rebbi

MISHNAH: Bone to fill a spoon; Rebbi Jehudah says to make a tooth of a key. Glass to scrape the head of the weaver’s beam. A pebble to throw at a bird; Rebbi Eliezer ben Jacob says, to throw at an animal.

MISHNAH: Bone to fill a spoon; Rebbi Jehudah says to make a tooth of a key. Glass to scrape the head of the weaver’s beam. A pebble to throw at a bird; Rebbi Eliezer ben Jacob says, to throw at an animal.

HALAKHAH: 6. “Bone to fill a spoonful; Rebbi Jehudah says to make a tooth of a key.” What is חָף? A key. There, we have stated: “If the teeth were taken, it is impure because of the holes. If the holes were covered, it is impure because of the teeth.” It seems that Rebbi Jehudah’s argument is inverted. There he calls חָף a protrusion and here he calls it a key.

HALAKHAH: 6. “Bone to fill a spoonful; Rebbi Jehudah says to make a tooth of a key.” What is חָף? A key. There, we have stated: “If the teeth were taken, it is impure because of the holes. If the holes were covered, it is impure because of the teeth.” It seems that Rebbi Jehudah’s argument is inverted. There he calls חָף a protrusion and here he calls it a key.

“Glass to scrape the head of the weaver’s beam.” There it was stated, “of glass to pour oil into it.” And here, you are saying so? Rebbi Aḥa, Rebbi Maisha, Rebbi Cohen in the name of the rabbis of Caesarea: Here if it is thick, there if it is sharp. Some want to say, here about moving, there about bringing out.

“Glass to scrape the head of the weaver’s beam.” There it was stated, “of glass to pour oil into it.” And here, you are saying so? Rebbi Aḥa, Rebbi Maisha, Rebbi Cohen in the name of the rabbis of Caesarea: Here if it is thick, there if it is sharp. Some want to say, here about moving, there about bringing out.

“Glass to scrape the head of the weaver’s beam.” There it was stated, “of glass to pour oil into it.” And here, you are saying so? Rebbi Aḥa, Rebbi Maisha, Rebbi Cohen in the name of the rabbis of Caesarea: Here if it is thick, there if it is sharp. Some want to say, here about moving, there about bringing out.

“A pebble to throw at a bird.” Simeon bar Abba in the name of Rebbi Joḥanan: That he throw it after a bird and it would notice it. And similarly, that he throw it after an animal and it would notice it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

It was stated: “A smooth stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices. Rebbi Ila in the name of Rebbi Simeon ben Laqish: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras, and anything which was brought into the fire and came out again. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.

MISHNAH: A potsherd to put between one half-brick and another, the words of Rebbi Jehudah. Rebbi Meïr says, to carry fire with it. Rebbi Yose says, to fill it with a quartarius. Rebbi Meïr said, even though it is no proof, it is a hint: that in its splinters no shard be found to catch fire from the blaze. Rebbi Yose told him, from there is proof, to draw water from the pit.

MISHNAH: A potsherd to put between one half-brick and another, the words of Rebbi Jehudah. Rebbi Meïr says, to carry fire with it. Rebbi Yose says, to fill it with a quartarius. Rebbi Meïr said, even though it is no proof, it is a hint: that in its splinters no shard be found to catch fire from the blaze. Rebbi Yose told him, from there is proof, to draw water from the pit.

MISHNAH: A potsherd to put between one half-brick and another, the words of Rebbi Jehudah. Rebbi Meïr says, to carry fire with it. Rebbi Yose says, to fill it with a quartarius. Rebbi Meïr said, even though it is no proof, it is a hint: that in its splinters no shard be found to catch fire from the blaze. Rebbi Yose told him, from there is proof, to draw water from the pit.

MISHNAH: A potsherd to put between one half-brick and another, the words of Rebbi Jehudah. Rebbi Meïr says, to carry fire with it. Rebbi Yose says, to fill it with a quartarius. Rebbi Meïr said, even though it is no proof, it is a hint: that in its splinters no shard be found to catch fire from the blaze. Rebbi Yose told him, from there is proof, to draw water from the pit.

MISHNAH: A potsherd to put between one half-brick and another, the words of Rebbi Jehudah. Rebbi Meïr says, to carry fire with it. Rebbi Yose says, to fill it with a quartarius. Rebbi Meïr said, even though it is no proof, it is a hint: that in its splinters no shard be found to catch fire from the blaze. Rebbi Yose told him, from there is proof, to draw water from the pit.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

HALAKHAH: 7. “A potsherd (of any size) to put between one half brick,” etc. Rebbi Joḥanan said, one may use it to sanctify; Rebbi Simeon ben Laqish says, one may not use it to sanctify. Rebbi Eleazar asked, in Rebbi Simeon ben Laqish’s opinion, why may one not use it to sanctify? Because it is impervious to impurity . But are not vessels made of cow dung, stone vessels, earthen vessels impervious to impurity and one may use them to sanctify! But because it does not contain a quartarius. But does not Rebbi Simeon ben Laqish agree that one may sanctify using an arbitrarily small complete clay vessel? It is that the only reason is that it does not have the appellation “vessel”. Then it is difficult for Rebbi Joḥanan. It is not enough to disqualify the body but one may use it to sanctify? But this follows Rebbi Yose, for “Rebbi Yose said, also the most minute amount of clay vessel.” Did not Rebbi Yose say this only for a complete one, and do we not deal here with a broken one? What Rebbi Ḥiyya stated supports Rebbi Joḥanan; what Rebbi Simeon ben Yoḥai stated supports Rebbi Simeon ben Laqish.

MISHNAH: Rebbi Aqiba says, from where that idolatry makes impure by load like a menstruating woman? For it is said, you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load, idolatry also makes impure by load.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

HALAKHAH: There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s, etc. Abomination about idolatry, and do not bring any abomination into your house, etc. Abomination about vermin, do not eat any abomination. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone, does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in, could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. Since in a leprous house when he entered with his head and most of his body, so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it. This is for a broken idol. But a whole one even in the most minute size, as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

Levi said, one who worships a house makes it forbidden, a cave he does not make forbidden. What is [the difference] between a house and a cave? Rebbi Ḥanania the son of Rebbi Hillel said, a house was separated at some time; a cave never was separated.

Levi said, one who worships a house makes it forbidden, a cave he does not make forbidden. What is [the difference] between a house and a cave? Rebbi Ḥanania the son of Rebbi Hillel said, a house was separated at some time; a cave never was separated.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

HALAKHAH: 3. Rebbi Joḥanan said, they learned from Sinai. Moses came down on the third day of the week and told them, be prepared for three days, do not approach a woman. For any one who separated on the third day, there is (the third), the night of the fourth, and the fourth, the night of the fifth, and the fifth. On the sixth, if she ejected in the night she was impure, during the day pure. For any one who separated on the fourth day, there is the fourth, the night of the fifth, and the fifth. On the sixth, if she ejected in the night she was impure, during the day pure. Rebbi Joḥanan said, this was on Sinai. But for future generations either four or six; Rebbi Aqiba says, forever there are five, also for future generations.

HALAKHAH: 3. Rebbi Joḥanan said, they learned from Sinai. Moses came down on the third day of the week and told them, be prepared for three days, do not approach a woman. For any one who separated on the third day, there is (the third), the night of the fourth, and the fourth, the night of the fifth, and the fifth. On the sixth, if she ejected in the night she was impure, during the day pure. For any one who separated on the fourth day, there is the fourth, the night of the fifth, and the fifth. On the sixth, if she ejected in the night she was impure, during the day pure. Rebbi Joḥanan said, this was on Sinai. But for future generations either four or six; Rebbi Aqiba says, forever there are five, also for future generations.

HALAKHAH: 3. Rebbi Joḥanan said, they learned from Sinai. Moses came down on the third day of the week and told them, be prepared for three days, do not approach a woman. For any one who separated on the third day, there is (the third), the night of the fourth, and the fourth, the night of the fifth, and the fifth. On the sixth, if she ejected in the night she was impure, during the day pure. For any one who separated on the fourth day, there is the fourth, the night of the fifth, and the fifth. On the sixth, if she ejected in the night she was impure, during the day pure. Rebbi Joḥanan said, this was on Sinai. But for future generations either four or six; Rebbi Aqiba says, forever there are five, also for future generations.

There, we have stated: “One who loses semen on the third day is pure, the words of Rebbi Eleazar ben Azariah. Rebbi Ismael says, sometimes they are four terms, sometimes they are five, sometimes they are six. Rebbi Aqiba says, always they are five. If part of the first term had elapsed, one completes it by the sixth term.” Therefore Rebbi Ismael makes the day one term and the night one term; Rebbi Aqiba makes the day one term and the night one term. In what do they differ? They differ in complete terms. Rebbi Ismael treats part of a term like the whole, but Rebbi Aqiba does not treat part of a term like the whole. It was stated so about Rebbi Aqiba: “Therefore if part of the first term had elapsed, one completes it by the sixth term”. It was stated: Rebbi Eleazar ben Azariah says, day and night each are a term, and part of a term is like the whole. It was stated so about Rebbi Eleazar ben Azariah: Sometimes after slightly more than a day she is pure; sometimes after slightly less than two days she is impure. How does it happen that after slightly more than a day she is pure? She had intercourse Friday afternoon before sundown and lost Saturday night after nightfall; there is slightly more than a day she is pure. How does it happen that after slightly less than two days she is impure? She had intercourse Friday night after sundown and lost Sunday night before nightfall; there is slightly less than two days she is impure. Rebbi Joḥanan said, from the words of all of them, Israel received the Torah as immersed on the same day. That is, the women; but the men already were purified. What is the reason? Sanctify them today and tomorrow and let them wash their garments. Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, and Rebbi Ismael, and Rebbi Aqiba. But the word of the Sages is, up to three days; after that it decayed. This parallels what Rebbi Zeˋira said in the name of Rebbi Joḥanan: This are the instructions for the sufferer from gonorrhea and from whom semen is ejaculated. Since the instructions of the sufferer from gonorrhea are based on three days, also the instructions for semen are up to three days.

There, we have stated: “One who loses semen on the third day is pure, the words of Rebbi Eleazar ben Azariah. Rebbi Ismael says, sometimes they are four terms, sometimes they are five, sometimes they are six. Rebbi Aqiba says, always they are five. If part of the first term had elapsed, one completes it by the sixth term.” Therefore Rebbi Ismael makes the day one term and the night one term; Rebbi Aqiba makes the day one term and the night one term. In what do they differ? They differ in complete terms. Rebbi Ismael treats part of a term like the whole, but Rebbi Aqiba does not treat part of a term like the whole. It was stated so about Rebbi Aqiba: “Therefore if part of the first term had elapsed, one completes it by the sixth term”. It was stated: Rebbi Eleazar ben Azariah says, day and night each are a term, and part of a term is like the whole. It was stated so about Rebbi Eleazar ben Azariah: Sometimes after slightly more than a day she is pure; sometimes after slightly less than two days she is impure. How does it happen that after slightly more than a day she is pure? She had intercourse Friday afternoon before sundown and lost Saturday night after nightfall; there is slightly more than a day she is pure. How does it happen that after slightly less than two days she is impure? She had intercourse Friday night after sundown and lost Sunday night before nightfall; there is slightly less than two days she is impure. Rebbi Joḥanan said, from the words of all of them, Israel received the Torah as immersed on the same day. That is, the women; but the men already were purified. What is the reason? Sanctify them today and tomorrow and let them wash their garments. Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, and Rebbi Ismael, and Rebbi Aqiba. But the word of the Sages is, up to three days; after that it decayed. This parallels what Rebbi Zeˋira said in the name of Rebbi Joḥanan: This are the instructions for the sufferer from gonorrhea and from whom semen is ejaculated. Since the instructions of the sufferer from gonorrhea are based on three days, also the instructions for semen are up to three days.