mixing

So Thecla went to Iconium. And when she came to the house of Onesiphorus, she fell down upon the floor where Paul had sat and preached, and, mixing tears with her prayers, she praised and glorified God in the following words:

And they said to me: These are the Grigori, who with their prince Satanail rejected the Lord of light, and after them are those who are held in great darkness on the second heaven, and three of them went down on to earth from the Lord's throne, to the place Ermon, and broke through their vows on the shoulder of the hill Ermon and saw the daughters of men how good they are, and took to themselves wives, and befouled the earth with their deeds, who in all times of their age made lawlessness and mixing, and giants are born and marvellous big men and great enmity.

Of the mixing bowls, two were wrought in gold, and from the base to the middle were engraved with relief work in the pattern of scales, and between the scales Precious stones were inserted with great artistic skill.

But now the punishment was transferred unto the original author, Antipater, and took its rise from the death of Pheroras; for certain of his freed-men came with a sad countenance to the king, and told him that his brother had been destroyed by poison, and that his wife had brought him somewhat that was prepared after an unusual manner, and that, upon his eating it, he presently fell into his distemper; that Antipater's mother and sister, two days before, brought a woman out of Arabia that was skillful in mixing such drugs, that she might prepare a love potion for Pheroras; and that instead of a love potion, she had given him deadly poison; and that this was done by the management of Sylleus, who was acquainted with that woman.

This advice pleased the Idumeans, and they ascended through the city to the temple. The zealots were also in great expectation of their coming, and earnestly waited for them. When therefore these were entering, they also came boldly out of the inner temple, and mixing themselves among the Idumeans, they attacked the guards; and some of those that were upon the watch, but were fallen asleep, they killed as they were asleep; but as those that were now awakened made a cry, the whole multitude arose, and in the amazement they were in caught hold of their arms immediately, and betook themselves to their own defense; and so long as they thought they were only the zealots who attacked them, they went on boldly, as hoping to overpower them by their numbers; but when they saw others pressing in upon them also, they perceived the Idumeans were got in; and the greatest part of them laid aside their arms, together with their courage, and betook themselves to lamentations. But some few of the younger sort covered themselves with their armor, and valiantly received the Idumeans, and for a while protected the multitude of old men. Others, indeed, gave a signal to those that were in the city of the calamities they were in; but when these were also made sensible that the Idumeans were come in, none of them durst come to their assistance, only they returned the terrible echo of wailing, and lamented their misfortunes. A great howling of the women was excited also, and every one of the guards were in danger of being killed. The zealots also joined in the shouts raised by the Idumeans; and the storm itself rendered the cry more terrible; nor did the Idumeans spare any body; for as they are naturally a most barbarous and bloody nation, and had been distressed by the tempest, they made use of their weapons against those that had shut the gates against them, and acted in the same manner as to those that supplicated for their lives, and to those that fought them, insomuch that they ran through those with their swords who desired them to remember the relation there was between them, and begged of them to have regard to their common temple. Now there was at present neither any place for flight, nor any hope of preservation; but as they were driven one upon another in heaps, so were they slain. Thus the greater part were driven together by force, as there was now no place of retirement, and the murderers were upon them; and, having no other way, threw themselves down headlong into the city; whereby, in my opinion, they underwent a more miserable destruction than that which they avoided, because that was a voluntary one. And now the outer temple was all of it overflowed with blood; and that day, as it came on, they saw eight thousand five hundred dead bodies there.

As for ourselves, therefore, we neither inhabit a maritime country, nor do we delight in merchandise, nor in such a mixture with other men as arises from it; but the cities we dwell in are remote from the sea, and having a fruitful country for our habitation, we take pains in cultivating that only. Our principal care of all is this, to educate our children well; and we think it to be the most necessary business of our whole life to observe the laws that have been given us, and to keep those rules of piety that have been delivered down to us. Since, therefore, besides what we have already taken notice of, we have had a peculiar way of living of our own, there was no occasion offered us in ancient ages for intermixing among the Greeks, as they had for mixing among the Egyptians, by their intercourse of exporting and importing their several goods; as they also mixed with the Phoenicians, who lived by the sea-side, by means of their love of lucre in trade and merchandise. Nor did our forefathers betake themselves, as did some others, to robbery; nor did they, in order to gain more wealth, fall into foreign wars, although our country contained many ten thousands of men of courage sufficient for that purpose. For this reason it was that the Phoenicians themselves came soon by trading and navigation to be known to the Grecians, and by their means the Egyptians became known to the Grecians also, as did all those people whence the Phoenicians in long voyages over the seas carried wares to the Grecians. The Medes also and the Persians, when they were lords of Asia, became well known to them; and this was especially true of the Persians, who led their armies as far as the other continent [Europe]. The Thracians were also known to them by the nearness of their countries, and the Scythians by the means of those that sailed to Pontus; for it was so in general that all maritime nations, and those that inhabited near the eastern or western seas, became most known to those that were desirous to be writers; but such as had their habitations further from the sea were for the most part unknown to them which things appear to have happened as to Europe also, where the city of Rome, that hath this long time been possessed of so much power, and hath performed such great actions in war, is yet never mentioned by Herodotus, nor by Thucydides, nor by any one of their contemporaries; and it was very late, and with great difficulty, that the Romans became known to the Greeks. Nay, those that were reckoned the most exact historians [and Ephorus for one] were so very ignorant of the Gauls and the Spaniards, that he supposed the Spaniards, who inhabit so great a part of the western regions of the earth, to be no more than one city. Those historians also have ventured to describe such customs as were made use of by them, which they never had either done or said; and the reason why these writers did not know the truth of their affairs was this, that they had not any commerce together; but the reason why they wrote such falsities was this, that they had a mind to appear to know things which others had not known. How can it then be any wonder, if our nation was no more known to many of the Greeks, nor had given them any occasion to mention them in their writings, while they were so remote from the sea, and had a conduct of life so peculiar to themselves?

But, that we may grant to him in a spirit of candour what he has not discovered in the contents of the book of Genesis, that “the sons of God, seeing the daughters of men, that they were fair, took to them wives of all whom they chose,” we shall nevertheless even on this point persuade those who are capable of understanding the meaning of the prophet, that even before us there was one who referred this narrative to the doctrine regarding souls, which became possessed with a desire for the corporeal life of men, and this in metaphorical language, he said, was termed “daughters of men.” But whatever may be the meaning of the “sons of God desiring to possess the daughters of men,” it will not at all contribute to prove that Jesus was not the only one who visited mankind as an angel, and who manifestly became the Saviour and benefactor of all those who depart from the flood of wickedness. Then, mixing up and confusing whatever he had at any time heard, or had anywhere found written—whether held to be of divine origin among Christians or not—he adds: “The sixty or seventy who descended together were cast under the earth, and were punished with chains.” And he quotes (as from the book of Enoch, but without naming it) the following: “And hence it is that the tears of these angels are warm springs,”—a thing neither mentioned nor heard of in the churches of God! For no one was ever so foolish as to materialize into human tears those which were shed by the angels who had come down from heaven. And if it were right to pass a jest upon what is advanced against us in a serious spirit by Celsus, we might observe that no one would ever have said that hot springs, the greater part of which are fresh water, were the tears of the angels, since tears are saltish in their nature, unless indeed the angels, in the opinion of Celsus, shed tears which are fresh.

In the next place, speaking of those who employ the arts of magic and sorcery, and who invoke the barbarous names of demons, he remarks that such persons act like those who, in reference to the same things, perform marvels before those who are ignorant that the names of demons among the Greeks are different from what they are among the Scythians. He then quotes a passage from Herodotus, stating that “Apollo is called Gongosyrus by the Scythians; Poseidon, Thagimasada; Aphrodite, Argimpasan; Hestia, Tabiti.” Now, he who has the capacity can inquire whether in these matters Celsus and Herodotus are not both wrong; for the Scythians do not understand the same thing as the Greeks, in what relates to those beings which are deemed to be gods. For how is it credible that Apollo should be called Gongosyrus by the Scythians? I do not suppose that Gongosyrus, when transferred into the Greek language, yields the same etymology as Apollo; or that Apollo, in the dialect of the Scythians, has the signification of Gongosyrus. Nor has any such assertion hitherto been made regarding the other names, for the Greeks took occasion from different circumstances and etymologies to give to those who are by them deemed gods the names which they bear; and the Scythians, again, from another set of circumstances; and the same also was the case with the Persians, or Indians, or Ethiopians, or Libyans, or with those who delight to bestow names [from fancy], and who do not abide by the just and pure idea of the Creator of all things. Enough, however, has been said by us in the preceding pages, where we wished to demonstrate that Sabaoth and Zeus were not the same deity, and where also we made some remarks, derived from the Holy Scriptures, regarding the different dialects. We willingly, then, pass by these points, on which Celsus would make us repeat ourselves. In the next place, again, mixing up together matters which belong to magic and sorcery, and referring them perhaps to no one,—because of the non-existence of any who practise magic under pretence of a worship of this character,—and yet, perhaps, having in view some who do employ such practices in the presence of the simple (that they may have the appearance of acting by divine power), he adds: “What need to number up all those who have taught methods of purification, or expiatory hymns, or spells for averting evil, or [the making of] images, or resemblances of demons, or the various sorts of antidotes against poison [to be found] in clothes, or in numbers, or stones, or plants, or roots, or generally in all kinds of things?” In respect to these matters, reason does not require us to offer any defence, since we are not liable in the slightest degree to suspicions of such a nature.

In the next place, mixing up together various heresies, and not observing that some statements are the utterances of one heretical sect, and others of a different one, he brings forward the objections which we raised against Marcion. And, probably, having heard them from some paltry and ignorant individuals, he assails the very arguments which combat them, but not in a way that shows much intelligence. Quoting then our arguments against Marcion, and not observing that it is against Marcion that he is speaking, he asks: “Why does he send secretly, and destroy the works which he has created? Why does he secretly employ force, and persuasion, and deceit? Why does he allure those who, as ye assert, have been condemned or accused by him, and carry them away like a slave-dealer? Why does he teach them to steal away from their Lord? Why to flee from their father? Why does he claim them for himself against the father’s will? Why does he profess to be the father of strange children?” To these questions he subjoins the following remark, as if by way of expressing his surprise: “Venerable, indeed, is the god who desires to be the father of those sinners who are condemned by another [god], and of the needy, and, as themselves say, of the very offscourings [of men], and who is unable to capture and punish his messenger, who escaped from him!” After this, as if addressing us who acknowledge that this world is not the work of a different and strange god, he continues in the following strain: “If these are his works, how is it that God created evil? And how is it that he cannot persuade and admonish [men]? And how is it that he repents on account of the ingratitude and wickedness of men? He finds fault, moreover, with his own handwork, and hates, and threatens, and destroys his own offspring? Whither can he transport them out of this world, which he himself has made?” Now it does not appear to me that by these remarks he makes clear what “evil” is; and although there have been among the Greeks many sects who differ as to the nature of good and evil, he hastily concludes, as if it were a consequence of our maintaining that this world also is a work of the universal God, that in our judgment God is the author of evil. Let it be, however, regarding evil as it may—whether created by God or not—it nevertheless follows only as a result when you compare the principal design. And I am greatly surprised if the inference regarding God’s authorship of evil, which he thinks follows from our maintaining that this world also is the work of the universal God, does not follow too from his own statements. For one might say to Celsus: “If these are His works, how is it that God created evil? and how is it that He cannot persuade and admonish men?” It is indeed the greatest error in reasoning to accuse those who are of different opinions of holding unsound doctrines, when the accuser himself is much more liable to the same charge with regard to his own.

In the next place, Celsus forgets that he is addressing Christians, who pray to God alone through Jesus; and mixing up other notions with theirs, he absurdly attributes them all to Christians. “If,” says he, “they who are addressed are called upon by barbarous names, they will have power, but no longer will they have any if they are addressed in Greek or Latin.” Let him, then, state plainly whom we call upon for help by barbarous names. Any one will be convinced that this is a false charge which Celsus brings against us, when he considers that Christians in prayer do not even use the precise names which divine Scripture applies to God; but the Greeks use Greek names, the Romans Latin names, and every one prays and sings praises to God as he best can, in his mother tongue. For the Lord of all the languages of the earth hears those who pray to Him in each different tongue, hearing, if I may so say, but one voice, expressing itself in various dialects. For the Most High is not as one of those who select one language, barbarian or Greek, knowing nothing of any other, and caring nothing for those who speak in other tongues.

One year before the annunciation of our Lord, the emperor of the Romans sent to the land of Palestine Cyrinus the governor, to write down every one for the poll-tax, for the Jews were subject to the empire or the Romans; and every man was written down in his city. And Joseph the carpenter also went up that he might be written down in his city; and by reason of his exceeding great watchfulness for the blessed (Mary), he took her with him upon an ass. When they had gone about three miles, Joseph looked at her and saw that her hand was laid upon her belly, and that her face was contracted with pain; and he thought that she was troubled by the beast, and asked her about her trouble and pain. She said to him, ‘ Hasten and prepare a place for me to alight, for the pains of childbirth have taken hold upon me.’ When he had lifted her down from the animal, he went to fetch a midwife, and found a Hebrew woman whose name was Salome h The heretics say that she was called Hadyok, but they err from the truth. When Joseph came to the cave, he found it full of brilliant light, and the child wrapped in swaddling clothes and rags, and laid in a crib. And there were shepherds there keeping watch over their flocks, and behold the angel of God came to them, and the glory of the Lord shone upon them; and they feared with an exceeding great fear. The angel said to them, ‘ Fear not, for behold, I announce to you a great joy which shall be to all the world; for there is born to you this day a Redeemer, who is the Lord Jesus, in the city of David: and this shall be woman to be with her. And lo, while he was running, there met him an old Samaritan woman, who was travelling from Jerusalem to go to Bethlehem. Joseph said to her, “ Come, O blessed matron, and go into this cave, where there is a woman giving birth to a child.” When the old woman came, Joseph was mixing for her., and they had nothing in the cave. When they went in the sign unto you; ye shall find the babe wrapped in swaddling clothes, and laid in a crib.’ And suddenly with the angel there appeared many hosts of heaven, praising God and saying, ‘ Glory to God in the heights, and on earth peace and tranquillity and good hope to men.’ And the shepherds went and entered the cave, and they saw as the angel had said to them. The names of the shepherds were these: Asher, Zebulon, Justus, Nicodemus, Joseph, Barshabba, and Jose; seven in number.

One who carries out: [unmixed] wine, [is liable if it is] enough for the mixing of a cup; milk, as much as is swallowed at a time; honey, as much as is placed on a scab; oil, as much as is required to rub on a small limb; water, enough to rub with it collyrium; and all other liquids, a revi’it; and all waste water, a revi’it. Rabbi Shimon says: all of them are a revi’it, they stated all of these measures only in respect of those who put them away.

All menahot that are prepared in a vessel require three applications of oil: pouring, mixing and putting oil in the vessel, before they are completed. The [baked] cakes were mixed [with oil], the words of Rabbi [Judah Ha-Nasi]. But the sages say: the fine flour [was mixed with oil]. The loaves were mixed and the wafers anointed. How did he anoint them? In the form of a “chi.” And the rest of the oil was eaten by the priests.

A bagpipe is not susceptible to midras uncleanness. A trough for mixing mortar: Bet Shammai says: it is susceptible to midras uncleanness , And Bet Hillel says it is susceptible to corpse uncleanness only. If a trough of a capacity from two log to nine kav is split, it becomes susceptible to midras uncleanness. If he left it out in the rain and it swelled it is susceptible to corpse uncleanness alone. [If he left it out] during the east wind and it split, it is susceptible to midras uncleanness. In this respect the law is stricter in the case of remnants of wooden vessels than in [that of such vessels] in their original condition. It is also stricter in regard to the remnants of wicker vessels than [to such vessels] as are in their original condition, for when they are in their original condition they are insusceptible to uncleanness until their rim is finished, but after their rim has been finished, even though their edges fell away leaving only the slightest trace of them, they are unclean.

If one immersed a vessel for the hatat in water that is not fit for the mixing he must dry it; If in water that is fit for the mixing he need not dry it. But if [he intended] to collect in it water that was already mixed with the ashes, he must dry it in either case.

If one immersed a vessel for the hatat in water that is not fit for the mixing he must dry it; If in water that is fit for the mixing he need not dry it. But if [he intended] to collect in it water that was already mixed with the ashes, he must dry it in either case.

If a pumpkin shell was immersed in water that was not fit for the mixing, it is permissible to mix in it the ashes with the water, as long as it had not been defiled. If it has been defiled, one cannot mix in it the ashes with the water. Rabbi Joshua says: if one is allowed to mix in it the ashes and water at the beginning, one should also be allowed to do so at the end; and if one is not allowed to do this at the end one should not be allowed to do it at the beginning. In either case it is not permissible to collect in it water that has already had ashes mixed in.

HALAKHAH: Rebbi Yose in the name of Rebbi Pedaiah, Rebbi Jonah in the name of Ḥizqiah, there is no mixing except for wine and oil. Rebbi Joḥanan says, they can be mixed up to the size of olives. Our Mishnah disagrees with Rebbi Joḥanan: “But he mixes together dates and dried figs and then gives.” He explains it up to olive-sized bits.

HALAKHAH: So is the Mishnah: Concerning the mixing of the cup.

Bar Pedaiah said, he grinds and makes it permitted. Even though Bar Pedaiah said mixing applies only to oil and wine, he agrees here that they may be mixed.

Rebbi Yose in the name of Rebbi Pedaiah, Rebbi Jonah in the name of Ḥizqiah, there is no mixing except for wine and oil. Rebbi Joḥanan says, it can be mixed up to the size of olives. Our Mishnah disagrees with Rebbi Joḥanan: “If he mixed them together and took out fists full, it is by proportion.” He explains it, up to the size of olives. “What is picked out is for Second Tithe and what is mixed together in proportion.” Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: The Mishnah comes up so: What is mixed and what is taken out in fists full in proprtion.

There, we have stated: “What means one species with itself? Wheat does not go together with anything but spelt. Barley goes together with everything except wheat.” Rebbi Yose said it without attribution, Rebbi Jonah in the name of Rebbi Joḥanan: “There if it bites, here if it was mixed. Rebbi Ḥiyya stated: All those which he mixed as grains, flour, or dough, go together.” If he mixed the ends of doughs together? Rebbi Yose said, is biting not like mixing together? You say they do not go together, so here they do not go together.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for mixing a cup. Wine, a gulp; Rebbi Jehudah says, for mixing a cup.” Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies even many cups. What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for mixing a cup. Wine, a gulp; Rebbi Jehudah says, for mixing a cup.” Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies even many cups. What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for mixing a cup. Wine, a gulp; Rebbi Jehudah says, for mixing a cup.” Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies even many cups. What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for mixing a cup. Wine, a gulp; Rebbi Jehudah says, for mixing a cup.” Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies even many cups. What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael.”

HALAKHAH: Paragraph. “If the owner of a house participated with several neighbors,” etc. Rebbi Abba in the name of Rebbi Jehudah: They stated this in commercial practice. Everybody with wine, since he does not care about mixing, it does not need an eruv. If with wine with one but oil with the other, since he cares about mixing, it needs an eruv. Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah refers to the case that all is in one vessel. Rebbi Zeriqan said, the reason of Rebbi Simeon is that they are used to drink οἰνόγαρον. It was stated: Rebbi Eleazar ben Thaddeus says, in every case they are forbidden until they make an eruv. Rebbi Aḥa in the name of Rav: Practice follows Rebbi Eleazar ben Thaddeus. Rebbi Jacob bar Aḥa in the name Rebbi Ze`ira: Rebbi Eleazar ben Thaddeus follows Rebbi Meïr. Which [statement of] Rebbi Meïr? Rebbi Mana said, Rebbi Meïr who said, by an eruv, by participation. Rebbi Yose ben Rebbi Abun said, Rebbi Meïr who said that one may not make an eruv for a person without his knowledge. In the opinion of Rebbi Mana, following Rebbi Ze`ira, in the opinion of Rav following Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

HALAKHAH: Paragraph. “If the owner of a house participated with several neighbors,” etc. Rebbi Abba in the name of Rebbi Jehudah: They stated this in commercial practice. Everybody with wine, since he does not care about mixing, it does not need an eruv. If with wine with one but oil with the other, since he cares about mixing, it needs an eruv. Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah refers to the case that all is in one vessel. Rebbi Zeriqan said, the reason of Rebbi Simeon is that they are used to drink οἰνόγαρον. It was stated: Rebbi Eleazar ben Thaddeus says, in every case they are forbidden until they make an eruv. Rebbi Aḥa in the name of Rav: Practice follows Rebbi Eleazar ben Thaddeus. Rebbi Jacob bar Aḥa in the name Rebbi Ze`ira: Rebbi Eleazar ben Thaddeus follows Rebbi Meïr. Which [statement of] Rebbi Meïr? Rebbi Mana said, Rebbi Meïr who said, by an eruv, by participation. Rebbi Yose ben Rebbi Abun said, Rebbi Meïr who said that one may not make an eruv for a person without his knowledge. In the opinion of Rebbi Mana, following Rebbi Ze`ira, in the opinion of Rav following Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for the mixer’s mixing. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for the mixer’s mixing. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for the mixer’s mixing. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

“From where that just as one prepares another Cohen in his stead for maybe a disability will happen to him, so one preliminarily marries to him another wife in case something happen to his wife, as it is said, and he atone for himself and for his house; his house is his wife, the words of Rebbi Jehudah. Rebbi Yose said to him, in that case there is no end to it, maybe not only this wife but also the other wife would die.” Rebbi Mana said, before you question Rebbi Jehudah, question Rebbi Jehudah, question the rabbis! Maybe an emission would happen both to this Cohen and to the other Cohen. Emissions are frequent, death is not frequent. They decided about what is frequent, but did not decide about what is infrequent. We find that Rebbi Jehudah said, death is frequent; that is what we have stated there: “Rebbi Jehudah says, one also prepares for him another wife, maybe his wife would die.” There we have stated: “One who brings a bill of divorce and left him old or sick, delivers to her under the presumption that the man be alive.” There you are saying, death is infrequent, and here you are saying, death is frequent. There it is a private matter, here a public act. Is one more restrictive in public acts, as we have stated: “Rebbi Jehudah says, there was no horn for nests in Jerusalem because of mixing, maybe one of them would die and it would turn out that money of purification sacrifices that must be left to die is mixed up in the offering.” Could he not preliminarily marry her yesterday? And he atone for himself and for his house; but not for two houses. Rebbi Gamliel bar Inyani asked before Rebbi Mana: Is he not like one who acquires something on the Sabbath? He answered him, it is because they permitted Sabbath restriction in the Sanctuary. Rebbi Mana said, this implies that those who marry a widow must take her in when it is still daytime, lest he be like someone who acquires on the Sabbath.

Ten times did the High Priest pronounce the Name on the Day of Atonement: Six times with the bull, and three with the he-goat, and once with the lots. Those near were falling on their faces, those farther away were saying “Praised be the glory of His Kingdom forever and ever”. These and those did not move away from there before they forgot it. This is My Name forever, “this is My Name to conceal.” In earlier times he was saying it aloud. Since the lawless increased, he said it softly. Rebbi Tarphon said, I was standing in a row with my brothers the Cohanim and turned my ear towards the High Priest, when I heard him mixing it with the song of the Cohanim. In earlier times it was given to everybody. Since the lawless increased, it was given only to qualified ones.

A cup mixed by how much? Rebbi Yose bar Bevin said in the name of Rebbi Joḥanan, let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies mixed as cups are mixed. What is the measure of cups? Rebbi Abun said, τέταρτρον is a quarter.

A cup mixed by how much? Rebbi Yose bar Bevin said in the name of Rebbi Joḥanan, let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies mixed as cups are mixed. What is the measure of cups? Rebbi Abun said, τέταρτρον is a quarter.

Rebbi Abun bar Ḥiyya asked: may a fistful be offered from two vessels? Rebbi Ḥanin objected, did we not state, “the vessel combines”? If you would say that a fistful can be offered from two vessels, for which purpose did we state “the vessel combines”? Rebbi Eleazar the Southerner said, did not Rebbi Yose bar Zamina say in the name of Rebbi Joḥanan, why did they say, leftovers of flour-offerings do combine together? Because they need their vessel. Here also because they have to be in their vessel. Rebbi Mattaniah said, are not fine flour, and incense, and frankincense, and coals offered in many vessels? Nevertheless you are saying, “the vessel combines”; and here “the vessel combines”. Cahana asked the rabbis there, a flour-offering split in the mixing bowl, if one became impure did the other become impure? They said to him, if one became impure the other became impure. Did impurity jump? They said to him, impurity did jump. Even if another {vessel} was in between? They said to him, even if another {vessel} was in between. Taking a fistful from one on the other? They said to him, we did not hear any tradition, we studied a Mishnah, as what we did state there, “if two flour offerings from which no fistfuls were taken were combined together, if he is able to take a fistful from one separately and from the other separately they are qualified, otherwise disqualified.” Do not the remainders of one interrupt between one and the other? There came Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: If a fistful was taken from one for the other, if one became impure he other became impure. Anything in-between did not become impure. Was it not stated, “one cup? Which makes its contents one.” Rebbi Ḥinena said, a vessel combines only what is tied to it.

The opinion of Rebbi Jehudah seems to be inverted. There, he says that death is frequent but here, he says that death is not frequent. There in public, here in private, as it was stated: Rebbi Jehudah says there was no chest for nests in Jerusalem because of the mixing, maybe one of them would die and money for purification offerings destined to die would be mixed in with them.

“And salqonarit salt.” Some Tannaïm state, black one is forbidden but white permitted. But some Tannaïm state, white one is forbidden but black permitted. He who said black one is forbidden, because one puts a black crawling thing in it. He who said white one is forbidden, because one puts a white crawling thing in it. Rebbi Ḥanania ben Gamliel said in the name of Rebbi Jehudah ben Gamliel, both are forbidden. Rebbi Ḥanania said, we had a neighbor who was mixing it with pig fat.

Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba. One who mixes wine, with hot water it is forbidden, with cold water it is permitted. It should come over me, if I ever did this. Rebbi Yasa went to Tyre. He saw them drinking wine with hot water and an Aramean was mixing. He told them, what did allow you?

[He holds] according to Rebbi Zeira, that Rebbi Zeira said Regarding anything that is fit for mixing, mixing is not essential, but anything that is not fit for mixing, mixing is essential for them.

[He holds] according to Rebbi Zeira, that Rebbi Zeira said Regarding anything that is fit for mixing, mixing is not essential, but anything that is not fit for mixing, mixing is essential for them.

[He holds] according to Rebbi Zeira, that Rebbi Zeira said Regarding anything that is fit for mixing, mixing is not essential, but anything that is not fit for mixing, mixing is essential for them.

[He holds] according to Rebbi Zeira, that Rebbi Zeira said Regarding anything that is fit for mixing, mixing is not essential, but anything that is not fit for mixing, mixing is essential for them.