pipe

After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:

And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.

Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.

And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?

The pipe and the psaltery make sweet melody: but a pleasant tongue is above them both.

Now Jerusalem lay void as a wilderness, there was none of her children that went in or out: the sanctuary also was trodden down, and aliens kept the strong hold; the heathen had their habitation in that place; and joy was taken from Jacob, and the pipe with the harp ceased.

Now whereas (or wherefore) we give thanks, I say: I would be saved, and I would save. Amen. I would be loosed, and I would loose. Amen. I would be wounded, and I would wound. Amen. I would be born, and I would bear. Amen. I would eat, and I would be eaten. Amen. I would hear, and I would be heard. Amen. I would be thought, being wholly thought. Amen. I would be washed, and I would wash. Amen. Grace danceth. I would pipe; dance ye all. Amen. I would mourn: lament ye all. Amen. The number Eight (lit. one ogdoad) singeth praise with us. Amen. The number Twelve danceth on high. Amen. The Whole on high hath part in our dancing. Amen. Whoso danceth not, knoweth not what cometh to pass. Amen. I would flee, and I would stay. Amen. I would adorn, and I would be adorned. Amen. I would be united, and I would unite. Amen. A house I have not, and I have houses. Amen. A place I have not, and I have places. Amen. A temple I have not, and I have temples. Amen. A lamp am I to thee that beholdest me. Amen. A mirror am I to thee that perceivest me. Amen. A door am I to thee that knockest at me. Amen. A way am I to thee a wayfarer. <Amen>.

And he said: This sword is the sword of the gluttonous: for into this pipe are sent they that through their gluttony devise all manner of sin; into the second pipe are sent the backbiters which backbite their neighbour secretly; into the third pipe are sent the hypocrites and the rest whom I overthrow by my contrivance.

And he said: This sword is the sword of the gluttonous: for into this pipe are sent they that through their gluttony devise all manner of sin; into the second pipe are sent the backbiters which backbite their neighbour secretly; into the third pipe are sent the hypocrites and the rest whom I overthrow by my contrivance.

And he said: This sword is the sword of the gluttonous: for into this pipe are sent they that through their gluttony devise all manner of sin; into the second pipe are sent the backbiters which backbite their neighbour secretly; into the third pipe are sent the hypocrites and the rest whom I overthrow by my contrivance.

To madden mind itself, nor sound of pipe

I also, Paul, the least of the apostles, do make the following constitutions for you, the bishops, and presbyters, and deacons, concerning canons . Those that first come to the mystery of godliness, let them be brought to the bishop or to the presbyters by the deacons, and let them be examined as to the causes wherefore they come to the word of the Lord; and let those that bring them exactly inquire about their character, and give them their testimony. Let their manners and their life be inquired into, and whether they be slaves or freemen. And if any one be a slave, let him be asked who is his master. If he be slave to one of the faithful, let his master be asked if he can give him a good character. If he cannot, let him be rejected, until he show himself to be worthy to his master. But if he does give him a good character, let him be admitted. But if he be household slave to an heathen, let him be taught to please his master, that the word be not blasphemed. If, then, he have a wife, or a woman has an husband, let them be taught to be content with each other; but if they be unmarried, let them learn not to commit fornication, but to enter into lawful marriage. But if his master be one of the faithful, and knows that he is guilty of fornication, and yet does not give him a wife, or to the woman an husband, let him be separated; but if anyone has a demon, let him indeed be taught piety, but not received into communion before he be cleansed; yet if death be near, let him be received. If any one be a maintainer of harlots, let him either leave off to prostitute women, or else let him be rejected. If a harlot come, let her leave off whoredom, or else let her be rejected. If a maker of idols come, let him either leave off his employment, or let him be rejected. If one belonging to the theatre come, whether it be man or woman, or charioteer, or dueller, or racer, or player of prizes, or Olympic gamester, or one that plays on the pipe, on the lute, or on the harp at those games, or a dancing-master or an huckster, either let them leave off their employments, or let them be rejected. If a soldier come, let him be taught to do no injustice, to accuse no man falsely, and to be content with his allotted wages: if he submit to those rules, let him be received; but if he refuse them, let him be rejected. He that is guilty of sins not to be named, a sodomite, an effeminate person, a magician, an enchanter, an astrologer, a diviner, an user of magic verses, a juggler, a mountebank, one that makes amulets, a charmer, a soothsayer, a fortune-teller, an observer of palmistry; he that, when he meets you, observes defects in the eyes or feet of the birds or cats, or noises, or symbolic sounds: let these be proved for some time, for this sort of wickedness is hard to be washed away; and if they leave off those practices, let them be received; but if they will not agree to that, let them be rejected. Let a concubine, who is slave to an unbeliever, and confines herself to her master alone, be received; but if she be incontinent with others, let her be rejected. If one of the faithful has a concubine, if she be a bond-servant, let him leave off that way, and marry in a legal manner: if she be a free woman, let him marry her in a lawful manner; if he does not, let him be rejected. Let him that follows the Gentile customs, or Jewish fables, either reform, or let him be rejected. If any one follows the sports of the theatre, their huntings, or horse-races, or combats, either let him leave them off, or let him be rejected. Let him who is to be a catechumen be a catechumen for three years; but if any one be diligent, and has a good-will to his business, let him be admitted: for it is not the length of time, but the course of life, that is judged. Let him that teaches, although he be one of the laity, yet, if he be skilful in the word and grave in his manners, teach; for they shall be all taught of God. Let all the faithful, whether men or women, when they rise from sleep, before they go to work, when they have washed themselves, pray; but if any catechetic instruction be held, let the faithful person prefer the word of piety before his work. Let the faithful person, whether man or woman, treat servants kindly, as we have ordained in the foregoing books, and have taught in our epistles.

If one has bent a vine into the ground [and then brought it back up elsewhere], then if there is not soil over it to the height of three handbreadths, he may not sow seed above it, even if he bent [and conducted it underground] through a gourd or through a pipe. If he bent it [and conducted] it through rocky soil, then even if there is not soil over it only to the height of three fingerbreadths, it is permitted to sow seed above it. As for a knee-like vine [formed by burying and conducting it underground], they don’t measure [for how much space to work it] except from its second root.

It once happened that the people of Tiberias conducted a pipe of cold water through an arm of the hot springs. The sages said to them: if this happened on the Shabbat, it is like hot water heated on the Shabbat, and is forbidden both for washing and for drinking; If on a festival, it is like water heated on a festival, which is forbidden for washing but permitted for drinking. A miliarum which is cleared of its ashes--they may drink from it on Shabbat. An antiki even if its ashes have been cleared--they may not drink from it.

They reaped it, put it into the baskets, and brought it to the Temple courtyard; Then they would parch it with fire in order to fulfill the mitzvah that it should be parched [with fire], the words of Rabbi Meir. But the sages say: they beat it with reeds or stems of plants that the grains should not be crushed, and then they put it into a pipe that was perforated so that the fire might take hold of all of it. They spread it out in the Temple courtyard so that the wind might blow over it. Then they put it into a gristmill and took out of it a tenth [of an ephah of flour] which was sifted through thirteen sieves. What was left over was redeemed and might be eaten by any one; It was liable for hallah but exempt from tithes. Rabbi Akiba made it liable both to hallah and to tithes. He then came to the tenth, put in its oil and its frankincense, poured in the oil, mixed it, waved it, brought it near [to the altar], took from it the handful and burnt it; and the remainder was eaten by the priests.

There are never less than twenty-one blasts in the Temple and never more than forty-eight. There are never less than two harps, nor more than six. There are never less than two flutes, nor more than twelve. On twelve days in the year the flute was played before the altar: At the slaughtering of the first pesah, At the killing of the second pesah, On the first festival day of Pesah, On the festival day of Atzeret (Shavuot), And on the eight days of Sukkot. And they did not play on a pipe [abuv] of bronze but on a pipe of reed, because its tune is sweeter. Nor was anything but a single pipe used for closing a tune, because it makes a pleasant finale.

There are never less than twenty-one blasts in the Temple and never more than forty-eight. There are never less than two harps, nor more than six. There are never less than two flutes, nor more than twelve. On twelve days in the year the flute was played before the altar: At the slaughtering of the first pesah, At the killing of the second pesah, On the first festival day of Pesah, On the festival day of Atzeret (Shavuot), And on the eight days of Sukkot. And they did not play on a pipe [abuv] of bronze but on a pipe of reed, because its tune is sweeter. Nor was anything but a single pipe used for closing a tune, because it makes a pleasant finale.

There are never less than twenty-one blasts in the Temple and never more than forty-eight. There are never less than two harps, nor more than six. There are never less than two flutes, nor more than twelve. On twelve days in the year the flute was played before the altar: At the slaughtering of the first pesah, At the killing of the second pesah, On the first festival day of Pesah, On the festival day of Atzeret (Shavuot), And on the eight days of Sukkot. And they did not play on a pipe [abuv] of bronze but on a pipe of reed, because its tune is sweeter. Nor was anything but a single pipe used for closing a tune, because it makes a pleasant finale.

A metal spindle-knob: Rabbi Akiva says it is susceptible to impurity But the sages say it is not susceptible. If it was only plated [with metal] it is clean. A spindle, a distaff, a rod, a double flute and a pipe are susceptible to impurity if they are of metal, but if they are only plated [with metal] they are clean. If a double flute has a receptacle for the wings it is susceptible to impurity in either case.

A reed pipe that was cut [for use as a container] for the hatat: Rabbi Eliezer says: it must be immersed immediately. Rabbi Joshua ruled: he defiles it and then immerses it. All are eligible to prepare the mixture, except a deaf mute, an imbecile and a minor. Rabbi Judah says a minor is eligible, but disqualifies a woman and a hermaphrodite.

Mikvaot may be made clean [by joining drawn water from] a higher [mikveh to valid water] from a lower [mikveh or drawn water from] a distant [mikveh to valid water] in a [mikveh] near at hand. How so? One brings a pipe of earthenware or of lead and puts his hand beneath it till it is filled with water; then he draws it along till [the two waters] touch even if it be by a hair's breadth it is sufficient. If in the higher [mikveh] there were forty seahs and nothing in the lower, one may draw water and carry it on the shoulder and place it in the higher [mikveh] till forty seahs have flowed down into the lower [mikveh].

The ‘purifier' in the bathhouse: the bottom was full of drawn [water] and the top full of valid [water], if [the space] in front of the hole can contain three logs it is invalid [as a mikveh]. How large must the hole be to contain three logs? 1/320th of the pool, the words of Rabbi Yose. But Rabbi Elazar says: even if the bottom [pipe] was full of valid [water] and the top [pipe] full of drawn [water] and by the hole's side were three logs, [the bath is] valid, for they have only said: "if three logs fell in."

The ‘purifier' in the bathhouse: the bottom was full of drawn [water] and the top full of valid [water], if [the space] in front of the hole can contain three logs it is invalid [as a mikveh]. How large must the hole be to contain three logs? 1/320th of the pool, the words of Rabbi Yose. But Rabbi Elazar says: even if the bottom [pipe] was full of valid [water] and the top [pipe] full of drawn [water] and by the hole's side were three logs, [the bath is] valid, for they have only said: "if three logs fell in."

If one bent down to drink, the water which came up on his mouth or on his moustache comes under the law of ‘if water be put’; But [what came up] on his nose or on his head or on his beard does not come under the law of ‘if water be put’. If one drew water with a jar, the water which came up on its outside, or on the rope which was wound round its neck, or on the rope which was needed for its use, comes under the law of ‘if water be put’. How much rope is needed for its use? Rabbi Shimon ben Eleazar says: a handbreadth. If he put the jar under the rain-pipe, it does not come under the law of ‘if water be put’.

If rain came down upon a person, even if he was unclean with a father of impurity, it does not come under the law of ‘if water be put’; But if he shook it off, it does come under the law of ‘if water be put’. If one stood under a rain-pipe to cool himself or to wash himself, [the water falling on him] is unclean if he is unclean; If he is clean, it [only] comes under the law of if water be put.

If he knocked against a strong beam, a window-frame, water-pipe, a shelf, even though it was fixed with ropes, or an oven, a flour container, the lower mill-stone, the base of a hand-mill, or the se'ah measure of an olive-grinder, [the loaf remains clean]. Rabbi Yose adds: also [if he knocks] against the beam of the bath-keeper, it remains clean.

MISHNAH: If one sinks a vine into the ground he should not bring seeds over it unless there are three hand-breadths of earth above it, even if he sank it in a gourd or in a pipe. If he sank it in a rock it is permitted to bring seeds there even if it is covered only by three fingers’ depth of earth. For a knee-shaped vine one measures only from the second stem.

“Even if he sank it in a gourd or in a pipe.” That means, in a clay pipe; but in a lead pipe it does not need three hand-breadths of earth on top.

“Even if he sank it in a gourd or in a pipe.” That means, in a clay pipe; but in a lead pipe it does not need three hand-breadths of earth on top.

“Even if he sank it in a gourd or in a pipe.” That means, in a clay pipe; but in a lead pipe it does not need three hand-breadths of earth on top.

“But they are forbidden because of the bad impression.” Rav said that everything forbidden because of a bad impression is forbidden even in the most private room. A baraita contradicts Rav: “One should not make a visible fringe of linen dyed with soot, but for mattresses and pillows it is permitted.” A baraita contradicts Rav: “If one’s coins were strewn before an idol he should not bow down to collect them lest he look as if he was prostrating himself before the idol. But if it occurred at a hidden place it is permitted.” A baraita contradicts Rav: “In a fortified place one should not put his face on gargoyles in the form of faces lest he look as if he was kissing an idol. But if it occurred at a hidden place it is permitted.” A Mishnah contradicts Rav: “One does not slaughter into a pit in the ground but he may dig a pit in his house so that the blood may be collected there. In public, he should not do it so as not to imitate the sectarians.” A baraita contradicts Rav: “Once he arrived at the outermost courtyard he may spread them out in the sun but not where it is generally visible.” A baraita contradicts Rav: “One does not pour water on the Sabbath into a sewage pipe covered the length of four cubits.” We have stated on this: If water was flowing in it it is permitted, in the winter it is permitted. If aquaeduct pipes spout it is forbidden. Bar Qappara stated that if it occurred at a hidden place it is permitted. All these statements contradict Rav and he cannot explain them.

MISHNAH: What is their threshing floor for tithes? Green melon and pumpkins from when they are cleaned; if they are not cleaned, when one makes a heap. Water melons, when they are cleaned; if they are not cleaned, when he puts them in storage. Vegetables sold in bundles, when they are bundled. When he makes no bundles, when he is finished filling the vessel; if he does not fill the vessel, when he is finished harvesting. A fig basket when he covers it; if he does not cover it when the vessel is completely filled; if he does not completely fill the vessel, when he has collected all he wants. When has this been said? When he brings it to market. But if he brings it to his house, he may eat snacks from it until he reaches his house. Dried pomegranate cells, raisins, and carob when he makes them into a pile. Onions when they are cleaned, if he does not clean when he makes them into a pile. Grain when it is in smooth piles, if he does not smoothe when he makes it into a pile. Legumes when they are sifted, if he does not sift when he makes smooth piles. Even though he made smooth piles, he may take from the broken ones, from the sides, and from what is in the chaff and eat. Wine after he cleaned it. Even after he cleaned it he may collect from the upper part of the winepress or the pipe and drink. Oil after it descended into the barrel. Even after it descended, he may take from the press, the weight, and between the beams and put it on a pizza or into a bowl but he should not add it to a hot pan or pot. Rebbi Jehudah says, he may put it anywhere except into anything containing vinegar or fish sauce.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into a private person’s and him who plants on his own and provines into his own and a private road is in between? Rebbi Aḥa in the name of Rebbi Miasha, when he provined through a gourd or a pipe. If he provined through a gourd or a pipe he should bring and make the declaration! Even according to the rabbis he should bring and make the declaration! Rebbi Jonah said, Rebbi Jehudah had a problem. If somebody sells a path to another person, does he sell him the place where the foot treads or does he sell him down to the abyss? If you say, he sold the place where the foot treads, he brings and makes the declaration. If you say, he sold down to the abyss, he should not bring at all. Because of the doubt he brings but does not make the declaration. For the rabbis it is obvious that he sold down to the abyss. Where do they differ? When he sells a path to another person. But if he sold him a field and reserved a path for himself, everybody agrees that he reserved for himself down to the abyss.

In the opinion of Rebbi Jehudah, what is the difference between him who plants on his own property and provines into a private person’s and him who plants on his own and provines into his own and a private road is in between? Rebbi Aḥa in the name of Rebbi Miasha, when he provined through a gourd or a pipe. If he provined through a gourd or a pipe he should bring and make the declaration! Even according to the rabbis he should bring and make the declaration! Rebbi Jonah said, Rebbi Jehudah had a problem. If somebody sells a path to another person, does he sell him the place where the foot treads or does he sell him down to the abyss? If you say, he sold the place where the foot treads, he brings and makes the declaration. If you say, he sold down to the abyss, he should not bring at all. Because of the doubt he brings but does not make the declaration. For the rabbis it is obvious that he sold down to the abyss. Where do they differ? When he sells a path to another person. But if he sold him a field and reserved a path for himself, everybody agrees that he reserved for himself down to the abyss.

The rabbis of Caesarea said, of those which they decided there were seven of those where they had a majority. The others are the following: A person being on the road when it gets dark gives his wallet to a Non-Jew. Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux because of inducement to sin. All movables transmit impurity by the thickness of the yoke. How one harvests grapes on a broken field. One who puts vessels under the pipe. For six doubts one burns heave. Rebbi Yose ben Rebbi Abun said, also the growth of heave. The following they decided: the first ten and the remainder from what Rebbi Simeon ben Yoḥai stated: On that day they decided about their bread, and their cheeses, and their wine, and their vinegar, and their fish brine, and their muries, and their preserves, and their parboiled food, and their corned food, and on split grain, and on ground food, and on peeled barley, on their speech, and on their testimony, and on their gifts, on their sons, and on their daughters, and on their firstlings.

“And cleans it.” One cleans it, as we have stated there, “he who cleans a pipe to get pebbles.”

MISHNAH: A hinge, and a pipe, and a beam, and a lock, and a key which were broken one fixes on the holiday on condition that he not plan his work for the holiday. Any preserves of which one can eat on the holiday one makes.

“A hinge, and a pipe, and a beam, and a lock, and a key which were broken one fixes on the holiday on condition that he not plan his work for the holiday.” As the following: Rebbi Mana’s ladder’s depression broke. He asked his father Rebbi Jonah who permitted it. Nevertheless he told him, go out and find an Elder and rely on him. He went out and found Rebbi Abun bar Cahana who permitted to him.

HALAKHAH: “Who is injured in his lower parts,” etc. “Injured,” I would have said in his eye. The verse says “discharge pipe”, he is injured in the neighborhood of the discharge pipe. If he is injured in the neighborhood of the discharge pipe it might be his eye in the neighborhood of his nose! The verse says, “the lowly”. What comes between his heels. Rebbi Ḥaggai said before Rebbi Mana, a man’s lowest part when he sits down are his testicles. Rebbi Yose ben Rebbi Abun said, that is correct. You should know that this is so since in all other cases “generations” are written except in this case since he is infertile. And not only if [a testicle] is injured but also if it is gangrenous, or dried up, or missing. It was stated: Rebbi Ismael ben Rebbi Joḥanan ben Beroqa says: I heard in the vineyard at Jabne that nobody [born] with only one testicle can be fertile and he is a “sun eunuch”. Rebbi Yose said, I heard that practice follows Rebbi Joḥanan ben Beroqa but I do not remember from whom I heard it. Rebbi Immi said, certainly Rebbi Yose did not hear it from a minor personality. Samuel said, if a person with only one testicle will come before me, I shall declare him qualified. Rebbi Ḥuna said, because he thinks like Rebbi Ismael ben Rebbi Joḥanan. Rebbi Yudan ben Ḥanin said, but only the one of the right hand side. There came a case before Rebbi Immi. He said, yes, my daughter, you are permitted to him. But you should know that he is infertile. Rebbi Ze‘ira praised him for making the case clear.

HALAKHAH: “Who is injured in his lower parts,” etc. “Injured,” I would have said in his eye. The verse says “discharge pipe”, he is injured in the neighborhood of the discharge pipe. If he is injured in the neighborhood of the discharge pipe it might be his eye in the neighborhood of his nose! The verse says, “the lowly”. What comes between his heels. Rebbi Ḥaggai said before Rebbi Mana, a man’s lowest part when he sits down are his testicles. Rebbi Yose ben Rebbi Abun said, that is correct. You should know that this is so since in all other cases “generations” are written except in this case since he is infertile. And not only if [a testicle] is injured but also if it is gangrenous, or dried up, or missing. It was stated: Rebbi Ismael ben Rebbi Joḥanan ben Beroqa says: I heard in the vineyard at Jabne that nobody [born] with only one testicle can be fertile and he is a “sun eunuch”. Rebbi Yose said, I heard that practice follows Rebbi Joḥanan ben Beroqa but I do not remember from whom I heard it. Rebbi Immi said, certainly Rebbi Yose did not hear it from a minor personality. Samuel said, if a person with only one testicle will come before me, I shall declare him qualified. Rebbi Ḥuna said, because he thinks like Rebbi Ismael ben Rebbi Joḥanan. Rebbi Yudan ben Ḥanin said, but only the one of the right hand side. There came a case before Rebbi Immi. He said, yes, my daughter, you are permitted to him. But you should know that he is infertile. Rebbi Ze‘ira praised him for making the case clear.

HALAKHAH: “Who is injured in his lower parts,” etc. “Injured,” I would have said in his eye. The verse says “discharge pipe”, he is injured in the neighborhood of the discharge pipe. If he is injured in the neighborhood of the discharge pipe it might be his eye in the neighborhood of his nose! The verse says, “the lowly”. What comes between his heels. Rebbi Ḥaggai said before Rebbi Mana, a man’s lowest part when he sits down are his testicles. Rebbi Yose ben Rebbi Abun said, that is correct. You should know that this is so since in all other cases “generations” are written except in this case since he is infertile. And not only if [a testicle] is injured but also if it is gangrenous, or dried up, or missing. It was stated: Rebbi Ismael ben Rebbi Joḥanan ben Beroqa says: I heard in the vineyard at Jabne that nobody [born] with only one testicle can be fertile and he is a “sun eunuch”. Rebbi Yose said, I heard that practice follows Rebbi Joḥanan ben Beroqa but I do not remember from whom I heard it. Rebbi Immi said, certainly Rebbi Yose did not hear it from a minor personality. Samuel said, if a person with only one testicle will come before me, I shall declare him qualified. Rebbi Ḥuna said, because he thinks like Rebbi Ismael ben Rebbi Joḥanan. Rebbi Yudan ben Ḥanin said, but only the one of the right hand side. There came a case before Rebbi Immi. He said, yes, my daughter, you are permitted to him. But you should know that he is infertile. Rebbi Ze‘ira praised him for making the case clear.

MISHNAH: The drain pipe does not represent a right of possession; its location represents a right of possession. The leader represents a right of possession. An Egyptian ladder does not represent a right of possession; a Tyrian one represents a right of possession. An Egyptian window does not represent a right of possession; a Tyrian one represents a right of possession. What is an Egyptian window? Any where a man’s head cannot enter. Rebbi Jehudah says, if it has a wooden frame it represents a right of possession even if a man’s head cannot enter.

HALAKHAH: “The drain pipe does not represent a right of possession.” Rebbi Simeon ben Laqish said, to lengthen and to widen it. Rebbi Joḥanan said, in all of that direction, as we have stated: the leader has a domain of four cubits. You have to say, in all this direction. Similarly, the drain tube does not represent a right of possession in all of this direction. It was stated thus: “The location of the drain tube does represent a right of possession, the location of its spout does not represent a right of possession.”

May a Gentile make libation wine with his mouth? Rebbi Ada in the name of Rebbi Eleazar: A Gentile cannot make libation wine with his mouth. Rebbi Jeremiah in the name of Rebbi Abbahu: A Gentile can make libation wine with his mouth. And we have stated thus: “If a market supervisor tasted from a cup or from a suction pipe and returned to the amphora it is forbidden.” In the opinion of Rebbi Ada in the name of Rebbi Eleazar, only if the Gentile returned it. In the opinion of Rebbi Jeremiah in the name of Rebbi Hoshaia, even if a Jew returned.

HALAKHAH: “A wine press of stone which a Gentile had pitched,” etc. Our Mishnah is Rebbi’s. “One of wood, Rebbi said he shall wipe it dry but the Sages say he must remove the pitch.” For pottery it is not following Rebbi, as it was stated: A Gentile’s wine-press, bucket, and funnel, Rebbi permits but the Sa (say). Rebbi agrees that pitchers are forbidden. Why are these forbidden and those permitted? These one fills with it, the others one does not fill with it. Rebbi Yose in the name of Rebbi Joḥanan: practice follows Rebbi. If a Gentile pitched a papyrus vessel. Rebbi Yose ben Rebbi Abun in the name of Samuel, practice follows Rebbi. It is the disagreement of Rebbi and the Sages, as we have stated: “If somebody’s wine-press was impure and he wants to purify it, the brooms, the planks, and the lentil one rubs dry and they are pure. The wicker-work of wood splinters, or of hemp, or of wood, or of bark, of threads, of bast, one lets age a full twelve months; Rabban Simeon ben Gamliel said, from one olive pressing to the next, from one wine pressing to the next. Rabban Simeon ben Gamliel said, if he wants to purify it immediately, he puts it for a period in a pipe where water streams, or in a brook whose water flows. Just as one wipes dry for purity so one wipes dry for libation wine.” How much is a period? Rebbi Yose in the name of Rebbi Joḥanan, half a day or half a night. Rebbi Ḥiyya stated, either a day or a night. Do they disagree? But one when day and night are equal, the other when day and night are unequal.

Raba said, Since the later portion of the Mishnah is on account of interposition, the former is not on account of interposition. But in the former one this is the reason. It is a precaution, in order that needles and pipes should not be dipped in a vessel, the mouth of which is not of the size of the pipe of a wine-skin bottle. For there is a canonical Mishnah, viz., The communication between religious baths must be as the pipe of a wine-skin as regards its thickness,

Raba said, Since the later portion of the Mishnah is on account of interposition, the former is not on account of interposition. But in the former one this is the reason. It is a precaution, in order that needles and pipes should not be dipped in a vessel, the mouth of which is not of the size of the pipe of a wine-skin bottle. For there is a canonical Mishnah, viz., The communication between religious baths must be as the pipe of a wine-skin as regards its thickness,

What real difference is there between what Raba and what R. Ela says? There is this difference between them. In the case of a basket and a wine-strainer which are filled with vessels and cleansed, according to the one who says, The prohibition is because of interposition, there is an interposition; but according to the one who says, The prohibition is for a precaution, lest haply needles and pipes should be dipped in a vessel, the mouth of which is not of the size of the pipe of a wine-skin, the answer is, there is no basket or wine-strainer the mouth of which is not of the size of the pipe of a wine-skin. And Raba has acted consistently with himself; for Raba said, In the case of a basket and wine-strainer, which are filled with vessels and dipped, all are clean; but in the case of a bath, which is divided by a basket or wine-strainer, he who seeks to cleanse there—the cleansing avails him nought, for lo, all the earth is trembling, and we require that there should be forty seahs of water in one place. And these words refer to a clean vessel, but in the case of an unclean vessel, seeing that the cleansing has gone up over the whole surface of the vessel, it has gone up also over the vessels which are in it. For there is a canonical Mishnah, viz., Vessels which are filled with vessels and are dipped, lo, these are clean, and if they are not dipped, the mingled waters must reach that amount of mingling which takes place by means of a communication as large as the pipe of a wine-skin (Mikvaoth, vi. 2). How is it that it says, And if they are not dipped? This is the meaning, viz., And if it is not necessary to dip them, still the mingled waters must reach that amount of mingling which takes place by means of a communication as large as the pipe of a wine-skin. And lo, as regards the sayings of Raba and R. Ela, they are the subject of a Baraitha. For there is a Baraitha, A basket and a wine-strainer which are filled with vessels and are dipped are clean as well for hallowed things as for a heave-offering. Abba Saul says, For a heave-offering, but not for hallowed things. If so, then is not a heave-offering also invalid? No, for to whom are we speaking? Is it not to teachers? teachers who are possessed of knowledge? But if so, the same rule will apply to hallowed things also. No, for a common person sees him and goes and dips. Then in the case of heave-offering also, a common person sees him and goes and dips. We need not receive it from him. Hallowed things also we need not receive from him. He would be angry. In the case of heave-offering also he would be angry.

What real difference is there between what Raba and what R. Ela says? There is this difference between them. In the case of a basket and a wine-strainer which are filled with vessels and cleansed, according to the one who says, The prohibition is because of interposition, there is an interposition; but according to the one who says, The prohibition is for a precaution, lest haply needles and pipes should be dipped in a vessel, the mouth of which is not of the size of the pipe of a wine-skin, the answer is, there is no basket or wine-strainer the mouth of which is not of the size of the pipe of a wine-skin. And Raba has acted consistently with himself; for Raba said, In the case of a basket and wine-strainer, which are filled with vessels and dipped, all are clean; but in the case of a bath, which is divided by a basket or wine-strainer, he who seeks to cleanse there—the cleansing avails him nought, for lo, all the earth is trembling, and we require that there should be forty seahs of water in one place. And these words refer to a clean vessel, but in the case of an unclean vessel, seeing that the cleansing has gone up over the whole surface of the vessel, it has gone up also over the vessels which are in it. For there is a canonical Mishnah, viz., Vessels which are filled with vessels and are dipped, lo, these are clean, and if they are not dipped, the mingled waters must reach that amount of mingling which takes place by means of a communication as large as the pipe of a wine-skin (Mikvaoth, vi. 2). How is it that it says, And if they are not dipped? This is the meaning, viz., And if it is not necessary to dip them, still the mingled waters must reach that amount of mingling which takes place by means of a communication as large as the pipe of a wine-skin. And lo, as regards the sayings of Raba and R. Ela, they are the subject of a Baraitha. For there is a Baraitha, A basket and a wine-strainer which are filled with vessels and are dipped are clean as well for hallowed things as for a heave-offering. Abba Saul says, For a heave-offering, but not for hallowed things. If so, then is not a heave-offering also invalid? No, for to whom are we speaking? Is it not to teachers? teachers who are possessed of knowledge? But if so, the same rule will apply to hallowed things also. No, for a common person sees him and goes and dips. Then in the case of heave-offering also, a common person sees him and goes and dips. We need not receive it from him. Hallowed things also we need not receive from him. He would be angry. In the case of heave-offering also he would be angry.

What real difference is there between what Raba and what R. Ela says? There is this difference between them. In the case of a basket and a wine-strainer which are filled with vessels and cleansed, according to the one who says, The prohibition is because of interposition, there is an interposition; but according to the one who says, The prohibition is for a precaution, lest haply needles and pipes should be dipped in a vessel, the mouth of which is not of the size of the pipe of a wine-skin, the answer is, there is no basket or wine-strainer the mouth of which is not of the size of the pipe of a wine-skin. And Raba has acted consistently with himself; for Raba said, In the case of a basket and wine-strainer, which are filled with vessels and dipped, all are clean; but in the case of a bath, which is divided by a basket or wine-strainer, he who seeks to cleanse there—the cleansing avails him nought, for lo, all the earth is trembling, and we require that there should be forty seahs of water in one place. And these words refer to a clean vessel, but in the case of an unclean vessel, seeing that the cleansing has gone up over the whole surface of the vessel, it has gone up also over the vessels which are in it. For there is a canonical Mishnah, viz., Vessels which are filled with vessels and are dipped, lo, these are clean, and if they are not dipped, the mingled waters must reach that amount of mingling which takes place by means of a communication as large as the pipe of a wine-skin (Mikvaoth, vi. 2). How is it that it says, And if they are not dipped? This is the meaning, viz., And if it is not necessary to dip them, still the mingled waters must reach that amount of mingling which takes place by means of a communication as large as the pipe of a wine-skin. And lo, as regards the sayings of Raba and R. Ela, they are the subject of a Baraitha. For there is a Baraitha, A basket and a wine-strainer which are filled with vessels and are dipped are clean as well for hallowed things as for a heave-offering. Abba Saul says, For a heave-offering, but not for hallowed things. If so, then is not a heave-offering also invalid? No, for to whom are we speaking? Is it not to teachers? teachers who are possessed of knowledge? But if so, the same rule will apply to hallowed things also. No, for a common person sees him and goes and dips. Then in the case of heave-offering also, a common person sees him and goes and dips. We need not receive it from him. Hallowed things also we need not receive from him. He would be angry. In the case of heave-offering also he would be angry.

What real difference is there between what Raba and what R. Ela says? There is this difference between them. In the case of a basket and a wine-strainer which are filled with vessels and cleansed, according to the one who says, The prohibition is because of interposition, there is an interposition; but according to the one who says, The prohibition is for a precaution, lest haply needles and pipes should be dipped in a vessel, the mouth of which is not of the size of the pipe of a wine-skin, the answer is, there is no basket or wine-strainer the mouth of which is not of the size of the pipe of a wine-skin. And Raba has acted consistently with himself; for Raba said, In the case of a basket and wine-strainer, which are filled with vessels and dipped, all are clean; but in the case of a bath, which is divided by a basket or wine-strainer, he who seeks to cleanse there—the cleansing avails him nought, for lo, all the earth is trembling, and we require that there should be forty seahs of water in one place. And these words refer to a clean vessel, but in the case of an unclean vessel, seeing that the cleansing has gone up over the whole surface of the vessel, it has gone up also over the vessels which are in it. For there is a canonical Mishnah, viz., Vessels which are filled with vessels and are dipped, lo, these are clean, and if they are not dipped, the mingled waters must reach that amount of mingling which takes place by means of a communication as large as the pipe of a wine-skin (Mikvaoth, vi. 2). How is it that it says, And if they are not dipped? This is the meaning, viz., And if it is not necessary to dip them, still the mingled waters must reach that amount of mingling which takes place by means of a communication as large as the pipe of a wine-skin. And lo, as regards the sayings of Raba and R. Ela, they are the subject of a Baraitha. For there is a Baraitha, A basket and a wine-strainer which are filled with vessels and are dipped are clean as well for hallowed things as for a heave-offering. Abba Saul says, For a heave-offering, but not for hallowed things. If so, then is not a heave-offering also invalid? No, for to whom are we speaking? Is it not to teachers? teachers who are possessed of knowledge? But if so, the same rule will apply to hallowed things also. No, for a common person sees him and goes and dips. Then in the case of heave-offering also, a common person sees him and goes and dips. We need not receive it from him. Hallowed things also we need not receive from him. He would be angry. In the case of heave-offering also he would be angry.

That which is unclean by reason of a dead body requires sprinkling on the third and on the seventh day. But men do not borrow a vessel for use at the end of seven days. And with regard to dipping, are we not to take a man's word? And yet there is the Baraitha, The word of a common person is taken with respect to the purification of washing of that which is unclean by reason of a dead body. Abai said, There is no difficulty. The one refers to his body, the other to his vessels. But Raba said, Both the one and the other teaching refer to his vessels. And even so there is no difficulty. The one is the case of a man who says, I have never dipped vessels in the midst of vessels; and the other is the case of a man who says, I have dipped, but I have not dipped in a vessel the mouth of which is not of the size of the pipe of a wine-skin. And this is borne out by a Baraitha, viz., A common person is believed when he says, Fruits have not been rendered predisposed to defilement. But he is not believed, when he says, The fruits have been rendered predisposed to defilement, but they have not been defiled. And with regard to his body, is he to be believed? Surely not, For lo, there is a Baraitha, viz., In the case of a learned and observant man who comes for sprinkling, he is to be sprinkled at once; in the case of a common person, who comes for sprinkling, he is not to be sprinkled, until he performs before us the things appertaining to the third and seventh days. But Abai says, As the result of thy severity towards him at the beginning, thou dealest gently with him at the end.

Vessels finished in purity, etc. Finished by whom? If a learned and observant man has finished them, why should they be dipped? but if a common person has finished them, how is it that the Mishnah calls them "finished in purity?" Rabbah bar Shela said that R. Mothnah said that Samuel said, By all means, in case that a learned and observant man has finished them; yet because of a drop of spittle of a common person which may have fallen upon it, it is treated as unclean. "May have fallen upon it," when? If we should say, before it is completed, but lo, it is not yet a vessel; or, after it is completed, but then he takes good care of it. By all means in the case of the vessel before it is completed; yet perhaps at the moment that it was made, it was still liquid. It is a case for dipping, but not for the going down of the sun. This Mishnic teaching does not agree with R. Eliezer. For there is a canonical Mishnah, When one has cut out a pipe for the ashes of purification for sin, R. Eliezer says, Let him forthwith dip. R. Joshua says, Let him be rendered unclean and afterwards let him dip (Parah, v. 4). And we discuss the question, Who is it that is cutting it out? Perhaps it is a learned and observant man, who has cut it out. But then, why should I dip? Or, a common person has cut it out. But then would R. Joshua have said, He shall be made unclean and shall be dipped? Nay, for he is already unclean and continues so. And Rabbah bar Shela said that Rab Mothnah said that Samuel said, By all means let it be the case that a learned and observant man has cut it out, yet because of a drop of spittle of a common person which may have fallen upon it—When? If we should say, before he cut it out, but lo, it is not yet a vessel; or after he cut it out, but then he takes good care of it. By all means it is so before he cut it out; yet perhaps at the moment that he cut it out, it was still liquid. It is all right as to what R. Joshua says, This is by way of a test for Sadducees. For we have a canonical Mishnah, They used to make unclean the priest who burns the heifer, in order to protest against the view of the Sadducees (Parah, iii. 7); for they used to say, This act is included among the sunset ones. But thou art in accord with the teaching of R. Eliezer, if thou sayest, It is all right to say that in every case we require the sunset rule, for this is a protest against the Sadducees. But if thou sayest, In every case we do not require the sunset rule, how is it a protest against the Sadducees? Rab said,