log

Those of Bar Pazi and (Bar) [Rebbi] Hoshaia went and greeted the Patriarch every day. Those of Rebbi Hoshaia went in first [and left first]. Those of Bar Pazi went and became related by marriage to the patriarchate. They came and wanted to enter first. They went and asked Rebbi Immi. You shall erect the tabernacle according to its ruling. Does there exist a ruling for wood? But the log which merited to be put in the North should be put in the North, in the South should be put in the South.

R. Ammi and R. Assi tasted up to a fourth [of a log].

Our Rabbis have taught : How much water must be poured therein ? Any small quantity. R. Zakkai says : A fourth [of a Log].

But Rab Joseph said : The difference of opinion applies only to [where there was water] originally [and urine had afterwards been added] ; but where [water has to be added] afterwards, all agree that a fourth [of a Log] is necessary. Rab Joseph said to his attendant, "Bring me a fourth [of a Log] in accordance with the opinion of R. Zakkai."

But Rab Joseph said : The difference of opinion applies only to [where there was water] originally [and urine had afterwards been added] ; but where [water has to be added] afterwards, all agree that a fourth [of a Log] is necessary. Rab Joseph said to his attendant, "Bring me a fourth [of a Log] in accordance with the opinion of R. Zakkai."

Our Rabbis have taught : It is forbidden to read the Shema' by a bed-pan for excrement or urine, although empty; also by urine until he has poured water therein. How much water should he pour therein ? Any small quantity. R. Zakkai says : A fourth [of a Log], whether it be before or behind the bed. Rabban Simeon b. Gamaliel says : If it be behind the bed, he may read it ; if it be before the bed he may not, but he removes himself a distance of four cubits and reads. R. Simeon b. Eleazar says : Even if the room be the size of a hundred cubits, he may not read until he has removed it or placed it under the bed.

"Vine" — it requires a fourth [of a Log] of wine for a Nazirite. "Fig-tree" — to carry as much as a dried fig [from a private to a public court or vice versa] constitutes a breach of the Sabbath. "Pomegranate" — as we have the Mishnaic teaching : The vessels of house-owners

But the master has said : The cup of benediction requires a measure [of a fourth of a Log] ; and lo, he made it less than that measure ! He originally had more than the required measure.

‘Vines’ [are an allusion to] the quarter of a log of wine [which is the minimum prohibited] to a Nazirite.

As it has been taught, If a man buys wine from Samaritans he may say, ‘Two log which I intend to set aside are terumah, ten are the first tithe, and nine the second tithe’, and then he redeems it and may drink it at once, the words of R. Meir.

And R. Levi b. Hama or, as some say, R. Hama b. Hanina said: Know [that this is so], since [the Eighth Day] is different [from the preceding days] in three things: ... In the Sukkah, lulav and water libation, And according to R. Judah who holds that with one log of water that they performed the water libation for eight days, it is different in two respects.

Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs.

They had each a hole like a slender snout [one being wide and the other narrow so that both emptied at the same time]. Shall we say that our Mishnah agrees with R. Judah and not with the Rabbis as we have learned R. Judah stated, with one log he performed the ceremony of the water-libation all eight days; for if it agrees with the Rabbis, could they not both pour together?

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

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

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

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

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

Is it not possible that both libations are meant to be of wine? In that case the text should read either hassēk hassēk or nēsek nēsek, why hassēk nēsek? This change of expression implies both ideas. But if this be so, on whose authority will you base the Mishnah (Sukkah, iv, 1): The water libation was observed during the entire week of the festival? If this Mishnah follows R. Joshua, there was only one day of libation; if it follows R. 'Aḳiba, there were two days; and if R. Judah b. Bathyra, there were six days! The Mishnah certainly follows R. Judah b. Bathyra, who, however, agrees with R. Judah (b. 'Ila'i); for we read (ib., iv, 9): R. Judah (b. 'Ila'i) says: One log of water was used daily for libation during eight days; but R. Judah b. Bathyra excludes the first day and includes the eighth. Why does he exclude the first day? Is it not because the allusion to water is found in connection with the second day? If so, the eighth day too should be excluded, since Scripture speaks of the seventh only and not of the eighth day! The only solution, therefore, is that the seven days' libation is based on a tradition; for R. 'Asi said in the name of R. Johanan, who in turn said it in the name of R. Neḥunya of the Plain of Bet-Ḥawartan: The laws concerning the ten plants, the willow-branch, and the water libation are halakas given to Moses on Sinai.

and was told that they do so in accordance with the view of Rabbi. This proves that the other scholars forbade it, their reason being that the Temple might soon be rebuilt, and we should have no priest fit for the service. Now, does not the same reason hold good also here (in the case of the priests growing their hair long)? No, in this case the priest may have his hair cut and then enter upon his duty. If so, an intoxicated priest might likewise sleep a while and then go to his duty, as Rami b. 'Abba said, a walk of a mile, or a little sleep causes the wine to evaporate? No, for did not R. Naḥman say in the name of Rabbah b. 'Abuha, this holds good only if one drank about a fourth (of a log), but if he drank more than that, walking makes him still more weary and sleep makes him still more drunk?

It happened that Ḥoni, the Circle-drawer, was asked to pray for rain, etc. Our Rabbis have taught: It happened once that the greater part of the month of Adar had passed and no rain had yet fallen. Ḥoni the Circle-drawer was therefore asked to pray that rain should fall. He did so, but rain did not fall. He then drew a circle and placed himself in its center, as did the prophet Habakkuk, who said (Habakkuk, 2. 1): "I will stand upon my watch," and said before God: "Master of the world! Thy children have set their face upon me, because I am, as it were, Thy intimate. I swear by Thy great Name that I will not move from here until Thou showest mercy to Thy children." Rain began to trickle. The people therefore said to him: Master, we see thee, and this is a warranty to us that we shall not die, but it seems to us that this rain comes only in order to free thee from thy oath. "Ye have seen me and ye shall not die," Ḥoni replied, and continuing his prayer said, "Not for such rain did I pray, but for rain sufficient to fill the cisterns, ditches and caves." The rain then came down with vehemence, each drop as big as the opening of a barrel, and the Rabbis estimated that none of them contained less than a log. The people again said to him: Master, we see thee, and this is a warranty that we shall not die, but it seems to us that this rain comes only to destroy the world. "Ye have seen me and ye shall not die," he replied, and then continued: "Not for such rain did I pray, but for a rain of benevolence, blessing and graciousness!" The rain then continued coming in proper measure so that the Israelites had to go up from the streets of Jerusalem to the Temple Mount on account of the rain. They then said to him: "Just as thou hast prayed for the rain to come, so pray now that it should stop." He, however, replied: "I have a tradition that it is not proper to pray for the cessation of too much good; however, bring ye to me a bullock for the confession of my sins!" They brought him a bullock, upon which Ḥoni laid both his hands and said: "Master of the world! Thy people Israel, whom Thou hast brought out of Egypt, can stand neither too much good, nor too much punishment; when Thou becamest wroth (withholding rain), they could not stand it, and now that Thou hast showered much good upon them, they again cannot stand it; let it be Thy will that there be ease in the world." Immediately the wind blew, the clouds dispersed and the sun began to shine and the people went out into the field and brought home morils and truffles. Thereupon Simeon b. Shetaḥ sent word to Ḥoni saying: "Wert thou not Ḥoni I would order thy excommunication; if these years were like those of Elijah, would not the name of God be profaned through thee? However, what can I do since thou behavest petulantly before God as a son behaves before his father, who then grants the son's desire, so that if the son says to him, bathe me in warm water, the father bathes him in warm water; wash me with cold water, he washes him in cold water; give me nuts, peaches, almonds and pomegranates, he gives him nuts, peaches, almonds and pomegranates. With regard to one like thee Scripture says (Proverbs, 23.25): 'Let thy father and thy mother be glad, and let her that bore thee rejoice.'"

Another Baraita reads: On the eve of the ninth of Ab one should not eat of two courses, nor eat meat or drink wine; this is the opinion of R. Meir, but the other Sages said, he should make a change, while in the case of meat and wine he should reduce the quantity. How is he to reduce it? If he was used to eat a pound of meat, he should now eat only half a pound; if he was used to drink a log of wine, he should drink half a log; and if he was not used to meat or wine, he should not partake of them at all. R. Simeon b. Gamaliel said, if he was used to eat radishes or salted food after the meals, he may do so.

Another Baraita reads: On the eve of the ninth of Ab one should not eat of two courses, nor eat meat or drink wine; this is the opinion of R. Meir, but the other Sages said, he should make a change, while in the case of meat and wine he should reduce the quantity. How is he to reduce it? If he was used to eat a pound of meat, he should now eat only half a pound; if he was used to drink a log of wine, he should drink half a log; and if he was not used to meat or wine, he should not partake of them at all. R. Simeon b. Gamaliel said, if he was used to eat radishes or salted food after the meals, he may do so.