quantities

Then the people set fire to the pile; though the flame was exceeding large, it did not touch her, for God took compassion on her, and caused a great eruption from the earth beneath, and a cloud from above to pour down great quantities of rain and hail;

And the Cherubim said unto me, 'Dost thou see these great winds which are shut up inside their storehouses, over which the angels are set? When the trumpet soundeth inside the covering (or, veil), the gentle winds come forth, and they breathe upon the wings of the angel who is over the fountain of the dew; then the angel moveth his wings, and the dew cometh upon the earth, and the seed (or, grain) groweth in the earth, and the trees, and the crops, and the fruit. If the trumpet doth not sound, a harsh, strong noise cometh forth from heaven, and thereupon the waters of rain come upon the earth in great quantities, which make the fruits grow, and rain-storms, and thunders of which men are afraid. For it is the sound of the rustling of the wings of the Seraphim which governs the waters of rain, until they come down into the firmament; and they fall on the earth gently, for if they were to descend upon the earth in their [full] violence they would lay waste the earth just as did the waters of Noah and the lightnings which came with them. [This would happen] if the Seraphim did not come down to govern the waters of the rain, for all the waters are in the sky and the heavens. Behold, I have made clear to you all mysteries.'

Now when they had crucified the Saviour, they laid Him in a tomb, [and] He rose from the dead upon the third day, [and] He carried the soul of the holy man Apa Anania with Him into heaven forthwith, and he ate and drank with our Saviour at the table of His kingdom. And Joseph of Arimathea made ready for burial the Body of the Son of God, and when large quantities of most precious scents and unguents had been poured out upon It, he laid It in a new sepulchre. Then Death came into Amente saying, 'Where is this soul which hath come forth from the body newly? It hath not been brought unto me to Amente. For behold, I have sought for it for two days, but have not found it. What then is [the meaning of] this mighty and wonderful thing? I know not, neither do I know what is [the meaning of] this terrible disturbance [which taketh place] this day. The whole world, and everything which is therein, is in a state of violent commotion. Never before have I known anything like unto this.' And Death called his minister and said unto him, 'Let us go unto every place, and see if we can find this newly dead body, and this new soul which hath hidden itself, for I know not whither it hath departed.'

There are many openings for water at the base of the altar which are invisible to all except to those who are engaged in the ministration, so that all the blood of the sacrifices which is collected in great quantities is washed away in the twinkling of an eye.

There are cattle of all kinds in great quantities and a rich pasturage for them.

Concerning the resting on both the sabbaths. Every believing man and woman shall rest on the sabbath and First day. They shall be kindly disposed towards their servants, as we have already taught. And we also commanded thus in our Epistle. Ye and your slaves and your servants, do your works five days. And on the sabbath and First day ye shall not do any work in them; but they shall have opportunity for (going to) church, and for instruction in religion of God, and the teaching of the Holy Spirit, which gives inheritance of the kingdom of the heavens in the world which is to come, and which in the present world keeps them in much honour and blessings, on them who fear God, and those who honour his sabbaths and rest on them. For on the sabbath day God rested from all his work, when he had made and finished the heaven and all that is in it, and the earth and all that is in it, the night and the day, the sun and the moon and the stars, and the times and the quantities; when he had gathered the waters into their receptacles. And having done all this on all the days and finished his work, God rested on the seventh day, and named it the Sabbath, and hallowed it, and magnified it above all the days and blessed it. And see and understand that it is a memorial of his glory and a memorial of his work, and he made it a rest. And he said: God rested from all his work. He revealed it, that he might grant to us, that we also is should honour his sabbath and say that when he had created all creation and finished, he rested on it, (even) on the seventh day, and made it the sabbath holy and blessed and honourable and pure. And therefore he said in the (book of the) Law which (is about) the creation: And God blessed the seventh day which is the sabbath, and he hallowed it, because on it he rested from all his work which God began to do. And see that as sacred to God the rest was named Sabbath. Hear and learn the honour of the sabbaths, as that the sabbath was not first honoured by men, but by God, its maker and creator, was it honoured. And he honoured it and blessed it, and it was instituted as a rest for man and beast, and chiefly for a memorial of his glory and his work, that he might be known that he is the maker and creator of aU. And he said: Keep my sabbath, because it is my sign between me and you and your children, that ye may know that I am he who sanctifieth you. Then the First day is the day of the Resurrection of our Lord Jesus Christ. And the First (day) was named sabbath, and both were named sabbaths. And in the prophets also he plainly declares that both are sabbaths, and says: Honour my sabbaths and continue in my law and in my statutes. Thus said God to those who who gather to him from other people and serve him and love the Name of God: Verily those become to me servants and handmaids. And all of those who honour my sabbaths, and profane them not, and continue in my ordinances, I will bring to my holy mountain, and make them rejoice in my house of prayer; and my sacrifices and my Oblations from them shall be acceptable and pleasing, my house also shall be named the house of prayer for all peoples, saith God. And if they keep my commandments and my sabbaths, and choose that which I wish, and continue in my ordinances, I will give them the house of my sanctuary, and in my court a place which he nameth, and which is better than sons and daughters and I will give them a name which is for ever, and which shall not pass away nor perish. Attend and understand when he said. My sabbaths, he said (it) of both days. When he said: Those who gathered together from another people, he said (it) of the Christian people and not concerning Esrael alone. And therefore observe both for our Lord Christ and honour both with great care. And having fulfilled all the law, ye shall find honour and glories and blessings which God has prepared for them that love him in this world and in that also which is to come.

When the Hebrews had obtained such a wonderful deliverance, the country was a great trouble to them, for it was entirely a desert, and without sustenance for them; and also had exceeding little water, so that it not only was not at all sufficient for the men, but not enough to feed any of the cattle, for it was parched up, and had no moisture that might afford nutriment to the vegetables; so they were forced to travel over this country, as having no other country but this to travel in. They had indeed carried water along with them from the land over which they had traveled before, as their conductor had bidden them; but when that was spent, they were obliged to draw water out of wells, with pain, by reason of the hardness of the soil. Moreover, what water they found was bitter, and not fit for drinking, and this in small quantities also; and as they thus traveled, they came late in the evening to a place called Marah, which had that name from the badness of its water, for Mar denotes bitterness. Thither they came afflicted both by the tediousness of their journey, and by their want of food, for it entirely failed them at that time. Now here was a well, which made them choose to stay in the place, which, although it were not sufficient to satisfy so great an army, did yet afford them some comfort, as found in such desert places; for they heard from those who had been to search, that there was nothing to be found, if they traveled on farther. Yet was this water bitter, and not fit for men to drink; and not only so, but it was intolerable even to the cattle themselves.

Now Jehoash, king of Jerusalem, had an inclination to repair the temple of God; so he called Jehoiada, and bid him send the Levites and priests through all the country, to require half a shekel of silver for every head, towards the rebuilding and repairing of the temple, which was brought to decay by Jehoram, and Athaliah and her sons. But the high priest did not do this, as concluding that no one would willingly pay that money; but in the twenty-third year of Jehoash's reign, when the king sent for him and the Levites, and complained that they had not obeyed what he enjoined them, and still commanded them to take care of the rebuilding the temple, he used this stratagem for collecting the money, with which the multitude was pleased. He made a wooden chest, and closed it up fast on all sides, but opened one hole in it; he then set it in the temple beside the altar, and desired every one to cast into it, through the hole, what he pleased, for the repair of the temple. This contrivance was acceptable to the people, and they strove one with another, and brought in jointly large quantities of silver and gold; and when the scribe and the priest that were over the treasuries had emptied the chest, and counted the money in the king's presence, they then set it in its former place, and thus did they every day. But when the multitude appeared to have cast in as much as was wanted, the high priest Jehoiada, and king Joash, sent to hire masons and carpenters, and to buy large pieces of timber, and of the most curious sort; and when they had repaired the temple, they made use of the remaining gold and silver, which was not a little, for bowls, and basons, and cups, and other vessels, and they went on to make the altar every day fat with sacrifices of great value. And these things were taken suitable care of as long as Jehoiada lived.

However, John's want of money had hitherto restrained him in his ambition after command, and in his attempts to advance himself. But when he saw that Josephus was highly pleased with the activity of his temper, he persuaded him, in the first place, to intrust him with the repairing of the walls of his native city, [Gischala,] in which work he got a great deal of money from the rich citizens. He after that contrived a very shrewd trick, and pretending that the Jews who dwelt in Syria were obliged to make use of oil that was made by others than those of their own nation, he desired leave of Josephus to send oil to their borders; so he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege; and, as he supposed, that if he could once overthrow Josephus, he should himself obtain the government of Galilee; so he gave orders to the robbers that were under his command to be more zealous in their thievish expeditions, that by the rise of many that desired innovations in the country, he might either catch their general in his snares, as he came to the country's assistance, and then kill him; or if he should overlook the robbers, he might accuse him for his negligence to the people of the country. He also spread abroad a report far and near that Josephus was delivering up the administration of affairs to the Romans; and many such plots did he lay, in order to ruin him.

Notwithstanding which, there is a fountain by Jericho, that runs plentifully, and is very fit for watering the ground; it arises near the old city, which Joshua, the son of Naue, the general of the Hebrews, took the first of all the cities of the land of Canaan, by right of war. The report is, that this fountain, at the beginning, caused not only the blasting of the earth and the trees, but of the children born of women, and that it was entirely of a sickly and corruptive nature to all things whatsoever; but that it was made gentle, and very wholesome and fruitful, by the prophet Elisha. This prophet was familiar with Elijah, and was his successor, who, when he once was the guest of the people at Jericho, and the men of the place had treated him very kindly, he both made them amends as well as the country, by a lasting favor; for he went out of the city to this fountain, and threw into the current an earthen vessel full of salt; after which he stretched out his righteous hand unto heaven, and, pouring out a mild drink-offering, he made this supplication, That the current might be mollified, and that the veins of fresh water might be opened; that God also would bring into the place a more temperate and fertile air for the current, and would bestow upon the people of that country plenty of the fruits of the earth, and a succession of children; and that this prolific water might never fail them, while they continued to be righteous. To these prayers Elisha joined proper operations of his hands, after a skillful manner, and changed the fountain; and that water, which had been the occasion of barrenness and famine before, from that time did supply a numerous posterity, and afforded great abundance to the country. Accordingly, the power of it is so great in watering the ground, that if it do but once touch a country, it affords a sweeter nourishment than other waters do, when they lie so long upon them, till they are satiated with them. For which reason, the advantage gained from other waters, when they flow in great plenty, is but small, while that of this water is great when it flows even in little quantities. Accordingly, it waters a larger space of ground than any other waters do, and passes along a plain of seventy furlongs long, and twenty broad; wherein it affords nourishment to those most excellent gardens that are thick set with trees. There are in it many sorts of palm trees that are watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey, not much inferior in sweetness to other honey. This country withal produces honey from bees; it also bears that balsam which is the most precious of all the fruits in that place, cypress trees also, and those that bear myrobalanum; so that he who should pronounce this place to be divine would not be mistaken, wherein is such plenty of trees produced as are very rare, and of the must excellent sort. And indeed, if we speak of those other fruits, it will not be easy to light on any climate in the habitable earth that can well be compared to it, what is here sown comes up in such clusters; the cause of which seems to me to be the warmth of the air, and the fertility of the waters; the warmth calling forth the sprouts, and making them spread, and the moisture making every one of them take root firmly, and supplying that virtue which it stands in need of in summer time. Now this country is then so sadly burnt up, that nobody cares to come at it; and if the water be drawn up before sun-rising, and after that exposed to the air, it becomes exceeding cold, and becomes of a nature quite contrary to the ambient air; as in winter again it becomes warm; and if you go into it, it appears very gentle. The ambient air is here also of so good a temperature, that the people of the country are clothed in linen-only, even when snow covers the rest of Judea. This place is one hundred and fifty furlongs from Jerusalem, and sixty from Jordan. The country, as far as Jerusalem, is desert and stony; but that as far as Jordan and the lake Asphaltites lies lower indeed, though it be equally desert and barren. But so much shall suffice to have said about Jericho, and of the great happiness of its situation.

However, when Titus, in going his rounds along those valleys, saw them full of dead bodies, and the thick putrefaction running about them, he gave a groan; and, spreading out his hands to heaven, called God to witness that this was not his doing; and such was the sad case of the city itself. But the Romans were very joyful, since none of the seditious could now make sallies out of the city, because they were themselves disconsolate, and the famine already touched them also. These Romans besides had great plenty of corn and other necessaries out of Syria, and out of the neighboring provinces; many of whom would stand near to the wall of the city, and show the people what great quantities of provisions they had, and so make the enemy more sensible of their famine, by the great plenty, even to satiety, which they had themselves. However, when the seditious still showed no inclinations of yielding, Titus, out of his commiseration of the people that remained, and out of his earnest desire of rescuing what was still left out of these miseries, began to raise his banks again, although materials for them were hard to be come at; for all the trees that were about the city had been already cut down for the making of the former banks. Yet did the soldiers bring with them other materials from the distance of ninety furlongs, and thereby raised banks in four parts, much greater than the former, though this was done only at the tower of Antonia. So Caesar went his rounds through the legions, and hastened on the works, and showed the robbers that they were now in his hands. But these men, and these only, were incapable of repenting of the wickednesses they had been guilty of; and separating their souls from their bodies, they used them both as if they belonged to other folks, and not to themselves. For no gentle affection could touch their souls, nor could any pain affect their bodies, since they could still tear the dead bodies of the people as dogs do, and fill the prisons with those that were sick.

And now the Romans, upon the flight of the seditious into the city, and upon the burning of the holy house itself, and of all the buildings round about it, brought their ensigns to the temple and set them over against its eastern gate; and there did they offer sacrifices to them, and there did they make Titus imperator with the greatest acclamations of joy. And now all the soldiers had such vast quantities of the spoils which they had gotten by plunder, that in Syria a pound weight of gold was sold for half its former value. But as for those priests that kept themselves still upon the wall of the holy house, there was a boy that, out of the thirst he was in, desired some of the Roman guards to give him their right hands as a security for his life, and confessed he was very thirsty. These guards commiserated his age, and the distress he was in, and gave him their right hands accordingly. So he came down himself, and drank some water, and filled the vessel he had with him when he came to them with water, and then went off, and fled away to his own friends; nor could any of those guards overtake him; but still they reproached him for his perfidiousness. To which he made this answer: "I have not broken the agreement; for the security I had given me was not in order to my staying with you, but only in order to my coming down safely, and taking up some water; both which things I have performed, and thereupon think myself to have been faithful to my engagement." Hereupon those whom the child had imposed upon admired at his cunning, and that on account of his age. On the fifth day afterward, the priests that were pined with the famine came down, and when they were brought to Titus by the guards, they begged for their lives; but he replied, that the time of pardon was over as to them, and that this very holy house, on whose account only they could justly hope to be preserved, was destroyed; and that it was agreeable to their office that priests should perish with the house itself to which they belonged. So he ordered them to be put to death.

Hereupon Titus ordered those whose business it was to read the list of all that had performed great exploits in this war, whom he called to him by their names, and commended them before the company, and rejoiced in them in the same manner as a man would have rejoiced in his own exploits. He also put on their heads crowns of gold, and golden ornaments about their necks, and gave them long spears of gold, and ensigns that were made of silver, and removed every one of them to a higher rank; and besides this, he plentifully distributed among them, out of the spoils, and the other prey they had taken, silver, and gold, and garments. So when they had all these honors bestowed on them, according to his own appointment made to every one, and he had wished all sorts of happiness to the whole army, he came down, among the great acclamations which were made to him, and then betook himself to offer thank-offerings [to the gods], and at once sacrificed a vast number of oxen, that stood ready at the altars, and distributed them among the army to feast on. And when he had staid three days among the principal commanders, and so long feasted with them, he sent away the rest of his army to the several places where they would be every one best situated; but permitted the tenth legion to stay, as a guard at Jerusalem, and did not send them away beyond Euphrates, where they had been before. And as he remembered that the twelfth legion had given way to the Jews, under Cestius their general, he expelled them out of all Syria, for they had lain formerly at Raphanea, and sent them away to a place called Meletine, near Euphrates, which is in the limits of Armenia and Cappadocia; he also thought fit that two of the legions should stay with him till he should go to Egypt. He then went down with his army to that Cesarea which lay by the sea-side, and there laid up the rest of his spoils in great quantities, and gave order that the captives should be kept there; for the winter season hindered him then from sailing into Italy.

As for the furniture that was within this fortress, it was still more wonderful on account of its splendor and long continuance; for here was laid up corn in large quantities, and such as would subsist men for a long time; here was also wine and oil in abundance, with all kinds of pulse and dates heaped up together; all which Eleazar found there, when he and his Sicarii got possession of the fortress by treachery. These fruits were also fresh and full ripe, and no way inferior to such fruits newly laid in, although they were little short of a hundred years from the laying in these provisions [by Herod], till the place was taken by the Romans; nay, indeed, when the Romans got possession of those fruits that were left, they found them not corrupted all that while; nor should we be mistaken, if we supposed that the air was here the cause of their enduring so long; this fortress being so high, and so free from the mixture of all terrain and muddy particles of matter. There was also found here a large quantity of all sorts of weapons of war, which had been treasured up by that king, and were sufficient for ten thousand men; there was cast iron, and brass, and tin, which show that he had taken much pains to have all things here ready for the greatest occasions; for the report goes how Herod thus prepared this fortress on his own account, as a refuge against two kinds of danger; the one for fear of the multitude of the Jews, lest they should depose him, and restore their former kings to the government; the other danger was greater and more terrible, which arose from Cleopatra queen of Egypt, who did not conceal her intentions, but spoke often to Antony, and desired him to cut off Herod, and entreated him to bestow the kingdom of Judea upon her. And certainly it is a great wonder that Antony did never comply with her commands in this point, as he was so miserably enslaved to his passion for her; nor should any one have been surprised if she had been gratified in such her request. So the fear of these dangers made Herod rebuild Masada, and thereby leave it for the finishing stroke of the Romans in this Jewish war.

By these then, and by other most holy names which we pronounce against you from the bottom of our hearts, do we force and constrain ye, if ye be yet rebellious and disobedient. We conjure ye powerfully and strongly exorcise ye, that ye come unto us with joy and quickness, without fraud or deceit, in truth and not in error. Come ye then, come ye, behold the signs and the names of your creator, behold the holy pentacles by the virtue of which the Earth is moved, the trees thereof and the abysses tremble. Come ye; come ye; come ye. These things being thus done and performed, ye shall see the spirits come from all sides in great haste with their princes and superiors; the spirits of the First Order, like soldiers, armed with spears, shields, and corslets; those of the second Order like barons, princes, dukes, captains, and generals of armies. For the Third and last Order their king will appear, before whom go many players on instruments of music, accompanied by beautiful and melodious voices which sing in chorus. Then the exorcist, or master of the art, at the arrival of the king, whom he shall see crowned with a diadem, should uncover the holy pentacles and medals which he weareth upon his breast covered with a cloth of silk or of fine twined linen, and show them unto him, saying:— Behold the signs and holy names by and before whose power every knee should bow, of all that is in Heaven, upon Earth, or in Hell. Humble ye yourselves, therefore, under the mighty hand of God. Then will the king bow the knee before thee, and will say, 'What dost thou wish, and wherefore hast thou caused us to come hither from the infernal abodes?' Then shall the exorcist, or master of magical art, with an assured air and a grave and imperious voice, order and command him to be tranquil, to keep the rest of his attendants peaceable, and to impose silence upon them. Let him, also, renew his fumigations, and offer large quantities of incense, which he should at once place upon the fire, in order to appease the spirits as he hath promised them. He should then cover the pentacles, and he will see wonderful things, which it is impossible to relate, touching worldly matters and all sciences. This being finished, let the master uncover the pentacles, and demand all that he shall wish from the king of the spirits, and if there are one or two spirits only, it will be the same; and having obtained all his desire, he shall thus license them to depart:— THE LICENSE TO DEPART In the name of ADONAI, the eternal and everlasting one, let each of you return unto his place; be there peace between us and you, and be ye ready to come when ye are called. After this he should recite the first chapter of Genesis, ' Berashith Bara Elohim, In the beginning, etc.' This being done, let them all in order quit the circle, one after the other, the master first. Furthermore let them bathe their faces with the exorcised water, as will be hereafter told, and then let them take their ordinary raiment and go about their business.

An olive tree that has a name in the field, such as the olive tree of Netofah in its time, and he forgot it, it is not deemed “forgotten.” To what does this apply? [Only to a tree distinguished] by its name, produce, or position. “By its name:” if it were a shifkhoni or beshani. “By its produce:” if it yields large quantities. “By its position:” if it stands at the side of the winepress or near the gap in the fence. Other kinds of olive trees: two are deemed “forgotten”, but three are not deemed “forgotten.” Rabbi Yose says: there is no law of “forgotten” for olive trees.

Bakers the sages did not obligate them to separate [from demai produce] any more than suffices for terumat maaser and for hallah. Grocers may not sell demai [produce]. All [merchants] who supply in large quantities may sell demai. Who are those who supply in large quantities? Those such as wholesalers and grain-sellers.

Bakers the sages did not obligate them to separate [from demai produce] any more than suffices for terumat maaser and for hallah. Grocers may not sell demai [produce]. All [merchants] who supply in large quantities may sell demai. Who are those who supply in large quantities? Those such as wholesalers and grain-sellers.

If a seah of unclean terumah fell into less than a hundred seahs of hullin, or first tithe, or second tithe, or dedicated property, whether these were unclean or clean, they must all be left to rot. If the seah [of terumah] was clean, [the mixture] must be sold to priests at the price of terumah, excluding the value of that seah itself. If it fell into first tithe, he should declare terumah of tithe. And if it fell into second tithe or dedicated property, they must be redeemed. If the hullin was unclean, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.

A seah of unclean terumah which fell into a hundred of clean hullin: Rabbi Eliezer says: [a seah] must be taken out and burnt, for I say that the seah taken out is the one that fell in. But the sages say: it may be taken out and eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.

A seah of clean terumah fell into a hundred of unclean hullin, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.

Rabbi Akiba asked again: If a man slaughtered five sacrifices outside [the Temple] in one spell of unawareness, what is the law? Is he liable to a separate offering for each act or only to one for them all? They replied: we have heard nothing about this. Rabbi Joshua: I have heard that if one eats an offering from five different dishes in one spell of unawareness, he is guilty of sacrilege for each of them; and it seems to me that the case in question may be inferred from this by a kal vehomer. Rabbi Shimon said: Rabbi Akiba did not ask this, but rather concerning one who ate of notar (remnant) from five sacrifices in one spell of unawareness what is the law? Is he liable only to one [offering] for all of them, or is he liable to one for each of them? They replied: we have heard nothing about this. Rabbi Joshua: I have heard that if one eats an offering from five different dishes in one spell of unawareness, he is guilty of sacrilege for each of them; and it seems to me that the case in question may be inferred from this by a kal vehomer. Rabbi Akiba replied: if this is a received tradition we accept it; but if it is only a logical deduction, there is a rebuttal. He [Rabbi Joshua] said: rebut it. He replied: It is not so. For if you hold the view with regard to sacrilege, for in this case one who gives food to another is as guilty as the one who eats it himself, and the person who causes others to derive a benefit from them is as guilty as the person who himself made use of them; furthermore, [small quantities are] reckoned together in the case of sacrilege even after the lapse of a long period, can you say it in connection with notar (remnant) where not one of these laws applies.

he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion since Rebbi Hoshaia said: He who eats forbidden food in the present time has to note down the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate.

Ḥeipha asked: Since Rebbi Jehudah said that they learned the rules of the vineyard of the fourth year only from the Second Tithe; since you say that there is no Second Tithe in Syria, there is no fourth year after planting in Syria. Similarly, they learned the rules of the heave of the thanksgiving sacrifice only from the heave of the tithe; since you say that there was no heave of the tithe in the desert, will it follow that there was no heave of the thanksgiving sacrifice in the desert? Rebbi Yose said, they learned from it only in regard of quantities.

MISHNAH: The sages did not obligate bakers to separate more than the heave of the tithe and ḥallah. Grocers are not permitted to sell demay. All who sell wholesale in large quantities may sell demay. The following sell wholesale in large quantities, for example grain buyers and sellers.

MISHNAH: The sages did not obligate bakers to separate more than the heave of the tithe and ḥallah. Grocers are not permitted to sell demay. All who sell wholesale in large quantities may sell demay. The following sell wholesale in large quantities, for example grain buyers and sellers.

The colleagues in the name of Rebbi Eleazar: It is Rebbi Meïr’s, since Rebbi Meïr said, they permitted to sell demay only to the commissioned grain merchant. Rebbi Yose objected, does not the Mishnah disagree? “The following sell wholesale in large quantities, for example commissioners and grain merchants.” Hence, there must be others! Rebbi Yose said, this is not what Rebbi Eleazar referred to, but the following, as we have stated: “When is this statement operative, if he sells in his bakeshop or at the door of his bakeshop. But if he was selling in the bakery or in his bakeshop adjacent to the bakery, he must give all tithes on it.” The colleagues in the name of Rebbi Eleazar: It is Rebbi Meïr’s, since Rebbi Meïr said, they only permitted to the commissioned grain merchant to sell demay. Which (statement of) Rebbi Meïr? The one we have stated next: “Rebbi Meïr says, something which usually he measured wholesale and he measured retail, the retail is adjunct to the wholesale.” Rebbi Ḥiyya stated: “Something which usually is measured wholesale and he measured it retail, the retail is adjunct to the wholesale.” And so the bakery is retail but the bakeshop is wholesale, there the wholesale is adjunct to the retail.

HALAKHAH: Rebbi Eleazar said, it is Rebbi Meïr’s, since Rebbi Meïr said, they permitted to sell demay only to the commissioned grain wholesaler. Rebbi Joḥanan said, it is according to everybody; there is a difference because the one who takes it up takes it up in retail quantity and the one who abandons does not abandon wholesale. But does this not disagree with Rebbi Meïr, since Rebbi Meïr is the one who says that as soon as a person abandons anything of his property, it is legally abandoned as soon as it leaves his power. There is a difference because the one who takes it up takes it up in retail quantity and the one who abandons does not abandon wholesale. It does not even disagree with Rebbi Yose, for Rebbi Yose says that nothing may leave the power of its owners except if it is taken up; otherwise it was not legally abandoned. There is a difference here, because the one who abandons abandons wholesale, and the one who takes it up, takes up only retail quantities.

“Anything a person is not permitted to sell as demay, he may not send to a friend as demay” Retail quantities which one is not permitted to sell as demay, one may not send to a friend as demay. Wholesale quantities which one is permitted to sell as demay, one may send to a friend as demay. “Rebbi Yose permits certain produce,” be it retail or wholesale quantities, but he forbids retail quantities that are demay.

“Anything a person is not permitted to sell as demay, he may not send to a friend as demay” Retail quantities which one is not permitted to sell as demay, one may not send to a friend as demay. Wholesale quantities which one is permitted to sell as demay, one may send to a friend as demay. “Rebbi Yose permits certain produce,” be it retail or wholesale quantities, but he forbids retail quantities that are demay.

“Anything a person is not permitted to sell as demay, he may not send to a friend as demay” Retail quantities which one is not permitted to sell as demay, one may not send to a friend as demay. Wholesale quantities which one is permitted to sell as demay, one may send to a friend as demay. “Rebbi Yose permits certain produce,” be it retail or wholesale quantities, but he forbids retail quantities that are demay.

“Anything a person is not permitted to sell as demay, he may not send to a friend as demay” Retail quantities which one is not permitted to sell as demay, one may not send to a friend as demay. Wholesale quantities which one is permitted to sell as demay, one may send to a friend as demay. “Rebbi Yose permits certain produce,” be it retail or wholesale quantities, but he forbids retail quantities that are demay.

That takes care of large quantities. If there was little, if he had ten figs, five large ones and five small ones? If he takes from the large ones, he has to take one minus a little. From the little ones, he has to take one plus a little. If he took one of the large ones, it contains a little bit of profane and one has to worry that maybe he turns that profane part into heave of the tithe for another place, and it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abba from Carthage said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem and he marks it and says to the Cohen, as far as where I marked it.

Rebbi Abbahu said, Rebbi and Rebbi Dositheos the son of Rebbi Yannai disagree. One says, he takes the second tithe from another place, but the other one says, he makes all of it second tithe and takes the first tithe from another place. What are we talking about? “A hundred ṭevel and ninety tithe, he takes 92 minus one tenth. A hundred ṭevel and eighty tithe, he takes 83 minus two tenths. Other quantities proportionally.”

Rebbi Immi said, Kama came before Rebbi Joḥanan and Rebbi Simeon ben Laqish. They said to him, go and pay according to those Tannaїm: “One redeems Second Tithe when it is cheap, not when it is expensive; at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.” So far for large quantities, what about small ones? Even so, at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.

Ḥeipha asked: Since Rebbi Jehudah said that they learned the rules of the vineyard of the fourth year only from Second Tithe; since you say that there is no Second Tithe in Syria, there is no fourth-year orchard in Syria. Similarly, they learned the rules of the heave of the thanksgiving sacrifice only from the heave of the tithe; since you say that there was no heave of the tithe in the desert, will it follow that there was no heave of the thanksgiving sacrifice in the desert? Rebbi Yose said, they learned from it only in regard to quantities.

HALAKHAH: 5. Rebbi Ḥuna in the name of Rebbi Eleazar: This has been said for idol worship. Rebbi Joḥanan said, this has been said for things forbidden for usufruct. Rav Ḥisda said, this has been said for minimal quantities. There are Tannaim who state, he is liable for a purification sacrifice. There are Tannaim who state, a minimal amount. He who said he is liable for a purification sacrifice supports Rav Ḥisda. He who said a minimal amount supports Rebbi Eleazar and Rebbi Joḥanan. The rabbis of Caesarea in the name of Rebbi Yose bar Ḥanina: For example, the wad which she prepared for her menstrual period.

HALAKHAH: “On the Day of Atonement eating, drinking, etc., are forbidden.” They are punishable by extirpation and you are saying so? Rebbi Hila said, it was needed for less than the minimal quantities.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.