was excess it belongs to the Temple since the hand of the Temple is privileged. If somebody lost his ticket, one lets him wait until the evening. If they find for him corresponding to his ticket one gives to him; otherwise one does not give to him. The date was written on it because of the tricksters.

Rebbi Eleazar said, παρά βασιλέως ‘ο νόμος ʼάγραφος. Usually in the world a king of flesh and blood decides a decision. If he desires it, he keeps it. If he desires it, others keep it. But the Holy One, praise to Him, is not so but if He decides a decision He keeps it first. What is the reason? They have to keep My watch, I am the Eternal, I am He Who keeps the commandments of the Torah first. Rebbi Simon said, it is written, before white hairs you have to stand, and honor the presence of an elderly person, and to fear your God, I am the Eternal. I am He Who first stood before an elderly person. Rebbi Simon said, it is written: for who is a great people which has just laws and ordinances, etc. <For who is this great people that has God close to it.> Rebbi Ḥama ben Rebbi Ḥanina and Rebbi Hoshaia. One said, is there a people like this people? Usually in the world a person who knows that he will stand in trial dresses in black, wears black headdress, and lets his beard grow, since he does not know how his trial will end. But Israel are not so, but they wear white, wear white headdress, cut their beard, eat, and drink, and are happy. They know that the Holy One, praise to Him, will perform wonders for them. But the other one said, is there a people like this people? Usually in the world if the ruler says, the trial is today, but the robber says, tomorrow is the trial, whom does one listen to, not the ruler? But the Holy One, praise to Him, is not like this. If the Court said, today is New Year’s Day, the Holy One, praise to Him, says to the angels of service, put up the dais, [summon defenders, summon accusers, for My children said that today is New Year’s Day.] If the Court took counsel to transfer it to the next day, the Holy One, praise to Him, says to the angels of service, remove the dais, remove the defenders, remove the accusers, for My children took counsel to transfer to tomorrow. What is the reason? Certainly, it is a rule for Israel, a law of the God of Jacob. If it is not a rule for Israel, so to speak it is not a law for the God of Jacob. Rebbi Crispus in the name of Rebbi Joḥanan: In the past, the festive times of the Eternal, from then and onwards which You shall declare. Rebbi Ila said, if you declare them they are My festive times, otherwise they are not My festive times. Rebbi Simon said, it is written, great things You did, You, Eternal my God, Your wonders and intentions regarding us. In the past, great things You did; from then onwards, Your wonders and intentions regarding us. Rebbi <Joshua ben> Levi said, a parable of a king who had a watch; when his son came of age, he handed it to him. Rebbi Yose ben Ḥanina said, a parable of a king who had a watch-box; when his son came of age, he handed it to him. Rebbi Aḥa said, a parable of a king who had a ring; when his son came of age, he handed it to him. Rebbi Ḥiyya bar Abba said, a parable of a carpenter who had carpenter’s tools; when his son came of age, he handed them to him. Rebbi Isaac said, a parable of a king who had treasures; when his son came of age, he handed them to him. But the rabbis say, a parable of a healer who had a box of medicines; when his son came of age, he handed it to him.

“And on Tabernacles they are judged about water.” The Mishnah is Rebbi Aqiba’s, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ “water”. The Torah said, bring first-fruit barley on Passover that your grain be blessed; bring first-fruit wheat on Pentecost that your tree fruits be blessed. Therefore say, water libation on Tabernacles that your water be blessed. Rebbi Simeon ben Yoḥai stated: If Israel were acceptable on New Year’s Day and ample rain was decided for them, but in the end they sinned. To reduce it is impossible [since the decision had been rendered.] What does the Holy One, praise to Him, do? He disperses it into oceans, deserts, and rivers, so that the earth have no benefit from it. What is the reason? To let rain on manless earth, desert no human in it. If Israel were not acceptable on New Year’s Day and scarce rain was decided for them, but in the end they repented. To augment it is impossible [since the decision had been rendered.] What does the Holy One, praise to Him, do? He brings it down appropriately for the land and blows dew and winds so that the earth benefit from it. What is the reason? Its furrows make fertile, bring down its bundles, make it fat by soft rains, bless its growth. Aridity, also heat, will steal the snow waters; they sinned to the pit. The sins which they committed during the summer robbed them of the snow waters. It is written: Always the eyes of the Eternal, your God, are on it, from the start of the year. Cahana said, it is written “from poverty.” He lets it suffer at the beginning and gives it a good future at the end.

MISHNAH: Also they agree that one lets the water in a stone vessel touch but not immerse. One immerses from stage to stage and from group to group on the holiday.

HALAKHAH: The Mishnah does not follow Rebbi, as it was stated: “One does not immerse from stage to stage on the holiday and one does not let the water touch in a stone vessel to purify it on the Sabbath, the word of Rebbi. But the Sages say one immerses from stage to stage on the holiday and one lets the water touch in a stone vessel in purity on the Sabbath.” It only said, in a stone vessel. Therefore not in a wooden vessel.

If the paragraph was of five verses, he reads all of them. If he did not do so, the following one has to read the two last verses and three from the next paragraph. If he did not do this, does it obstruct? Rebbi Jonah and Rebbi Yose went to visit the brother of Jehudah bar Tammuza the relative of Rebbi Yose ben Ḥanina in the synagogue of the neck-cloth makers. Rebbi Jeremiah was there and he stopped them. Rebbi Jonah said to Rebbi Yose, does one force? He answered him, here your teacher is stopping them. Rebbi Jeremiah, Rebbi Simeon Shara, Rebbi Ḥinena bar Andreas in the name of Rebbi Zakkai from Kabul: If he erred between one word and another one lets him repeat. Rebbi Jeremiah said to Rebbi Ze`ira, does one act like this? He told him, is that still a problem for you? Even if he erred between if and and if one makes him repeat. The people of his town told Rebbi Simeon, the teacher of Terbenth, cut the sentences which our sons are reading. He went and asked Rebbi Ḥanina, who told him, do not listen to them even if they cut off your head. He did not listen to them and they freed him from his teaching position. After some time he came down here. Rebbi Simeon ben Yosina associated with him. He asked him, what goes on in your town? He told him the affair. He asked him, why did you not listen to them? He answered, does one do this? He answered, do we not cut them in the study? He answered, but we repeat and take them together. Rebbi Ze`ira said, if this teacher had been in my time, I would have appointed him Rabbi.

“And one looks after all public needs.” “The following are the public needs: One judges civil suits, and capital crimes, and cases of flogging, and one redeems kidnap victims, and valuations, and bans, and dedications, and one lets the suspected adulteress drink, and burns the Cow, and one breaks the neck of the calf whose neck was to be broken, and one pierces the ear of a Hebrew slave, and one purifies the sufferer from skin disease, and removes the shoe from the block but one may not return it.”

All the time that his deceased is lying before him, he eats at his neighbor’s. If he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not answer “amen”. That is on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because you allowed all of these, oblige him for all other obligations of the Torah. If you permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. If he was handed over to the public, he may eat meat and drink wine. If he was handed over to the carriers it is as if he was handed to the public.

“The one whose urethra is cut off, anyone whose penis is cut, but he is qualified if there is a thread’s [breath] left of the corona,” etc. Rebbi Yose in the name of Rebbi Ḥanina: Of the upper side of the corona. Rebbi Ḥiyya in the name of Rebbi Ḥanina: Of the lower side of the corona. Rebbi Joshua ben Levi said, of the lower side of the corona. There, they said, if it has the shape of a drainpipe, he is qualified. Rebbi Hila in the name of Rebbi Joḥanan, if it has the shape of a writing reed, he is qualified, of an inverted writing reed, he is disqualified. If it is punctured, from the inside he is disqualified, from the outside he is qualified. Rebbi Abba in the name of Rav Jehudah, “inside” [means] from the corona towards the body; “outside” [means] from the corona away from the body. If it is punctured, he is disqualified; if it became blocked, he is qualified. If [the urethra] is punctured, he is disqualified, because it pours out; if it became blocked, he is qualified because he can be fertile. That is a disqualification which can revert to a qualification. The only difference between one injured in his lower parts and one whose testicles are injured are medical rules since an injured testicle may heal, an injured urethra does not heal. What can he do? Rebbi Jacob bar Aḥa in the name of Rav Jehudah: He brings ants, lets them bite, and cuts them off.

“An Israel woman betrothed to a Levite,” “you and your house” but she is not in his house. “Pregnant from a Levite,” “born in the house,” this one is not born in his house. Rebbi Yose said, is not “born in the house” written only for a Cohen? As you say there, whoever is born lets eat, whoever is not born does not let eat; here also whoever is born lets eat, whoever is not born does not let eat. “Waiting for her Levite levir,” “you and your house,” but he is not in her house. “And also a Levite woman”: “And a daughter of a Cohen when she will belong to an outside man.” Is there not written “daughter of a Cohen”? Rebbi Yose said “daughter”, whether she is a Cohen’s or a Levi’s. The daughter of a Cohen who was married to an Israel may return and eat, the daughter of an Israel who was married to a Cohen may return and not eat. One pregnant from an Israel or waiting for an Israel levir: “When she returns to her father’s house,” that excludes the one waiting for her levir, “as in her youth,” that excludes the pregnant one.

“An Israel woman betrothed to a Levite,” “you and your house” but she is not in his house. “Pregnant from a Levite,” “born in the house,” this one is not born in his house. Rebbi Yose said, is not “born in the house” written only for a Cohen? As you say there, whoever is born lets eat, whoever is not born does not let eat; here also whoever is born lets eat, whoever is not born does not let eat. “Waiting for her Levite levir,” “you and your house,” but he is not in her house. “And also a Levite woman”: “And a daughter of a Cohen when she will belong to an outside man.” Is there not written “daughter of a Cohen”? Rebbi Yose said “daughter”, whether she is a Cohen’s or a Levi’s. The daughter of a Cohen who was married to an Israel may return and eat, the daughter of an Israel who was married to a Cohen may return and not eat. One pregnant from an Israel or waiting for an Israel levir: “When she returns to her father’s house,” that excludes the one waiting for her levir, “as in her youth,” that excludes the pregnant one.

“Two brothers are married,” etc. Rebbi Yudan: One may ask what one asked there. Should he not perform ḥalîṣah for the acquired aspect in her and free her co-wife? So here, should he not perform ḥalîṣah for the acquired aspect in the underage girl and free her (co-wife) [sister]? Before you find Rebbi Eleazar difficult, you might find Rebbi Eliezer difficult! You cannot find this difficult for Rebbi Eliezer, since Rebbi Eliezer is a Shammaite and the House of Shammai say, one lets only the betrothed [women] repudiate?

Rebbi Abbahu said, if the ocean was quiet, he looked around in all directions and saw that no creature was there, one lets his wife remarry.

HALAKHAH: “Even if somebody heard women.” If one heard lamenting women eulogizing him among the dead, there is no better testinony than that. From the king’s commentariensis, “X died, X was killed”, one does not let his wife remarry. From a Jewish court, “X died, X was killed”, one lets his wife remarry.

MISHNAH: Rebbi Aqiba said, when I left the country for Nahardea for the intercalation of the year, Nehemiah from Badala found me and said to me, I heard that in the Land of Israel one does not let a woman remarry on the testimony of one witness, except Jehudah ben Baba. I told him, that is so. He said to me: Tell them in my name, you know that this country is in bad shape because of armed bands; I learned from Rabban Gamliel the Elder that one lets a woman remarry on the testimony of one witness. When I came and lectured about this before Rabban Gamliel, he was happy about my words and said, we found a colleague for Jehudah ben Baba. During the discussion, Rabban Gamliel remembered that people had been killed at Tel Arza and Rabban Gamliel let their widows remarry on the testimony of a single witness. It was firmly established that one permits to remarry on the words of a witness reporting from another witness, and on the words of a woman or a slave girl.

HALAKHAH: “Rebbi Aqiba said, when I left the country for Nahardea for the intercalation of the year, Nehemiah from Badala found me,” etc. If it was found in a document: “X died, X was killed”; Rebbi Jeremiah said, one lets his wife remarry; Rebbi Abun bar Cahana said, one does not let his wife remarry. A baraita supports the one, a baraita supports the other. A baraita supports Rebbi Jeremiah: “By the mouth of witnesses,” not on basis of their writings, not on the word of a translator, not on the testimony of a single witness.” Today, does one not let remarry on the testimony of a single witness? Therefore also one lets remarry on basis of their writings and on the word of a translator. A baraita supports Rebbi Abun bar Cahana: The power of witnesses is greater than the power of a document and the power of a document is greater than the power of witnesses. Since if witnesses say, “X died, X was killed”, one lets his wife remarry but if it was found in a document: “X died, X was killed”, one does not let his wife remarry. The power of a document is greater than the power of witnesses, since if somebody gives a loan before witnesses, he can foreclose only from unincumbered property; by a document, he can foreclose from mortgaged property.

HALAKHAH: “Rebbi Aqiba said, when I left the country for Nahardea for the intercalation of the year, Nehemiah from Badala found me,” etc. If it was found in a document: “X died, X was killed”; Rebbi Jeremiah said, one lets his wife remarry; Rebbi Abun bar Cahana said, one does not let his wife remarry. A baraita supports the one, a baraita supports the other. A baraita supports Rebbi Jeremiah: “By the mouth of witnesses,” not on basis of their writings, not on the word of a translator, not on the testimony of a single witness.” Today, does one not let remarry on the testimony of a single witness? Therefore also one lets remarry on basis of their writings and on the word of a translator. A baraita supports Rebbi Abun bar Cahana: The power of witnesses is greater than the power of a document and the power of a document is greater than the power of witnesses. Since if witnesses say, “X died, X was killed”, one lets his wife remarry but if it was found in a document: “X died, X was killed”, one does not let his wife remarry. The power of a document is greater than the power of witnesses, since if somebody gives a loan before witnesses, he can foreclose only from unincumbered property; by a document, he can foreclose from mortgaged property.

HALAKHAH: “Rebbi Aqiba said, when I left the country for Nahardea for the intercalation of the year, Nehemiah from Badala found me,” etc. If it was found in a document: “X died, X was killed”; Rebbi Jeremiah said, one lets his wife remarry; Rebbi Abun bar Cahana said, one does not let his wife remarry. A baraita supports the one, a baraita supports the other. A baraita supports Rebbi Jeremiah: “By the mouth of witnesses,” not on basis of their writings, not on the word of a translator, not on the testimony of a single witness.” Today, does one not let remarry on the testimony of a single witness? Therefore also one lets remarry on basis of their writings and on the word of a translator. A baraita supports Rebbi Abun bar Cahana: The power of witnesses is greater than the power of a document and the power of a document is greater than the power of witnesses. Since if witnesses say, “X died, X was killed”, one lets his wife remarry but if it was found in a document: “X died, X was killed”, one does not let his wife remarry. The power of a document is greater than the power of witnesses, since if somebody gives a loan before witnesses, he can foreclose only from unincumbered property; by a document, he can foreclose from mortgaged property.

MISHNAH: If she said, I am impure, she breaks her ketubah and leaves. If she said, I am pure, one brings her to the Eastern gate, the Nikanor gate, for there one lets the suspected wives drink, and one purifies the woman after childbirth, and the persons healed from skin disease. A Cohen seizes her garment, if it tears it tears, if it frays it frays, until he uncovers her breast, and he destroys her hairdo. Rebbi Jehudah says, if her breast was beautiful, he did not uncover it, if her hair was beautiful, he did not undo it.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

It has been stated: 300 nezirim came in the days of Rebbi Simeon ben Shetaḥ. For 150 of them he found an opening, for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ heard and fled. After some time, important people from the Persian empire came to king Yannai. They said to him: We remember that there was an old man who gave us a rabbinic discourse. They said to him, send and bring him! He sent and gave him his word; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money.” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and seat you among princes.” He said, bring him a cup that he may recite Grace. They brought him a cup and he said: “Let us give praise for the food that Yannai and his company ate.” He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here it is obvious for him! He wondered following the Sages; it is obvious to him following Rabban Simeon ben Gamliel. We have stated about this: If one came, was lying on a couch, and dipped with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he has eaten grain the volume of an olive. But did we not formulate, “two [eating] bread and one [eating] vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.

Rebbi Joḥanan said, the Mishnah applies if one witness is missing, but only if there are three or more. Two or three at the beginning is invalid, one below the three is valid. Rebbi Mana asked: That is, if they are continuous. If they are with interruptions? As one says, they are considered like testimony at a distance, they only serve to certify the testimony. And so it is here. If there were nine, can he untie two and have two sign? Or are two witnesses on a knotted document nothing? If there were five, it is obvious that he unties one and has it signed. It turns out that his untying permits it following Rebbi Ḥananiah ben Gamliel, for Rebbi Ḥananiah ben Gamliel says, the essential part is what validates, even if he ties and signs after that. That is, if he ties all knots and after that the first three [witnesses] did sign. But if he tied the first three and had them signed, even if he makes many ties and lets many sign it is valid. Practice is that a knotted document is first knotted and then signed. If he made the first knots and had them signed right away, it is obvious that the first two did not sign the knotted document.

HALAKHAH: “A bull which was rubbing itself against a wall,” etc. “A man who kills any human soul,” to include a hit which is potentially deadly. Some Tannaïm state, even if it is not deadly. Rebbi La said, even if it is deadly but a third person came and killed, the killer is guilty. “And it killed a man or a woman,” just as a man lets his sons inherit his injury claims, so a woman lets her sons inherit her injury claims. But does not a man inherit from his wife? Rebbi Simeon ben Laqish said, so did Rebbi Hoshaiah, the father of the Mishnah, explain: One teaches here about weregilt which is due after death.

HALAKHAH: “A bull which was rubbing itself against a wall,” etc. “A man who kills any human soul,” to include a hit which is potentially deadly. Some Tannaïm state, even if it is not deadly. Rebbi La said, even if it is deadly but a third person came and killed, the killer is guilty. “And it killed a man or a woman,” just as a man lets his sons inherit his injury claims, so a woman lets her sons inherit her injury claims. But does not a man inherit from his wife? Rebbi Simeon ben Laqish said, so did Rebbi Hoshaiah, the father of the Mishnah, explain: One teaches here about weregilt which is due after death.

MISHNAH: One contracts with another for a field; if after he received it he lets it lie fallow one estimates how much it could yield and gives to him, for so he writes to him: If I let it lie fallow or do not work it, I shall pay as if well-worked.

HALAKHAH: “One who contracts with another for a field,” etc. Rebbi Isaac said, this implies that if one lets another’s money lie idle, the other only has a complaint against him. If one lets another’s field lie idly, he has to compensate him adequately. If one lets another’s ship or store lie idly, what is the rule?

HALAKHAH: “One who contracts with another for a field,” etc. Rebbi Isaac said, this implies that if one lets another’s money lie idle, the other only has a complaint against him. If one lets another’s field lie idly, he has to compensate him adequately. If one lets another’s ship or store lie idly, what is the rule?

HALAKHAH: “One who contracts with another for a field,” etc. Rebbi Isaac said, this implies that if one lets another’s money lie idle, the other only has a complaint against him. If one lets another’s field lie idly, he has to compensate him adequately. If one lets another’s ship or store lie idly, what is the rule?

Rebbi Tanḥum from Kefar Gun in the name of Rebbi Eleazar ben Rebbi Yose: Four. One collects grasses from everywhere on condition that one not uproot. And one relieves himself behind a wall. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Tanḥum: Up to a place where he lets wind and is not heard. And one grazes in forests, even the tribe of Jehudah in the tribe of Naftali, and one gives Naftali an entire region South of the lake, as it is said, “lake and South of it he inherits,” the words of Rebbi Yose the Galilean. Rebbi Aqiba says, “lake” is Lake Samokhonites, “and South” is Lake Tiberias. And one may step to one side. Rav Jehudah in the name of Rav: Even into a field full of saffron. How? Does one have to pay or not? Since Rav Jehudah said, even into a field full of saffron, that means, one pays. Rebbi La said, since Rav Jehudah said, even into a field full of saffron, that means, one does not pay. But one cannot deviate more than necessary. Let us hear from the following: Rabban Gamliel and Rebbi Joshua were on the road [and stepped aside because of obstacles on the road] when they saw Jehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Jehudah ben Pappos, all whose deeds are done for Heaven’s sake.

MISHNAH: If somebody has a cistern inside another’s house, he may enter at times when people usually enter and must leave when people usually leave. He cannot bring his animal and let it drink from his cistern but draws water and lets it drink outside. Each of them makes a lock for himself. If somebody has a vegetable garden inside another’s vegetable garden, he may enter at times when people usually enter and must leave when people usually leave. He cannot bring traders inside and cannot use it to go to another field; the outside owner may sow on the path. If he was allowed a path on the side by common accord, he may enter any time he wishes and leave any time he wishes; he can bring traders inside but cannot use it to go to another field; neither owner may sow on it.

“What did he worship?” Peor or Mercury? “And how did he worship?” In its proper worship or the worship of Heaven? Let us hear from the following: It happened that two [witnesses] came and said, we saw that this one was worshipping idols, but we do not know whether it was Peor or Mercury. One judges him for both and for the one in which he was found innocent one lets him go.

MISHNAH: They brought in the second [witness] and examined him. If their testimonies were coherent, one starts with arguing for acquittal. If one of the witnesses said, I have an argument for his acquittal, or one of the students said, I have an argument for his conviction, one forces them to be silent. If one of the students said, I have an argument for his acquittal, one brings him up and lets him sit among them. He was not demoted from there the entire day; if his argument has substance, one listens to him. Even if he said, I have to argue for my acquittal, one listens to him if there is substance to his words.

HALAKHAH: “One who gives any of his descendants to the Moloch.” From where a warning not to give any of his descendants to the Moloch? Do not give any of your descendants to the Moloch. Extirpation from where? For he gave one of his descendants to the Molochand shall be extirpated. Punishment from where? Each one of the Children of Israel, or of the sojourner in Israel, who would give any of his descendants to the Moloch shall be made to die; the people of the Land shall smash him with stones. Do not give any of your descendants, I could think that he was guilty if he handed over but did not make him pass; the verse says: Do not give any of your descendants to pass through. I could think that he was guilty if he handed over and made him pass through but not for the Moloch; the verse says: Do not give any of your descendants to pass through for the Moloch. I could think that he was guilty if he handed over and made him pass through for the Moloch but without fire; the verse says: among you, nobody should be found to make his son or his daughter pass through fire. Passing through, passing through as an equal cut. Since “passing through” mentioned there is through fire, so “passing through” mentioned here also is through fire. You have to say that he is not guilty unless he handed over and made him pass through fire for the Moloch. Rebbi Nasa in the name of Rebbi Eleazar: He is guilty only if he hand him over to the priests, takes him, and makes him pass. What if he lets him walk normally? It was stated: one was drawing him and made him pass through. It was stated: if he made him walk through on his feet he is not prosecutable. Rebbi Eleazar ben Rebbi Simeon declares him guilty. Whether for the Moloch or for any other foreign worship; Rebbi Eleazar ben Rebbi Simeon says, he is guilty only for the Moloch, he is guilty only for his descendants. Rebbi Joḥanan said, Rebbi Eleazar ben Rebbi Simeon’s reason is from here: It shall not be found in you, from your body you should not be found making pass through. I shall extirpate him … from among his people. To include all other foreign worship for extirpation. From where punishment? Of his descendants he gave to the Moloch, death he shall be made to die, if he made him pass through himself. Does he not pass through on his feet? Because he made him pass through himself, but if he was drawing him and made him pass through, he is guilty. What does Rebbi Eleazar ben Rebbi Simeon mean, if he made him walk through on his feet he is not prosecutable? He has to make him pass through jumping.

HALAKHAH: “At a place where they used to sell small cattle,” etc. But is it permitted to raise them? Rebbi Abba said, for example Mahir which is sixteen by sixteen mil. They wanted to say, he who said it is permitted to sell [says] it is permitted to raise. But he who says, it is forbidden to sell [says] it is forbidden to leave it alone. Rebbi Jonah, Rebbi Eleazar in the name of Rav: Even one who says it is permitted to sell it [says] it is forbidden to leave it alone. What is the difference between selling and leaving alone? When he sells it to him it becomes the Gentile’s animal. If he lets it be alone with him, it is the Jew’s animal and he is suspected about it.

“Rebbi Jehudah permits damaged ones.” Rebbi Jehudah said this only for a damaged one which cannot be healed. They told him, may he not bring a male to it, he fertilizes it and it gives birth? He said to them, I also said this only about a male (horse) [damaged one] which cannot be healed. They told him, may he not bring a female to him, she is fertilized by him and gives birth? Rav Abin in the name of the rabbis there: This implies that one is forbidden to provide them with fetuses. There, we have stated: “If somebody buys a Non-Jew’s donkey fetus or who sells one to him even though he is not authorized, or one who enters into partnership, or accepts from him as contractor, or lets it in contract, is not liable for firstling.” Rebbi Ḥaggai asked before Rebbi Yose, does this not imply that one is forbidden to provide them with fetuses? He said to them, Rebbi Abin in the name of the rabbis there already preceded you: This implies that one is forbidden to provide them with fetuses.

The following is obvious: If the Jew holds the funnel and the Gentile pours, everybody agrees that is it forbidden. If the Gentile holds the funnel and the Jew pours, Rebbi Assi forbids and Rebbi Immi permits. If the Gentile holds the opening of the wineskin and the Jew pours, Rebbi Jeremiah in the name of Rebbi Ze`ira: this is the disagreement. Rebbi Mana asked before Rebbi Yose, which disagreement? He told him, the disasgreement between Rebbi Assi and Rebbi Immi. If the Jew holds the wineskin and the Gentile pours, they wanted to say that according to everybody it is permitted. Rebbi Samuel: In itself it implies that it is forbidden. For sometimes the Jew will loosen his grip and then the entire pouring is done by the Gentile. If somebody lets down a wineskin from top to bottom this is not pouring from vessel to vessel.

HALAKHAH: “A wine press of stone which a Gentile had pitched,” etc. Our Mishnah is Rebbi’s. “One of wood, Rebbi said he shall wipe it dry but the Sages say he must remove the pitch.” For pottery it is not following Rebbi, as it was stated: A Gentile’s wine-press, bucket, and funnel, Rebbi permits but the Sa (say). Rebbi agrees that pitchers are forbidden. Why are these forbidden and those permitted? These one fills with it, the others one does not fill with it. Rebbi Yose in the name of Rebbi Joḥanan: practice follows Rebbi. If a Gentile pitched a papyrus vessel. Rebbi Yose ben Rebbi Abun in the name of Samuel, practice follows Rebbi. It is the disagreement of Rebbi and the Sages, as we have stated: “If somebody’s wine-press was impure and he wants to purify it, the brooms, the planks, and the lentil one rubs dry and they are pure. The wicker-work of wood splinters, or of hemp, or of wood, or of bark, of threads, of bast, one lets age a full twelve months; Rabban Simeon ben Gamliel said, from one olive pressing to the next, from one wine pressing to the next. Rabban Simeon ben Gamliel said, if he wants to purify it immediately, he puts it for a period in a pipe where water streams, or in a brook whose water flows. Just as one wipes dry for purity so one wipes dry for libation wine.” How much is a period? Rebbi Yose in the name of Rebbi Joḥanan, half a day or half a night. Rebbi Ḥiyya stated, either a day or a night. Do they disagree? But one when day and night are equal, the other when day and night are unequal.

"That passeth by us continually" (ibid. v. 9). R. Jose b. R. Hannina said in the name of R. Eliezer b. Jacob : Whoever invites a disciple of the wise as a guest to his house and lets him enjoy his possessions, the Scriptures ascribe it to him as though he had brought continual offerings.

Our Rabbis have taught : The reins prompt [the thought], the heart exercises intelligence, the tongue pronounces, the mouth completes [the words]. The gullet lets in and brings out all kinds of food, the windpipe produces voice,

the lungs absorb all kinds of liquids, the liver arouses anger, the gall lets a drop fall upon it and stills it, the milt produces laughter, the large intestine grinds [food], the maw induces sleep and the nose awakens. Should the organ which induces sleep arouse from sleep, or should the organ which arouses from sleep induce sleep, the person pines away. It has been taught : Should both of them induce sleep or arouse from sleep simultaneously, one immediately dies.

What does it mean there was no action? This is Rava! Let's say Yes, and also R' Nachmun.

Let's say that Reish Lakash [the woman is established to bring in false witnesses] holds like Rebbi Yehudah [It's a plotting group] and Rebbi Yochanon [not all of Israel has been established] holds like the Rabbis [all the witnesses are executed].

GEMARA:Rava says, and this [that one can disqualify the whole group of witnesses] is only when they all testified בתוך כדי דיבור. Rav Acha mDifti said to Revina, let's see, how long is בתוך כדי דיבור? The amount of time that it takes for a student to greet his teacher. A hundred [witnesses] is too many [to all give testimony in this time slot]?!

Ravina challenges this to Rava: [this case] excludes the father who strikes his son, the teacher who rebukes his student, and the messenger of the court, lets say, that since [the child is already] learned, it is not a mitzvah [to strike his son], also now [regarding cutting wood] is not a mitzvah [and therefore not required]. There, even though he is learned, it is a mitzvah [to strike him], as it is written: ... “correct your son and he will please you. He will give delight to your soul.” (Proverbs 29:17).

[Let's say that] the one who says [it's like] he dies [holds] like Rebbi Yehoshua, and the one who says [it's like] he got disqualified [holds] like Rebbi Eliezer.

But lets say that these are the words of Rebbi Shimon, [and that he is] the unnamed authority, [which would be collaborated by a baraisa]? This is what he is saying, that Rebbi Akiva holds like Rebbi Shimon.

rather, he derives it from the existence of an extra verse. Let's see, the Torah says (Deutermony 12,6) "And bring them and eat them in front of Hashem your God in the place etc. The Torah could have just written over there "You may not eat them". Why then does the Torah repat them all in a later verse?

If so then the Torah would have said "you may not proceed to eat it", why then does it say "שאת", carry it? [Rather, it must also mean to bring it.] So then let's say that it is exclusively coming to teach us this. If so then the Torah would have said "you may not proceed to bring it", why then does it say "שאת", carry it? Infer from this both rulings.

Rav Hoshiah asked, But let's also consider [in our mishna] one who sows a Nachal Ayson, which has its azhara from here: (Deuteronomy 21,4) "That you should not work it nor plant it".

Rav Chanania asked, But let's also consider one who erases God's name in his going, which has its azhara from here: (Deuteronomy 12,3) "And you shall destroy their name. etc." (Deuteronomy 12,4) "But you should not do so to HaShem your God."

Rebbi Abahu asked, But let's also consider one who cuts off his bahares spot, which has its azhara from here: (Deuteronomy 24,8) "Guard your affliction of Tzeraas"