moves

I, O King, by the grace of God came into this world; and when I had considered the heaven and the earth and the seas, and had surveyed the sun and the rest of creation, I marvelled at the beauty of the world. And I perceived that the world and all that is therein are moved by the power of another; and I understood that he who moves them is God, who is hidden in them, and veiled by them. And it is manifest that that which causes motion is more powerful than that which is moved. But that I should make search concerning this same mover of all, as to what is his nature (for it seems to me, he is indeed unsearchable in his nature), and that I should argue as to the constancy of his government, so as to grasp it fully — this is a vain effort for me; for it is not possible that a man should fully comprehend it. I say, however, concerning this mover of the world, that he is God of all, who made all things for the sake of mankind. And it seems to me that this is reasonable, that one should fear God and should not oppress man.

Has He not made the heaven and the earth, and all that is therein? Who has given understanding and wisdom to everything that moves on the earth and in the sea.

And on the fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by his hands, the fish and everything that moves in the waters, and everything that flies, the birds and all their kind.

And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth.

And after all this He created man, a man and a woman created He them, and gave him dominion over all that is upon the earth, and in the seas, and over everything that flies, and over beasts and over cattle, and over everything that moves on the earth, and over the whole earth, and over all this He gave him dominion. And these four kinds He created on the sixth day.

And on the six days of the second week we brought, according to the word of God, unto Adam all the beasts, and all the cattle, and all the birds, and everything that moves on the earth, and everything that moves in the water, according to their kinds, and according to their types: the beasts on the first day; the cattle on the second day; the birds on the third day; and all that which moves on the earth on the fourth day; and that which moves in the water on the fifth day.

And on the six days of the second week we brought, according to the word of God, unto Adam all the beasts, and all the cattle, and all the birds, and everything that moves on the earth, and everything that moves in the water, according to their kinds, and according to their types: the beasts on the first day; the cattle on the second day; the birds on the third day; and all that which moves on the earth on the fourth day; and that which moves in the water on the fifth day.

And on the six days of the second week we brought, according to the word of God, unto Adam all the beasts, and all the cattle, and all the birds, and everything that moves on the earth, and everything that moves in the water, according to their kinds, and according to their types: the beasts on the first day; the cattle on the second day; the birds on the third day; and all that which moves on the earth on the fourth day; and that which moves in the water on the fifth day.

And on the six days of the second week we brought, according to the word of God, unto Adam all the beasts, and all the cattle, and all the birds, and everything that moves on the earth, and everything that moves in the water, according to their kinds, and according to their types: the beasts on the first day; the cattle on the second day; the birds on the third day; and all that which moves on the earth on the fourth day; and that which moves in the water on the fifth day.

And on that day was closed the mouth of all beasts, and of cattle, and of birds, and of whatever walks, and of whatever moves, so that they could no longer speak: for they had all spoken one with another with one lip and with one tongue.

And behold I have given unto you all beasts, and all winged things, and everything that moves on the earth, and the fish in the waters, and all things for food; as the green herbs, I have given you all things to eat.

And after this they sinned against the beasts and birds, and all that moves and walks on the earth: and much blood was shed on the earth, and every imagination and desire of men imagined vanity and evil continually.

He’s the shepherd who left behind the ninety-nine sheep which weren’t lost. He went and searched for the one which was lost. He rejoiced when he found it, because ninety-nine is a number expressed with the left hand. However, when the one is found, the numerical sum moves to the right hand. In this way, what needs the one – that is, the whole right hand – draws what it needs, takes it from the left hand, and moves it to the right, so the number becomes one hundred. This is a symbol of the sound of these numbers; this is the Father.

He’s the shepherd who left behind the ninety-nine sheep which weren’t lost. He went and searched for the one which was lost. He rejoiced when he found it, because ninety-nine is a number expressed with the left hand. However, when the one is found, the numerical sum moves to the right hand. In this way, what needs the one – that is, the whole right hand – draws what it needs, takes it from the left hand, and moves it to the right, so the number becomes one hundred. This is a symbol of the sound of these numbers; this is the Father.

Then God commanded the beasts, and the birds, and all that moves upon the earth, to come to Adam and to be familiar with him, and not to trouble him and Eve; nor yet any of the good and righteous among their posterity.

As the hand moves over the harp, and the strings speak.

For thus it is decreed while time moves round,

And the he-goat that sideways moves along,

And they having retired, the night also fell, and at the same time came the chariot of the moon, along with the stars. And I Baruch said, Lord, show me it also, I beseech of thee, how it goes forth, where it departs, and in what form it moves along. And the angel said, Wait, and thou shalt see it also shortly. And on the morrow I also saw it in the form of a woman, and sitting on a wheeled chariot. And there were before it oxen and lambs in the chariot, and a multitude of angels in like manner. And I said, Lord, what are the oxen and the lambs? And he said to me, They also are angels. And again I asked, Why is it that it at one time increases, but at another time decreases? And (he said to me), Listen, O Baruch: This which thou seest had been written by God beautiful as no other. And at the transgression of the first Adam, it was near to Sammael when he took the serpent as a garment. And it did not hide itself but increased, and God was angry with it, and afflicted it, and shortened its days. And I said, And how does it not also shine always, but only in the night? And the angel said, Listen: as in the presence of a king, the courtiers cannot speak freely, so the moon and the stars cannot shine in the presence of the sun; for the stars are always suspended, but they are screened by the sun, and the moon, although it is uninjured, is consumed by the heat of the sun.

But this world, which is itself called an age, is said to be the conclusion of many ages. Now the holy apostle teaches that in that age which preceded this, Christ did not suffer, nor even in the age which preceded that again; and I know not that I am able to enumerate the number of anterior ages in which He did not suffer. I will show, however, from what statements of Paul I have arrived at this understanding. He says, “But now once in the consummation of ages, He was manifested to take away sin by the sacrifice of Himself.” For he says that He was once made a victim, and in the consummation of ages was manifested to take away sin. Now that after this age, which is said to be formed for the consummation of other ages, there will be other ages again to follow, we have clearly learned from Paul himself, who says, “That in the ages to come He might show the exceeding riches of His grace in His kindness towards us.” He has not said, “in the age to come,” nor “in the two ages to come,” whence I infer that by his language many ages are indicated. Now if there is something greater than ages, so that among created beings certain ages may be understood, but among other beings which exceed and surpass visible creatures, [ages still greater] (which perhaps will be the case at the restitution of all things, when the whole universe will come to a perfect termination), perhaps that period in which the consummation of all things will take place is to be understood as something more than an age. But here the authority of holy Scripture moves me, which says, “For an age and more.” Now this word “more” undoubtedly means something greater than an age; and see if that expression of the Saviour, “I will that where I am, these also may be with me; and as I and Thou are one, these also may be one in us,” may not seem to convey something more than an age and ages, perhaps even more than ages of ages,—that period, viz., when all things are now no longer in an age, but when God is in all.

But perhaps some one may meet us with one of those objections which we have ourselves warned you of in our statements, and say, “How then is there said to be also a soul of God?” To which we answer as follows: That as with respect to everything corporeal which is spoken of God, such as fingers, or hands, or arms, or eyes, or feet, or mouth, we say that these are not to be understood as human members, but that certain of his powers are indicated by these names of members of the body; so also we are to suppose that it is something else which is pointed out by this title—soul of God. And if it is allowable for us to venture to say anything more on such a subject, the soul of God may perhaps be understood to mean the only-begotten Son of God. For as the soul, when implanted in the body, moves all things in it, and exerts its force over everything on which it operates; so also the only-begotten Son of God, who is His Word and Wisdom, stretches and extends to every power of God, being implanted in it; and perhaps to indicate this mystery is God either called or described in Scripture as a body. We must, indeed, take into consideration whether it is not perhaps on this account that the soul of God may be understood to mean His only-begotten Son, because He Himself came into this world of affliction, and descended into this valley of tears, and into this place of our humiliation; as He says in the Psalm, “Because Thou hast humiliated us in the place of affliction.” Finally, I am aware that certain critics, in explaining the words used in the Gospel by the Saviour, “My soul is sorrowful, even unto death,” have interpreted them of the apostles, whom He termed His soul, as being better than the rest of His body. For as the multitude of believers is called His body, they say that the apostles, as being better than the rest of the body, ought to be understood to mean His soul. We have brought forward as we best could these points regarding the rational soul, as topics of discussion for our readers, rather than as dogmatic and well-defined propositions. And with respect to the souls of animals and other dumb creatures, let that suffice which we have stated above in general terms.

After this there followed this point, that “to will and to do are of God.” Our opponents maintain that if to will be of God, and if to do be of Him, or if, whether we act or desire well or ill, it be of God, then in that case we are not possessed of free-will. Now to this we have to answer, that the words of the apostle do not say that to will evil is of God, or that to will good is of Him; nor that to do good or evil is of God; but his statement is a general one, that to will and to do are of God. For as we have from God this very quality, that we are men, that we breathe, that we move; so also we have from God [the faculty] by which we will, as if we were to say that our power of motion is from God, or that the performing of these duties by the individual members, and their movements, are from God. From which, certainly, I do not understand this, that because the hand moves, e.g. to punish unjustly, or to commit an act of theft, the act is of God, but only that the power of motion is from God; while it is our duty to turn those movements, the power of executing which we have from God, either to purposes of good or evil. And so what the apostle says is, that we receive indeed the power of volition, but that we misuse the will either to good or evil desires. In a similar way, also, we must judge of results.

In the next place, when the philosophers of the Porch, who assert that the virtue of God and man is the same, maintain that the God who is over all things is not happier than their wise man, but that the happiness of both is equal, Celsus neither ridicules nor scoffs at their opinion. If, however, Holy Scripture says that the perfect man is joined to and made one with the Very Word by means of virtue, so that we infer that the soul of Jesus is not separated from the first-born of all creation, he laughs at Jesus being called “Son of God,” not observing what is said of Him with a secret and mystical signification in the Holy Scriptures. But that we may win over to the reception of our views those who are willing to accept the inferences which flow from our doctrines, and to be benefited thereby, we say that the Holy Scriptures declare the body of Christ, animated by the Son of God, to be the whole church of God, and the members of this body—considered as a whole—to consist of those who are believers; since, as a soul vivifies and moves the body, which of itself has not the natural power of motion like a living being, so the Word, arousing and moving the whole body, the church, to befitting action, awakens, moreover, each individual member belonging to the church, so that they do nothing apart from the Word. Since all this, then, follows by a train of reasoning not to be depreciated, where is the difficulty in maintaining that, as the soul of Jesus is joined in a perfect and inconceivable manner with the very Word, so the person of Jesus, generally speaking, is not separated from the only-begotten and first-born of all creation, and is not a different being from Him? But enough here on this subject.

That the souls of the righteous pray, and that their prayers assist those who take refuge with them, may be learned from many, especially from Mar Theodore in his account of the blessed Thecla. Therefore it is right for those who have a holy man for a friend, to rejoice when he goes to our Lord in Paradise, because their friend has the power to help them by his prayers. Like the blind disciple of one of the saints mentioned in the Book of the Paradise, who, when his master was dying, wept bitterly and said, ‘To whose care dost thou leave the poor blind man?' And his master encouraged him, and said to him, ‘I believe in God that, if I find mercy in His sight, at the end of a week thou wilt see;’ and after some days he did see. The souls of the righteous also hold spiritual conversation with each other, according to the Divine permission and command which moves them to this by necessary causes. Neither those who have departed this life in the flesh are hindered from this (intercourse), nor those who are still clad in their fleshly garments, if they live their life in them holily.

A person does not defile [as a corpse] until he dies. Even he is cut up or even if he is about to die, he [still] makes levirate marriage obligatory and exempts from levirate marriage, he feeds [his mother] terumah and disqualifies [his mother] from eating terumah. Similarly in the case of cattle or wild animals, they do not defile until they die. If their heads have been cut off, even though they are moving convulsively, they are unclean, like a lizard's tail, which moves convulsively.

The following require that water shall enter inside them: The knot in an undergarment which is tied to the shoulder. The hem of a sheet must be stretched out. And the knot of head tefillin if it is not fastened tightly, Or of the arm-tefillin if it moves up and down. And the laces of a sandal. Clothes which are immersed when they have just been washed must be kept immersed until they bubble up; But if they are immersed when already dry, they must be kept immersed until they throw up bubbles and then cease to bubble up.

One who touches a zav, or whom a zav touches, who moves a zav or whom a zav moves, defiles by contact food and liquids and vessels that are rinsed, but not by carrying. A general principle was stated by Rabbi Joshua: anyone that defile garments while still in contact [with their source of uncleanness] also defiles foods and liquids so as to become [unclean] in the first grade, and the hands so that they become [unclean] in the second grade; but they do not defile people or earthenware vessels. After they separated from their source of uncleanness they defile liquids so as to become [unclean] in the first grade, and food and the hands so that they become [unclean] in the second grade, but they do not defile garments.

One who touches a zav, or whom a zav touches, who moves a zav or whom a zav moves, defiles by contact food and liquids and vessels that are rinsed, but not by carrying. A general principle was stated by Rabbi Joshua: anyone that defile garments while still in contact [with their source of uncleanness] also defiles foods and liquids so as to become [unclean] in the first grade, and the hands so that they become [unclean] in the second grade; but they do not defile people or earthenware vessels. After they separated from their source of uncleanness they defile liquids so as to become [unclean] in the first grade, and food and the hands so that they become [unclean] in the second grade, but they do not defile garments.

Where are we at? If he says it beforehand, the drink is mixed. If he says, when I shall have drunk, before that he drank ṭevel. What we are dealing with is that he says beforehand: When I shall have drunk. But does he then not move impure heave on the Sabbath? Rebbi Eleazar said, he leaves some profane, as what we have stated there: “One moves pure heave with impure one and with profane food.” But that does not compare. There, the impure is for the needs of the pure, but here the profane is for the needs of the impure. Rebbi Yose ben Rebbi Abun said, when he sets down the cup it will be holy.

It was stated: “He who rents a flock may not help them to relieve themselves.” What means to help them to relieve themselves? He moves the animals from place to place. That is, if he rented them for a short time. But if he rented it for a longer period it is permitted; only the last day is forbidden.

MISHNAH: One moves a new light but not a used one; Rebbi Simeon says one may move any light except one which was burning on the Sabbath.

HALAKHAH: (Mishnah: “One moves a new light but not a used one;” etc.) Rebbi Ḥiyya bar Ada objected: Did we not state, “one turns a basket upside down in front of the chicks that they may climb up and down”? They said, this is the one of Rebbi Joḥanan.

“And all other fluids by a quartarius, and all waste water by a quartarius.” Rebbi Abba in the name of Rav Ḥisda: The Mishnah speaks of one who moves from house to house.

Rebbi Mana said before Rebbi Yose: Explain it if it was broken open. He said to him, but did we not state ‘a basket”; can you say, a basket broken open? What about this? Nothing is moved in the public domain and becomes karmelit except a human. Ḥizqiah said, if he took out a bundle from a private to the public domain and before he put it down already its head was higher than ten [hand-breadths], since it does not completely rest in the public domain he is not liable. Rebbi Samuel ben Rav Isaac said, if he took out a beam from a private to the public domain and before he put it down already its head was in another private domain, since it does not completely rest in the public domain he is not liable. Rebbi Joḥanan said, if a stone is in the public domain, ten [hand-breadths] high and four [hand-breadths] wide, anybody who moves from it to the public domain or from the public domain to it is liable. Samuel said, a basket full of produce put into the public domain, ten [hand-breadths] high and four [hand-breadths] wide, anybody who moves from it to the public domain or from the public domain to it is not liable. Do they disagree? Here, if it was turned on its side, there if it was not turned on its side. Rebbi Abun bar Ḥiyya asked, if one moved a stone in the public domain, ten [hand-breadths] high and four [hand-breadths] wide, how do you treat it? As one who moves from it to the public domain or from the public domain to it, or from the public domain to a different public domain? The rabbis of Caesarea said that Rebbi Joḥanan asked: If one piles five [hand-breadths] on top of five, how do you treat it? As one who moves from a private domain to karmelit, from karmelit to a private domain, from a private domain to another private domain?

Rebbi Mana said before Rebbi Yose: Explain it if it was broken open. He said to him, but did we not state ‘a basket”; can you say, a basket broken open? What about this? Nothing is moved in the public domain and becomes karmelit except a human. Ḥizqiah said, if he took out a bundle from a private to the public domain and before he put it down already its head was higher than ten [hand-breadths], since it does not completely rest in the public domain he is not liable. Rebbi Samuel ben Rav Isaac said, if he took out a beam from a private to the public domain and before he put it down already its head was in another private domain, since it does not completely rest in the public domain he is not liable. Rebbi Joḥanan said, if a stone is in the public domain, ten [hand-breadths] high and four [hand-breadths] wide, anybody who moves from it to the public domain or from the public domain to it is liable. Samuel said, a basket full of produce put into the public domain, ten [hand-breadths] high and four [hand-breadths] wide, anybody who moves from it to the public domain or from the public domain to it is not liable. Do they disagree? Here, if it was turned on its side, there if it was not turned on its side. Rebbi Abun bar Ḥiyya asked, if one moved a stone in the public domain, ten [hand-breadths] high and four [hand-breadths] wide, how do you treat it? As one who moves from it to the public domain or from the public domain to it, or from the public domain to a different public domain? The rabbis of Caesarea said that Rebbi Joḥanan asked: If one piles five [hand-breadths] on top of five, how do you treat it? As one who moves from a private domain to karmelit, from karmelit to a private domain, from a private domain to another private domain?

Rebbi Mana said before Rebbi Yose: Explain it if it was broken open. He said to him, but did we not state ‘a basket”; can you say, a basket broken open? What about this? Nothing is moved in the public domain and becomes karmelit except a human. Ḥizqiah said, if he took out a bundle from a private to the public domain and before he put it down already its head was higher than ten [hand-breadths], since it does not completely rest in the public domain he is not liable. Rebbi Samuel ben Rav Isaac said, if he took out a beam from a private to the public domain and before he put it down already its head was in another private domain, since it does not completely rest in the public domain he is not liable. Rebbi Joḥanan said, if a stone is in the public domain, ten [hand-breadths] high and four [hand-breadths] wide, anybody who moves from it to the public domain or from the public domain to it is liable. Samuel said, a basket full of produce put into the public domain, ten [hand-breadths] high and four [hand-breadths] wide, anybody who moves from it to the public domain or from the public domain to it is not liable. Do they disagree? Here, if it was turned on its side, there if it was not turned on its side. Rebbi Abun bar Ḥiyya asked, if one moved a stone in the public domain, ten [hand-breadths] high and four [hand-breadths] wide, how do you treat it? As one who moves from it to the public domain or from the public domain to it, or from the public domain to a different public domain? The rabbis of Caesarea said that Rebbi Joḥanan asked: If one piles five [hand-breadths] on top of five, how do you treat it? As one who moves from a private domain to karmelit, from karmelit to a private domain, from a private domain to another private domain?

Rebbi Mana said before Rebbi Yose: Explain it if it was broken open. He said to him, but did we not state ‘a basket”; can you say, a basket broken open? What about this? Nothing is moved in the public domain and becomes karmelit except a human. Ḥizqiah said, if he took out a bundle from a private to the public domain and before he put it down already its head was higher than ten [hand-breadths], since it does not completely rest in the public domain he is not liable. Rebbi Samuel ben Rav Isaac said, if he took out a beam from a private to the public domain and before he put it down already its head was in another private domain, since it does not completely rest in the public domain he is not liable. Rebbi Joḥanan said, if a stone is in the public domain, ten [hand-breadths] high and four [hand-breadths] wide, anybody who moves from it to the public domain or from the public domain to it is liable. Samuel said, a basket full of produce put into the public domain, ten [hand-breadths] high and four [hand-breadths] wide, anybody who moves from it to the public domain or from the public domain to it is not liable. Do they disagree? Here, if it was turned on its side, there if it was not turned on its side. Rebbi Abun bar Ḥiyya asked, if one moved a stone in the public domain, ten [hand-breadths] high and four [hand-breadths] wide, how do you treat it? As one who moves from it to the public domain or from the public domain to it, or from the public domain to a different public domain? The rabbis of Caesarea said that Rebbi Joḥanan asked: If one piles five [hand-breadths] on top of five, how do you treat it? As one who moves from a private domain to karmelit, from karmelit to a private domain, from a private domain to another private domain?

“From a ship in the sea higher than ten hand-breadths one moves neither from it to the sea nor from the sea into it. Rebbi Jehudah says, if its draught was more than ten hand-breadths but it does not extend higher than ten hand-breadths above the water one moves from it to the sea but not from the sea into it.” Rebbi Abbahu said that Rebbi Joḥanan asked, why from it to the sea? Because it is not ten high. If it is so, even from the sea into it! Why from the sea into it is forbidden? Because it is ten deep. If it is so, even from it to the sea! Rebbi Abun said, why is it permitted from it to the sea? Because of danger.

“From a ship in the sea higher than ten hand-breadths one moves neither from it to the sea nor from the sea into it. Rebbi Jehudah says, if its draught was more than ten hand-breadths but it does not extend higher than ten hand-breadths above the water one moves from it to the sea but not from the sea into it.” Rebbi Abbahu said that Rebbi Joḥanan asked, why from it to the sea? Because it is not ten high. If it is so, even from the sea into it! Why from the sea into it is forbidden? Because it is ten deep. If it is so, even from it to the sea! Rebbi Abun said, why is it permitted from it to the sea? Because of danger.

From a rock in the sea higher than ten hand-breadths one transports neither from it to the sea nor from the sea onto it. If it was less than this it is permitted. What is the difference between a rock and a ship? A ship rises and falls; a rock stays in its place. But is it not karmelit? Is it permitted to move on karmelit only four cubits? Rebbi Ila said, it refers to the beginning: “from a rock in the sea higher than ten hand-breadths one moves neither from it to the sea nor from the sea onto it.” If it was higher it becomes like a fence made for agriculture where inside one is permitted to transport only four cubits. If it was lower one transports from it to the sea and from the sea onto it, and one transports up to two bet se’ah. Rebbi Abun bar Ḥiyya asked, two adjacent karmeliot, may one transport from one to the other? Rebbi Ḥananiah the son of Rebbi Hillel said, since the sea surrounds it from all sides it is considered as a single karmelit.

HALAKHAH: 5. “If he had to write the Name but intended to write Jehudah but forgot to write ד. Then the Name is at its proper place. He erases it and fixes it in holiness. Rebbi Jehudah says, he moves the pen over it and fixes it. They said to him, but this is not preferable.” Rebbi Jehudah’s argument seems inverted. There he says, it is not writing. But here, he says, it is writing. They objected to him according to his opinion. According to your opinion, since you say that it is writing, but this is not preferable. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu did not say so, but that Rebbi Jehudah’s argument seems inverted. There he says, it is not preferable, therefore the writing is writing; but here he says, writing on top of writing is not writing. What is writing on top of writing? One higher than the other.

“Because the latter are not prepared,” and they are used only connected to the ground. Rebbi Abbahu in the name of Rebbi Eleazar: “Originally all implements could be taken on the Sabbath. Because they were suspected of desecrating holidays and Sabbaths as it is written, at that time I saw in Jehudah that they were working wine presses on the Sabbath … and loading on donkeys, etc., they forbade them everything. After they were fenced in they continued to permit to them until they permitted them everything except the big saw and the blade of the plough. Rebbi Yose said, also the engraver’s stylo. Rabban Simeon ben Gamliel says, also the anchor.” “A mortar, if there is garlic in it one may take it, otherwise one may not take it; Rabban Simeon ben Gamliel says, if it is a small mortar used at table then it is like a bowl and one moves it on the Sabbath.” Rebbi Yose, Rebbi Ila in the name of Rebbi Eleazar, Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, they formulated before implements were permitted.

HALAKHAH: Rav Jehudah in the name of Rav: Practice follows Rebbi Nehemiah who said, “they may be taken only for a need.” Rebbi Joḥanan and the rabbis there. One said, for a need, for a need of itself; not for a need, not for a need of itself. Rebbi Nehemiah says, they may be taken only for a need of itself. But the other said, for a need, for a need of itself or of its place; not for a need, not for a need of itself or of its place. Rebbi Nehemiah says, they may be taken only for a need of itself or of its place. It was stated: Rebbi Jehudah said, the House of Shammai and the House of Hillel did not disagree that one moves full [containers] for no need and about empty [containers] which he intended to fill. Where did they disagree? About those which he has no intention to fill, where the House of Shammai prohibit and the House of Hillel permit. Does the House of Shammai come to parallel Rebbi Nehemiah? You say, practice follows Rebbi Nehemiah, but practice does not follow the House of Shammai.

There are Tannaim who state, one moves dema. There are Tannaim who state, one does not move. Rebbi Eleazar said, he who said that one moves, if the heave was pure; but he who said that one does not move, if the heave was impure. Or about one where there was enough lift, but not about one where there was not enough lift. Who said that one moves? Rebbi Eliezer, as we have stated: “Rebbi Eliezer said, the seah which fell in is the seah which came up.

There are Tannaim who state, one moves dema. There are Tannaim who state, one does not move. Rebbi Eleazar said, he who said that one moves, if the heave was pure; but he who said that one does not move, if the heave was impure. Or about one where there was enough lift, but not about one where there was not enough lift. Who said that one moves? Rebbi Eliezer, as we have stated: “Rebbi Eliezer said, the seah which fell in is the seah which came up.

There are Tannaim who state, one moves dema. There are Tannaim who state, one does not move. Rebbi Eleazar said, he who said that one moves, if the heave was pure; but he who said that one does not move, if the heave was impure. Or about one where there was enough lift, but not about one where there was not enough lift. Who said that one moves? Rebbi Eliezer, as we have stated: “Rebbi Eliezer said, the seah which fell in is the seah which came up.

MISHNAH: One moves bundles of straw, and bundles of wood, and bundles of shoots if they were prepared as animal feed; otherwise one does not move them. One turns over a basket before the chicks that they may climb up and down. A chicken which escaped one may push until it re-enters. One helps calves and fillies to walk in the public domain and a woman may help her son to walk. Rebbi Jehudah said, when? If he lifts one foot and puts the other one down but if he draws them it is forbidden.

HALAKHAH: “One does not use midwifery for animals,” etc. What is help? “He brings wine and blows it into his nostrils, and puts his hand down and receives him, and moves her teats and puts in his mouth. Rabban Simeon ben Gamliel says, also one makes the animal love on a holiday. How does one do that? One puts a block of salt on her belly and she wants to nurse her son.”

HALAKHAH: “How does one complete towns,” etc. “A house is recessed,” one moves it out in line with the town; “a superstructure is protruding,” one moves the town out in line with it.

HALAKHAH: “How does one complete towns,” etc. “A house is recessed,” one moves it out in line with the town; “a superstructure is protruding,” one moves the town out in line with it.

HALAKHAH: Paragraph. The words of the rabbis disagree, as Rebbi Jacob said in the name of Rebbi Joshua ben Levi: Only if the partition is lowered into the water to lower a pail. Do not two different domains use the same domain? They supposed to say that no pail moves more than four hand-breadths. Rebbi Tevelai in the name of Rav: The rules of a ruin do not apply to water. If there was a ceiling, one considers it as if it went down and locked. If there was a cross-beam, one considers it as if it went down and locked.

HALAKHAH: Paragraph. Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does not follow Rebbi Jehudah. Rebbi Abba bar Pappai asked: How did Rebbi Meïr treat the wall, as hollowed out or as pierced? If you say as hollowed out, even higher than ten [hand-breadths] it should be permitted. If you say as pierced, even below ten [hand-breadths] it should be prohibited. “ The door of garden plots which have a gatekeeper’s lodge, from the inside he opens and locks from the inside; from the outside he opens and locks from the outside; from both sides he opens and locks from both sides; from neither side he takes the key, opens and locks, and returns it to its place. When has this been said? If the lock is higher than ten hand-breadths. But if the lock is lower than ten hand-breadths he takes the key from the threshold, opens and locks, and returns it to its place, the words of Rebbi Meïr. But the Sages are saying, even if the lock is higher than ten hand-breadths he brings the key on Friday, opens, enters, and moves it inside the house, locks, and puts it into a hole above the lintel. If the hole was four hand-breadths wide it is forbidden, for one does not use one domain from another domain through a third domain.” This implies that Rebbi Jehudah treats it as hollowed out. One understands that from the inside it needs a gatekeeper’s lodge. Why does it need a gatekeper’s lodge from the outside? Does it not turn out that two domains use one domain?

Rebbi Yose said, so should Rebbi Eliezer have embarrassed Rebbi Joshua. Does not the festival offering disprove according to your system, where they permitted the category of work but prohibited the category of Sabbath rest? He should have answered, no. If you are saying this about the festival offering about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? He also could have objected as in the Mishnah: No, if you are saying this about the holiday about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? It is as Rebbi Immi said, they were rich in answers. Or it may be as Rebbi Nassa said, like a man who has two arguments but he moves one of them.

MISHNAH: He started purifying and moves. Where does he start? At the Northeast corner, Northwest, Southwest, Southeast. At the place where he starts purifyng on the outer altar, there he finishes on the inner altar. Rebbi Eliezer says, he was standing on his place and purifying.

HALAKHAH: [He comes to his bull, etc.] We have stated: “He comes to the bull and the he-goat to be burned.” There are Tannaim who state, the High Priest comes to read. Rebbi Ḥananiah said, the verse supports our Mishnah: He who sends the he-goat to Azazel shall wash his garments. What is written next? And the purification bull and the purification he-goat. Rebbi Mana said, it may be interpreted even following the Tanna of the baraita. If a person moves from Tiberias to Sepphoris, while he still is in Tiberias do people say, he dwells in Sepphoris.

“Washing”. Rebbi Zeˋurah bar Ḥama, [Rebbi Yose ben Rebbi Ḥanina.] in the name of Rebbi Joshua ben Levi: On a public fast day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher or to his daughter and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“Washing”. Rebbi Zeˋurah bar Ḥama, [Rebbi Yose ben Rebbi Ḥanina.] in the name of Rebbi Joshua ben Levi: On a public fast day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher or to his daughter and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy. He said to him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says, return, naughty children. But another verse says, for on that day He shall atone for you. And another verse says, I shall visit their crime with the rod, etc. And another verse says, the iniquity of this people shall not be atoned for until you die. How is this? If somebody violates a positive commandment and repents, before he moves from there it will be forgiven to him. About this one it says, return, naughty children. If one transgresses a prohibition and immediately repents, repentance suspends judgment, and the Day of Atonement atones. About this one it says, for on that day, He shall atone for you. If one intentionally transgressed {sins punishable by} extirpations or death penalties, repentance and the Day of Atonement atone half, and sufferings during the other days of the year atone half. About this one it says, I shall visit their crime with the rod, and their iniquities with plagues. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement atone one third, sufferings atone a third, and death scours with sufferings. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.

It is written, on that day, fresh water will flow out from Jerusalem, etc. It was stated: From the Holiest of Holies to the gobelins like the feelers of silai and bilai. From the gobelins to the golden altar like the horns of locusts. From the golden altar to the courtyards like a shut-thread, from the courtyards to the threshold of the Temple like woof-thread, from there onwards like the pouring from a jug: behold, water drizzled from the right hand side. It is written, when the man left towards the East, with a measuring rod in his hand, he measured a thousand cubits and made me cross the water, ankle water. Up to his ankles. Then he measured another thousand cubits and made me cross the water, knee water. Up to his knees. Then he measured another thousand cubits and made me cross the water, hip water. Up to his hips. From there on, then he measured another thousand, a river which cannot be crossed. Even a large Liburnian could not cross it. What is the reason? No mighty ship may cross it; why? The water was high, swimming water. What is “swimming water”? Where one swims. Rebbi Ḥuna said, in our place one calls the swimmer seḥuna. He moves his hands in himself, as a swimmer would move to swim. What means “to swim”? Rebbi Yose ben Rebbi Abun said, in unruly water. It is written: On this day, a water-source will be opened for the House of David and the dwellers in Jerusalem, for purification and impurity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: From the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is mixed water, qualified for impurity but disqualified for purification. Rebbi Eleazar said, from the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is water running down, disqualified for impurity and purification.

MISHNAH: A roof without insulation, Rebbi Jehudah says in the name of the House of Hillel either he moves or he lifts one in the middle, but the House of Shammai say, he moves and lifts one in the middle. Rebbi Meïr says, he lifts one in the middle and does not need to move.

MISHNAH: A roof without insulation, Rebbi Jehudah says in the name of the House of Hillel either he moves or he lifts one in the middle, but the House of Shammai say, he moves and lifts one in the middle. Rebbi Meïr says, he lifts one in the middle and does not need to move.

Rav Ḥiyya bar Ashi in the name of Rav: If one rises early to go on a trip, he takes a lulav and moves it, or the shofar and blows it. When the time arrives to read the shema`, he reads and prays. It was stated, he was to move three times. Rebbi Ze`ira asked, so one and so one, or so and so one one? There, we have stated: “He has to rub each kind three times.” Rebbi Ze`ira asked, so one and so one, or so and so one?

The colleagues say, the words of Rebbi Yose are that a positive commandment pushes aside a prohibition. Rebbi Yose told them, it is not from this but as Rebbi Ila said and as is stated there: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands or to read in the Torah, he hands it to another person. If he put it down on the floor it is forbidden to move it.” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.

MISHNAH: How were they lighting the beacons? One brings long logs of cedar, and reed, and oil wood, and linen tow, and ties them with rope. He climbs to the top of the mountain, kindles the fire, moves forward and backward, up and down, until he sees his colleague on the second mountain doing the same, and so on top of the third mountain. Where did one light beacons? From the Mount of Olives to Sartaba, and from Sartaba to Grippina, and from Grippina to Hauran, and from Hauran to Bet Biltin. From Bet Biltin they did not move but he moves up and down until he sees the Diaspora like one fire place.

MISHNAH: How were they lighting the beacons? One brings long logs of cedar, and reed, and oil wood, and linen tow, and ties them with rope. He climbs to the top of the mountain, kindles the fire, moves forward and backward, up and down, until he sees his colleague on the second mountain doing the same, and so on top of the third mountain. Where did one light beacons? From the Mount of Olives to Sartaba, and from Sartaba to Grippina, and from Grippina to Hauran, and from Hauran to Bet Biltin. From Bet Biltin they did not move but he moves up and down until he sees the Diaspora like one fire place.

HALAKHAH: Rebbi Simlai said, the reason of Rebbi Joḥanan ben Nuri is that for any month which starts before noontime the eye is not able to see the old moon. And it was stated thus: If the old moon was seen in the morning, the new moon is not seen in the evening. If the new moon was seen in the evening the old moon was not seen in the morning. Rebbi Ḥiyya bar Abba said, why did Rabban Gamliel accept them? Because he had a tradition from his forefathers that sometimes it moves in a shortcut, sometimes it moves on an extended path.

HALAKHAH: Rebbi Simlai said, the reason of Rebbi Joḥanan ben Nuri is that for any month which starts before noontime the eye is not able to see the old moon. And it was stated thus: If the old moon was seen in the morning, the new moon is not seen in the evening. If the new moon was seen in the evening the old moon was not seen in the morning. Rebbi Ḥiyya bar Abba said, why did Rabban Gamliel accept them? Because he had a tradition from his forefathers that sometimes it moves in a shortcut, sometimes it moves on an extended path.

“Washing”. Ze`urah bar Ḥama, Yose the son of Rebbi Joshua ben Levi in the name of Rebbi Joshua ben Levi: On a public fast-day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher, or to his daughter, and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“Washing”. Ze`urah bar Ḥama, Yose the son of Rebbi Joshua ben Levi in the name of Rebbi Joshua ben Levi: On a public fast-day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher, or to his daughter, and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“A woman does adorn herself on the holiday.” The following are women’s adornments: She braids, and puts on kohl, and combs her hair, and removes hair and fingernails, and moves a grating instrument over her face. Rebbi Yudan the father of Rebbi Mattaniah said, the baraita is in clean language.

In any case mentioned in the Torah for whom a Cohen defiles himself an Israel mourns. They added to these his maternal brother and sister and his married sister; he mourns and is in deep mourning but would not defile himself. For his preliminarily wedded wife he neither mourns nor is a deep mourner nor defiles himself. It was stated: About any one would mourn one joins in the mourning. Rav’s sister died. He commanded to his son Ḥiyya, when you will visit us, take off your shoes. The sons of Rebbi Ḥanina the brother of Rebbi Mana, died. They came and asked Rebbi Yose, does one have to overturn the bed? He told them, it is unnecessary. Does one have to sleep on an overturned bed? He told them, it is unnecessary. What about reading the Shema` and praying? He told them, let us understand from the following: If he was occupied for corpse digging a grave and the time for reading the Shema` and praying arrived, he moves to a place of purity, puts on his tefillin, reads the Shema` and prays.

If his father-in-law or his mother-in-law or one of his wife’s relatives died, he cannot force her neither to put on kohl, nor make-up but behaves with her just as she behaves. And so he, if her father-in-law or her mother-in-law or one of her husband’s relatives died, puts on neither kohl nor make-up but behaves with him just as he behaves. Samuel said, they said this only about his father-in-law or his mother-in-law. Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Judah bar Pazi in the name of Rebbi Joḥanan: If he dwells with him. Rebbi Yose met Rebbi Judah bar Pazi. He asked him, did you hear this from your father? He said to him, my father did not say so. In fact, the brother of Bar Nehemiah’s wife died. They came and asked him, does one have to overturn the bed? He told them, it is unnecessary. What about reading the Shema` and praying? He told them, let us understand from the following: If he was occupied digging a grave for a corpse and the time for reading the Shema` and praying arrived, he moves to a place of purity, puts on his tefillin, reads the Shema` and prays.

Does one have to sever the trim? Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: David grasped. There is no grasping less than a hand-breadth. And tore them, Rebbi Simon in the name of Rebbi Joshua ben Levi: From here that he has to sever the trim. If a relative died, he rends. If another relative died, even if he heard about his father or his mother, or his teacher who taught him wisdom, he rends one tear for all of them. Rebbi Jehudah ben Tema says, he rends for each one separately, only that he shall not make that for his father or his mother as an addition. Is that not the first {statement}? But he may not add to that for his father or his mother. Rebbi Ḥelbo and Rav Mattana, Yose ben Manisha in the name of Rav: Practice follows Rebbi Jehudah ben Tema. If a relative died, he rends. If another relative died, he adds to the tear and rends. How far? Rebbi Ḥanina said, until he reaches to his navel. An old man stated before Rebbi Ze`ira: Even if he receives another garment during all the Seven he is obligated to rend. Rebbi Ze`ira said to him, this you are saying about other relatives. But for his father and his mother even after the Seven he is required to rend. If a relative died, he rends. If another relative died, he moves three finger-widths and rends. If the front is full he starts in the back. If the upper part is full he starts with the bottom part. If both of them are full, Rebbi Ḥiyya the son of Rebbi Ada from Yafo says, he became shabby.

MISHNAH: There are three districts for marriage, Judea, Transjordan, and Galilee. One does not move from one village to another village and from one walled city to another walled city, except that in one district one moves from one village to another village and from one walled city to another walled city, but not from a village to a walled city or from a walled city to a village. One moves from a bad neighborhood to a better one but not from a better one to a worse one. Rabban Simeon ben Gamliel says, not even from a bad neighborhood to a better one, because the better neighborhood tests.

MISHNAH: There are three districts for marriage, Judea, Transjordan, and Galilee. One does not move from one village to another village and from one walled city to another walled city, except that in one district one moves from one village to another village and from one walled city to another walled city, but not from a village to a walled city or from a walled city to a village. One moves from a bad neighborhood to a better one but not from a better one to a worse one. Rabban Simeon ben Gamliel says, not even from a bad neighborhood to a better one, because the better neighborhood tests.

HALAKHAH: “There are three districts for marriage, Judea, Transjordan, and Galilee.,” etc. The Mishnah refers to the case that he was from Judea and married a woman in Galilee, or from Galilee and married a woman in Judea. But if he was from Judea and married in Judea, or from Galilee and married in Galilee, one forces her to move. ”‘I, x, am from Judea and married a woman in Judea,’ one forces her to move, ‘in Galilee’ one does not force her to move. ‘I, X, am from Galilee and married a woman in Galilee,’ one forces her to move, ‘in Judea’ one does not force her to move. One moves from a mostly Gentile village to a totally Jewish village but not from a totally Jewish village to a mostly Gentile village.”

MISHNAH: Everybody moves to the Land of Israel but not everybody leaves. Everybody moves to Jerusalem but not everybody leaves. How is this? If he married a woman in the Land of Israel and divorced her in the Land of Israel, he pays her in coin of the Land of Israel. If he married a woman in the Land of Israel and divorced her in Kappadokia, he pays her in coin of the Land of Israel. If he married a woman in Kappadokia and divorced her in the Land of Israel, he pays her in coin of the Land of Israel; Rabban Simeon ben Gamliel says, in coin of Kappadokia. If he married a woman in Kappadokia and divorced her in Kappadokia, he pays her in coin of Kappadokia

MISHNAH: Everybody moves to the Land of Israel but not everybody leaves. Everybody moves to Jerusalem but not everybody leaves. How is this? If he married a woman in the Land of Israel and divorced her in the Land of Israel, he pays her in coin of the Land of Israel. If he married a woman in the Land of Israel and divorced her in Kappadokia, he pays her in coin of the Land of Israel. If he married a woman in Kappadokia and divorced her in the Land of Israel, he pays her in coin of the Land of Israel; Rabban Simeon ben Gamliel says, in coin of Kappadokia. If he married a woman in Kappadokia and divorced her in Kappadokia, he pays her in coin of Kappadokia

HALAKHAH: “Everybody moves,” etc. If he wants to move to the Land of Israel but she does not, one forces her to move. If she wants but he does not, one does not force him to move. If he wants to move to Jerusalem but she does not, one forces her to move. If she wants but he does not, one does not force him to move. If he wants to leave the Land of Israel but she does not, one does not force her to leave. If she wants to leave but he does not, one forces her not to leave.

Rebbi Joḥanan in the name of Rebbi Yannai: Partners can acquire one from the other and are responsible for damages inflicted by one on the other. Rebbi Abun bar Cahana said, if he said, collect and acquire. But if they were collected he does not acquire unless he moves.

Rebbi Jeremiah asked: If he threw it to her in a courtyard which belongs to neither of them, what is the rule? Rebbi Aḥa in the name of Rebbi Ḥanina: That is a problem for the rabbis. Rebbi Abin said, it is a disagreement between Rav and the Elder Rebbi Ḥiyya, for Rebbi Samuel, Rebbi Ze‘ira, Rav Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”

Rebbi Samuel, Rebbi Ze‘ira, Rebbi Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”

Derivatives of the tooth. They wanted to say that if a cow ate barley, or a donkey ate leeks, or a dog licked olive oil, or a pig ate meat, all of these are derivatives of the tooth. Rebbi Isaac said, all these are of the essence of the tooth. But did we not state “derivatives of the tooth”? If it stepped on a skin full of oil, since its body enjoys anointing. As one says in general, the tooth eats and the body enjoys, so also here the body enjoys. Rebbi Jeremiah asked: If in walking if was disgorging grasses, what is the rule? Rebbi Yose said, just as one who puts a burning coal to the public domain, it causes damage as far as it moves. What does this mean? Rebbi Yose ben Rebbi Abun said, explain it if somebody puts a knife close to the public domain. As you say there, if the fire touches one side, it trembles in its entirety, so also here, a human touches on one side and trembles in his entirety. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: If a pit is full of water and a small lamb fell in, if water enters its ears it trembles in its entirety, so here it trembles in its entirety. Rebbi Jeremiah asked: If in walking it tore out grasses with its body or its horns, what is the rule? Is this out of the ordinary? It is its common behavior.

MISHNAH: If somebody’s wall was close to another’s wall he may not build his wall close by unless he moves it four cubits away. If there are windows, on top, from below, and on equal height, four cubits.

Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy. He told him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says, return, naughty children, I shall heal your waywardness. But another verse says, for on that day, He shall pardon you, to cleanse you. And another verse says, I shall visit their crime with the rod, and their iniquity with plagues. And another verse says, the iniquity of this people shall not be atoned for until you die. How is this? If somebody violates a positive commandment and repents, immediately before he moves from there the Holy One, praise to Him, would forgive him. About this one it says, return, naughty children, I shall heal your waywardness. If one transgresses a prohibition, repentance suspends judgment, and the Day of Atonement pardons. About this one it says, for on that day, He shall pardon you, etc. If one intentionally transgressed [sins punishable by] extirpations or death penalties, repentance and the Day of Atonement pardon half, and sufferings pardon half. About this one it says, I shall visit their crime with the rod, etc. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement pardon a third, and suffering a third, and death scours a third. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.

Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says, return, naughty children, etc. But another verse says, for on that day, He shall pardon you, etc. And another verse says, I shall visit their crime with the rod, etc. And another verse says, the iniquity of this people shall not be atoned for until you die. How is this? If somebody violates a positive commandment and repents, before he moves from there it will be forgiven to him. About this one it says, return, naughty children, etc. If one transgresses a prohibition and immediately repents, repentance suspends judgment, and the Day of Atonement pardons. About this one it says, for onthat day, He shall pardon you. If one intentionally transgressed [sins punishable by] extirpations or death penalties, repentance and the Day of Atonement atone half, and sufferings atone half. About this one it says, I shall visit their crime with the rod, and their iniquities with plagues. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement suspend, and death scours with sufferings. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.

Rebbi Eleazar in the name of Rebbi Hoshaia: “Grabbing” is mentioned for the unpaid keeper and “grabbing” is mentioned for the paid keeper, but “grabbing” mentioned for the unpaid keeper is not comparable to “grabbing” mentioned for the paid keeper. “Grabbing” mentioned for the unpaid keeper does not make him liable unless he move it. “Grabbing” mentioned for the paid keeper, he is liable from the moment he puts his staff and his bag on it. Rebbi Yose ben Nehorai heard this and said, I am not accepting this, but in any case he is not liable unless he move it. Rebbi Immi in the name of Rebbi Eleazar: But did not Rebbi Hoshaia state it in this way? If “grabbing” had not been mentioned for the unpaid keeper as unnecessary, I would have inferred from the recipient of a fee. Since the recipient of a fee, with whom the Torah was strict, does not become liable unless he move it, it is only logical that an unpaid keeper, with whom the Torah was lenient, not be liable unless he move it. For which purpose was “grabbing” mentioned for the unpaid keeper since it was unnecessary? To be strict with the recipient of a fee; from the moment he puts his staff or his bag on it he is liable. Rebbi Yose said, if you say so, you infer about the premise to restrict it. For one could say to him, since the recipient of a fee, with whom the Torah was strict, does not become liable unless he move it, the unpaid keeper, with whom the Torah was lenient, should not be liable even if he move it. But it must be the following: “Grabbing” should not have been mentioned for the paid keeper as unnecessary, for I would have inferred from the unpaid keeper. Since the unpaid keeper, with whom the Torah was lenient, is not liable unless he move it, the recipient of a fee, with whom the Torah was strict, becomes liable when he moves it. For which purpose was “grabbing” mentioned for the recipient of a fee since it was unnecessary? To be strict; from the moment he puts his staff or his bag on it he is liable.

And he also opened his mouth and expounded the passage, "The words of the wise are as goads, and as nails planted are the words of the masters of assemblies, which are given from one shepherd" (Eccles. xii. 11). Wherefore are the words of the Law likened to goads? It is to tell thee, that as a goad is what keeps the heifer in her furrows, so as to produce sustenance for the world, so the words of the Law keep the learners of them from the ways of death for the ways of life. If you say, that as a goad is what moves, so the words of the Law will move; no, for the teaching says "nails." If you say, that as a nail is a thing which diminishes and does not add, so the words of the Law diminish and do not add; no, for the teaching says "planted." As planting is a thing which is fruitful and multiplies, so too the words of the Law are fruitful and multiply. "Masters of assemblies." These are the disciples of wise men, who sit by companies and study in the Law, some declaring unclean and others declaring clean, some binding and others loosing, some disqualifying and others pronouncing ceremonially pure. Perhaps a man may say, How under those circumstances am I to learn the Law? The teaching says, All of them "are given from one shepherd." One God gave them, one pastor uttered them from the mouth of the Lord of all that is made, blessed be He, for it is written, "and God spake all these words" (Ex. xx. 1). Also do thou make thine ear as the upper millstone, and procure for thyself an understanding heart to hear the words of those who declare unclean and the words of those who declare clean, the words of those who bind and the words of those who loose, the words of those who disqualify and the words of those who pronounce ceremonially pure. On the same occasion he said to them, It is not an orphan generation in the midst of which El'azar ben Azariah lives. And why did they not tell him without hesitation? It was on account of the matter that occurred. For there is a Baraitha, A matter occurred with regard to R. Jose, son of a Damascene woman, viz., that he went to visit R. El'azar in Lod. He said to him, What was there new in the College to day?