palms

And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him.

And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands.

Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.

And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands.

Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,

And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.

After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;

Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto him that had given them good success in cleansing his place.

He answered and said unto me, These be they that have put off the mortal clothing, and put on the immortal, and have confessed the name of God: now are they crowned, and receive palms.

Then said I unto the angel, What young person is it that crowneth them, and giveth them palms in their hands?

And the angel of the Lord ordered crowns to be brought; and there were brought crowns, formed, as it were, of palms; and he crowned the men who had returned the branches which had offshoots and some fruit, and sent them away into the tower. And the others also he sent into the tower, those, namely, who had returned branches that were green and had offshoots but no fruit, having given them seals. And all who went into the tower had the same clothing—white as snow. And those who returned their branches green, as they had received them, he set free, giving them clothing and seals. Now after the angel had finished these things, he said to the Shepherd, “I am going away, and you will send these away within the walls, according as each one is worthy to have his dwelling. And examine their branches carefully, and so dismiss them; but examine them with _care_. See that no one escape you,” he added; “and if any escape you, I will try them at the altar.” Having said these words to the Shepherd, he departed. And after the angel had departed, the Shepherd said to me, “Let us take the branches of all these and plant them, and see if any of them will live.” I said to him, “Sir, how can these withered branches live?” He answered, and said, “This tree is a willow, and of a kind that is very tenacious of life. If, therefore, the branches be planted, and receive a little moisture, many of them will live. And now let us try, and pour water upon them; and if any of them live I shall rejoice with them, and if they do not I at least will not be found neglectful.” And the Shepherd bade me call them as each one was placed. And they came, rank by rank, and gave their branches to the Shepherd. And the Shepherd received the branches, and planted them in rows; and after he had planted them he poured much water upon them, so that the branches could not be seen for the water; and after the branches had drunk it in, he said to me, “Let us go, and return after a few days, and inspect all the branches; for He who created this tree wishes all those to live who received branches from it. And I also hope that the greater part of these branches which received moisture and drank of the water will live.”

And they built it: forty and three years were they building it; its breadth was 203 bricks, and the height (of a brick) was the third of one; its height amounted to 5433 cubits and two palms, and (the extent of one wall was) thirteen stades (and of the other thirty stades).

And I looked into the height and beheld other angels whose faces shone like the sun, and their loins were girt with golden girdles, holding palms in their hands, and the sign of God, clad in raiment whereon was written the name of the Son of God, full of all gentleness and mercy. And I asked the angel and said: Who are these, Lord, that are of so great beauty and compassion? And the angel answered and said unto me: These are the angels of righteousness that are sent to bring the souls of the righteous in the hour of necessity, even them that have believed that they had the Lord for their helper. And I said unto him: Do the righteous and the sinners of necessity meet [witnesses] when they are dead? And the angel answered and said unto me: The way whereby all pass unto God is one: but the righteous having an holy helper with them are not troubled when they go to appear in the presence of God.

[Dost you think that this is that city of which I said: "On the palms of My hands have I graven you"?

And weeping and bewailing he began to say: O marvellous head of heavenly adornment: O radiant as the sun which shines on heaven and earth: your hairs are known from Teman, your eyes from Bosor, your ears from thunder, your tongue from a trumpet, and your brain is a small creation, your head the energy of the whole body: O friendly and most fair beloved by all, and now falling into the earth it must become forgotten. O hands, mild, fair-fingered, worn with toil by which the body is nourished: O hands, deftest of all, heaping up from all quarters you made ready houses. O fingers adorned and decked with gold and silver (rings): and great worlds are led by the fingers: the three joints enfold the palms, and heap up beautiful things: and now you must become aliens to the world. O feet, skilfully walking about, self-running, most swift, unconquerable: O knees, fitted together, because without you the body does not move: the feet run along with the sun and the moon in the night and in the day, heaping up all things, foods and drinks, and nourishing the body: O feet, most swift and fair runners, moving on the face of the earth, getting ready the house with every good thing: O feet which bear up the whole body, that run up to the temples, making repentance and calling on the saints, and now you are to remain motionless. O head and hands and feet, until now I have kept you. O soul, what sent you into the humble and wretched body? And now being separated from it, you are going up where the Lord calls you, and the wretched body goes away to judgment. O body well-adorned, hair clothed with stars, head of heavenly adornment and dress: O face well-anointed, light-bringing eyes, voice trumpet-like, tongue placable, chin fairly adorned, hairs like the stars, head high as heaven, body decked out, light-bringing eyes that know all things — and now you shall fall into the earth and under the earth your beauty shall disappear.

And Habakkuk prophesied, saying, "Horns are in his hands, and he hath placed the beloved in the strength of his power," which meaneth, "The palms of the hand, wherein the life of all is held, of the holder of the dominion of kings, are pierced with nails, which Christ, the beloved, hath endured in the strength of His might."

Now Solomon sent for an artificer out of Tyre, whose name was Hiram; he was by birth of the tribe of Naphtali, on the mother's side, [for she was of that tribe,] but his father was Ur, of the stock of the Israelites. This man was skillful in all sorts of work; but his chief skill lay in working in gold, and silver, and brass; by whom were made all the mechanical works about the temple, according to the will of Solomon. Moreover, this Hiram made two [hollow] pillars, whose outsides were of brass, and the thickness of the brass was four fingers' breadth, and the height of the pillars was eighteen cubits and their circumference twelve cubits; but there was cast with each of their chapiters lily-work that stood upon the pillar, and it was elevated five cubits, round about which there was net-work interwoven with small palms, made of brass, and covered the lily-work. To this also were hung two hundred pomegranates, in two rows. The one of these pillars he set at the entrance of the porch on the right hand, and called it Jachin and the other at the left hand, and called it Booz.

And therefore She ascendeth not without Him, like as with the palms; one sex ariseth not without the other.

A stolen or a dried up lulav is invalid. One [that came] from an asherah tree or from a condemned city is invalid. If its top was broken off or its leaves were detached, it is invalid. If its leaves are spread apart it is valid. Rabbi Judah says he should tie it at the top. The thorny palms of the iron mountain are valid. A lulav which is three handbreadths in length, long enough to wave, is valid.

Rabbi Akiva said: When I went down to Nehardea to intercalate the year, I met Nehemiah of Bet D’li who said to me, “I heard that in the land of Israel no one, permits a [married] woman to marry again on the evidence of one witness, except Rabbi Judah ben Bava”. “That is so”, I told him. He said to me, “Tell them in my name: ‘You know that this country is in confusion because of marauders. I have received a tradition from Rabban Gamaliel the Elder: that they allow a [married] woman to remarry on the evidence of one witness’”. And when I came and recounted the conversation in the presence of Rabban Gamaliel he rejoiced at my words and exclaimed, “We have found a match for Rabbi Judah ben Bava!” As a result of this talk Rabban Gamaliel remembered that some men were once killed at Tel Arza, and that Rabban Gamaliel the Elder had allowed their wives to marry again on the evidence of one witness, and the law was established that they allow a woman to marry again on the evidence of one witness, and on the testimony of one [who states that he has heard] from another witness, from a slave, from a woman or from a female slave. Rabbi Eliezer and Rabbi Joshua say: a woman is not be allowed to remarry on the evidence of one witness. Rabbi Akiva ruled: [a woman is not allowed to marry again] on the evidence of a woman, on that of a slave, on that of a female slave or on that of relatives. They said to him: It once happened that a number of Levites went to Tsoar, the city of palms, and one of them became ill on the way, and they left him in an inn. When they returned they asked the [female] innkeeper, “Where is our friend?” And she replied, “He is dead and I buried him”, and they allowed his wife to remarry. Should not then a priest’s wife [be believed at least as much] as an innkeeper!” He answered them: When she will [give such evidence] as the innkeeper [gave] she will be believed, for the innkeeper had brought out to them [the dead man’s] staff, his bag and the Torah scroll which he had with him.

When the anointed for battle addresses the people he speaks in the holy tongue, as it is said, “And it shall be, when you draw near the battle, that the priest shall approach” (Deuteronomy 20:2) this refers to the anointed for battle. “And speak to the people” (ibid) – in the holy tongue. “He shall say to them, “Hear, O Israel, you are about to join battle with your enemy” (vs. “with your enemy” but not against your brother, not Judah against Shimon nor Shimon against Benjamin, that if you fall into their hand they shall have mercy on you, as it is said, “Then the men named above proceeded to take the captives in hand, and with booty they clothed all the naked among them they clothed them and shod them and gave them to eat and drink and anointed them and provide donkeys for all who were failing and brought them to Jericho, the city of palms, back to their kinsmen. Then they returned to Samaria” (II Chronicles 28:15). Rather against your enemies do you march, so that if you fall into their hand they will have no mercy on you. “Let not your courage falter, fear not, and do not tremble or be in dread of them” (Deuteronomy 20: “Let not your courage falter”-- at the neighing of the horses and the brandishing of swords; “Fear not” --at the crash of shields and the tramp of the soldiers shoes; “Do not tremble” -- at the sound of trumpets; “Or be in dread of them” -- at the sound of battle cries. “For it is the Lord your God that goes with you”--they come [relying] upon the might of flesh and blood, but you come [relying] upon the might of the Omnipresent. The Philistines came [relying] upon the power of Goliath (I Samuel 17:4 ff.), but what happened to him in the end? In the end he fell by the sword and they fell with him. The Ammonites came [relying] upon the power of Shobach (II Samuel 10:16-18), but what happened to him in the end? In the end he fell by the sword and they fell with him. But with you it is otherwise, “For it is the Lord your God is that goes with you” this refers to the camp of the ark.

(1Kings 8:54) “His hands raised to Heaven.” Rebbi Ayvu said: He was standing as if inanimate. Rebbi Eleazar bar Avina said: He made clear that these palms did not get at all dirty during the building of the Temple.

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the Great Fastday. He said to him: When you see the sun on top of the date palms, give me my kaftan so that we may pray Minḥah. And when the sun is on top of the date palms it is daytime. As Rebbi Yoḥanan said (Is. 44:27): “He Who said to the deep: dry up!”, that is Babylonia, the filth of the world. Rebbi Yoḥanan said: Why is it called “the deep”, because there the dead of the Deluge were submerged, (Jer. 51:49) “Also in Babylonia the slain of Israel will fall, also in Babylonia the corpses of all the earth did fall.” It is written (Gen. 11:2) “They found a valley in the land Shinear and dwelt there.” Rebbi Simeon ben Laqish said, why is it called Shinear? Because there the dead of the Deluge were thrown. Another explanation: Because they die in strangulation, without light or public baths. Another explanation: Shinear, because they are stripped of miẓwot, without terumah and without tithes. Another explanation: Shinear, because its rulers die as youths. Another explanation: Shinear, because it produced a hater and enemy of the Holy One, praise to Him. Who is that? That is Nebuchadnezzar the evil one.

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the Great Fastday. He said to him: When you see the sun on top of the date palms, give me my kaftan so that we may pray Minḥah. And when the sun is on top of the date palms it is daytime. As Rebbi Yoḥanan said (Is. 44:27): “He Who said to the deep: dry up!”, that is Babylonia, the filth of the world. Rebbi Yoḥanan said: Why is it called “the deep”, because there the dead of the Deluge were submerged, (Jer. 51:49) “Also in Babylonia the slain of Israel will fall, also in Babylonia the corpses of all the earth did fall.” It is written (Gen. 11:2) “They found a valley in the land Shinear and dwelt there.” Rebbi Simeon ben Laqish said, why is it called Shinear? Because there the dead of the Deluge were thrown. Another explanation: Because they die in strangulation, without light or public baths. Another explanation: Shinear, because they are stripped of miẓwot, without terumah and without tithes. Another explanation: Shinear, because its rulers die as youths. Another explanation: Shinear, because it produced a hater and enemy of the Holy One, praise to Him. Who is that? That is Nebuchadnezzar the evil one.

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the great fast. He said to him: When you see the sun on the top of the date palms, give me my kaftan so that we may pray the Locking of the Gates. The argument of Rav is inverted. There he says “the locking of the Gates of Heaven” and here he says “the locking of the gates of the Temple.” Rav Mattanah said: Since Rav needed a lot of time to pray, he reached the Locking of the Gates of Heaven.

HALAKHAH: (Lev. 23:22) “Do not finish off the corner of your field during your harvest.” This shows that peah is given standing on the ground. One might think this also includes climbing vine and date palms, but the verse says “harvest.” Harvest is special in that a small person can do it as well as a tall person; this excludes climbing vine and date palm where a small person cannot do it as well as a tall person.

Some want to understand it from the verse (Lev. 19:10, 23:22) “abandon,” put before them grain in its straw, fenugreek in bundles, dates in brooms. I might think that this also includes climbing vine and date palms, but the verse says “them.” What argument do you have to include these and to exclude those? After the verse included, it excluded. I include those that are not dangerous and exclude those that are dangerous.

It was stated: “Rebbi Yose ben Kippar said in the name of Rebbi Eleazar ben Shammua‘ that the House of Shammai say, one waters the leaves and it trickles down to the root, but the House of Hillel say, one waters both on the leaves and on the root.” In the House of Rebbi Yannai one watered with a basket. Rebbi Yaakov bar Zavdi said: Rebbi Isaac ben Tevele watered with a basket. Rebbi Ḥiyya bar Abba: Rebbi Yudan bar Guria watered with a basket and hoed. Did he intend to work the land? In the days of Rebbi Ḥiyya bar Abba they watered date palms with new brooms and dried branches

One does not graft date palms because that is [agricultural] work. That you should not say because it could bear it is permitted; therefore it is necessary to say that it is forbidden.

It was stated: “Rabban Simeon ben Gamliel says, a tree that buds before the fifteenth of Ševaṭ is tithed for the past [year]; after the fifteenth of Ševaṭ it is tithed for the coming [year].” It was stated: “Rebbi Neḥemiah said, when has this been said? For a tree producing two threshing floors a year. But trees making only one threshing floor per year, such as olive trees, date palms and carob trees, even if they budded before this day, belong to the future.” Rebbi Joḥanan said, people use to follow Rebbi Neḥemiah for carobs. Rebbi Simeon objected before Rebbi Joḥanan: Did we not state that “the Sabbatical of white figs is the second year since they produce after three years”? According to you, those ripened in the Sabbatical year should be Sabbatical! He accepted that. Rebbi Abun bar Cahana said, I wonder how Rebbi Simeon ben Laqish could bring this objection before Rebbi Joḥanan and he accepted it. Could he not object: I am speaking about carobs and you about white figs, I am speaking about custom and you about practice, I am speaking about Rebbi Neḥemiah and you about the rabbis! It follows that the rules are equal for carobs and white figs, custom and practice, Rebbi Neḥemiah and the rabbis.

Rebbi Zeïra went to the hot springs of Pella and found himself outside of the “Babylonian date palms”. He sent to ask Rebbi Ḥiyya bar Abba; Rebbi Ḥiyya bar Abba asked the two sons of Rebbi Eviatar from Dama who said to him, Cohanim are used to go there. The Cohanim asked Rebbi Joḥanan about that strip around Naveh. Rebbi Joḥanan said to them in the name of Rebbi Onias from Ḥauran: Cohanim are used to go there up to Edrei, and in the region of Bostra up to the orchard.

Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥananiah bent it in the name of Rav: Cuttings from date palms below and wood on top, when the fire appears between them it is permitted.

HALAKHAH: Paragraph. Therefore straw to be disregarded cannot be disregarded. Does the Mishnah not follow Rebbi Yose, since Rebbi Yose said, straw said to be disregarded is disregarded? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: It is everybody’s opinion. What Rebbi Yose said, if he mixed it with dust. “There is straw which is treated like dust and dust which is treated like straw. Straw not to be removed is like dust; dust to be removed is like straw.” In the House of Rebbi Yannai they said: If he covered it with mats it is disregarded. Come and see: If he filled it with mats it is not disregarded, if he covered it with mats it is disregarded. If he filled it with branches of date palms it is problematic. Rebbi Zeriqan, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: Even thin sheets.

MISHNAH: Six things used the people of Jericho to do; on three of them they interfered, about three they did not interfere. The following are where they did not interfere: They grafted date palms during the entire day, and they bundled the šemaˋ and they cut grain and tied it into sheaves before the ˋomer; they did not interfere. The following are where they did interfere: They permitted sycamore figs of dedicated trees, and they ate wind-fall on the Sabbath, and they gave peah from vegetables; here they did interfere.

HALAKHAH: Who is the Tanna of “cutting”? Rebbi Meïr. Who is the Tanna of “binding into sheaves”? Rebbi Jehudah. Rebbi Jacob ben Rebbi Sosai said before Rebbi Yose: Everybody agrees that one may cut, and everybody agrees that one may not tie into sheaves. Where did they disagree? About grafting of date palms. Rebbi Meïr says, one grafts date entire day, and they acted following the will of the rabbis. Rebbi Judah says, they were not acting following the will of the rabbis.

“What is a grave of the abyss? A corpse buried in stubble, straw, dust, or pebbles. But if it was buried in water, a dark spot, or rock crevices, it does not create a grave of the abyss.” The principle: Any place from where it can be removed creates a grave of the abyss; any place from where it cannot be removed does not create a grave of the abyss. Can stubbles and straw not be removed? Does the Mishnah not follow Rebbi Yose, since Rebbi Yose said, straw said to be disregarded is disregarded? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: It is everybody’s opinion. What Rebbi Yose said, if he mixed it with dust. “There is straw which is treated like dust and dust which is treated like straw. Straw not to be removed is like dust; dust to be removed is like straw.” In the House of Rebbi Yannai they said: If he covered it with mats it is disregarded. Come and see: If he filled it with mats it is not disregarded, if he covered it with mats it is disregarded. If he filled it with branches of date palms it is problematic. Rebbi Zeriqan, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: Even thin sheets.

MISHNAH: A robbed or dried up lulav is disqualified. Of an ashera or a seduced city, it is disqualified. If it was truncated, its leaves broken out, it is disqualified. If its leaves were spread out, it is qualified; Rebbi Jehudah says, he shall tie them at the top. The stone palms of Iron Mountain are qualified. Any lulav three hand-breadths long to shake it is qualified.

Rebbi Maluk in the name of Rebbi Joshua ben Levi: If the spine is split it is as if the leaves were spread out. Date-palm palms. Rebbi Tarphon says, tied date-palms. Rebbi Aqiba says, palms of date palms as they are called. Rebbi Jehudah says, if they are spread out he shall tie them together.

Rebbi Maluk in the name of Rebbi Joshua ben Levi: If the spine is split it is as if the leaves were spread out. Date-palm palms. Rebbi Tarphon says, tied date-palms. Rebbi Aqiba says, palms of date palms as they are called. Rebbi Jehudah says, if they are spread out he shall tie them together.

Rebbi Maluk in the name of Rebbi Joshua ben Levi: If the spine is split it is as if the leaves were spread out. Date-palm palms. Rebbi Tarphon says, tied date-palms. Rebbi Aqiba says, palms of date palms as they are called. Rebbi Jehudah says, if they are spread out he shall tie them together.

Rebbi Maluk in the name of Rebbi Joshua ben Levi: If the spine is split it is as if the leaves were spread out. Date-palm palms. Rebbi Tarphon says, tied date-palms. Rebbi Aqiba says, palms of date palms as they are called. Rebbi Jehudah says, if they are spread out he shall tie them together.

The following are the stone palms of Iron Mountain which are qualified: Any of which the top of one reaches the root of the next. It was stated: Burned is disqualified, looking like burned is qualified.

Rebbi Yose said, if there were written and date-palm palms, it would be correct. Only date-palm palms is written, even one in one hand and the other in the other hand. They said about Rebbi Aqiba that he entered the synagogue with an etrog on his shoulders.

Rebbi Yose said, if there were written and date-palm palms, it would be correct. Only date-palm palms is written, even one in one hand and the other in the other hand. They said about Rebbi Aqiba that he entered the synagogue with an etrog on his shoulders.

It was stated: The mountains of Machaerus and Gadara. Rav Huna said, when we ascended here, we climbed to the top of Bet Biltin and saw the [date palms of] Babylonia like thistles.

Explanation. Rebbi Abba bar Zavda, Rebbi Tanḥum bar Ilai, and Rebbi Joshia came to the fast. Rebbi Abba bar Zavda preached: Let us lift our hearts on the palms. Is this possible? May a person take his heart and put it on his hand? So what means “let us lift”? Let us treat our hearts equal to our hands, and then to God in Heaven. So if somebody would hold a crawling animal in his hand, even if he immerses himself in the waters of Siloam or of the ocean, he never can become pure. But if he throws it from his hand he immediately is pure. Rebbi Tanḥum bar Ilai preached: The ministers of Israel and the King submitted and said, the Eternal is just. And when the Eternal saw that they submitted, the Eternal’s word was to Shemaya as oracle. It is not written “their fast” but they submitted, I shall not destroy them. Rebbi Joshia preached: Become improved and improve, let us purify ourselves before we purify others. Since here are people present who calumniate me before Rebbi Joḥanan. But every single one is called to justice. Attending were Rebbi Ḥiyya, Rebbi Issy, and Rebbi Immi. They got up and left.

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the great fast. He said to him: When you see the sun on the top of the date palms, give me my kaftan so that we may pray the Locking of the Gates. The argument of Rav is inverted. There he says “the locking of the Gates of Heaven” and here he says “the locking of the gates of the Temple.” Rebbi Mattanah said: Since Rav needed a lot of time to pray, he reached the Locking of the Gates of Heaven.

It was stated: Rebbi Yose says, for 52 years no bird was flying in the Land of Israel. What is the reason? From the bird <of the sky> to the domesticated animal, they moved, they went away. Rebbi Ḥanina said, 40 years before Israel was exiled to Babylonia they planted date palms in Babylonia, so they should be ardent after sweets since this accustoms the tongue to Torah. Rebbi Ḥanina the son of Rebbi Abbahu said, 700 kinds of pure fish and 800 kinds of pure locusts and innumerable birds all were exiled with Israel to Babylonia; and when they returned, all of them returned, except the fish called turbot. How did fish migrate? Rebbi Ḥuna (bar Joseph) <in the name of rav joseph> said, they went into exile through the abyss end returned through the abyss.

“If somebody who works his wife’s property has the intention of divorcing her and goes and takes from the ground, he is quick and is rewarded. If somebody who works the property of prisoners heard that they prepare to return, goes and takes from the ground, he is quick and is rewarded. These are properties of prisoners: In any case where his father, brother, or any person from whom he might inherit, went overseas, he heard that they died, and he went to work the inheritance. But property of abandoning persons one takes out of their hands. These are properties of abandoning persons: In any case where his father, brother, or any person from whom he might inherit, went overseas, he did not hear that they died, but he went to work the inheritance. Rabban Simeon ben Gamliel said, I heard that there is no difference between prisoners and abandoning persons. But property of broken persons one takes out of their hands. These are properties of smashed persons: In any case where his father, brother, or any person from whom he might inherit, went overseas, and his whereabouts are not known.” Samuel says, the prisoner is one who left involuntarily. If he had left voluntarily he would have given him instructions. The abandoning person is one who left voluntarily. You should know that he had the intention of keeping [the relative] off his property since he left voluntarily and did not give him instructions. Rebbi Aḥa, Rebbi Abba, Rav Jehudah in the name of Samuel: Movables do not fall under the rules of smashed people. RebbiJacob bar Aḥa in the name of Rav Jehudah: Standing grain ready to be harvested and grapes ready to be harvested are movables. Rav Sheshet asked: Those date palms of Babylonia which do not need grafting, is it not reasonable that we should treat them like standing grain ready to be harvested and grapes ready to be harvested?

MISHNAH: They said to him, it happened that Levites went to Zoar the town of date palms when one one them fell ill and they left him at an inn On their return they asked the women innkeeper,where is our colleague? She told them, he died and I buried him; and they let his widow remarry. They said to him, should not the wife of a Cohen be like a women innkeeper? He retorted, if she is in the position of the women innkeeper. For the women innkeeper delivered to them his stick, his back pack and the Torah scroll that had been in his hand.

“If somebody who works his wife’s property has the intention of divorcing her and goes and takes from the ground, he is quick and is rewarded. If somebody who works the property of prisoners heard that they prepare to return, goes and takes from the ground, he is quick and is rewarded. These are properties of prisoners: In any case where his father, brother, or any person from whom he might inherit, went overseas; it was heard that they died, and he went to work the inheritance. But property of abandoning persons one takes out of their hands. These are properties of abandoning persons: In any case where his father or any person from whom he might inherit went overseas, he did not hear that they died, but he went to work the inheritance. Rabban Simeon ben Gamliel said, I heard that there is no difference between prisoners and abandoning persons. But property of broken persons one takes out of their hands. These are properties of broken persons: In any case where his father, brother, or any person from whom he might inherit, went overseas, and his whereabouts are not known. Samuel says, the prisoner is one who left involuntarily. If he had left voluntarily he would have given him instructions. The abandoning person is one who left voluntarily. You should know that he had the intention of keeping [the relative] off his property since he left voluntarily and did not give him instructions. Rebbi Abba, Rav Jehudah in the name of Samuel: Movables do not fall under the rules of broken people. Rebbi Jacob bar Aḥa in the name of Rav: Those date palms of Babylonia which do not need grafting, is it not reasonable that we should treat them like standing grain ready to be harvested and grapes ready to be harvested?

“What is a grave of the abyss? A corpse buried in stubble, straw, dust, or pebbles. But if it was buried in water, a dark spot, or rock crevasses, it does not create a grave of the abyss.” The principle: Any place from where it can be removed creates a grave of the abyss; any place from where it cannot be removed does not create a grave of the abyss. Can stubbles and straw not be removed? Does the Mishnah not follow Rebbi Yose, since Rebbi Yose said, straw said to be disregarded is disregarded. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: It is everybody’s opinion. What Rebbi Yose said, if he mixed it with dust. “There is straw which is treated like dust and dust which is treated like straw. Straw not to be removed is like dust; dust to be removed is like straw.” In the House of Rebbi Yannai they said: If he covered it with mats it is disregarded. Come and see: If he [filled] it with mats it is not disregarded, if he covered it with mats it is disregarded. If he filled it with branches of date palms it is problematic. Rebbi Zeriqan, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: Even thin sheets.

Their roasted egg, Bar Qappara permitted, Ḥizqiah forbade. So far if it was roasted intentionally. If it was roasted unintentionally? Let us hear from the following: There was a fire in an under-growth of reeds and a swamp of date palms where there were locusts which were roasted. The case came before Rebbi Mana, who forbade them. Rebbi Abbahu said, because of admixture of impure locusts. Rebbi Yose ben Rebbi Abun said, and this is of the stringencies of Rav. Rav returned there and saw them taking things lightly and was restrictive with them. A man was carrying meat while walking on the market. There came a vulture, seized it from his hand, and it dropped off under him. He went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying that it was carrying carcass meat, dropped it and took the other instead. A man went to wash a piece of meat in the river. He forgot it and left. Then he went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying the other one was carried away by the river and it brought another piece of carcass meat in its place.

Thus, Rab Kahana accompanied Rab Shimi b. Ashe from Pom-Nahara to Be-Sinyata in Babylon. When he arrived there, he said to him, "Is it true what people say that these Babylonian palms are from the time of Adam till now ?"

Samuel said to Rab Judah : Thou keen-witted one! Thy opinion is correct: because over the radish, though it in the end grows hard, we say "...Who createst the fruit of the ground." But it is not so ! For people plant radishes for the sake of the tuber, but people do not plant palms for the sake of the heart ! Is it, then, [to be assumed] that

Who dreams of olives, if small, his business will be fruitful and multiply and endure like olives. But this applies only to [dreaming of] the fruit ; if [he dreamt] of olive-trees, then he will have numerous offspring; as it is said, "Thy children like olive-plants, round about thy table" (Ps. cxxviii. 3). Some say that he who dreams of the olive, a good name will proceed from him; as it is said, "The Lord called thy name a leafy olive-tree, fair and goodly fruit" (Jer. xi. 16). Who dreams of olive-oil may hope for the light of Torah ; as it is said, "That they bring unto thee pure olive-oil beaten for the light" (Exod. xxvii. 20). Who dreams of palms, his iniquities will be ended; as it is said, "The punishment of thine iniquity is accomplished, O daughter of Zion" (Lam. iv. 22).

—Death is not a frequent occurrence. But is there not an open space between [the animal's legs]? [It refers to] where he filled it in with branches of palms and bay-tree

But perhaps it means the spiky part of the palms? Abaye answered, It is written, “Her ways are ways of pleasantness, and all her paths are peace.”

"The thorny palms of the Iron Mountain are valid." Abaye said: They taught this only when the top of one [leaf] reaches the junction of the next, but if the top of the one does not reach the junction of the next, it is invalid.

It was also taught: The thorny palms of the Iron Mountain are invalid. But have we not learned that they are valid? Rather deduce from this like the teaching of Abaye. Deduce from this.

There are those who cast one [source] against the other: We have learnt: he thorn-palms of the Iron Mountain are valid. But has it not been taught that they are invalid? Abaye answered, There is no difficulty: The one refers to where the top of the one leaf reaches the junction of the next; the other to where the top of the one does not reach the junction of the other.

R. Marion said in the name of R. Joshua b. Levi, and others say that Rabbah b. Mari taught in the name of R. Yohanan b. Zakkai: here are two palms in the valley of Hinnom, and smoke goes up between them, and it is in that connection that we have learned the thorn-palms of the Iron Mountain are valid, and it is the entrance to Gehenna.

R. Marion said in the name of R. Joshua b. Levi, and others say that Rabbah b. Mari taught in the name of R. Yohanan b. Zakkai: here are two palms in the valley of Hinnom, and smoke goes up between them, and it is in that connection that we have learned the thorn-palms of the Iron Mountain are valid, and it is the entrance to Gehenna.

Rava further stated: From where do I know that the sinew and roots of date-palms are species of the palm-tree? From what has been taught: [It is written]: "You shall dwell in Sukkot"—a Sukkah made of any material, the words of R. Meir. R. Judah said: The Sukkah must be made of the same four species as the lulav. And logic demands it: If the lulav which is not used at night as it is by day, is valid only with the four species, is there not then much more reason that the Sukkah which is used both at night and at day, is valid only with the four species?

And R. Judah holds that the other [species] were for the walls, while the ‘myrtle branches and palm-branches and branches of thick trees’ were for skhakh. And we have learned: Planks may be used as a skhakh, the words of R. Judah. Therefore sinews and roots of date-palms are a species of palm-tree. This is conclusive.

R. Berechiah said: The Congregation of Israel likewise presented her request in careless language, but the Holy One, blessed be He, answered it favorably. The Congregation of Israel said to Him: Master of the World! "Let us know, eagerly strive to know the Lord, His going forth is sure as the morning; and He shall come unto us as the rain, as the latter rain that watereth the earth" (Hos., 6.3). The Holy One, blessed be He, however, replied to her: My daughter! Thou art asking for something which is desirable at times and undesirable at others; I wish to be unto thee something that is desirable at all times, as it is said (ibid., 14.6): "I will be as the dew unto Israel; he shall blossom as the lily, and cast forth his roots as Lebanon." The Congregation further asked and said: Master of the World! "Set me as a seal upon thy heart, as a seal upon thine arm" (Cant., 8.6). The Holy one, blessed be He, replied to her: My daughter! thou askest for something that is visible at times and invisible at others; I shall make of thee something that is visible at all times, as it is said (Is., 49.16): "Behold, I have graven thee upon the palms of My hands; thy walls are continually before Me."