shoots

As the elders who saw John the disciple of the Lord remembered that they had heard from him how the Lord taught in regard to those times, and said]: The days will come in which vines shall grow, having each ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in every one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five-and-twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, 'I am a better cluster, take me; bless the Lord through me.' In like manner, [He said] that a grain of wheat would produce ten thousand ears, and that every ear would have ten thousand grains, and every grain would yield ten pounds of clear, pure, fine flour; and that apples, and seeds, and grass would produce in similar proportions; and that all animals, feeding then only on the productions of the earth, would become peaceable and harmonious, and be in perfect subjection to man. [Testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John and a friend of Polycarp, in the fourth of his books; for five books were composed by him. And he added, saying, Now these things are credible to believers. And Judas the traitor, says he, not believing, and asking, 'How shall such growths be accomplished by the Lord.' the Lord said, 'They shall see who shall come to them.' These, then, are the times mentioned by the prophet Isaiah: 'And the wolf shall lie, down with the lamb,' etc. .]

As the elders who saw John the disciple of the Lord remembered that they had heard from him how the Lord taught in regard to those times, and said]: The days will come in which vines shall grow, having each ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in every one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five-and-twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, 'I am a better cluster, take me; bless the Lord through me.' In like manner, [He said] that a grain of wheat would produce ten thousand ears, and that every ear would have ten thousand grains, and every grain would yield ten pounds of clear, pure, fine flour; and that apples, and seeds, and grass would produce in similar proportions; and that all animals, feeding then only on the productions of the earth, would become peaceable and harmonious, and be in perfect subjection to man. [Testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John and a friend of Polycarp, in the fourth of his books; for five books were composed by him. And he added, saying, Now these things are credible to believers. And Judas the traitor, says he, not believing, and asking, 'How shall such growths be accomplished by the Lord.' the Lord said, 'They shall see who shall come to them.' These, then, are the times mentioned by the prophet Isaiah: 'And the wolf shall lie, down with the lamb,' etc. .]

And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. These three kinds He created on the fifth day.

And I, Peter, answered and said unto him: Interpret unto me concerning the fig-tree, whereby we shall perceive it; for throughout all its days doth the fig-tree send forth shoots, and every year it bringeth forth its fruit for its master. What then meaneth the parable of the fig-tree? We know it not.

As the elders remember, which saw John the Lord's disciple, that they heard from him how the Lord taught concerning those times, and said: The days shall come wherein vines shall grow each having ten thousand branches, and on one branch ten thousand shoots, and on every shoot ten thousand clusters, and in every cluster ten thousand grapes, and every grape when it is pressed shall yield five and twenty measures (metrētes) of wine. And when any of the saints taketh hold of one of the clusters, another will cry out: I am a better cluster, take me, through me bless thou the Lord. Likewise also he said that a grain of wheat shall bring forth ten thousand ears, and every ear shall have ten thousand grains, and every grain shall yield five double pounds of white clean flour; and all other fruits and seeds and plants according to the agreement that followeth with them (sc. in the same proportion): and all animals using those foods which are got from the earth shall be peaceable and in concord one with another, subject unto men with all obedience. These things Papias also, a hearer of John, and an associate of Polycarp, an ancient man, testifies in writing in the fourth of his books—for he wrote five. And he adds, saying: But these things are credible unto believers. And, he says, when Judas the traitor believed not, and asked: How then shall these growths be accomplished by the Lord? the Lord said: They shall see who shall come thereto.

And upon thy shoots shall be all these days.

And then Moses went up into the mount and prayed the Lord, saying: Behold now, thou art God which hast planted this vineyard and set the roots thereof in the deep, and stretched out the shoots of it unto thy most high seat. Look upon it at this time, for the vineyard hath put forth her fruit and hath not known him that tilled her. And now if thou be wroth with thy vineyard and root it up out of the deep, and wither up the shoots from thy most high eternal seat, the deep will come no more to nourish it, neither thy throne to refresh that thy vineyard which thou hast burned.

And then Moses went up into the mount and prayed the Lord, saying: Behold now, thou art God which hast planted this vineyard and set the roots thereof in the deep, and stretched out the shoots of it unto thy most high seat. Look upon it at this time, for the vineyard hath put forth her fruit and hath not known him that tilled her. And now if thou be wroth with thy vineyard and root it up out of the deep, and wither up the shoots from thy most high eternal seat, the deep will come no more to nourish it, neither thy throne to refresh that thy vineyard which thou hast burned.

The leaves, or the tendrils, or the young grapes, or the shoots by the roots?"

If the sheep have destroyed all the shoots from the root of the vine, then they all belong to thee.

If he was passing through a vineyard, and seeds fell from him, or [seeds] went [into the field] with manure, or with [irrigation] water, or if he was [in a grain field] scattering seed and the wind blew some behind him [into a vineyard], everything is permitted. If the wind blew the seed in front of him [into a vineyard], Rabbi Akiba says: If it has produced small shoots, he must turn the soil. If it has reached the stage of green ears, he must beat them out. If it has grown into grain, it must be burnt.

Up until when are they called saplings? Rabbi Elazar ben Azariah says: until they are permitted for common use. But Rabbi Joshua says: until they are seven years old. Rabbi Akiba says: [the word] sapling, [it goes] according to its name. A tree which had been cut down and then produced fresh shoots: if one handbreadth or less, they are regarded as saplings, if more than a handbreadth they are regarded as trees, the words of Rabbi Shimon.

They may not plant or sink [vine-shoots], or graft in the sixth year within thirty days of Rosh Hashanah. If he has planted or sank or grafted, he must uproot. Rabbi Judah says: any grafting that has not taken root within three days will never do so. Rabbi Yose and Rabbi Shimon say: two weeks.

Rabban Gamaliel says: shoots of fenugreek, of mustard, and of white beans are liable [to tithe]. Rabbi Eliezer says: as for the caper bush, tithes must be given from the shoots, the berries and the blossoms. Rabbi Akiba says: only the berries are tithed since they [alone] count as fruit.

Rabban Gamaliel says: shoots of fenugreek, of mustard, and of white beans are liable [to tithe]. Rabbi Eliezer says: as for the caper bush, tithes must be given from the shoots, the berries and the blossoms. Rabbi Akiba says: only the berries are tithed since they [alone] count as fruit.

If a shoot of orlah or a vineyard in which seeds had been planted (kilayim), became mixed up with [other] shoots, behold one may not gather [the fruit]. But if one has gathered [it], it is neutralized in two hundred-and-one, provided that he did not act deliberately. Rabbi Yose says: even if he acted deliberately, it becomes neutralized in two hundred-and-one.

For Rabbi Meir used to say: anything that is normally [sold] by counting causes [a mixture] to become consecrated [in even the smallest amount]. But the sages say only six things consecrate [a mixture in even the smallest amount], and Rabbi Akiba says seven [things]. And these are they: Nuts with soft shells; badan pomegranates; stopped-up casks; beet shoots; cabbage-heads; Greek pumpkins. Rabbi Akiba says: also loaves [baked by] a householder. To those to which orlah applies [they prohibit the mixture] as orlah, [to those of which] kilayim of the vineyard apply [they prohibit the mixture as] kilayim of the vineyard.

He who plows any amount, or who weeds, or who prunes [trees], or who cuts off young shoots, no matter the amount, is liable. He who gathers wood: if in order to effect an improvement, [he is liable] for any amount; if for lighting a fire, as much as is required for boiling a light egg. He who collects grasses: if to effect an improvement, [he is liable] for any amount; if for an animal, as much as fits in a kid’s mouth.

Bundles of straw, bundles of twigs, or bundles of young shoots, if they were prepared as animal food, they may be carried; if not, they may not be carried. One may overturn a basket before young birds, so that they will get up and then get down. A chicken which has run away, they may push her until she re-enters. One may make calves and foals walk in the public domain. And a woman may make her son walk. Rabbi Judah says: when is this so? If he lifts one [foot] and places [another] down; but if he drags them it is forbidden.

If a man sold a donkey he has sold its foal. If a man sold a cow he has not sold its calf. If he sold a dungheap, he has sold the dung on it. If he sold a cistern, he has sold the water in it. If he sold a bee-hive he has sold the bees. If he sold a dovecote he has sold the pigeons. If a man bought the fruit of a dovecote from his fellow he must let go the first pair that are hatched. [If he bought], the fruit of a beehive he may take three swarms and then [the seller] may make the rest sterile. [If he bought] honeycombs he must leave two honeycombs. [If he bought] olive trees to cut down the branches, he must leave two shoots.

If a jar had a hole in it and wine lees stopped it up, they protect it. If one stopped it up with a vine shoot [it does not protect] until he plasters it at the sides. If there were two vine shoots, [it does not protect] unless he plastered it at the sides and also between the one shoot and the other. If a board was placed over the mouth of an oven, it protects if he plastered it at the sides. If there were two boards [it does not protect] unless he plastered at the sides and also between the one board and the other. If they were fastened together with pegs or with bamboo joints there is no need for them to be plastered in the middle.

Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.

Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.

Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.

The following neither defile nor can they be defiled and they do not join together: The roots of cabbage-stalks, Young shoots of beet growing out of the root, and [similar] such turnip-heads, [And produce whose roots] that are ordinarily cut off but in this case were pulled up [with their roots]. Rabbi Yose declares them all susceptible to contract uncleanness, but he declares insusceptible cabbage-stalks and turnip-heads.

Young palm shoots. Rebbi Jacob bar Aḥa in the name of Samuel: He recites on it “Creator of the fruit of the tree.” Rebbi Ḥalaphta ben Saul stated, “By Whose word everything was created.” Rebbi Joshua stated: “Creator of kinds of grasses.” The baraita of Rebbi Oshaiah disagrees: “The following are the kinds of grasses: artichoke, ḥalimah, demua, and lycium.

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 shoots of vines,” etc. What means ביחילו? Rebbi Ḥiyya bar Abba said, if it comes alive, as you say (Zach.11:8): “And their souls were too much for me.”

There, we have stated: “Sprouts of new shoots, [of nasturtium,] and the leaves of wild arum cannot receive impurity of food until they become sweet.” Why? Because they are bitter. But are lupines not also bitter? It is different with lupines since they are human food from the start. It is different for these; we would not know that the sanctity of the Sabbatical would not fall on them unless they become sweet.

MISHNAH: Leaves, shoots, vine sap, and the flower are permitted for ‘orlah, the Fourth Year, and a nazir, but forbidden from a pagan sacred grove. Rebbi Yose said, the flower is forbidden because it is a fruit. Rebbi Eliezer says, it is forbidden to use ‘orlah sap as curd. Rebbi Joshua said, I heard explicitly that one is permitted to use sap of leaves and sap of roots as curd. But the sap of unripe figs is forbidden because that is a fruit. Anqoqlot, the grape skins, the grape seeds, and the afterwine made from them, pomegranate skins and their flowers, nut shells, and seeds are forbidden from ‘orlah, sacred groves, and for a nazir. They are permitted in the fourth year. Windfall is forbidden for all of these. Rebbi Yose said, one may plant an ‘orlah shoot but not an ‘orlah nut because the latter is a fruit. Also, one does not graft with spathe of ‘orlah.

HALAKHAH: “Leaves and shoots.” Our Mishnah does not follow Rebbi Eliezer, as was stated in the name of Rebbi Eliezer: (Num. 6:4) “Anything made from the wine-vine, from seeds to skin he shall not eat,” that includes leaves and shoots.

HALAKHAH: “Leaves and shoots.” Our Mishnah does not follow Rebbi Eliezer, as was stated in the name of Rebbi Eliezer: (Num. 6:4) “Anything made from the wine-vine, from seeds to skin he shall not eat,” that includes leaves and shoots.

“Bast to make a hanger for a small or large sieve.” This you are saying about the inner part. But for the outer parts to make two loops for a small or large sieve. It was stated: “Palm fiber to make a handle for an Egyptian basket.” This you are saying for soft ones, but for hard ones to make a border. If one took out a willow container he is liable. Palm leaves two. Vine shoots, for planting two, as animal feed a goat’s mouthful, as wood according to the measure of wood. One who brings out two hairs from a horse’s tail or a cow’s tail is liable because one uses them to make snares. Bristles from pig, there are Tannaim who state, two, and there are Tannaim who state, one. He who says two, of soft ones, but he who says one, of hard ones. Kernels, for planting, two, as animal feed a pig’s mouthful. What is its mouthful? One. Others say, the number five. If one took out calamint, hyssop, or thyme, if as human food, in the volume of a dried fig, if an animal feed a goat’s mouthful, as wood according to the measure of wood, if for sprinkling according to the measure of sprinkling.

It was stated: “One may move mustard seed because it is pigeon feed, and rue because it is food for gazelles, and glass because it is food for ostriches. Rebbi Nathan said, then one should be able to move shoots since elephants eat them”.

MISHNAH: One moves bundles of straw, and bundles of wood, and bundles of shoots if they were prepared as animal feed; otherwise one does not move them. One turns over a basket before the chicks that they may climb up and down. A chicken which escaped one may push until it re-enters. One helps calves and fillies to walk in the public domain and a woman may help her son to walk. Rebbi Jehudah said, when? If he lifts one foot and puts the other one down but if he draws them it is forbidden.

MISHNAH: One does not thatch with bundles of straw, and bundles of wood, and bundles of shoots; but all of them are qualified if untied. All of them are qualified as walls.

“A dog stole a hot pitta.” Rebbi Simeon ben Laqish said, only if he lit every single ear of grain. Rebbi Joḥanan said, he is like a person who shoots an arrow from one place to another. Rebbi Isaac bar Tevelai said, a Mishnah supports Rebbi Simeon ben Laqish: “If a kid goat was bound to it and a slave was close by and was burned, he is obligated. If the slave was bound and the kid goat close by, he is free.” But if you say that he is not like a person who shoots an arrow from one place to another, then for the first ear he is guilty of a capital crime; for the remainder he should be liable for repayment. Rebbi Yose said, you also understand that from: “If his cattle set fire to a stack of sheaves on the Sabbath, he is obligated. But if he set fire to a stack of sheaves on the Sabbath, he is free.” But if you say that he is not like a person who shoots an arrow from one place to another, then should he not become obligated since for the remainder he should be liable for repayment. A person did put out a hot water bottle outside. A donkey passed by and broke it. The case came before Rebbi Isaac bar Tevelai, who said to him: He does not owe you anything. Not only that but if [the donkey] suffered damage, [you] would be obligated for its damages.

“A dog stole a hot pitta.” Rebbi Simeon ben Laqish said, only if he lit every single ear of grain. Rebbi Joḥanan said, he is like a person who shoots an arrow from one place to another. Rebbi Isaac bar Tevelai said, a Mishnah supports Rebbi Simeon ben Laqish: “If a kid goat was bound to it and a slave was close by and was burned, he is obligated. If the slave was bound and the kid goat close by, he is free.” But if you say that he is not like a person who shoots an arrow from one place to another, then for the first ear he is guilty of a capital crime; for the remainder he should be liable for repayment. Rebbi Yose said, you also understand that from: “If his cattle set fire to a stack of sheaves on the Sabbath, he is obligated. But if he set fire to a stack of sheaves on the Sabbath, he is free.” But if you say that he is not like a person who shoots an arrow from one place to another, then should he not become obligated since for the remainder he should be liable for repayment. A person did put out a hot water bottle outside. A donkey passed by and broke it. The case came before Rebbi Isaac bar Tevelai, who said to him: He does not owe you anything. Not only that but if [the donkey] suffered damage, [you] would be obligated for its damages.

“A dog stole a hot pitta.” Rebbi Simeon ben Laqish said, only if he lit every single ear of grain. Rebbi Joḥanan said, he is like a person who shoots an arrow from one place to another. Rebbi Isaac bar Tevelai said, a Mishnah supports Rebbi Simeon ben Laqish: “If a kid goat was bound to it and a slave was close by and was burned, he is obligated. If the slave was bound and the kid goat close by, he is free.” But if you say that he is not like a person who shoots an arrow from one place to another, then for the first ear he is guilty of a capital crime; for the remainder he should be liable for repayment. Rebbi Yose said, you also understand that from: “If his cattle set fire to a stack of sheaves on the Sabbath, he is obligated. But if he set fire to a stack of sheaves on the Sabbath, he is free.” But if you say that he is not like a person who shoots an arrow from one place to another, then should he not become obligated since for the remainder he should be liable for repayment. A person did put out a hot water bottle outside. A donkey passed by and broke it. The case came before Rebbi Isaac bar Tevelai, who said to him: He does not owe you anything. Not only that but if [the donkey] suffered damage, [you] would be obligated for its damages.

It was stated: “One does not estimate a bet kor because it would diminish, nor a bet qab because it would inflate. But one estimates a bet se’ah of the field in question, how much it was worth and how much is it worth now. Rebbi Jehudah said, when? If it ate shoots of the fig tree or plucked shoots of vines. But if it ate unripe grapes or unripe figs, one estimates them as fully grown fruits. Rebbi Jehudah said in the name of Rebbi Aqiba: If it ate fully grown produce, he pays for fully grown produce, [fruits of] trees, one estimates trees for him. Trees one estimates by the bet se’ah. Rebbi Simeon ben Jehudah said in the name of Rebbi Aqiba: Produce not yet one-third ripe is estimated under the rules of trees.” In the House of Rebbi Yannai they said, one estimates a three-qab in sixty three-qabs. Rebbi Yose ben Rebbi Ḥanina said, one estimates a stalk in sixty stalks.

It was stated: “One does not estimate a bet kor because it would diminish, nor a bet qab because it would inflate. But one estimates a bet se’ah of the field in question, how much it was worth and how much is it worth now. Rebbi Jehudah said, when? If it ate shoots of the fig tree or plucked shoots of vines. But if it ate unripe grapes or unripe figs, one estimates them as fully grown fruits. Rebbi Jehudah said in the name of Rebbi Aqiba: If it ate fully grown produce, he pays for fully grown produce, [fruits of] trees, one estimates trees for him. Trees one estimates by the bet se’ah. Rebbi Simeon ben Jehudah said in the name of Rebbi Aqiba: Produce not yet one-third ripe is estimated under the rules of trees.” In the House of Rebbi Yannai they said, one estimates a three-qab in sixty three-qabs. Rebbi Yose ben Rebbi Ḥanina said, one estimates a stalk in sixty stalks.

One walks on permitted paths from the moment the harvest is cleared up to the second rainfall, and one may take shoots to plant from everywhere except from olive trees and vines. From olives trees from the very young and the very old, but if it was like a ṭrgwl even from the very young it is forbidden.

MISHNAH: There are three kinds of Ashera. A tree which originally was planted for idolatry is forbidden. If he cut and shaped it for idolatry and it grows new shoots, one removes what grew newly. If he puts an idol under it, when he makes it invalid it becomes permitted.

in every case where men do not plant specifically to obtain that article of food, we do not pronounce the benediction over it? Lo, the caper-bush men plant for the purpose of the caper-blossom ; and we have a Mishnaic teaching : In the case of the various kinds of capers, over the leaves and young shoots one says "...Who createst the fruit of the ground," but over the berries and buds "...Who createst the fruit of the tree" !

Rab Nahman b. Isaac said : Men do plant caper-bushes for the sake of the shoots, but not the palm for the sake of the heart ; and although Samuel praised Rab Judah, the Halakah is in agreement with Samuel.

Rab Judah said in the name of Rab : As for the caper-bush which is still in a state of 'Orlah outside the [Holy] Land, one throws away the berries but eats the buds ; that is to say, the berries are fruit but not the buds. Against this [deduction] I quote : ln the case of the various kinds of capers, over the leaves and their young shoots one says "...Who createst the fruit of the ground," but over the berries and buds "...Who createst the fruit of the tree!"

He speaks according to the view of R. 'Akiba ; for there is a Mishnaic teaching : R. Eliezer says : In the case of the caper-bush, we give tithe of the young shoots and the berries and buds ; R. 'Akiba says : We only give tithe of the berries because they are fruit.

When R. Naḥman and R. Isaac were taking leave of one another, the former said to the latter, pray, bless me. R. Isaac replied, let me tell thee a parable: To what can thy case be compared? To that of a man who was walking in a desert, suffering fatigue, hunger and thirst, and then found a tree, whose shade was pleasant and whose fruit was sweet, while a brook flowed by it. He rested beneath its shade, ate from its fruit and drank from its water. When he was about to leave, he said: O Tree, O Tree! What blessing shall I bestow upon thee? Shall I wish thee that thy shade be pleasant?—thy shade is pleasant; shall I wish thee that thy fruit be sweet?—thy fruit is sweet; shall I wish thee that a brooklet may flow by thee?—a brooklet does flow by thee! Therefore I say, may it be the will of God that all shoots taken from thee

Similarly, if it did not rain upon a certain city, etc. Said R. Judah in the name of Rab: Both cities are here (in the verse of Amos quoted in the Mishnah) pointed out as being punished. "Jerusalem is among them as one unclean" (Lament., 1. 17). Said R. Judah in the name of Rab, this verse contains a promise of (future) blessing, for just as an unclean (menstruating) woman becomes clean again, so also Jerusalem. "She is become as a widow" (ib., 1. 1). Said R. Judah in the name of Rab, this verse also is meant as a blessing, for Scripture says, 'as a widow', not a 'widow', but as a woman whose husband went to a country beyond the sea and intends to come back to her. "Therefore have I also made you contemptible and base before all the people" (Malachi, 2. 9). Said R. Judah in the name of Rab, this is also meant as a blessing, for (in thus despising us) they do not appoint us as overseers of rivers, and as bailiffs. "The Lord will smite Israel, as a reed is shaken in the water" (I Kings, 14. 15). Said R. Judah in the name of Rab, this too is meant in a good sense, for R. Samuel b. Naḥamani said in the name of R. Jonathan: What is the meaning of the verse (Prov., 27. 6): "Faithful are the wounds of a friend; but the kisses of an enemy are importunate"? It means to say that the curse uttered by Ahijah the Shilonite against Israel was better than the blessing given them by the wicked Balaam; Ahijah the Shilonite cursed them by comparing them to a reed; now the reed rises in water, always drives young shoots and has many roots, so that even if all the winds of the world come and blow against it, the reed will move with the winds hither and thither, and when the winds have subsided the reed still stands firm in its place. Not so wicked Balaam. He blessed them by comparing them to a cedar tree, as is said (Numbers, 24. 6): "As cedars beside the waters;" now the cedar tree does not grow in water, does not drive young shoots and its roots are not many, and when the winds come and blow against it, it does not yield to them; hence when a strong southern wind arises, it uproots it and turns it upside down.

Similarly, if it did not rain upon a certain city, etc. Said R. Judah in the name of Rab: Both cities are here (in the verse of Amos quoted in the Mishnah) pointed out as being punished. "Jerusalem is among them as one unclean" (Lament., 1. 17). Said R. Judah in the name of Rab, this verse contains a promise of (future) blessing, for just as an unclean (menstruating) woman becomes clean again, so also Jerusalem. "She is become as a widow" (ib., 1. 1). Said R. Judah in the name of Rab, this verse also is meant as a blessing, for Scripture says, 'as a widow', not a 'widow', but as a woman whose husband went to a country beyond the sea and intends to come back to her. "Therefore have I also made you contemptible and base before all the people" (Malachi, 2. 9). Said R. Judah in the name of Rab, this is also meant as a blessing, for (in thus despising us) they do not appoint us as overseers of rivers, and as bailiffs. "The Lord will smite Israel, as a reed is shaken in the water" (I Kings, 14. 15). Said R. Judah in the name of Rab, this too is meant in a good sense, for R. Samuel b. Naḥamani said in the name of R. Jonathan: What is the meaning of the verse (Prov., 27. 6): "Faithful are the wounds of a friend; but the kisses of an enemy are importunate"? It means to say that the curse uttered by Ahijah the Shilonite against Israel was better than the blessing given them by the wicked Balaam; Ahijah the Shilonite cursed them by comparing them to a reed; now the reed rises in water, always drives young shoots and has many roots, so that even if all the winds of the world come and blow against it, the reed will move with the winds hither and thither, and when the winds have subsided the reed still stands firm in its place. Not so wicked Balaam. He blessed them by comparing them to a cedar tree, as is said (Numbers, 24. 6): "As cedars beside the waters;" now the cedar tree does not grow in water, does not drive young shoots and its roots are not many, and when the winds come and blow against it, it does not yield to them; hence when a strong southern wind arises, it uproots it and turns it upside down.

does not produce young shoots, so neither does the righteous. Scripture therefore compares him also to a cedar; if, on the other hand, Scripture only mentioned the cedar and not the palm-tree, one might have said that just as a cedar bears no fruit, so neither does the righteous, therefore Scripture has both palm-tree and cedar.

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."

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."