pair

Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes;

That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat?

And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.

And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.

And these are the signs of (his) days on the earth: glowing heat and dryness, and the trees ripen their fruits and produce all their fruits ripe and ready, and the sheep pair and become pregnant, and all the fruits of the earth are gathered in, and everything that is in the fields, and the winepress: these things take place in the days of his dominion.

And on the sixth day they entered Bethlehem, where they spent the seventh day. And on the eighth day they circumcised the child, and called His name Jesus; for so He was called by the angel before He was conceived in the womb. Now, after the days of the purification of Mary were fulfilled according to the law of Moses, then Joseph took the infant to the temple of the Lord. And when the infant had received parhithomus, — parhithomus, that is, circumcision— they offered for Him a pair of turtle-doves, or two young pigeons.

'And straightway Michael took me to the place which they call the "tabernacle of the Father", and I saw your twelve thrones which are [made of] pearls of light, your twelve thrones which are set with real stones (i.e. stones of price), and topazes and emeralds, which light up brilliantly the whole city of Christ. And I saw also twelve white robes lying upon the thrones of the spirit (?); and there were also twelve trees which were laden with fruit at all times, and each one overshadowed one of the thrones; and there were twelve eagles, each with the face of a man, and their wings were outstretched, one pair of wings over each throne; and a name of the Twelve Apostles was inscribed upon each one of the thrones; and there were twelve veils, drawn over the thrones, to each throne a veil; and there was a canopy set with precious stones spread over the upper part of each throne; and a thousand angels sang hymns (?) [before] each throne. And I Siôphanes worshipped, and I said unto Michael the Archangel, "Unto whom do these thrones [belong?" And Michael the Archangel answered and said unto me, "These] twelve thrones [belong] to the Twelve Holy Disciples who followed after Jesus, the Son of God, in the world. For this reason God hath appointed these thousands of angels to sing hymns to them until they should finish their course, and should come and sit on the thrones, being kings with the Son of God in His kingdom." I answered and said unto Michael, "My lord, shew thou to me the throne of my father, for I am not able to read the writing which is written on the thrones." Then Michael took me into the midst of the thrones, and he shewed it to me. And when I drew nigh unto it, straightway, the light of the pearl, and of the thousand of angels, and their glory remaining fixed in their faces, I wished to seat myself upon it. But the angels prevented me, saying, "No one can sit upon this throne except thy father. It is not permitted unto any being of flesh and blood to sit down on these thrones, with the exception of His Apostles." And I went away, and [I left behind me] the thrones. And the thousand angels blessed me with a mighty blessing of heaven. In peace. Amen. [Then] Michael brought me to Paradise. [And the beings of] Paradise made supplication unto me saying, "Come … O, the first of the Apostles …" and I and Michael the Archangel [went there, and as we walked we heard] that thou wast praying to God, Jesus Christ. Then Michael took my soul, and he placed it in my body again, and I rose up, being alive, and I have just now talked with thee.'

And the spirit answered and said: "This is the first time I have stood before thee, O King Solomon. I am a spirit made into a god among men, but now brought to naught by the ring and wisdom vouchsafed to thee by God. Now I am the so-called winged dragon, and I chamber not with many women, but only with a few that are of fair shape, which possess the name of xuli, of this star. And I pair with them in the guise of a spirit winged in form, coitum habens per nates. And she on whom I have leapt goes heavy with child, and that which is born of her becomes eros. But since such offspring cannot be carried by men, the woman in question breaks wind. Such is my role. Supposed then only that I am satisfied, and all the other demons molested and disturbed by thee will speak the whole truth. But those composed of fire will cause to be burned up by fire the material of the logs which is to be collected by them for the building in the Temple."

Then he took a pair of scissors and took off the hair of her head in the presence of all, and gave her three loaves of bread.

Therefore did the people make a report to Pharaoh that a pair of goodly form had arrived, one a woman and the other a young man, and that there was no one like unto them in all the land.

Now Solomon had a divine sagacity in all things, and was very diligent and studious to have things done after an elegant manner; so he did not neglect the care of the ways, but he laid a causeway of black stone along the roads that led to Jerusalem, which was the royal city, both to render them easy for travelers, and to manifest the grandeur of his riches and government. He also parted his chariots, and set them in a regular order, that a certain number of them should be in every city, still keeping a few about him; and those cities he called the cities of his chariots. And the king made silver as plentiful in Jerusalem as stones in the street; and so multiplied cedar trees in the plains of Judea, which did not grow there before, that they were like the multitude of common sycamore trees. He also ordained the Egyptian merchants that brought him their merchandise to sell him a chariot, with a pair of horses, for six hundred drachmae of silver, and he sent them to the kings of Syria, and to those kings that were beyond Euphrates.

On this account it was that Herod revolted from the laws of his country, and corrupted their ancient constitution, by the introduction of foreign practices, which constitution yet ought to have been preserved inviolable; by which means we became guilty of great wickedness afterward, while those religious observances which used to lead the multitude to piety were now neglected; for, in the first place, he appointed solemn games to be celebrated every fifth year, in honor of Cæsar, and built a theater at Jerusalem, as also a very great amphitheater in the plain. Both of them were indeed costly works, but opposite to the Jewish customs; for we have had no such shows delivered down to us as fit to be used or exhibited by us; yet did he celebrate these games every five years, in the most solemn and splendid manner. He also made proclamation to the neighboring countries, and called men together out of every nation. The wrestlers also, and the rest of those that strove for the prizes in such games, were invited out of every land, both by the hopes of the rewards there to be bestowed, and by the glory of victory to be there gained. So the principal persons that were the most eminent in these sorts of exercises were gotten together, for there were very great rewards for victory proposed, not only to those that performed their exercises naked, but to those that played the musicians also, and were called Thymelici; and he spared no pains to induce all persons, the most famous for such exercises, to come to this contest for victory. He also proposed no small rewards to those who ran for the prizes in chariot races, when they were drawn by two, or three, or four pair of horses. He also imitated every thing, though never so costly or magnificent, in other nations, out of an ambition that he might give most public demonstration of his grandeur. Inscriptions also of the great actions of Cæsar, and trophies of those nations which he had conquered in his wars, and all made of the purest gold and silver, encompassed the theater itself; nor was there any thing that could be subservient to his design, whether it were precious garments, or precious stones set in order, which was not also exposed to sight in these games. He had also made a great preparation of wild beasts, and of lions themselves in great abundance, and of such other beasts as were either of uncommon strength, or of such a sort as were rarely seen. These were prepared either to fight with one another, or that men who were condemned to death were to fight with them. And truly foreigners were greatly surprised and delighted at the vastness of the expenses here exhibited, and at the great dangers that were here seen; but to natural Jews, this was no better than a dissolution of those customs for which they had so great a veneration. It appeared also no better than an instance of barefaced impiety, to throw men to wild beasts, for the affording delight to the spectators; and it appeared an instance of no less impiety, to change their own laws for such foreign exercises: but, above all the rest, the trophies gave most distaste to the Jews; for as they imagined them to be images, included within the armor that hung round about them, they were sorely displeased at them, because it was not the custom of their country to pay honors to such images.

When, therefore, Vespasian looked upon himself as in a manner besieged by these sallies of the Jews, and when his banks were now not far from the walls, he determined to make use of his battering ram. This battering ram is a vast beam of wood like the mast of a ship, its forepart is armed with a thick piece of iron at the head of it, which is so carved as to be like the head of a ram, whence its name is taken. This ram is slung in the air by ropes passing over its middle, and is hung like the balance in a pair of scales from another beam, and braced by strong beams that pass on both sides of it, in the nature of a cross. When this ram is pulled backward by a great number of men with united force, and then thrust forward by the same men, with a mighty noise, it batters the walls with that iron part which is prominent. Nor is there any tower so strong, or walls so broad, that can resist any more than its first batteries, but all are forced to yield to it at last. This was the experiment which the Roman general betook himself to, when he was eagerly bent upon taking the city; but found lying in the field so long to be to his disadvantage, because the Jews would never let him be quiet. So these Romans brought the several engines for galling an enemy nearer to the walls, that they might reach such as were upon the wall, and endeavored to frustrate their attempts; these threw stones and javelins at them; in the like manner did the archers and slingers come both together closer to the wall. This brought matters to such a pass that none of the Jews durst mount the walls, and then it was that the other Romans brought the battering ram that was cased with hurdles all over, and in the tipper part was secured by skins that covered it, and this both for the security of themselves and of the engine. Now, at the very first stroke of this engine, the wall was shaken, and a terrible clamor was raised by the people within the city, as if they were already taken.

Now all those of the stock of the priests that could not minister by reason of some defect in their bodies, came within the partition, together with those that had no such imperfection, and had their share with them by reason of their stock, but still made use of none except their own private garments; for nobody but he that officiated had on his sacred garments; but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration. The high priest did also go up with them; not always indeed, but on the seventh days and new moons, and if any festivals belonging to our nation, which we celebrate every year, happened. When he officiated, he had on a pair of breeches that reached beneath his privy parts to his thighs, and had on an inner garment of linen, together with a blue garment, round, without seam, with fringe work, and reaching to the feet. There were also golden bells that hung upon the fringes, and pomegranates intermixed among them. The bells signified thunder, and the pomegranates lightning. But that girdle that tied the garment to the breast was embroidered with five rows of various colors, of gold, and purple, and scarlet, as also of fine linen and blue, with which colors we told you before the veils of the temple were embroidered also. The like embroidery was upon the ephod; but the quantity of gold therein was greater. Its figure was that of a stomacher for the breast. There were upon it two golden buttons like small shields, which buttoned the ephod to the garment; in these buttons were enclosed two very large and very excellent sardonyxes, having the names of the tribes of that nation engraved upon them: on the other part there hung twelve stones, three in a row one way, and four in the other; a sardius, a topaz, and an emerald; a carbuncle, a jasper, and a sapphire; an agate, an amethyst, and a ligure; an onyx, a beryl, and a chrysolite; upon every one of which was again engraved one of the forementioned names of the tribes. A mitre also of fine linen encompassed his head, which was tied by a blue ribbon, about which there was another golden crown, in which was engraven the sacred name [of God]: it consists of four vowels. However, the high priest did not wear these garments at other times, but a more plain habit; he only did it when he went into the most sacred part of the temple, which he did but once in a year, on that day when our custom is for all of us to keep a fast to God. And thus much concerning the city and the temple; but for the customs and laws hereto relating, we shall speak more accurately another time; for there remain a great many things thereto relating which have not been here touched upon.

The things which certain stupid men invent, who indulge their fancy, and give bodily form to the punishment of sinners and the reward of the just and righteous, and say that there is at the resurrection a reckoning and a pair of scales, the Church does not receive; but each one of us carries his light and his fire within him, and his heaviness and his lightness is found in his own nature. Just as stone and iron naturally possess the property of falling to the earth, and as the air naturally ascends upward on account of its rarity and its lightness; so also in the resurrection, he that is heavy and lying in sins, his sins will bring him down; and he that is free from the rust of sin, his purity will make him rise in the scale. And our Lord will ascend to heaven, and the angels (will go) before Him like ambassadors, and the just and the righteous will be upon His right hand and His left, and the children behind Him in the form of the life-giving Cross.

"It came to pass then, when she persisted in singing praises to the higher light, that all the rulers who are with the two great triple-powers, and her invisible who is paired with her, and the other two-and-twenty invisible emanations gazed [at the light],--in as much as Pistis Sophia and her pair, they and the other two-and-twenty emanations make up four-and-twenty emanations, which the great invisible Forefather and the two great triple-powers have emanated."

"It came to pass then thereafter that she looked below and saw his light-power in the parts below; and she knew not that it is that of the triple-powered Self-willed, but she thought that it came out of the light which she had seen from the beginning in the height, which came out of the veil of the Treasury of the Light. And she thought to herself: I will go into that region without my pair and take the light and thereout fashion for myself light-æons, so that I may go to the Light of lights, which is in the Height of heights.

"'20. My power looked forth from the midst of the chaos and from the midst of the darkness, and I waited for my pair, that he should come and fight for me, and he came not, and I looked that he should come and lend me power, and I found him not.

"'8. The emanations of Self-willed have sore oppressed me, and my pair hath said unto himself:

"'18. And by thy commandment thou hast not suffered my fellow-emanations to help me, nor hast thou suffered my pair to save me out of my afflictions.'

"'11. I am become powerless in the presence of all the rulers of the æons, who hate me, and in the presence of the four-and-twenty emanations, in whose region I was. And my brother, my pair, was afraid to help me, because of that in which they have set me.

"'14. And do thou, O Light--for that reason sing I praise to thee--save me. I know that thou wilt save me because I fulfilled thy will ever since I was in my æon. I fulfilled thy will, as the invisibles who are in my region, and as my pair. And I mourned, looking unceasingly and searching for the Light.

One who finds tefillin should bring them in one pair at a time. Rabban Gamaliel says: two pairs at a time. To what does this apply? To old ones but in the case of new ones he is exempt. If he found them arranged in a set or in bundles he shall wait by them until it is dark and then bring them in. In a time of danger, he should cover them and walk away.

The two goats of Yom Hakkippurim: it is a requirement that they be alike in appearance, in size, in value, and that they be bought at the same time. But if they are not alike they are still valid. If he bought one today and the other tomorrow, they are valid. If one of them died before the lot was cast another one is bought for the second one. But [if one of them died] after the lot was cast another pair must be bought and he must cast lots for them over again. If the one that ‘For Hashem’ died, he [the high priest] should say: “This one upon which the lot ‘For Hashem’ has fallen stands in its stead.” And if the one that was ‘For Azazel’ died he should say: “This one upon which the lot ‘For Azazel’ has fallen stands in its stead.” The other one is left to pasture until it becomes blemished and it is to be sold and its value goes to the [chest for] voluntary offerings, for the sin-offering of the congregation is not be left to die. Rabbi Judah says: it is left to die. Furthermore Rabbi Judah said: if the blood was poured away, the goat which is to be sent away is left to die. If the goat to be sent away died the blood is poured.

How do they test the witnesses? The pair which arrives first, they test them first. They bring in the older of them and they say to him, “Tell us, how did you see the moon in front of the sun or behind the sun? To the north of it or to the south? How high was it, and in which direction was it inclined? And how broad was it?” If he says [he saw it] in front of the sun, his evidence is rejected. After that they would bring in the second and test him. If their accounts were the same, their evidence was accepted. And the other pairs were only questioned briefly, not because they were required at all, but so that they should not go out disappointed, so that they would be regular in coming [to testify].

Yose ben Yoezer says that [on a festival] the laying of the hands [on the head of a sacrifice] may not be performed. Yosef ben Johanan says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former [of each] pair were patriarchs and the latter were heads of the court.

If a man sold a donkey he has sold its foal. If a man sold a cow he has not sold its calf. If he sold a dungheap, he has sold the dung on it. If he sold a cistern, he has sold the water in it. If he sold a bee-hive he has sold the bees. If he sold a dovecote he has sold the pigeons. If a man bought the fruit of a dovecote from his fellow he must let go the first pair that are hatched. [If he bought], the fruit of a beehive he may take three swarms and then [the seller] may make the rest sterile. [If he bought] honeycombs he must leave two honeycombs. [If he bought] olive trees to cut down the branches, he must leave two shoots.

If a woman had five doubtful genital discharges or five doubtful births, she needs to bring only one offering, and she may eat sacrifices [immediately], and she is not liable to bring the other [offerings]. If a woman had five certain births, or five certain genital discharges, she brings one offering and may then eat sacrifices [immediately], and she is liable to bring the other offerings. It once happened in Jerusalem that the price of a pair of doves rose to a golden denar. Rabban Shimon ben Gamaliel said: By this sanctuary, I shall not go to sleep tonight before they cost but a [silver] denar! Then he entered the court and taught: if a woman had five certain births or five certain genital discharges she needs to bring only one offering, and she may then eat sacrifices, and she is not liable to bring the other [offerings]. Thereupon the price of a pair of birds stood at a quarter of a [silver] denar each.

If a woman had five doubtful genital discharges or five doubtful births, she needs to bring only one offering, and she may eat sacrifices [immediately], and she is not liable to bring the other [offerings]. If a woman had five certain births, or five certain genital discharges, she brings one offering and may then eat sacrifices [immediately], and she is liable to bring the other offerings. It once happened in Jerusalem that the price of a pair of doves rose to a golden denar. Rabban Shimon ben Gamaliel said: By this sanctuary, I shall not go to sleep tonight before they cost but a [silver] denar! Then he entered the court and taught: if a woman had five certain births or five certain genital discharges she needs to bring only one offering, and she may then eat sacrifices, and she is not liable to bring the other [offerings]. Thereupon the price of a pair of birds stood at a quarter of a [silver] denar each.

When is this so? When obligatory offerings [get mixed up] with voluntary offerings. When, however, obligatory offerings get mixed up one with another, with one [pair] belonging to one [woman] and the other pair to another [woman], or two [pairs] belonging to one and two [pairs] to another, or three [pairs] to one and three [pairs] to another, then half of these are valid and the other half disqualified. If one [pair] belongs to one [woman] and two pairs to another, or three pairs to another, or ten pairs to another or one hundred to another, only the lesser number remains valid. Whether they are of the same denomination or of two denominations, or whether they belong to one woman or to two.

When is this so? When obligatory offerings [get mixed up] with voluntary offerings. When, however, obligatory offerings get mixed up one with another, with one [pair] belonging to one [woman] and the other pair to another [woman], or two [pairs] belonging to one and two [pairs] to another, or three [pairs] to one and three [pairs] to another, then half of these are valid and the other half disqualified. If one [pair] belongs to one [woman] and two pairs to another, or three pairs to another, or ten pairs to another or one hundred to another, only the lesser number remains valid. Whether they are of the same denomination or of two denominations, or whether they belong to one woman or to two.

When is this so? When obligatory offerings [get mixed up] with voluntary offerings. When, however, obligatory offerings get mixed up one with another, with one [pair] belonging to one [woman] and the other pair to another [woman], or two [pairs] belonging to one and two [pairs] to another, or three [pairs] to one and three [pairs] to another, then half of these are valid and the other half disqualified. If one [pair] belongs to one [woman] and two pairs to another, or three pairs to another, or ten pairs to another or one hundred to another, only the lesser number remains valid. Whether they are of the same denomination or of two denominations, or whether they belong to one woman or to two.

If from an unassigned pair of birds a single pigeon flew into the open air, or flew among birds that had been left to die, or if one [of the pair] died, then he must take a mate for the second one. If it flew among birds that are to be offered up, it becomes invalid and it invalidates another bird as its counterpart [in the pair]; for the pigeon that flew away is invalid and invalidates another bird as its counterpart [in the pair].

If from an unassigned pair of birds a single pigeon flew into the open air, or flew among birds that had been left to die, or if one [of the pair] died, then he must take a mate for the second one. If it flew among birds that are to be offered up, it becomes invalid and it invalidates another bird as its counterpart [in the pair]; for the pigeon that flew away is invalid and invalidates another bird as its counterpart [in the pair].

If from an unassigned pair of birds a single pigeon flew into the open air, or flew among birds that had been left to die, or if one [of the pair] died, then he must take a mate for the second one. If it flew among birds that are to be offered up, it becomes invalid and it invalidates another bird as its counterpart [in the pair]; for the pigeon that flew away is invalid and invalidates another bird as its counterpart [in the pair].

If from an unassigned pair of birds a single pigeon flew into the open air, or flew among birds that had been left to die, or if one [of the pair] died, then he must take a mate for the second one. If it flew among birds that are to be offered up, it becomes invalid and it invalidates another bird as its counterpart [in the pair]; for the pigeon that flew away is invalid and invalidates another bird as its counterpart [in the pair].

How is this so? Two women, this one has two pairs and this one has two pairs, and one bird flies from the [pair of] one to the other [woman's pair], then it disqualifies by its escape one [of the birds from which it flew]. If it returned, it disqualifies yet another by its return. If it flew away again and then returned, and again flew away and returned, no further loss is incurred, since even if they had all become mixed together, not less than two [pairs would still be valid].

How is this so? Two women, this one has two pairs and this one has two pairs, and one bird flies from the [pair of] one to the other [woman's pair], then it disqualifies by its escape one [of the birds from which it flew]. If it returned, it disqualifies yet another by its return. If it flew away again and then returned, and again flew away and returned, no further loss is incurred, since even if they had all become mixed together, not less than two [pairs would still be valid].

If one [woman] had one pair, another two, another three, another four, another five, another six and another seven pairs, and one bird flew from the first to the second pair, [and then a bird flew from there] to the third, [and then a bird flew from there] to the fourth, [and from there a bird flew] to the fifth [and from there a bird flew] to the sixth, [and from there a bird flew] to the seventh, and then a bird returns [in the same order as they flew away] it disqualifies at each flight and at each return. The first and second [women] have none left, the third has one pair, the fourth two, the fifth three, the sixth four, and the seventh six pairs. If again [one from each group] flew away and returned [in the same order as above], it disqualifies at each flight and return. The third and fourth woman have none left, the fifth has one pair, the sixth two pairs, and the seventh woman five pairs. If again one [from each group] flew away and returned [in the same order as above], it disqualifies at each flight and return. The fifth and sixth women have none left, and the seventh has four pairs. But some say that the seventh woman has lost nothing. If [a bird] from those that are left to die escaped to any of all the groups, then all must be left to die.

If one [woman] had one pair, another two, another three, another four, another five, another six and another seven pairs, and one bird flew from the first to the second pair, [and then a bird flew from there] to the third, [and then a bird flew from there] to the fourth, [and from there a bird flew] to the fifth [and from there a bird flew] to the sixth, [and from there a bird flew] to the seventh, and then a bird returns [in the same order as they flew away] it disqualifies at each flight and at each return. The first and second [women] have none left, the third has one pair, the fourth two, the fifth three, the sixth four, and the seventh six pairs. If again [one from each group] flew away and returned [in the same order as above], it disqualifies at each flight and return. The third and fourth woman have none left, the fifth has one pair, the sixth two pairs, and the seventh woman five pairs. If again one [from each group] flew away and returned [in the same order as above], it disqualifies at each flight and return. The fifth and sixth women have none left, and the seventh has four pairs. But some say that the seventh woman has lost nothing. If [a bird] from those that are left to die escaped to any of all the groups, then all must be left to die.

If one [woman] had one pair, another two, another three, another four, another five, another six and another seven pairs, and one bird flew from the first to the second pair, [and then a bird flew from there] to the third, [and then a bird flew from there] to the fourth, [and from there a bird flew] to the fifth [and from there a bird flew] to the sixth, [and from there a bird flew] to the seventh, and then a bird returns [in the same order as they flew away] it disqualifies at each flight and at each return. The first and second [women] have none left, the third has one pair, the fourth two, the fifth three, the sixth four, and the seventh six pairs. If again [one from each group] flew away and returned [in the same order as above], it disqualifies at each flight and return. The third and fourth woman have none left, the fifth has one pair, the sixth two pairs, and the seventh woman five pairs. If again one [from each group] flew away and returned [in the same order as above], it disqualifies at each flight and return. The fifth and sixth women have none left, and the seventh has four pairs. But some say that the seventh woman has lost nothing. If [a bird] from those that are left to die escaped to any of all the groups, then all must be left to die.

If one [woman] had one pair, another two, another three, another four, another five, another six and another seven pairs, and one bird flew from the first to the second pair, [and then a bird flew from there] to the third, [and then a bird flew from there] to the fourth, [and from there a bird flew] to the fifth [and from there a bird flew] to the sixth, [and from there a bird flew] to the seventh, and then a bird returns [in the same order as they flew away] it disqualifies at each flight and at each return. The first and second [women] have none left, the third has one pair, the fourth two, the fifth three, the sixth four, and the seventh six pairs. If again [one from each group] flew away and returned [in the same order as above], it disqualifies at each flight and return. The third and fourth woman have none left, the fifth has one pair, the sixth two pairs, and the seventh woman five pairs. If again one [from each group] flew away and returned [in the same order as above], it disqualifies at each flight and return. The fifth and sixth women have none left, and the seventh has four pairs. But some say that the seventh woman has lost nothing. If [a bird] from those that are left to die escaped to any of all the groups, then all must be left to die.

An unassigned pair and an assigned pair: if one bird from the unassigned [pair] flew to the assigned [pair], then a pair must be taken for the second [bird]. If one bird flew back, or if in the first place a bird from the assigned pair flew [to the other pair], then all must be left to die.

An unassigned pair and an assigned pair: if one bird from the unassigned [pair] flew to the assigned [pair], then a pair must be taken for the second [bird]. If one bird flew back, or if in the first place a bird from the assigned pair flew [to the other pair], then all must be left to die.

An unassigned pair and an assigned pair: if one bird from the unassigned [pair] flew to the assigned [pair], then a pair must be taken for the second [bird]. If one bird flew back, or if in the first place a bird from the assigned pair flew [to the other pair], then all must be left to die.

An unassigned pair and an assigned pair: if one bird from the unassigned [pair] flew to the assigned [pair], then a pair must be taken for the second [bird]. If one bird flew back, or if in the first place a bird from the assigned pair flew [to the other pair], then all must be left to die.

An unassigned pair and an assigned pair: if one bird from the unassigned [pair] flew to the assigned [pair], then a pair must be taken for the second [bird]. If one bird flew back, or if in the first place a bird from the assigned pair flew [to the other pair], then all must be left to die.

An unassigned pair and an assigned pair: if one bird from the unassigned [pair] flew to the assigned [pair], then a pair must be taken for the second [bird]. If one bird flew back, or if in the first place a bird from the assigned pair flew [to the other pair], then all must be left to die.

An unassigned pair and an assigned pair: if one bird from the unassigned [pair] flew to the assigned [pair], then a pair must be taken for the second [bird]. If one bird flew back, or if in the first place a bird from the assigned pair flew [to the other pair], then all must be left to die.

Hatat [birds] are on one side, and olot [birds] are on the other and an unassigned [pair] is in the middle: If from the middle pair one bird flew to this side, and one bird flew to this side, then he has not lost anything, because he [the priest] says that the bird that flew [from the middle] towards the hataot is a hatat and the bird that flew towards the olot is a olah. If one [from each side] returns to the middle, then [all] those in the middle must be left to die, but those [left on either side] can be offered up as hataot or as olot respectively. If again a bird [from the middle] returned and flew away to the sides, then all must be left to die. One cannot pair turtle-doves with pigeons or pigeons with turtle-doves. How is this so? If a woman has brought a turtle-dove as her hatat and a pigeon as her olah, she must then bring another turtle-dove as her olah; If her olah had been a turtle-dove and her hatat a pigeon, then she must bring another pigeon as her olah. Ben Azzai says: we go after the first [offering]. If a woman brought her hatat and then died, her heirs must bring her olah; [But if she first brought] her olah and then died, her heirs need not bring her hatat.

Hatat [birds] are on one side, and olot [birds] are on the other and an unassigned [pair] is in the middle: If from the middle pair one bird flew to this side, and one bird flew to this side, then he has not lost anything, because he [the priest] says that the bird that flew [from the middle] towards the hataot is a hatat and the bird that flew towards the olot is a olah. If one [from each side] returns to the middle, then [all] those in the middle must be left to die, but those [left on either side] can be offered up as hataot or as olot respectively. If again a bird [from the middle] returned and flew away to the sides, then all must be left to die. One cannot pair turtle-doves with pigeons or pigeons with turtle-doves. How is this so? If a woman has brought a turtle-dove as her hatat and a pigeon as her olah, she must then bring another turtle-dove as her olah; If her olah had been a turtle-dove and her hatat a pigeon, then she must bring another pigeon as her olah. Ben Azzai says: we go after the first [offering]. If a woman brought her hatat and then died, her heirs must bring her olah; [But if she first brought] her olah and then died, her heirs need not bring her hatat.

Hatat [birds] are on one side, and olot [birds] are on the other and an unassigned [pair] is in the middle: If from the middle pair one bird flew to this side, and one bird flew to this side, then he has not lost anything, because he [the priest] says that the bird that flew [from the middle] towards the hataot is a hatat and the bird that flew towards the olot is a olah. If one [from each side] returns to the middle, then [all] those in the middle must be left to die, but those [left on either side] can be offered up as hataot or as olot respectively. If again a bird [from the middle] returned and flew away to the sides, then all must be left to die. One cannot pair turtle-doves with pigeons or pigeons with turtle-doves. How is this so? If a woman has brought a turtle-dove as her hatat and a pigeon as her olah, she must then bring another turtle-dove as her olah; If her olah had been a turtle-dove and her hatat a pigeon, then she must bring another pigeon as her olah. Ben Azzai says: we go after the first [offering]. If a woman brought her hatat and then died, her heirs must bring her olah; [But if she first brought] her olah and then died, her heirs need not bring her hatat.

When are these words said? When the priest asks advice. But in the case of a priest who does not seek advice, and one [pair] belongs to one [woman] and one to another, or two [pairs] to one and two to another, or three [pairs] to one and three to another, and he offered all of them above [the red line], then half are valid and half are invalid. [Similarly], if [he offered] all of them below, half are valid and half are invalid. If [he offered] half of them above and half of them below, then of those [offered] above, half are valid and half are invalid, and also of those [offered] below, half are valid and half are invalid.

If one [pair] belonged to one woman and two [pairs] to another, or [even] three [pairs] to another, or [ten] pairs to another or a hundred to another, and he offered all of them above, then half are valid and half are invalid. [Similarly], if he offered all of them below, half are valid and half are invalid. [If he offered] half of them above and half below, then the [number of birds as there is in the] larger part are valid. This is the general principle: whenever you can divide the pairs [of birds] so that those belonging to one woman need not have part of them [offered] above and part [offered] below, then half of them are valid and half are invalid; But whenever you cannot divide the pairs [of birds] without some of those belonging to one woman being [offered] above and some below, then [the number as there is in] the larger part are valid.

If a hatat, an olah, an unassigned pair of birds and an assigned pair [became mixed up], and he offered them all above, then half are valid and half are invalid. [Similarly] if he offered all of them below, half are valid and half are invalid. If he offered half of them above and half below, none is valid except the unassigned pair, and that must be divided between them.

If a hatat, an olah, an unassigned pair of birds and an assigned pair [became mixed up], and he offered them all above, then half are valid and half are invalid. [Similarly] if he offered all of them below, half are valid and half are invalid. If he offered half of them above and half below, none is valid except the unassigned pair, and that must be divided between them.

If a hatat, an olah, an unassigned pair of birds and an assigned pair [became mixed up], and he offered them all above, then half are valid and half are invalid. [Similarly] if he offered all of them below, half are valid and half are invalid. If he offered half of them above and half below, none is valid except the unassigned pair, and that must be divided between them.

If a woman says: "I vow a pair of birds if I give birth to a male child," and she does give birth to a male child, then she must offer up two pairs one for her vow and one for her obligation. If [before she assigned them] she gave them to the priest, and the priest who ought to offer three birds above and one below does not do so, but offers two above and two below, and does not seek guidance, she must she bring another bird and offer that above. This is so if the birds were of the same kind. If they were of two kinds, then must she bring two others. If she had expressly defined her vow, then must she bring three other birds. This is so if the birds were of the same kind. If they were of two kinds, then must she bring four others. If she made a definite fixture at the time of her vow, then must she bring another five birds. This is so if the birds were of the same kind. If they were of two kinds, then must she bring six others. If she gave them to the priest and it is not known what she gave, and the priest performed the sacrifice, but it is not known how he performed it, then she must bring four other birds for her vow, and two for her obligation and one for her hatat. Ben Azzai says: [she must bring] two hatats. Rabbi Joshua said: This is what it meant when they said: "When [the beast] is alive it possesses one sound, but when it is dead its sound is sevenfold." In what way is its sound sevenfold? Its two horns [are made into] two trumpets, its two leg-bones into two flutes, its hide into a drum, its entrails for lyres and its large intestines for harp strings; and there are some who add that its wool is used for the blue [pomegranates.] Rabbi Shimon ben Akashiah says: ignorant old people, the older they become, the more their intellect gets befuddled, as it is said: "He removes the speech of men of trust and takes away the sense of the elders." But when it comes to aged scholars, it is not so. On the contrary, the older they get, the more their mind becomes composed, as it is said: "With aged men comes wisdom, and understanding in length of days."

If he cut the oven up into rings, and then he put sand between each pair of rings, Rabbi Eliezer says: it is clean. But the sages say: it is unclean. This is the oven of Akhnai. As regards Arabian vats, which are holes dug in the ground and plastered with clay, if the plastering can stand of itself it is susceptible to impurity; Otherwise it is not susceptible. This is the oven of Ben Dinai.

A flax-comb: if the teeth were missing but two remained, it is still susceptible to impurity. If only one remained it is clean. As regards all the teeth, each one individually is susceptible to impurity. A wool-comb: if one tooth out of every two is missing it is clean. If three consecutive teeth remained, it is susceptible to impurity. If the outermost tooth was one of them, the comb is clean. If two teeth were removed from the comb and made into a pair of tweezers, they are susceptible to impurity. Even if only one was removed but it was adapted to be used for a lamp or as a stretching-pin, it is susceptible to impurity.

If one made a receptacle whatever its size it is susceptible to uncleanness. If one made a couch or a bed whatever its purpose it is susceptible to uncleanness. If one made a wallet from untanned hide or from papyrus it is susceptible to uncleanness. A pomegranate, an acorn and a nut which children hollowed out to measure dust or fashioned them into a pair of scales, are susceptible to uncleanness, since in the case of children an act is valid though an intention is not.

If the two hairs were black at the root and white at the tip he is clean. If they were white at the root and black at the tip he is unclean. How much whiteness must there be? Rabbi Meir says: any amount. Rabbi Shimon says: enough to be cut with a pair of scissors. If it was single at the root but split at the tip, and it looks like two hairs, he is clean. If a bright spot had [two] white hairs or black hair he is unclean, for we are not concerned that the place of the black hair lessened the space of the bright spot, since the former is of no consequence.

Salman the Levite, the brother of Zavdi the Levite, in the name of Rebbi Joshua ben Levi: All statements are pair by pair. Rav said, all are one kind. A baraitha disagrees with Rav, for we have stated: also the baka-bush. Rebbi Yose ben Rebbi Abun objected, did we not also state oregano?

Salman the Levite, the brother of Zavdi the Levite, in the name of Rebbi Joshua ben Levi: All statements are pair by pair. Rav said, all are one kind. A baraitha disagrees with Rav, for we have stated: also the baka-bush. Rebbi Yose ben Rebbi Abun objected, did we not also state oregano?

MISHNAH: He who finds tefillin brings them in pair by pair; Rabban Gamliel says, two by two. When has this been said? For used ones, but for new ones he is not liable. If he found them in heaps or bundles he stays there until it becomes dark and then brings them, but in times of danger he covers them and goes away.

MISHNAH: He who finds tefillin brings them in pair by pair; Rabban Gamliel says, two by two. When has this been said? For used ones, but for new ones he is not liable. If he found them in heaps or bundles he stays there until it becomes dark and then brings them, but in times of danger he covers them and goes away.

HALAKHAH: ““He who finds tefillin,” etc. “He who finds tefillin brings them in pair by pair;” as clothing, one on his head and one on his arm. “Rabban Gamliel says, two by two,” two on his head and two on his arm.

HALAKHAH: ““He who finds tefillin,” etc. “He who finds tefillin brings them in pair by pair;” as clothing, one on his head and one on his arm. “Rabban Gamliel says, two by two,” two on his head and two on his arm.

“When has this been said? For used ones, but for new ones he is free.” Why? Old ones are checked, new ones are not checked. It was stated: One has to check tefillin once every twelve months, the words of Rebbi. Rabban Simeon ben Gamliel says, they do not need checking. Hillel the Elder said, these are from my maternal grandfather. If he found two or three heaps, he checks the first pair of the first bundle; the same with the second or the third. Isaac ben Eleazar asked: Does one create a presumption for all of them or is each one of them for itself? If you are saying that one creates a presumption for all of them, he checks the first pair of the first heap. If you are saying that each one creates a presumption for itself, he checks three pairs from each heap.

“When has this been said? For used ones, but for new ones he is free.” Why? Old ones are checked, new ones are not checked. It was stated: One has to check tefillin once every twelve months, the words of Rebbi. Rabban Simeon ben Gamliel says, they do not need checking. Hillel the Elder said, these are from my maternal grandfather. If he found two or three heaps, he checks the first pair of the first bundle; the same with the second or the third. Isaac ben Eleazar asked: Does one create a presumption for all of them or is each one of them for itself? If you are saying that one creates a presumption for all of them, he checks the first pair of the first heap. If you are saying that each one creates a presumption for itself, he checks three pairs from each heap.

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

HALAKHAH: “The scroll is read,” etc. Rebbi Ila, Simeon bar Abba in the name of Rebbi Joḥanan: To confirm these Purim days in their times. Why does the verse say, in their times? Rebbi Jonah and Rebbi Yose. Rebbi Jonah says, to give them other times. Rebbi Yose says, times which the Sages fixed for them. And those are these: the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth. Or maybe only the Sixteenth and the Seventeenth? Rebbi Abbahu in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass. Maybe it is only the Ninth and the Tenth? Samuel bar Naḥman in the name of Rebbi Jonathan: It is not written “days” but like the days, pair days with days, the Eleventh and Twelfth corresponding to Fourteenth and Fifteenth. Or the Twelfth and Thirteenth corresponding to Fourteenth and Fifteenth? Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. Then one should not read on this day. One reads before and after, on the day one should not read? Or only the Ninth and the Tenth? Like the days, days close to the days. But if days close to the days, {maybe} only Sixteenth and Seventeenth? You cannot, for Rebbi Abbahu said in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. [Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass.]

Mustachios and cutting fingernails. There are Tannaim who state, permitted on a holiday and forbidden in mourning. There are Tannaim who state, forbidden on a holiday and permitted in mourning. He who said permitted on a holiday, if there happens to be a holiday; and forbidden in mourning, if there is no holiday. He who said forbidden on a holiday, if it involves trickery; and permitted in mourning, without trickery. Rav Ḥiyya bar Ashi in the name of Rav: practice follows him who is lenient at both occasions. Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: practice follows him who is lenient in the rules of mourning. Rav said, the lips follow cutting fingernails in all respects. Rebbi Jeremiah said, only if they interfere. Rebbi Isaac bar Naḥman in the name of Rebbi Ḥanina: A pair came before Rebbi about lips and cutting fingernails and Rebbi permitted it to them. Rebbi Simon in the name of Rebbi Ḥanina: There were two pairs, one from Amatheh and one from Yedid-Aleh, one about lips and one about cutting fingernails, and Rebbi permitted to them. As the following. The sister of Rebbi Samuel bar Abba died and he was sitting cutting his fingernails. Rebbi Eleazar visited him and he did not cover them. Rebbi Nathan bar Abba visited him and he was covering them. He said to him, you did not cover them in front of Rebbi Eleazar; but in front of me you are covering them? He answered him, do you think that you are as dear to me as Rebbi Eleazar?

HALAKHAH: “The following are not under the rules of cheating,” etc. It was stated: “Rebbi Jehudah says, also a Torah scroll, an animal, and a pearl are not under the rules of cheating. A Torah scroll, for its value is infinite. An animal and a pearl need to be paired. They said to him, does not a person want to pair everything?” It was stated: “Rebbi Jehudah ben Bathyra says, a sword, a horse, and a shield are not under the rules of cheating at wartime.”

One who takes a pair of barber’s scissors transgresses for the two blades separately. If he took only one component, he transgresses for this one [only]. One who takes a yoke of cows transgresses for each one separately. If he took only one, he transgresses for this one only.

R. Johanan and R. Joshua b. Levi, and R. Eleazar and R. Jose b. R. Hannina—one of the first pair is at variance with one of the second pair on the interpretation of the first part of this teaching. One says : The statement, "Of what does this speak? [If he wishes to study Torah] for himself; but [if he wishes to teach it] to others, forty Saot are necessary" is intended to apply only to a delicate person whose emission was voluntary, but nine Kabs suffice him when it was involuntary. The other says : Whoever [wishes to teach Torah] to others, even if he be a delicate person whose emission was involuntary, [cannot be regarded as clean] until there have been forty Saot.

R. Johanan and R. Joshua b. Levi, and R. Eleazar and R. Jose b. R. Hannina—one of the first pair is at variance with one of the second pair on the interpretation of the first part of this teaching. One says : The statement, "Of what does this speak? [If he wishes to study Torah] for himself; but [if he wishes to teach it] to others, forty Saot are necessary" is intended to apply only to a delicate person whose emission was voluntary, but nine Kabs suffice him when it was involuntary. The other says : Whoever [wishes to teach Torah] to others, even if he be a delicate person whose emission was involuntary, [cannot be regarded as clean] until there have been forty Saot.

And one of the first pair is at variance with one of the second pair on the latter part of the teaching. One says : The statement, "R. Judah says that in every case forty Saot are required" is intended to apply only [to water found] in the ground, but not [to water] in vessels. The other says : It applies even [to water] in vessels.

And one of the first pair is at variance with one of the second pair on the latter part of the teaching. One says : The statement, "R. Judah says that in every case forty Saot are required" is intended to apply only [to water found] in the ground, but not [to water] in vessels. The other says : It applies even [to water] in vessels.

'Abba the Bleeder received every day a greeting from the heavenly academy while 'Abbayi received one every Friday, and Raba every year on the eve of the Day of Atonement. 'Abbayi felt discouraged on account of the greater distinction of 'Abba the Bleeder. 'Abbayi was therefore told, "Thou canst not perform deeds like those of 'Abba the Bleeder!" What were the deeds of 'Abba the Bleeder? When he performed the operation (of bleeding), he had a separate place for men and another for women. He had a garment ready in which there were numerous slits, and when a woman came, he made her put it on, so that he should not have to look upon her bare body. Outside of his office he had a place (box) where his fees were to be deposited. Whoever had money could put it in, but those who had none could come in without feeling embarrassed. When he saw a person who was in no position to pay, he would offer him some money, saying to him: "Go, strengthen thyself." One day 'Abbayi sent a pair of scholars to him to find out the truth about him. When they came to his house, he gave them to eat and to drink and laid cushions before them to sleep on.

'Abba Hilkiah was the grandson of Ḥoni the Circle-drawer. Once the Rabbis sent to him a pair of scholars that he should pray for rain. When they came to his house they did not find him at home. They went to see him in the field and found him ploughing the ground. They greeted him,

The same R. Jose had a she-ass which he used to hire out. Those who hired her would place the hire upon her back, and she would walk home. If the amount was too much or too little, the ass would not move from the spot. One day a pair of sandals was forgotten on the ass, and she refused to proceed until the shoes were taken off.