reeds

And they shall turn the rivers far away; and the brooks of defence shall be emptied and dried up: the reeds and flags shall wither.

The paper reeds by the brooks, by the mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no more.

And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes.

And that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted.

He measured the east side with the measuring reed, five hundred reeds, with the measuring reed round about.

He measured the north side, five hundred reeds, with the measuring reed round about.

He measured the south side, five hundred reeds, with the measuring reed.

He turned about to the west side, and measured five hundred reeds with the measuring reed.

He measured it by the four sides: it had a wall round about, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place.

Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, an holy portion of the land: the length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand. This shall be holy in all the borders thereof round about.

And by the border of Judah, from the east side unto the west side, shall be the offering which ye shall offer of five and twenty thousand reeds in breadth, and in length as one of the other parts, from the east side unto the west side: and the sanctuary shall be in the midst of it.

And when Philip had finished this announcement, he says to them, Loose Bartholomew; and having gone up, they loosed him. And after loosing him, Philip says to him: Bartholomew, my brother in the Lord, you know that the Lord has sent you with me to this city, and you have shared with me in all the dangers with our sister Mariamme; but I know that the going forth from your body has been appointed in Lycaonia, and it has been decreed to Mariamme to go forth from the body in the river Jordan. Now therefore I command you, that when I have gone forth from my body, you shall build a church in this place; and let the leopard and the kid of the goats come into the church, for a sign to those that believe; and let Nicanora provide for them until they shall go forth from the body; and when they shall have gone forth, bury them by the gate of the church. And lay your peace upon the house of Stachys, as Christ laid His peace on this city. And let all the virgins who believe stand in that house each day, watching over the sick, walking two and two; but let them have no communication with young men, that Satan may not tempt them: for he is a creeping serpent, and he caused Adam by means of Eve to slip into death. Let it not be so again in this time as in the case of Eve. But do you, O Bartholomew, look to them well: and you shall give these injunctions to Stachys, and appoint him bishop. Do not entrust the place of the bishopric to a young man, that the Gospel of Christ may not be brought to shame; and let every one that teaches have his works equal to his words. But I am going to the Lord, and take my body and prepare it for burial with Syriac sheets of paper; and do not put round me flaxen cloth, because the body of my Lord was wrapped in linen. And having prepared my body for burial in the sheets of paper, bind it tight with papyrus reeds, and bury it in the church; and pray for me forty days, in order that the Lord may forgive me the transgression wherein I transgressed, in requiting those who did evil to me. See, O Bartholomew, where my blood shall drop upon the earth, a plant shall spring up from my blood, and shall become a vine, and shall produce fruit of a bunch of grapes; and having taken the cluster, press it into the cup; and having partaken of it on the third day, send up on high the Amen, in order that the offering may be complete.

And as the apostle continued looking on the ground, one of the cup-bearers stretched forth his hand and gave him a buffet; and the apostle lifted up his eyes and looked upon him that smote him and said: My God will forgive thee in the life to come this iniquity, but in this world thou shalt show forth his wonders and even now shall I behold this hand that hath smitten me dragged by dogs. And having so said, he began to sing and to say this song: The damsel is the daughter of light, in whom consisteth and dwelleth the proud brightness of kings, and the sight of her is delightful, she shineth with beauty and cheer. Her garments are like the flowers of spring, and from them a waft of fragrance is borne; and in the crown of her head the king is established which with his immortal food (ambrosia) nourisheth them that are founded upon him; and in her head is set truth, and with her feet she showeth forth joy. And her mouth is opened, and it becometh her well: thirty and two are they that sing praises to her. Her tongue is like the curtain of the door, which waveth to and fro for them that enter in: her neck is set in the fashion of steps which the first maker hath wrought, and her two hands signify and show, proclaiming the dance of the happy ages, and her fingers point out the gates of the city. Her chamber is bright with light and breatheth forth the odour of balsam and all spices, and giveth out a sweet smell of myrrh and Indian leaf, and within are myrtles strown on the floor, and garlands of all manner of odorous flowers, and the door-posts are adorned with reeds.

Thus, my beloved, having danced with us the Lord went forth. And we as men gone astray or dazed with sleep fled this way and that. I, then, when I saw him suffer, did not even abide by his suffering, but fled unto the Mount of Olives, weeping at that which had befallen. And when he was crucified on the Friday, at the sixth hour of the day, darkness came upon all the earth. And my Lord standing in the midst of the cave and enlightening it, said: John, unto the multitude below in Jerusalem I am being crucified and pierced with lances and reeds, and gall and vinegar is given me to drink. But unto thee I speak, and what I speak hear thou. I put it into thy mind to come up into this mountain, that thou mightest hear those things which it behoveth a disciple to learn from his teacher and a man from his God.

And when the Saviour had said these things to the Apostles, straightway they went and worshipped Him, [falling] upon the ground and saying, 'Let Thy grace and Thy peace be with us, Jesus. Amen.' Then Jesus answered and said unto Thomas, 'Bring hither thy finger to this spot and lay it upon My hand, and look upon the nail marks, and again look upon the marks of the blows wherewith they smote Me in the face, and the spittle which they cast into My face and eyes, and the marks of the thorns of the crown of thorns that were in the crown which they fastened to My head, and the [marks of] the blows of the reeds wherewith they smote My head. And come and look upon the vinegar, and the spear, and the gall which they gave Me to drink, instead of the little water for which I entreated, saying, "Give Me to drink"; thou shalt not be an unbeliever, but a believer, and thou shalt believe throughly.'

His side with reeds, for which dark monstrous night

For of reeds shaken by another spirit

And Dan and Gad said to him: "We are thy serving-men to-day and will do all the things that thou hast commanded us, and we will set forth by night and lie in wait in the ravine and hide ourselves in the thicket of the reeds; and do thou take with thyself fifty bowmen upon horses and go a long way before us, and Asenath will come and fall into our hands, and we will cut down the men that are with her, and she herself will flee before with her chariot and fall into thine hands and thou shalt do to her as thy soul desireth; and after these things we will slay Joseph also while he is grieving for Asenath; likewise also his children will we slay before his eyes."

And when they came to the ravine they hid themselves in the thicket of the reeds, and they divided into four companies, and took up their station on the far side of the ravine as in the front part, five hundred men on this side of the road and on that, and on the near side of the ravine likewise the rest remained, and they themselves also took up their station in the thicket of the reeds, five hundred men on this side and on that of the road; and between them was a broad and wide road.

And when they came to the ravine they hid themselves in the thicket of the reeds, and they divided into four companies, and took up their station on the far side of the ravine as in the front part, five hundred men on this side of the road and on that, and on the near side of the ravine likewise the rest remained, and they themselves also took up their station in the thicket of the reeds, five hundred men on this side and on that of the road; and between them was a broad and wide road.

Accordingly, therefore, come let us slay Asenath and Benjamin and flee to the thicket of these reeds."

And Asenath said to them: "Be of good cheer and be not ye afraid of your brethren, for that they themselves are men who worship God and fear the Lord; but go into the thicket of these reeds until I shall appease them on your behalf and stay their wrath on account of the great crimes which ye on your part have dared to commit against them.

Then Dan and Gad fled into the thicket of the reeds; and their brethren, Leah's sons, came running like stags with great haste against them.

Now in the days of Solomon the King gold was as common as bronze, and silver as lead, and bronze and lead and iron were as abundant as the grass of the fields and the reeds of the desert and cedarwood was also abundant.

O God, who drewest Moses, thy well beloved and thine elect, from among the reeds on the marshy banks of the Nile, and from the waters, he being yet but a child, grant unto me through thy great mercy and compassion that this reed may receive power and virtue to effect that which I desire through thy holy name and the names of thy holy angels. Amen. This being done, thou shalt commence with this knife to flay the animal, whether it be virgin or unborn, saying:—

Meanwhile fornication reigned among the daughters of Cain, and without shame [several] women would run after one man. And one man would attack another, and they committed fornication in the presence of each other shamelegsiy. =". * For all the devils were gathered together in that camp of Cain, and unclean spirits entered into the women, and took possession of them. The old women were more lascivious than the maidens, fathers and sons defiled themselves with their mothers and sisters, sons respected not even their own fathers, and fathers made no distinction between their sons [and other men]. And Satan had been made ruler (or prince) of that camp. And when the men and women were stirred up to lascivious frenzy by the devilish playing of the reeds which emitted musical sounds, and by the harps which the men played through the operation of the power of the devils, and by the sounds of the tambourines and of the sistra which were beaten and rattled through the agency of evil spirits, the sounds of their laughter were heard in the air above them, and ascended to that holy mountain.

Why, since the whole of the folly was Ham's, was Canaan cursed, except that, when the youth grew up, and attained the full measure of his understanding, Satan entered into him, and became to him a teacher of sin? And he renewed the work of the house of Cain, the murderer. He constructed and made reed instruments and harps, and the fiends and the devils went unto them and dwelt therein. And immediately wind was blown through them (the reeds), the devils sang inside them, and sent forth loud sounds: and when men struck the harps the devils became operative inside them. And when Noah heard that Canaan had done this, he was grieved sorely, because the work of error, through which the fall of the children of Seth had taken place, was renewed. For by means of singing, and lewd play, and the mad lasciviousness of the children of Cain, Satan had cast down the mighty men, the “ sons of God,” into fornication. And through the music of reed pipes and harps sin had multiplied among the former generations until, at length, God became wroth and made the Flood. And Canaan was cursed because he had dared to do this, and his seed became a servant of servants, that is to say, to the Egyptians, and the Cushites, and the Mfisayé (Mysians), [and the Indians, and all the Ethiopians, whose skins are black]. And because Ham had dared to make a mock of his father he was called “ vile” (or “ lascivious ’’) all the days of his life.

SOME say that Cainan and Tubal-cain, who were of the family of Cain, were the first who invented the three tools of the art of working in iron, the anvil, hammer and tongs. The art of working in iron is the mother and begetter of all arts; as the head is to the body, so is it to all other crafts. And as all the limbs of the body cease to perform their functions if the head is taken away from it, so also all other arts would cease if the art of working in iron were to come to an end. In the days of Jubal and Tubal-cain, the sons of Lamech the blind, Satan entered and dwelt in them, and they constructed all kinds of musical instruments, harps and pipes. Some say that spirits used to go into the reeds and disturb them, and that the sound from them was like the sound of singing and pipes; and men constructed all kinds of musical instruments. Now this blind Lamech was a hunter, and could shoot straight with a bow; his son used to take him by the hand, h*] and guide him to places where there was game, and when he heard the movement of an animal, he shot an arrow at it, and brought it down. One day, when shooting an arrow at an animal, he smote Cain the murderer, the son of Adam, and slew him.

A partition of reeds: if between one reed and another there are less than three handbreadths, [the space] through which a kid (young goat) could enter, it counts as a [legally effective] partition. A [stone] fence which has been broken through up to [the length of] ten cubits, [the breach] is [regarded] as a doorway; more than that, opposite the breach it is prohibited [to sow seeds]. If there were many breaches in the fence, if that which remains standing exceeds that which is broken through, it is permitted [to sow there]. But if the breached sections exceed those which remain standing, it is forbidden [to sow opposite the breaches.]

One who trims grape vines, or cuts reeds: Rabbi Yose the Galilean says: he must leave [uncut at least] one handbreadth. But Rabbi Akiba says: he may cut them in the usual manner, with the axe, sickle or saw, or with whatever he pleases. A tree that had split may be tied up in the seventh year, not that it may heal, but only that it should not widen.

If one gathered moist herbs, he may eat them until the sweet [herbs in the field] have dried up. And if he gathered dry [herbs], [he may eat them] until the second rainfall. Leaves of reeds and of leaves of the vine [may be eaten] until they fall from the stems. But if he gathered them dry, they may be eaten until the second rainfall. Rabbi Akiba says: in all these cases, [they may be eaten] until the second rainfall.

If [the cross-beam] was made of straw or reeds, we look at it as if it was of metal. [If it was] curved we look at it as if it were straight. [If it was] round we look at it as if it were square. Whatever has a circumference of three handbreadths has a diameter of one handbreadth.

They may also surround [the camp] with reeds, provided there is no [gap of] three handbreadths between one reed and the next. [The rabbis] spoke only of a caravan, the words of Rabbi Judah. But the sages say that they only spoke of a caravan because it is a usual occurrence. Any partition that is not [made up of] both vertical and horizontal [pieces] is not a valid partition, the words of Rabbi Yose bar Judah. But the sages say: one of the two [is sufficient]. They exempted four obligations [to soldiers] in an encampment: They may bring wood from anywhere; they are exempt from the washing of the hands, and from [separating tithes from] doubtfully tithed produce (demai) and from the setting up an eruv.

How did they light the torches? They used to bring long poles of cedar and reeds and olive wood and flax fluff and they tied them all together with a string. And someone used to go up to the top of a mountain and light them with fire and wave them back and forth and up and down until he saw the next one doing the same thing on the top of the second mountain; and so on the top of the third mountain.

For the first he says: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who redeems Israel. For the second he says: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who remembers all forgotten things. For the third he says: He who answered Joshua in Gilgal, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears a blast. For the fourth he says: He who answered Shmuel in Mitzpah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who listens to cries. For the fifth he says: He who answered Elijah on Mt. Carmel, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears prayer. For the sixth he says: He who answered Jonah in the belly of the fish, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who answers in time of trouble. For the seventh he says: He who answered David and Shlomo his son in Jerusalem, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord Who has mercy upon the land.

It happened in the days of Rabbi Halafta and Rabbi Hanina ben Tradyon that a man passed before the ark [as shaliah tzibbur] and completed the entire benediction and they did not respond, “amen.” [The hazzan called out]: Sound a tekiah, priests, sound a tekiah. [The shaliah tzibbur continued]: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Then [the hazzan called out]: Sound a teru'ah, sons of Aaron, sound a teru'ah. [The shaliah tzibbur continued]: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. And when the matter came up before the sages, they said: they only practiced in this way at the eastern gates on the Temple Mount.

If one leased a field from his fellow and the custom of the place was to cut the crops, he must cut them; If the custom was to uproot them, he must uproot them; If the custom was to plough after reaping, he must plough. Everything should follow local custom. Just as they share the grain, so too they share the chopped straw and the stubble. Just as they share the wine, so too they share the [dead] branches and the reeds [used to prop the vines]. And both parties must [at the outset] provide [their share of] the reeds.

If one leased a field from his fellow and the custom of the place was to cut the crops, he must cut them; If the custom was to uproot them, he must uproot them; If the custom was to plough after reaping, he must plough. Everything should follow local custom. Just as they share the grain, so too they share the chopped straw and the stubble. Just as they share the wine, so too they share the [dead] branches and the reeds [used to prop the vines]. And both parties must [at the outset] provide [their share of] the reeds.

But [one who sold a field] has not sold the stones that are not necessary to it or the canes in a vineyard that are not necessary to it or the produce that is already picked from the ground. But if he had said, “It and all that is in it” all of these are sold also. But in neither case has he sold any partition of reeds that covers a quarter-kav’s space of ground, or the watchman’s hut if it was not fastened down with mortar, or grafted carob trees or cropped sycamores, or any cistern or winepress or dovecote, whether they are lying waste or in use. And [the seller] must purchase [from the buyer] a way thereto, according to Rabbi Akiva. But the sages say: “He need not.” And Rabbi Akiva agrees that if he had said, “Excepting these”, he need not buy himself a way thereto. If he had sold them (the cistern, winepress or dovecote) to another, Rabbi Akiva says: “He [that bought them] need not buy himself a way thereto. But the Sages say: “He must buy himself a way thereto.” When is this so? With regards to he that sells his field. But if he gives it as a gift, he gives everything that is in it. If brothers who divided [an inheritance] came into possession of a field, they come into possession of everything that is in it. If a man secured title by possession of the property of a convert, and secured title by possession of the [convert’s] field, he secures title to everything that is in it. If a man dedicated a field [to the Temple] he has dedicated everything in it. Rabbi Shimon says: “If a man dedicated a field, he has dedicated only the grafted carob trees and cropped sycamores.”

From where did they bring the wine? Keruhim and Attulim rank are alpha their wine. Second to them are Bet Rimmah and Bet Lavan on the mountain and Kefar Signa in the valley. [Wine of the] whole land was valid but they used to bring it only from these places. One may not bring it from a manured field or from an irrigated field or from vines planted in a field sown with seeds; but if one did bring it [from these] it was valid. One may not bring wine from sun-dried grapes, but if one did bring it, it was valid. One may not bring old wine, the words of Rabbi. But the sages permit it. One may not bring sweet wine or smoked wine or cooked wine, and if one did bring it, it was invalid. One may not bring wine from grapes suspended [on reeds], but only from the vines growing close to the ground and from well-cultivated vineyards.

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

Bread-baskets [become clean if] the size [of their hole is such] that loaves of bread [would fall through]. Papyrus frames through into which reeds were inserted from the bottom upwards to strengthen them, are clean. If he fixed walls to it, they are susceptible to impurity. Rabbi Shimon says: if it cannot be lifted up by these walls it is clean.

The base of the goldsmiths’ anvil is susceptible to uncleanness, but that of the blacksmiths is clean. A whetting-board which has a receptacle for oil is susceptible to uncleanness, but one that has none is clean. A writing-tablet that has a receptacle for wax is susceptible to uncleanness, but one that has none is clean. A straw mat or a tube of straw: Rabbi Akiva rules it is susceptible to uncleanness; But Rabbi Yohanan ben Nuri rules that is it clean. Rabbi Shimon says: the hollow stalk of colocynth is subject to the same law. A mat of reeds or rushes is clean. A reed-tube that was cut for holding anything remains clean until all the pith has been removed.

A mat whose reeds stretched lengthwise is insusceptible to uncleanness; But the sages rule: only if they lay in the shape of [the Greek letter] chi. If they were laid along its width and there was a distance of less than four handbreadths between the two reeds, it is insusceptible to uncleanness. If it was divided along its width, Rabbi Judah rules that is clean. So also, where the end-knots are untied, it is clean. If it was divided along its length but three end-knots remained intact across a stretch of six handbreadths, it is susceptible to uncleanness. When does a mat become susceptible to uncleanness? When its rough ends are trimmed, this being the completion of its manufacture.

A mat whose reeds stretched lengthwise is insusceptible to uncleanness; But the sages rule: only if they lay in the shape of [the Greek letter] chi. If they were laid along its width and there was a distance of less than four handbreadths between the two reeds, it is insusceptible to uncleanness. If it was divided along its width, Rabbi Judah rules that is clean. So also, where the end-knots are untied, it is clean. If it was divided along its length but three end-knots remained intact across a stretch of six handbreadths, it is susceptible to uncleanness. When does a mat become susceptible to uncleanness? When its rough ends are trimmed, this being the completion of its manufacture.

Some things bring forth uncleanness and [also] a protect [against it]; [Some things] bring forth uncleanness but do not protect against it; [Some things] protect but do not bring forth; [Some things] do not bring forth nor do they protect. The following bring forth and protect against [impurity]: A chest, a box, a cupboard, a beehive of straw, a beehive of reeds, or the water-tank of an Alexandrian ship, such of which [objects] have [flat] bottoms and can contain [at least] forty seahs liquid measure or two kors dry measure. [Also] a curtain, a leather apron, a leather bedspread, a sheet, a matting underlay or a mat when made into tents. A herd of cattle, unclean or clean, packs of wild animals or birds, a resting bird, a [shady] place that [a woman] makes for her son among the ears of corn; The iris, the ivy, squirting cucumber, Greek gourds and clean foodstuffs. Rabbi Yohanan ben Nuri did not agree with regard to clean foodstuffs except in the case of a cake of dried figs.

The following bring [impurity] but do not protect against it: A chest, a box, a cupboard, a beehive of straw, a beehive of reeds, or the water tank of an Alexandrian ship, such of which [objects] have [flat] bottoms but cannot contain forty se'ahs of liquid measure or two kors dry measure. A curtain, a leather apron, a leather undercover, a sheet, a matting underlay or a mat when not made into tents. Cattle or wild animals when they are dead, and foodstuffs that are [liable to become] unclean. In addition to these, a human-powered mill.

What is the procedure for the inspection of a house? "The owner of the house shall come and tell the priest, saying, "Something like a plague has appeared upon my house" (Leviticus 14:35). Even if he is a learned sage and knows that it is definitely a nega, he may not speak with certainty saying, "A plague has appeared upon my house," but rather, "Something like a plague has appeared upon my house." "The priest shall order the house cleared before the priest enters to examine the plague, so that nothing in the house may become unclean; after that the priest shall enter to examine the house." Even bundles of wood and even bundles of reeds [must be removed], the words of Rabbi Judah. Rabbi Shimon said: clearing keeps him occupied. Rabbi Meir said: But which [of his goods] could become unclean? If you were to say, his articles of wood, of cloth or of metal, he could immerse them and they will become clean. What is it that the Torah has spared? His earthenware, even his cruse and his bucket. If the Torah thus spared a man's humble possessions, how much more so would it spare his cherished possessions! If for his material possessions, how much more so for the life of his sons and daughters! If for the possessions of a wicked man, how much more so for the possessions of a righteous one!

If he placed his hand or his foot or leaves of vegetables in such a manner as to enable the water to run into a jar, the water is invalid. If he used leaves of reeds or leaves of nuts the water is valid. This is the general rule: [water passing over] that which is susceptible to uncleanness is invalid, but [water passing over] that which is not susceptible to uncleanness is valid.

If he immersed a bed in it, even though its legs sink into the thick mud, it still becomes clean because the water touched them before [the mud]. The water of a mikveh which is shallow, one may press down even bundles of sticks, even bundles of reeds, so that the level of the water may rise, and then go down and immerse oneself. If an [unclean] needle is placed on the step [leading down to a mikveh] in a cavern, and the water is put in motion, once a wave has passed over it, [the needle] becomes clean.

“A Cohen who sold a field to an Israel on condition that the tithes be his for four or five years can oppose the buyer’s planting it as a vineyard, sowing woad, or turning it into a field of reeds. Mine forever, he cannot oppose the buyer’s planting it as a vineyard, sowing woad, or turning it into a field of reeds.” There came a case before Rebbi Aḥa bar Ulla and he obligated him to turn over to him one tenth of the reeds.

“A Cohen who sold a field to an Israel on condition that the tithes be his for four or five years can oppose the buyer’s planting it as a vineyard, sowing woad, or turning it into a field of reeds. Mine forever, he cannot oppose the buyer’s planting it as a vineyard, sowing woad, or turning it into a field of reeds.” There came a case before Rebbi Aḥa bar Ulla and he obligated him to turn over to him one tenth of the reeds.

“A Cohen who sold a field to an Israel on condition that the tithes be his for four or five years can oppose the buyer’s planting it as a vineyard, sowing woad, or turning it into a field of reeds. Mine forever, he cannot oppose the buyer’s planting it as a vineyard, sowing woad, or turning it into a field of reeds.” There came a case before Rebbi Aḥa bar Ulla and he obligated him to turn over to him one tenth of the reeds.

“ It turns out that concerning kilaim everything less than three hand-breadths is considered closed. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four hand-breadths to ten cubits, if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing, forbidden where it is torn down. Concerning the Sabbath, everything less than three hand-breadths is considered closed. From three to four, and from four hand-breadths to ten cubits, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down.” Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with reeds,” does a reed form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

“ Reeds, spiny bushes, roses, and way-thorn are trees and not kilaim in a vineyard. Reed-mace, rush, and bulrush, and all other plants growing in ashes are kinds of grasses and not kilaim in a vineyard.” But did Rebbi Hoshaiah not state: “The following are the kinds of grasses: artichoke, ḥalimah,demua, and lycium.” There for benedictions, here for kilaim. Rebbi Yose said, this means that while one says the benediction “Creator of the fruit of the tree” for an etrog, one says the benediction “Creator of kinds of grasses” for its tmrz.

“A field of reeds is judged like a field of grain.” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: This was taught about dispersed ones.

MISHNAH: If somebody cuts shoots of vines or cuts reeds, Rebbi Yose the Galilean says he leaves a hand-breadth but Rebbi Aqiba says he cuts as he is used to, with an axe, a sickle, or a saw, or anything he wants. In the Sabbatical year one may bind a tree that was split, not to heal it but to stop [the split] from widening.

HALAKHAH: “If somebody cuts down an olive tree,” etc. It was stated: “If somebody cuts reeds, Rebbi Jehudah says at a place where one is used to cut, he should tear out; at a place where one is used to tear out, he should cut. In any case, he should cut higher than a hand-breadth. If somebody cuts down for logs, he should not plane and cut in steps, cut in steps to create joints, but he should try to cut them straight.” It was stated: “Rabban Simeon ben Gamliel said, at a place where one usually planes, he should cut in steps, in steps he should plane and cut down at the ground, but he should not cut with an axe.”

It was stated: “Rabban Simeon ben Gamliel says, a sign for mountains are ash trees, for valleys dates, for brooks reeds, for the lowland sycamores. Even if it is no proof, there is a sign (1K. 10:27, 2Chr. 1:19, 9:27)): ‘Cedars he [Solomon] gave as many as sycamores in the lowland.’ ” Some people want to say it was said as a legal term, others say it refers to the calf whose neck is to be broken.

MISHNAH: One may pluck green grasses until the colocynth dries up, and collect dry ones until the second rainfall, leaves of reeds and vines until they fall off from their stems, and collect dry ones until the second rainfall. But Rebbi Aqiba says, all until the second rainfall. Similarly, if one rents out a house until the rains, that is until the second rainfall. If somebody makes a vow not to have any profit from another person until the rains, that is until the second rainfall. Until when may the poor enter orchards? Until the second rainfall. Until when may one use and burn Sabbatical straw and chaff? Until the second rainfall.

HALAKHAH: Rebbi Abin in the name of Rebbi Joḥanan: One does not have here leaves of reeds, only leaves of vines. Leaves of reeds do not have to be removed. We have stated thus: Leaves of reeds, sumac, and carob tree have no removal because their kinds never disappear.

HALAKHAH: Rebbi Abin in the name of Rebbi Joḥanan: One does not have here leaves of reeds, only leaves of vines. Leaves of reeds do not have to be removed. We have stated thus: Leaves of reeds, sumac, and carob tree have no removal because their kinds never disappear.

HALAKHAH: Rebbi Abin in the name of Rebbi Joḥanan: One does not have here leaves of reeds, only leaves of vines. Leaves of reeds do not have to be removed. We have stated thus: Leaves of reeds, sumac, and carob tree have no removal because their kinds never disappear.

One who makes ropes. The one who twines them is liable because of spinning. One who makes basket work of reeds, sieves, bast mats, is liable because of weaving. A woman when she prepares the loom, because of preparing. When she fastens the web, because of tying threads. When she erects [the loom], because of building. When she hits, because of weaving. When she cuts the threads, because of cutting. When she finishes her work, because of hitting with a hammer. One who makes boxes, when he starts, because of preparing. When he tailors, because of sewing. When he bends, because of building. When he cuts, because of cutting. When he finishes his work, because of hitting with a hammer. One who makes bed-sheets, lengthwise because of preparing, crosswise because of weaving. Grating, because of tying threads. When he cuts, because of cutting. When he finishes his work, because of hitting with a hammer. There are two warp threads per peg and two pegs for each warp thread.

MISHNAH: If it was made of straw or reeds, one considers it as if of metal, curved as if it were straight; round one considers it as if square. If its circumference is three hand-breadths its width is one hand-breadth.

HALAKHAH: “If it was made of straw or reeds,” etc. For whom was this needed? For Rebbi Jehudah, as Rebbi Jehudah said, “wide enough even if not strong enough.”

A wall, and a tree, and a copse of reeds are counted as double columns. If they grew by themselves one may carry there up to an area of two bet se’ah. If he planted them with his hands one may carry there even one or two bet kor. If there was one large well and he made [the double columns] for one half but not for the other half. For the half for which he made it it is permitted, for the half for which he did not make it it is forbidden. If there were two, could the space in-between be considered for both sides? What is his problem? If both were used to fill; but if only one was used to fill it is usable for both sides.

HALAKHAH: [A well] between two Sabbath domains. Rebbi Joḥanan said, one makes an iron wall for it. Rebbi Yose ben Ḥanina said, even a partition made of reeds, on condition that the water not flow in both directions. Rebbi Yudan said, they were more strict with their words than with words of the Torah. Rebbi Ḥanina said, is it not {mixture of} kind in its own kind? But they were strict with their words as with words of the Torah.

Rebbi Joḥanan said, from Gibbethon to Antipatris there were 60’000 villages. The smallest among them was Bet Shemesh, about which is written, He smote of the men of Bet Shemesh, for they looked at the Ark of the Eterna, etc. These were in one direction. If you execute this with reeds it will not carry it. Rebbi Ḥanina said, the Land of Israel folded its fist.

Rebbi Joḥanan said, from Gibbethon to Antipatris there were 60’000 villages. The smallest among them was Bet Shemesh, about which it is written, He smote of the men of Bet Shemesh, for they looked at the Ark ofthe Eternal, etc. These were in one direction. If you execute this with reeds it will not carry it. Rebbi Ḥanina said, the Land of Israel folded its fist.

In earlier times they required payment only from a person alone. But now they require payment from him and his family. Rebbi Yose ben Rebbi Abun said in the name of Rav Ḥuna: In earlier times, for every trouble that came over the community they have a joyous occasion to make up for it. But after the Synhedrion was abolished, song disappeared from wedding feasts. After both disappeared, “our heart’s joy stopped, our dance turned into mourning.” But what was the high court good for? But because it was said “if the people of the Land consistently turn away their eyes from that man when he is giving of his seed to the Moloch, not to kill him,” in any death they would choose. They gave a parable, to what can this be compared? To one who was a criminal in a town. They delivered him to the one wielding reeds, who jailed him, but he turned out to be stronger than the one wielding reeds. They delivered him to the one wielding sticks who hit him, but he turned out to be stronger than the one wielding sticks. They delivered him to the wielder of leather straps who whipped him, but he turned out to be stronger than the wielder of leather straps. They delivered him to the ruler who hung him in the kiln. So the later troubles cause the earlier ones to be forgotten.

In earlier times they required payment only from a person alone. But now they require payment from him and his family. Rebbi Yose ben Rebbi Abun said in the name of Rav Ḥuna: In earlier times, for every trouble that came over the community they have a joyous occasion to make up for it. But after the Synhedrion was abolished, song disappeared from wedding feasts. After both disappeared, “our heart’s joy stopped, our dance turned into mourning.” But what was the high court good for? But because it was said “if the people of the Land consistently turn away their eyes from that man when he is giving of his seed to the Moloch, not to kill him,” in any death they would choose. They gave a parable, to what can this be compared? To one who was a criminal in a town. They delivered him to the one wielding reeds, who jailed him, but he turned out to be stronger than the one wielding reeds. They delivered him to the one wielding sticks who hit him, but he turned out to be stronger than the one wielding sticks. They delivered him to the wielder of leather straps who whipped him, but he turned out to be stronger than the wielder of leather straps. They delivered him to the ruler who hung him in the kiln. So the later troubles cause the earlier ones to be forgotten.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: A vegetable bed which is six by six [handbreadths] and has its own name is not sold. Rebbi Joḥanan said: There is disagreement between Rebbi Ismael ben Rebbi Yose and the rabbis about one who bought an anvil sycamore on another’s property. Rebbi Ismael ben Rebbi Yose says, he acquired the land. The rabbis say, he did not acquire. Rebbi Ḥiyya bar Abba asked: If somebody sold all trees but reserved for himself an anvil sycamore. In the opinion of Rebbi Ismael ben Rebbi Yose, he acquired the land. In the opinion of the rabbis, he did not acquire the land. Rebbi Isaac bar Tebelai asked: If somebody sold all trees and an olive tree at place X, are all olive trees at that place sold? Rebbi Yudan ben Rebbi Ismael asked: If somebody bought three groups of reeds, did he buy the greatest cedar in the Land of Israel?

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

Do they not [know of the troubles of others]? Lo, there is a teaching : It once happened that a pious man gave a denarius to a beggar on the New Year's eve in a time of drought. His wife upbraided him ; so he went and spent the night in the cemetery. He heard two spirits conversing. One said to the other, "Come, friend, let us wander in the world and hear behind the curtain what visitation is to come upon the world." The other spirit replied, "I cannot, because I am buried in a matting of reeds; but go thou and report to me what thou hearest." She went, and having wandered about returned. The other asked, "What didst thou hear, friend, behind the curtain ?" She replied, "I heard that if one sows in the first rainfall, the hail will smite it." This man thereupon went and sowed in the second rainfall. [The hail] destroyed everybody's crops but not his.

The following year, he again spent the [New Year's] night in the cemetery, and heard the same two spirits conversing. One said to the other, "Come, let us wander in the world and hear behind the curtain what visitation is to come upon the world." The other spirit replied, "Have I not told thee, friend, that I cannot, because I am buried in a matting of reeds? But go thou and come and tell me what thou hearest." She went, and wandered about and returned. The other spirit asked, "What didst thou hear behind the curtain ?" She replied, "I heard that if one sows in the second rainfall, it will be smitten by the blast." This man went and sowed in the first rainfall. What everybody else sowed was smitten by the blast, but not his.

"He who prolongs his stay in the privy" — is that a virtue? Lo, there is a teaching : Ten things cause a man piles : Eating the leaves of reeds, the leaves of the vine, the sprouts of the vine, the palate of an animal, the backbone of a fish, salted fish which has not been sufficiently cooked, to drink the lees of wine, to wipe oneself [after evacuation] with lime, potters' clay, or pebbles with which another has wiped himself ; and some add : Also unduly to strain oneself in the privy !

Our Rabbis have taught : Who dreams of a reed [kaneh] may hope for wisdom ; as it is said, "Get [keneh] wisdom" (Prov. iv. 5). Who dreams of reeds may hope for understanding ; as it is said, "With all thy getting get understanding" (ibid. v. 7). R. Zera said: A pumpkin [kara], a palm-heart [kora], wax [kira] and a reed [kanya] are all auspicious in a dream. There is a teaching : Nobody is shown a gourd [in a dream] except him who is a fearer of Heaven with all his strength.

Abaye raised an objection against him: Do we then apply the rule of ‘since’? Was it not in fact taught: ‘[The rules relating to] a wall of a Sukkah are the same as those relating to a wall for Shabbat, as long as there is no gap of three handbreadths between any two reeds.

R. Hisda said in the name of Ravina b. Shila: Forked reeds may be used as skhakh even though they are joined, [since] a natural joining is not considered a joining; and even though one later joins them, the joining of one thing [to itself] not considered as a proper joining.

It was also taught in a baraita: Reeds and forked reeds may be used as skhakh. As to reeds, this is obvious? — Say: Forked reeds may be used as a Sukkah-covering.

It was also taught in a baraita: Reeds and forked reeds may be used as skhakh. As to reeds, this is obvious? — Say: Forked reeds may be used as a Sukkah-covering.

It was also taught in a baraita: Reeds and forked reeds may be used as skhakh. As to reeds, this is obvious? — Say: Forked reeds may be used as a Sukkah-covering.

It was also taught in a baraita: Reeds and forked reeds may be used as skhakh. As to reeds, this is obvious? — Say: Forked reeds may be used as a Sukkah-covering.

A mat of reeds, a large one may be used for skhakh, a small one may not be used for skhakh. R. Eliezer said: It too is susceptible to impurity and may not be used as skhakh.

And this is what was meant: If a large mat of reeds is made specifically for reclining upon, it is susceptible to [ritual] uncleanliness and is invalid as skhakh. The reason is that it was made specifically for reclining upon, but ordinarily it is regarded as though it was made for a covering, and is valid as skhakh. A small [mat], if made for a covering, is valid as skhakh. The reason is that it was made specifically for covering, but ordinarily it is regarded as though made for reclining upon, and is invalid for a Sukkah-covering. [This is the view of the first Tanna] And R. Eliezer comes to say that whether it is small, or large, if made without specific purpose, it is valid as skhakh.

Furthermore, is it not in fact with regard to a large mat that they are in dispute, and it is R. Eliezer who takes the stricter view, for it was taught: A large mat of reeds is valid for skhakh. R. Eliezer says: If it is not susceptible to [ritual] uncleanliness, it is valid for skhakh.

Our rabbis taught: A mat of wicker or of straw: if large, is valid for skhakh, if small it is invalid for skhakh. One of reeds or of helat, if plaited, is valid for a skhakh, if woven, it is invalid.

Gemara. What is meant by "disarranged? Ravs said: a poor sukkah; And Shmuel said, one whose reeds are not all on the same level.

Come and hear: If there was there a tree, or a fence, or a partition of reeds, it is regarded as a valid corner-piece! This also refers to where he plaited it with shrubbery and bay-trees.

The reason then for the [permission to purchase a] lulav is that it is [the product of] the sixth year which entered the seventh, but if it were of the Sabbatical Year it would have been sacred? But why? ... Is it not just wood, and wood does not possess the sanctity of the Sabbatical Year, as it has been taught: ... Leaves of reeds and leaves of the vine which have been heaped up to store them upon a field: if they were gathered for [animal] food, they possess the sanctity of the Sabbatical Year, but if they were gathered for firewood, they do have not the sanctity of the Sabbatical Year.

Is not the foregoing Baraita contradictory? First it says: If the beasts appear in the towns it is a visitation, making no distinction between day and night, later again it says that it is a visitation only when they appear by day and not when they appear by night. It is no contradiction, and the meaning is this: If the beasts appear in the town by day, it is a visitation, if by night, it is not. "If the beast saw two people and ran after them it is a visitation." This would imply that if the beast remained standing in its place it is not a visitation, and yet in the following clause it is taught that "if the beast fled it is not a visitation," which implies that if it remained standing in its place, it is a visitation! This too is no contradiction, because in the one case the reference is to a beast standing in a field that is near reedland, in the other, to one standing in a field that is not near reedland. "If it tore two persons and devoured only one of them, it is a visitation." But just above it was said that even if it only ran after them it is a visitation! Answer. This sentence refers to a beast standing in the very midst of the reeds. "If it climbed upon the roof and took a child out of a cradle, it is a visitation." Is this not a matter of course? Said R. Papa, the statement is needed in order to include the case of a beast taking a child out of a cradle standing in a hunter's cave.

Does a cedar produce young shoots? Do we not read in a Baraita: He who buys a tree from his neighbor in order to fell it, must cut it a hand-breadth above the ground; if the tree is a virgin-sycamore, he must cut it three hand-breadths above the ground; and if it is a truncated sycamore, he must cut it two hand-breadths above ground; if he buys reeds and vine, he must cut them above the knot; in case of palm-trees and cedars he may dig deep in the ground and uproot them, because they do not produce young shoots! Answer. In the passage above (of R. Ḥiyya) reference is had to different kinds of cedars, which is in keeping with a statement of Rabbah b. R. Huna; for Rabbah b. R. Huna said that it was taught in the School of Rab: There are ten kinds of cedars, as it is said (Is., 41. 19): "I will plant in the wilderness the cedar, the acacia-tree, and the myrtle, and the oil-tree; I will set in the desert the cypress, the plane-tree and the larch together."