repair

Let the priests take it to them, every man of his acquaintance: and let them repair the breaches of the house, wheresoever any breach shall be found.

Then king Jehoash called for Jehoiada the priest, and the other priests, and said unto them, Why repair ye not the breaches of the house? now therefore receive no more money of your acquaintance, but deliver it for the breaches of the house.

And the priests consented to receive no more money of the people, neither to repair the breaches of the house.

And to masons, and hewers of stone, and to buy timber and hewed stone to repair the breaches of the house of the LORD, and for all that was laid out for the house to repair it.

And to masons, and hewers of stone, and to buy timber and hewed stone to repair the breaches of the house of the LORD, and for all that was laid out for the house to repair it.

And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the LORD: and let them give it to the doers of the work which is in the house of the LORD, to repair the breaches of the house,

Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house.

And it came to pass after this, that Joash was minded to repair the house of the LORD.

And he gathered together the priests and the Levites, and said to them, Go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and see that ye hasten the matter. Howbeit the Levites hastened it not.

And the king and Jehoiada gave it to such as did the work of the service of the house of the LORD, and hired masons and carpenters to repair the house of the LORD, and also such as wrought iron and brass to mend the house of the LORD.

Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God.

And they put it in the hand of the workmen that had the oversight of the house of the LORD, and they gave it to the workmen that wrought in the house of the LORD, to repair and amend the house:

For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.

And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.

This done, Jonathan settled himself in Jerusalem, and began to build and repair the city.

Be it now known to the lord king, that the Jews that are up from you to us, being come into Jerusalem, that rebellious and wicked city, do build the marketplaces, and repair the walls of it and do lay the foundation of the temple.

If the female wouldn't have been separated from the male, she wouldn't have died with the male. His separation was the beginning of death. Because of this, Christ came to repair the separation that existed since the beginning by uniting the two again. He'll give life to those who died as a result of the separation by uniting them. Now, the wife unites with her husband in the bridal chamber, and those who have united in the bridal chamber won't be separated any longer. Because of this, Eve separated from Adam, because she didn't unite with him in the bridal chamber.

Then she said unto Adam, "This cave is a pure spot by reason of the signs wrought in it since we left the garden; and we shall again pray in it. It is not meet, then, that I should bring forth in it; let us rather repair to that of the sheltering rock, which Satan hurled at us, when he wished to kill us with it; but that was held up and spread as an awning over us by the command of God; and formed a cave."

And Kehath the father of Amram called his name Abigdor, because on his account did God repair the breach of the house of Jacob, that they could no longer throw their male children into the water.

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

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

And when they persevered in the same course of life, God raised up war against them from the king of Babylon and Chaldea, who sent an army against Judea, and laid waste the country; and caught king Manasseh by treachery, and ordered him to be brought to him, and had him under his power to inflict what punishment he pleased upon him. But then it was that Manasseh perceived what a miserable condition he was in, and esteeming himself the cause of all, he besought God to render his enemy humane and merciful to him. Accordingly, God heard his prayer, and granted him what he prayed for. So Manasseh was released by the king of Babylon, and escaped the danger he was in; and when he was come to Jerusalem, he endeavored, if it were possible, to cast out of his memory those his former sins against God, of which he now repented, and to apply himself to a very religious life. He sanctified the temple, and purged the city, and for the remainder of his days he was intent on nothing but to return his thanks to God for his deliverance, and to preserve him propitious to him all his life long. He also instructed the multitude to do the same, as having very nearly experienced what a calamity he was fallen into by a contrary conduct. He also rebuilt the altar, and offered the legal sacrifices, as Moses commanded. And when he had re-established what concerned the Divine worship, as it ought to be, he took care of the security of Jerusalem: he did not only repair the old walls with great diligence, but added another wall to the former. He also built very lofty towers, and the garrisoned places before the city he strengthened, not only in other respects, but with provisions of all sorts that they wanted. And indeed, when he had changed his former course, he so led his life for the time to come, that from the time of his return to piety towards God he was deemed a happy man, and a pattern for imitation. When therefore he had lived sixty-seven years, he departed this life, having reigned fifty-five years, and was buried in his own garden; and the kingdom came to his son Amon, whose mother's name was Meshulemeth, of the city of Jotbath.

When Jonathan had received this letter, he put on the pontifical robe at the time of the feast of tabernacles, four years after the death of his brother Judas, for at that time no high priest had been made. So he raised great forces, and had abundance of armor got ready. This greatly grieved Demetrius when he heard of it, and made him blame himself for his slowness, that he had not prevented Alexander, and got the good-will of Jonathan, but had given him time so to do. However, he also himself wrote a letter to Jonathan, and to the people, the contents whereof are these: "King Demetrius to Jonathan, and to the nation of the Jews, sendeth greeting. Since you have preserved your friendship for us, and when you have been tempted by our enemies, you have not joined yourselves to them, I both commend you for this your fidelity, and exhort you to continue in the same disposition, for which you shall be repaid, and receive rewards from us; for I will free you from the greatest part of the tributes and taxes which you formerly paid to the kings my predecessors, and to myself; and I do now set you free from those tributes which you have ever paid; and besides, I forgive you the tax upon salt, and the value of the crowns which you used to offer to me and instead of the third part of the fruits [of the field], and the half of the fruits of the trees, I relinquish my part of them from this day: and as to the poll-money, which ought to be given me for every head of the inhabitants of Judea, and of the three toparchies that adjoin to Judea, Samaria, and Galilee, and Peres, that I relinquish to you for this time, and for all time to come. I will also that the city of Jerusalem be holy and inviolable, and free from the tithe, and from the taxes, unto its utmost bounds. And I so far recede from my title to the citadel, as to permit Jonathan your high priest to possess it, that he may place such a garrison in it as he approves of for fidelity and good-will to himself, that they may keep it for us. I also make free all those Jews who have been made captives and slaves in my kingdom. I also give order that the beasts of the Jews be not pressed for our service; and let their sabbaths, and all their festivals, and three days before each of them, be free from any imposition. In the same manner, I set free the Jews that are inhabitants of my kingdom, and order that no injury be done them. I also give leave to such of them as are willing to list themselves in my army, that they may do it, and those as far as thirty thousand; which Jewish soldiers, wheresoever they go, shall have the same pay that my own army hath; and some of them I will place in my garrisons, and some as guards about mine own body, and as rulers over those that are in my court. I give them leave also to use the laws of their forefathers, and to observe them; and I will that they have power over the three toparchies that are added to Judea; and it shall be in the power of the high priest to take care that no one Jew shall have any other temple for worship but only that at Jerusalem. I bequeath also, out of my own revenues, yearly, for the expenses about the sacrifices, one hundred and fifty thousand [drachmae]; and what money is to spare, I will that it shall be your own. I also release to you those ten thousand drachmae which the kings received from the temple, because they appertain to the priests that minister in that temple. And whosoever shall fly to the temple at Jerusalem, or to the places thereto belonging, or who owe the king money, or are there on any other account, let them be set free, and let their goods be in safety. I also give you leave to repair and rebuild your temple, and that all be done at my expenses. I also allow you to build the walls of your city, and to erect high towers, and that they be erected at my charge. And if there be any fortified town that would be convenient for the Jewish country to have very strong, let it be so built at my expenses."

But Herod was not pleased with lying still, but sent out his brother Joseph against Idumea with two thousand armed footmen, and four hundred horsemen, while he himself came to Samaria, and left his mother and his other relations there, for they were already gone out of Masada, and went into Galilee, to take certain places which were held by the garrisons of Antigonus; and he passed on to Sepphoris, as God sent a snow, while Antigonus's garrisons withdrew themselves, and had great plenty of provisions. He also went thence, and resolved to destroy those robbers that dwelt in the caves, and did much mischief in the country; so he sent a troop of horsemen, and three companies of armed footmen, against them. They were very near to a village called Arbela; and on the fortieth day after, he came himself with his whole army: and as the enemy sallied out boldly upon him, the left wing of his army gave way; but he appearing with a body of men, put those to flight who were already conquerors, and recalled his men that ran away. He also pressed upon his enemies, and pursued them as far as the river Jordan, though they ran away by different roads. So he brought over to him all Galilee, excepting those that dwelt in the caves, and distributed money to every one of his soldiers, giving them a hundred and fifty drachmae apiece, and much more to their captains, and sent them into winter quarters; at which time Silo came to him, and his commanders with him, because Antigonus would not give them provisions any longer, for he supplied them for no more than one month; nay, he had sent to all the country about, and ordered them to carry off the provisions that were there, and retire to the mountains, that the Romans might have no provisions to live upon, and so might perish by famine. But Herod committed the care of that matter to Pheroras, his youngest brother, and ordered him to repair Alexandrium also. Accordingly, he quickly made the soldiers abound with great plenty of provisions, and rebuilt Alexandrium, which had been before desolate.

But as for his other benefits, it is impossible to reckon them up, those which he bestowed on cities, both in Syria and in Greece, and in all the places he came to in his voyages; for he seems to have conferred, and that after a most plentiful manner, what would minister to many necessities, and the building of public works, and gave them the money that was necessary to such works as wanted it, to support them upon the failure of their other revenues: but what was the greatest and most illustrious of all his works, he erected Apollo's temple at Rhodes, at his own expenses, and gave them a great number of talents of silver for the repair of their fleet. He also built the greatest part of the public edifices for the inhabitants of Nicopolis, at Actium; and for the Antiochinus, the inhabitants of the principal city of Syria, where a broad street cuts through the place lengthways, he built cloisters along it on both sides, and laid the open road with polished stone, and was of very great advantage to the inhabitants. And as to the olympic games, which were in a very low condition, by reason of the failure of their revenues, he recovered their reputation, and appointed revenues for their maintenance, and made that solemn meeting more venerable, as to the sacrifices and other ornaments; and by reason of this vast liberality, he was generally declared in their inscriptions to be one of the perpetual managers of those games.

But as to those who had pursued after Cestius, when they were returned back to Jerusalem, they overbore some of those that favored the Romans by violence, and some them persuaded [by en-treaties] to join with them, and got together in great numbers in the temple, and appointed a great many generals for the war. Joseph also, the son of Gorion, and Ananus the high priest, were chosen as governors of all affairs within the city, and with a particular charge to repair the walls of the city; for they did not ordain Eleazar the son of Simon to that office, although he had gotten into his possession the prey they had taken from the Romans, and the money they had taken from Cestius, together with a great part of the public treasures, because they saw he was of a tyrannical temper, and that his followers were, in their behavior, like guards about him. However, the want they were in of Eleazar's money, and the subtle tricks used by him, brought all so about, that the people were circumvented, and submitted themselves to his authority in all public affairs.

To exhibit the nature of defection or falling away, on the part of those who conduct themselves carelessly, it will not appear out of place to employ a similitude by way of illustration. Suppose, then, the case of one who had become gradually acquainted with the art or science, say of geometry or medicine, until he had reached perfection, having trained himself for a lengthened time in its principles and practice, so as to attain a complete mastery over the art: to such an one it could never happen, that, when he lay down to sleep in the possession of his skill, he should awake in a state of ignorance. It is not our purpose to adduce or to notice here those accidents which are occasioned by any injury or weakness, for they do not apply to our present illustration. According to our point of view, then, so long as that geometer or physician continues to exercise himself in the study of his art and in the practice of its principles, the knowledge of his profession abides with him; but if he withdraw from its practice, and lay aside his habits of industry, then, by his neglect, at first a few things will gradually escape him, then by and by more and more, until in course of time everything will be forgotten, and be completely effaced from the memory. It is possible, indeed, that when he has first begun to fall away, and to yield to the corrupting influence of a negligence which is small as yet, he may, if he be aroused and return speedily to his senses, repair those losses which up to that time are only recent, and recover that knowledge which hitherto had been only slightly obliterated from his mind. Let us apply this now to the case of those who have devoted themselves to the knowledge and wisdom of God, whose learning and diligence incomparably surpass all other training; and let us contemplate, according to the form of the similitude employed, what is the acquisition of knowledge, or what is its disappearance, especially when we hear from the apostle what is said of those who are perfect, that they shall behold face to face the glory of the Lord in the revelation of His mysteries.

He continues to say, that “neither have visible things been given to man [by God], but each individual thing comes into existence and perishes for the sake of the safety of the whole, passing agreeably to the change, which I have already mentioned, from one thing to another.” It is unnecessary, however, to linger over the refutation of these statements, which have been already refuted to the best of my ability. And the following, too, has been answered, viz. that “there will neither be more nor less good and evil among mortals.” This point also has been referred to, viz. that “God does not need to amend His work afresh.” But it is not as a man who has imperfectly designed some piece of workmanship, and executed it unskilfully, that God administers correction to the world, in purifying it by a flood or by a conflagration, but in order to prevent the tide of evil from rising to a greater height; and, moreover, I am of opinion that it is at periods which are precisely determined beforehand that He sweeps wickedness away, so as to contribute to the good of the whole world. If, however, he should assert that, after the disappearance of evil, it again comes into existence, such questions will have to be examined in a special treatise. It is, then, always in order to repair what has become faulty that God desires to amend His work afresh. For although, in the creation of the world, all things had been arranged by Him in the most beautiful and stable manner, He nevertheless needed to exercise some healing power upon those who were labouring under the disease of wickedness, and upon a whole world, which was polluted as it were thereby. But nothing has been neglected by God, or will be neglected by Him; for He does at each particular juncture what it becomes Him to do in a perverted and changed world. And as a husbandman performs different acts of husbandry upon the soil and its productions, according to the varying seasons of the year, so God administers entire ages of time, as if they were, so to speak, so many individual years, performing during each one of them what is requisite with a reasonable regard to the care of the world; and this, as it is truly understood by God alone, so also is it accomplished by Him.

One who makes a fence between his own property and the public domain, he is allowed to dig down to rock level. What should he do with the soil? He piles it up in the public domain, and then restores it, the words of Rabbi Joshua. Rabbi Akiva says: just as no damage may be done to a public domain, so one may not repair it. Then what should he do with the soil? He heaps it up in his own field in the manner of those who bring out dung [for manure]. Similarly when one digs a cistern, a trench or a cave.

He who tears in his anger or [in mourning] for his dead, and all who damage are exempt. But he who damages in order to repair, his measure [for liability] is as for repairing.

These are the shreds which invalidate circumcision: flesh that covers the greater part of the corona; and he may not eat terumah. And if he is chubby, he must repair it for appearance sake. If one circumcises but does not uncover the circumcision, it is as though he has not circumcised.

One who dedicated his possessions to the Temple and there was among them an animal fit for the altar, males or females,Rabbi Eliezer says: males should be sold for the use of burnt-offerings and females should be sold for the use of offerings of wellbeing, and the proceeds should be lumped together with the rest of the possessions for the repair of the temple. Rabbi Joshua says: the males themselves should be offered as burnt-offerings and the females should be sold for the use of offerings of wellbeing, and with the proceeds burnt offerings should be brought, and the other possessions should go to the repair of the temple. Rabbi Akiva says: I prefer the opinion of Rabbi Eliezer over the opinion of Rabbi Joshua, for Rabbi Eliezer applied a uniform rule, but Rabbi Joshua differentiated. Rabbi Papias said: I have heard [a tradition in accordance] with both of their opinions: that one who dedicates to the Temple with explicitness, it is according to the words of Rabbi Eliezer, but one who dedicates to the Temple without specifying it is according to the opinion of Rabbi Joshua.

One who dedicated his possessions to the Temple and there was among them an animal fit for the altar, males or females,Rabbi Eliezer says: males should be sold for the use of burnt-offerings and females should be sold for the use of offerings of wellbeing, and the proceeds should be lumped together with the rest of the possessions for the repair of the temple. Rabbi Joshua says: the males themselves should be offered as burnt-offerings and the females should be sold for the use of offerings of wellbeing, and with the proceeds burnt offerings should be brought, and the other possessions should go to the repair of the temple. Rabbi Akiva says: I prefer the opinion of Rabbi Eliezer over the opinion of Rabbi Joshua, for Rabbi Eliezer applied a uniform rule, but Rabbi Joshua differentiated. Rabbi Papias said: I have heard [a tradition in accordance] with both of their opinions: that one who dedicates to the Temple with explicitness, it is according to the words of Rabbi Eliezer, but one who dedicates to the Temple without specifying it is according to the opinion of Rabbi Joshua.

One who dedicated his possessions to the Temple and there were among them things fit for the altar, [such as] wines, oils, and birds: Rabbi Elazar says: they should be sold for the use of [offerings of] each particular kind, and they should bring with the proceeds burnt offerings, and the other possessions should go to the repair of the Temple.

There were two chambers in the Temple, one the chamber of secret gifts and the other the chamber of the vessels. The chamber of secret gifts: sin-fearing persons used to put their gifts there in secret, and the poor who were descended of the virtuous were secretly supported from them. The chamber of the vessels: whoever offered a vessel as a gift would throw it in, and once in thirty days the treasurers opened it; and any vessel they found in it that was of use for the repair of the temple they left there, but the others were sold and their price went to the chamber of the repair of the temple.

There were two chambers in the Temple, one the chamber of secret gifts and the other the chamber of the vessels. The chamber of secret gifts: sin-fearing persons used to put their gifts there in secret, and the poor who were descended of the virtuous were secretly supported from them. The chamber of the vessels: whoever offered a vessel as a gift would throw it in, and once in thirty days the treasurers opened it; and any vessel they found in it that was of use for the repair of the temple they left there, but the others were sold and their price went to the chamber of the repair of the temple.

Rabbi Elazar ben Azariah says: they may not make a new water channel may not during the festival [week] or in the sabbatical year. But the sages say: they may make a new water channel during the sabbatical year, and they may repair broken ones during the festival. And they may repair impaired water works in the public domain, and clean them out. And they may repair roads, town squares and [ritual] pools, and they may do all public needs may be performed, and mark graves, and [inspectors] may go out to inspect kilayim (mixed seeds).

Rabbi Elazar ben Azariah says: they may not make a new water channel may not during the festival [week] or in the sabbatical year. But the sages say: they may make a new water channel during the sabbatical year, and they may repair broken ones during the festival. And they may repair impaired water works in the public domain, and clean them out. And they may repair roads, town squares and [ritual] pools, and they may do all public needs may be performed, and mark graves, and [inspectors] may go out to inspect kilayim (mixed seeds).

Rabbi Elazar ben Azariah says: they may not make a new water channel may not during the festival [week] or in the sabbatical year. But the sages say: they may make a new water channel during the sabbatical year, and they may repair broken ones during the festival. And they may repair impaired water works in the public domain, and clean them out. And they may repair roads, town squares and [ritual] pools, and they may do all public needs may be performed, and mark graves, and [inspectors] may go out to inspect kilayim (mixed seeds).

They may put up a railing around a roof or a gallery porch, in the style of an ordinary person but not in the style of a professional. They may put plaster on crevices [on the roof] and flatten them down with a roller, by hand or foot, but not using professional tools. A hinge, a socket, a beam, a lock, a key which broke they may repair them during the festival, as long as he doesn’t intend to do this work during the festival. And all the pickled food that he may eat during the festival, he may pickle.

“Then the officers shall address the people saying: ‘Is there anyone who has built a new house but has not dedicated it? Let him go back to his home’” (Deuteronomy 20:5). It is the same whether he built a house for straw, a house for cattle, a house for wood, or a storehouse; It is the same whether he built, purchased, inherited or somebody gave it to him as a present. “‘Is there anyone who has planted a vineyard but has never harvested it?’” (vs.. It is the same whether he planted a vineyard or planted five fruit-trees and even of five different species; It is the same whether he planted, bent or grafted it, or whether he purchased, inherited or somebody gave it to him as a present. “‘Is there anyone who has betrothed a woman [but who has not yet married her]?’” (vs. It is the same whether he had betrothed a virgin or a widow, or even a shomeret yavam, or even if a man heard that his brother had died in battle, he returns home. All these hear the priest’s words concerning the battles of war and return home, and they supply water and food and repair the roads.

The following do not move from their place: He who built a new house and dedicated it, He who planted a vineyard and used its fruit, He who married his betrothed, Or brought in his yevamah; As it is said, “He shall be exempt one year for the sake of his household [to give happiness to the woman he married]” (Deuteronomy 24:5) “His household,” this refers to his house; “Shall be” refers to his vineyard; “To give happiness to the wife” refers to his wife; “He married” to include his yevamah’s widow. These do not supply water and food and repair the roads [for the army].

If he gave [something] to craftsmen to repair, and they ruined it, they must make restitution. If he gave a carpenter a box, chest or cupboard to repair, and he ruined it, he must make restitution. If a builder undertook to pull down a wall, and he broke the stones or caused damage, he must make restitution. If he was pulling down at the one end and it fell down on the other, he is exempt; However, if it fell due to the blow, he is liable.

If he gave [something] to craftsmen to repair, and they ruined it, they must make restitution. If he gave a carpenter a box, chest or cupboard to repair, and he ruined it, he must make restitution. If a builder undertook to pull down a wall, and he broke the stones or caused damage, he must make restitution. If he was pulling down at the one end and it fell down on the other, he is exempt; However, if it fell due to the blow, he is liable.

An elder rebelling against the ruling of the court [is strangled], for it says, “If there arise a matter too hard for you for judgement […you shall promptly repair to the place that the Lord your God will have chosen, and appear before the levitical priests, or the magistrate in charge at the time, and present your problem. When they have announced to you the verdict in the case, you shall carry out the verdict that is announced to you from that place that the Lord chose, observing scrupulously all their instructions to you. You shall act in accordance with the instructions given you and the ruling handed down to you; you must not deviate from the verdict that they announce to you either to the right or to the left. Should a man act presumptuously and disregard the priest charged with serving there the Lord your God, or the magistrate, that man shall die” (Deut. 17:8-13, JPS translation). Three courts of law were there, one situated at the entrance to the Temple mount, another at the door of the [Temple] court, and the third in the Chamber of Hewn Stone. They [first] went to the court which is at the entrance to the Temple mount, and he [the rebellious elder] stated, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this first court] had heard [a ruling on the matter], they state it. If not, they go to the [second court] which is at the entrance of the Temple court, and he declares, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this second court] had heard [a ruling on the matter] they state it; if not, they all proceed to the great court of the Chamber of Hewn Stone from whence instruction issued to all Israel, for it says, [you shall carry out the verdict that is announced to you] from that place that the Lord chose (Deut. 17:10). If he returned to his town and taught again as he did before, he is not liable. But if he gave a practical decision, he is guilty, for it says, “Should a man act presumptuously” (Deut. 17:12) he is liable only for a practical ruling. But if a disciple gave a practical decision [opposed to the court], he is exempt: thus his stringency is his leniency.

Whatever is fit for the altar and not for Temple repair, for Temple repair and not for the altar, neither for the altar nor for Temple repair is subject to the law of sacrilege. How so? If one consecrated a cistern full of water, a dump full of manure, a dove-cote full of pigeons, a tree laden with fruit, a field covered with herbs, the law of sacrilege applies to them and to their contents. But if one consecrated a cistern and it was later filled with water, a dump and it was later filled with manure, a dove-cote and it was later filled with pigeons, a tree and it afterwards bore fruit or a field and it afterwards produced herbs, the law of sacrilege applies to the consecrated objects themselves but not to their contents, the words of Rabbi Judah. Rabbi Shimon says: if one consecrated a field or a tree, the law of sacrilege applies to it and to its produce for it is the growth of consecrated property. The young of [cattle set aside as] tithe may not nurse from cattle set aside for tithe, but others consecrate for such use. The young of consecrated cattle may not nurse from consecrated cattle, but others consecrate for such use. Workers may not eat dry figs dedicated to the Temple, nor may a cow eat of the vetch belonging to the Temple.

Whatever is fit for the altar and not for Temple repair, for Temple repair and not for the altar, neither for the altar nor for Temple repair is subject to the law of sacrilege. How so? If one consecrated a cistern full of water, a dump full of manure, a dove-cote full of pigeons, a tree laden with fruit, a field covered with herbs, the law of sacrilege applies to them and to their contents. But if one consecrated a cistern and it was later filled with water, a dump and it was later filled with manure, a dove-cote and it was later filled with pigeons, a tree and it afterwards bore fruit or a field and it afterwards produced herbs, the law of sacrilege applies to the consecrated objects themselves but not to their contents, the words of Rabbi Judah. Rabbi Shimon says: if one consecrated a field or a tree, the law of sacrilege applies to it and to its produce for it is the growth of consecrated property. The young of [cattle set aside as] tithe may not nurse from cattle set aside for tithe, but others consecrate for such use. The young of consecrated cattle may not nurse from consecrated cattle, but others consecrate for such use. Workers may not eat dry figs dedicated to the Temple, nor may a cow eat of the vetch belonging to the Temple.

Whatever is fit for the altar and not for Temple repair, for Temple repair and not for the altar, neither for the altar nor for Temple repair is subject to the law of sacrilege. How so? If one consecrated a cistern full of water, a dump full of manure, a dove-cote full of pigeons, a tree laden with fruit, a field covered with herbs, the law of sacrilege applies to them and to their contents. But if one consecrated a cistern and it was later filled with water, a dump and it was later filled with manure, a dove-cote and it was later filled with pigeons, a tree and it afterwards bore fruit or a field and it afterwards produced herbs, the law of sacrilege applies to the consecrated objects themselves but not to their contents, the words of Rabbi Judah. Rabbi Shimon says: if one consecrated a field or a tree, the law of sacrilege applies to it and to its produce for it is the growth of consecrated property. The young of [cattle set aside as] tithe may not nurse from cattle set aside for tithe, but others consecrate for such use. The young of consecrated cattle may not nurse from consecrated cattle, but others consecrate for such use. Workers may not eat dry figs dedicated to the Temple, nor may a cow eat of the vetch belonging to the Temple.

Things dedicated for the altar combine with one another with regard to the law of sacrilege, and to render one liable over them [for the laws of] piggul, notar and defilement. Things dedicated for Temple repair combine with one another. Things dedicated for the altar combine with things dedicated for Temple repair with regard to the law of sacrilege.

Things dedicated for the altar combine with one another with regard to the law of sacrilege, and to render one liable over them [for the laws of] piggul, notar and defilement. Things dedicated for Temple repair combine with one another. Things dedicated for the altar combine with things dedicated for Temple repair with regard to the law of sacrilege.

A bed that had contracted midras impurity: If a long side of it was broken and then he repaired it, it still retains its midras impurity. If the second side was also broke and then he repaired it, it becomes pure from midras impurity but is unclean by virtue of contact with midras. If before one could manage to repair the first side the second one broke, the bed becomes clean.

(Pr. 23:22): “Be not contemptuous because your mother got old.” Rebbi Yose bar Abun said, if words of Torah become old in your mouth, do not become contemptuous about them. What is the reason? “Be not contemptuous because your mother got old.” Rebbi Zeïra said, when your people got old, get up and repair it the way Elkanah did who instructed Israel in the pilgrimage for holidays. That is what is written: (1Sam. 1:2) “This man went up from his town, etc.”

Rebbi Ḥiyya in the name of Rebbi Joḥanan: They stated only “between his property and the public domain”; hence, between his own and his neighbor’s properties [building] is forbidden in the Sabbatical year. But on the intermediate days of a holiday, even between his property and the public domain it is forbidden. About a breach that fences soil; but a breach that does not fence soil may be repaired in the Sabbatical year. We have stated so: “Any breach that fences soil one is forbidden to repair in the Sabbatical year; any breach that does not fence soil one may repair in the Sabbatical year.” That is, if it does not endanger the public, but if it endangers the public one may repair even if it does fence soil.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: They stated only “between his property and the public domain”; hence, between his own and his neighbor’s properties [building] is forbidden in the Sabbatical year. But on the intermediate days of a holiday, even between his property and the public domain it is forbidden. About a breach that fences soil; but a breach that does not fence soil may be repaired in the Sabbatical year. We have stated so: “Any breach that fences soil one is forbidden to repair in the Sabbatical year; any breach that does not fence soil one may repair in the Sabbatical year.” That is, if it does not endanger the public, but if it endangers the public one may repair even if it does fence soil.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: They stated only “between his property and the public domain”; hence, between his own and his neighbor’s properties [building] is forbidden in the Sabbatical year. But on the intermediate days of a holiday, even between his property and the public domain it is forbidden. About a breach that fences soil; but a breach that does not fence soil may be repaired in the Sabbatical year. We have stated so: “Any breach that fences soil one is forbidden to repair in the Sabbatical year; any breach that does not fence soil one may repair in the Sabbatical year.” That is, if it does not endanger the public, but if it endangers the public one may repair even if it does fence soil.

MISHNAH: He who tears in his rage or about a deceased person, any who spoil are not liable. The measure for one who spoils in order to repair is as for repairing.

It happened that a pious person went to promenade in his vineyard on the Sabbath when he saw there a breach which he decided to repair after the Sabbath. He said, because I wanted to repair I shall never repair it. What did the Holy One, praise to Him, do for him? He prepared for him a tent of caper bush which grew there and mended it. From it he was fed and from there was his sustenance all his days.

It happened that a pious person went to promenade in his vineyard on the Sabbath when he saw there a breach which he decided to repair after the Sabbath. He said, because I wanted to repair I shall never repair it. What did the Holy One, praise to Him, do for him? He prepared for him a tent of caper bush which grew there and mended it. From it he was fed and from there was his sustenance all his days.

It happened that a pious person went to promenade in his vineyard on the Sabbath when he saw there a breach which he decided to repair after the Sabbath. He said, because I wanted to repair I shall never repair it. What did the Holy One, praise to Him, do for him? He prepared for him a tent of caper bush which grew there and mended it. From it he was fed and from there was his sustenance all his days.

HALAKHAH: “Rebbi Meïr says, any work which one started before the Fourteenth he may finish on the Fourteenth,” but only what is needed on the holiday. “But he may not start one on the Fourteenth,” even something needed for the holiday. “But the Sages say, three trades are working on Passover Eve, the tailors,” since a non-professional may sew normally on the intermediate days of the holiday. “The barbers,” since nezirim and lepers shave on the holiday. “The laundrymen,” since usually people who ascend from impurity to purity launder on the holiday. “Rebbi Yose ben Rebbi Jehudah says, also the cobblers,” since the pilgrims are used to repair their boots and sandals on the holiday. But the rabbis say, they were rich and made the pilgrimage on animals.

Rav Jehudah in the name of Samuel: The scholars who teach the priests the rules of slaughter, rules of receiving, rules of sprinkling, take their wages from the disbursement from the lodge. Rebbi Isaac bar Redifa in the name of Immi: The inspectors of defects of sancta take their wages from the disbursement from the lodge. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Simlai: Those who correct the scroll of the Temple courtyard take their wages from the disbursement from the lodge. Giddul bar Benjamin in the name of Assi: The two judges of robberies take their wages from the disbursement from the lodge. Samuel said, women who are weaving the gobelins take their wages from the disbursement from the lodge; Rav Ḥuna said, from disbursements for repair of the House. How do they disagree? Samuel makes it a sacrifice, Rav Huna makes it part of the building. Rebbi Ḥizqiah said that Rebbi Jehudah Dried Figs stated: The incense and all public sacrifices come from the disbursement from the lodge. The golden altar and vessels for the Service come from the excess of libations. The altar for elevation sacrifices, the building, and the courtyards come from the leftover in the lodge. The outside of the courtyards come from the lodge for maintenance of the House. But was it not stated: One commits me`ilah with stones of the Temple or the courtyards. How can one commit me`ilah with leftovers? But it must follow Rebbi Meïr, for Rebbi Meïr said, one commits me`ilah with leftovers. Rebbi Ḥinena said, Rebbi Meïr said this only during its year. But here we are after its year.

MISHNAH: Rebbi Simeon ben Menassiah says, who is distorted cannot be repaired? This is one committing incest or adultery and producing a bastard. If you would say a thief or robber, that one may repent and repair. Rebbi Simeon ben Menassia says, one calls distorted only what was correct before and became distorted. Who is that? This is a scholar who separated from the Torah.

Would it not be reasonable that “the commanders should take charge at the head of the people” and then “the Cohen shall come close”? He who directs them should inform them! The text is not in the correct order. At the border, you say that the policeman hears from the Cohen the text and communicates it to the people in any language. But at the battle order (they provide water and food and repair the roads). Rebbi Ḥaggai asked, since at the border the policeman hears from the Cohen the text and communicates it to the people in any language, should it not be the same with the battle order? Rebbi Ḥiyya bar Ada objected, is it reasonable that “when the policemen finished talking to the people,” after that “the Cohen shall come close and speak to the people”? He said to him, since you say, the text is not in the correct order, you cannot infer anything.

At less than three years and one day of age, Rebbi Yose in the name of [Rav] Ḥiyya bar Ashi, Rebbi Jonah, Rav Ḥiyya bar Ashi in the name of Rav: What is this like? One makes a dimple in the flesh which straightens out by itself. Rebbi Ḥiyya stated: Like one who muddies a source which becomes clear again. Rebbi Yose said, a Mishnah says so: Younger than that, it is as if one puts a finger on an eye. Rebbi Abun said: “I am calling to Almighty God, to the God who decides with me.” If a girl is three years and one day old, if the Court decided to lengthen, her hymen repairs itself, otherwise her hymen does not repair itself.

HALAKHAH: “If an adult male had sexual relations with an underage girl,” etc. What is an underage boy and what is an underage girl? They said in the name of Rebbi Jehudah ben Ḥagra, an underage boy is younger than nine years and one day, an underage girl is younger than three years and one day. One understands that if an adult male had sexual relations with an underage girl, her hymen repairs itself. If an underage boy has sexual relations with an underage female, her hymen repairs itself. But if an underage boy has sexual relations with an adult female, her hymen does not repair itself! Rebbi Abin, explain it that he had relations with her without penetration. Rebbi Yose ben Rebbi Abin said, you can even say that he had normal relations with her. The relations of an underage boy are relations but he does not have the force to damage her hymen. It was stated thus: It happened that [an adult] became pregnant while her hymen was intact.

MISHNAH: If he had his house to build, his fence to repair, his field to harvest, the other person goes to the journeymen and tells them, X is forbidden any profit from me by a vow and I do not know what to do. They work with him and come and take their wages from the other person.

HALAKHAH: “If he had his house to build, his fence to repair,” etc. May he say, he who works will not lose? Let us hear from the following. In the days of Rebbi Immi there was a fire in the village. Rebbi Immi sent a crier to the markets of the Gentiles saying: “He who works will not lose.” Rebbi Eleazar ben Rebbi Yose said, that was danger to life. But if there was danger to life, Rebbi Immi himself should have fought the fire! Did we not state, in any case of danger to life one does not say that [the necessary work] be done by Gentiles or minors, but [it should be done] even by important Jewish persons. It happened that there was a fire in the courtyard of Yose ben Simai in Šiḥin, and the garrison of the barracks of Sepphoris came to fight it but he did not let them fight it; he said, let the collector collect his due. Immediately there formed a cloud, there was rain which extinguished it. After the Sabbath he sent to each of them a tetradrachma and to their commander 50 denarii. Rebbi Ḥanina said, there was no need for him to do that A Samaritan was a neighbor of Rebbi Jonah. There was a fire in Rebbi Jonah’s neighborhood; he wanted to fight it but Rebbi Jonah did not let him. He said to him, because of my property! He said, yes. And everything was saved. Rebbi Jonah from Kefar-Immi spread his garment over the grain stack and the fire retreated from it.

Rebbi Hoshaia, when he received witnesses at Kallirhoë, used to say to them: You should know the importance of the testimony that comes from your mouth, how much rent money depends on your mouths. Rebbi Abuna said, if it is so, it is even a matter of criminal law. If somebody sleeps with a girl three years and one day old, he is stoned. The Court decided to lengthen, if he sleeps with her he is not stoned. Rebbi Abun said: “I am calling to Almighty God, to the God who decides with me.” If a girl is three years and one day old, if the Court decided to lengthen, her hymen repairs itself, otherwise it does not repair itself.

MISHNAH: If one gave something to artisans to repair and they broke it, they are liable. If one gave a chest, a box, or a cupboard to a woodworker to repair and he broke it, he is liable. And the builder who contracted to take down a wall is liable to pay if he ruined the stones or caused damage. If he was taking it down on one side when if collapsed on the other side he is not liable, but when it happened because of the pounding he is liable.

MISHNAH: If one gave something to artisans to repair and they broke it, they are liable. If one gave a chest, a box, or a cupboard to a woodworker to repair and he broke it, he is liable. And the builder who contracted to take down a wall is liable to pay if he ruined the stones or caused damage. If he was taking it down on one side when if collapsed on the other side he is not liable, but when it happened because of the pounding he is liable.

HALAKHAH: “If one gave something to artisans to repair and they broke it,” etc. Rav Huna said, only if he put in the last nail to acquire the rights to his utensils.

Rav Huna said, a courtyard is divided by the number of doors. Rav Ḥisda said, the baraita refers to manure. It was stated as follows: “For the cooking stove one handbreadth, for manure according to doors, for the covered walkway according to people.” “Five courtyards which were using a water conduit and it broke. All of them repair together with the uppermost. The uppermost repairs at its place; the others with the second one. The second one repairs at its place; the lowest one repairs with all of them and at its place.” “Five apartments are built above a house which broke. All of them repair with the lowest. The lowest repairs at its place; the others with the second one. The second one repairs at its place; the uppermost repairs with all of them and at its place. If it was a storm sewer they can prevent it being used for laundry. For laundry they cannot prevent it being used as storm sewer.”

Rav Huna said, a courtyard is divided by the number of doors. Rav Ḥisda said, the baraita refers to manure. It was stated as follows: “For the cooking stove one handbreadth, for manure according to doors, for the covered walkway according to people.” “Five courtyards which were using a water conduit and it broke. All of them repair together with the uppermost. The uppermost repairs at its place; the others with the second one. The second one repairs at its place; the lowest one repairs with all of them and at its place.” “Five apartments are built above a house which broke. All of them repair with the lowest. The lowest repairs at its place; the others with the second one. The second one repairs at its place; the uppermost repairs with all of them and at its place. If it was a storm sewer they can prevent it being used for laundry. For laundry they cannot prevent it being used as storm sewer.”

Rebbi Hoshaia, when he received witnesses at Kallirhoë, used to say to them: you should know the importance of the testimony that comes from your mouths; how much rent money depends on your mouths. Rebbi Abuna said, if it is so, it is even a matter of criminal law. If somebody sleeps with a girl three years and one day old, he is stoned. The court decides to lengthen, if he sleeps with her he is not stoned. Rebbi Abun said, I am calling to Almighty God, to the God Who decides with me. If a girl is three years and one day old, if the court decides to lengthen her hymen does (not) repair itself, otherwise it does [not] repair itself.

Rebbi Hoshaia, when he received witnesses at Kallirhoë, used to say to them: you should know the importance of the testimony that comes from your mouths; how much rent money depends on your mouths. Rebbi Abuna said, if it is so, it is even a matter of criminal law. If somebody sleeps with a girl three years and one day old, he is stoned. The court decides to lengthen, if he sleeps with her he is not stoned. Rebbi Abun said, I am calling to Almighty God, to the God Who decides with me. If a girl is three years and one day old, if the court decides to lengthen her hymen does (not) repair itself, otherwise it does [not] repair itself.

It happened that R. Eliezer's female slave died and his disciples went in to comfort him. When he saw them, he ascended to an upper room, but they ascended after him. He went into the court-way, but they went after him. He entered the guest-chamber, but they entered after him. He said to them : I imagined you would be scalded with tepid water; but now you are not scalded even with hot water. Have I not taught you : [On the death of] male and female slaves, we do not stand in a row for them, nor do we pronounce over them the benediction of mourners and the condolence of mourners? What, however, do we say over them ? As we say to a man on the death of his ox or ass, "May the Omnipresent repair thy loss," so do we say to a man on the death of his slaves, "May the Omnipresent repair thy loss."

It happened that R. Eliezer's female slave died and his disciples went in to comfort him. When he saw them, he ascended to an upper room, but they ascended after him. He went into the court-way, but they went after him. He entered the guest-chamber, but they entered after him. He said to them : I imagined you would be scalded with tepid water; but now you are not scalded even with hot water. Have I not taught you : [On the death of] male and female slaves, we do not stand in a row for them, nor do we pronounce over them the benediction of mourners and the condolence of mourners? What, however, do we say over them ? As we say to a man on the death of his ox or ass, "May the Omnipresent repair thy loss," so do we say to a man on the death of his slaves, "May the Omnipresent repair thy loss."

Such as are before the bier and stich as are behind it. Our Rabbis have taught : Those who are occupied with the funeral oration at the time when the body is lying before them should slip away one by one and read the Shema'; but if the body is not present, they sit and read the Shema' and the orator sits in silence ; they stand and say the Tefillah, and he justifies the divine decree, saying : "Lord of the Universe, I have often sinned before Thee, and Thou hast not exacted punishment from me for one in a thousand. May it be Thy will, O Lord our God, to repair our breaches and the breaches of all Thy people, the house of Israel, in mercy."

Mar Zotra visited the house of Rab Ashe whom some bereavement had befallen. [In the Grace after meals] he opened with the benediction : "Who art kind and dealest kindly, true God and Judge, Who judgest with righteousness and in judgment takest [the souls of men unto Thyself], Who rulest in Thy world, doing therein according to Thy will, for all Thy ways are judgment and all is Thine. We are Thy people and Thy servants, and in all circumstances it is our duty to give thanks unto Thee and to bless Thee. O Thou Who repairest the breaches in Israel, mayest Thou also repair this breach in Israel, granting us life."

[The reason is] as R. Joseph taught: There were three contributions: of the altar for the altar, of the sockets for the sockets, and of the repair of the House for the repair of the House.

[The reason is] as R. Joseph taught: There were three contributions: of the altar for the altar, of the sockets for the sockets, and of the repair of the House for the repair of the House.