slightly

They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.

For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.

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.

Now, in the next place, if any one has the capacity, let him understand that in what assumes the form of history, and which contains some things that are literally true, while yet it conveys a deeper meaning, those who preserved their original language continued, by reason of their not having migrated from the east, in possession of the east, and of their eastern language. And let him notice, that these alone became the portion of the Lord, and His people who were called Jacob, and Israel the cord of His inheritance; and these alone were governed by a ruler who did not receive those who were placed under him for the purpose of punishment, as was the case with the others. Let him also, who has the capacity to perceive as far as mortals may, observe that in the body politic of those who were assigned to the Lord as His pre-eminent portion, sins were committed, first of all, such as might be forgiven, and of such a nature as not to make the sinner worthy of entire desertion, while subsequently they became more numerous, though still of a nature to be pardoned. And while remarking that this state of matters continued for a considerable time, and that a remedy was always applied, and that after certain intervals these persons returned to their duty, let him notice that they were given over, in proportion to their transgressions, to those to whom had been assigned the other quarters of the earth; and that, after being at first slightly punished, and having made atonement, they returned, as if they had undergone discipline, to their proper habitations. Let him notice also that afterwards they were delivered over to rulers of a severer character—to Assyrians and Babylonians, as the Scriptures would call them. In the next place, notwithstanding that means of healing were being applied, let him observe that they were still multiplying their transgressions, and that they were on that account dispersed into other regions by the rulers of the nations that oppressed them. And their own ruler intentionally overlooked their oppression at the hands of the rulers of the other nations, in order that he also with good reason, as avenging himself, having obtained power to tear away from the other nations as many as he can, may do so, and enact for them laws, and point out a manner of life agreeably to which they ought to live, that so he may conduct them to the end to which those of the former people were conducted who did not commit sin.

Netting placed over the mouth of an oven and slightly sinking into it, and having no frame: If a sheretz was in it, the oven becomes unclean; If the sheretz was in the oven, the food in the netting becomes unclean, since only vessels afford protection against an impurity in an earthen vessel. A jar full of pure liquids placed beneath the bottom of an oven, and a sheretz in the oven – the jar and the liquids remain clean. If it was inverted, with its mouth projecting into the air-space of the oven, and a sheretz was in the oven, the liquid that clings to the sides of the jar remains clean.

Is has been stated: The Tree of Life is wide a parcourse of 500 years. Rebbi Yehudah ben Rebbi Ilaï said: not only its crown but even its stem.All the splitting of primeval waters splits under it since (Ps. 1:3) “He shall be like a tree planted on split waters.” It has been stated: The Tree of Life is one sixtieth of the Garden. (Gen. 2:10) “And a river originated in Eden to irrigate the Garden.” The remainder of a kur is a triple qab, a sixtieth. The remainder of Africa is Egypt, a sixtieth. We find that it is said that Egypt can be traversed in 40 days. Black Africa can be traversed in slightly more than seven years. But the teachers say [the sky is determined] by the days of the patriarchs (Deut. 11:21) “like the days of the sky over the earth.” And just as the sky over the earth is at a distance of a way of 500 years so between one sky and the next is a way of 500 years and its thickness is a way of 500 years. Why did you see fit to say the thickness of the sky is a way of 500 years? Rebbi Abun said (Gen. 1:6): “There shall exist a spread-sky within the water.” The spread-sky shall be in the middle. Rav said: the sky was wet on the first day and jelled on the second day. Rav said: “There shall exist a spread-sky”: the sky shall strengthen, the sky shall jell, the sky shall solidify, the sky shall be spread. Rebbi Yehudah ben Pazi said: The sky (רקיע) shall be made like a piece of cloth, just as it is said (Ex. 39:3) “They stretched (וירקעו) out the gold sheets.”

Ḥizqiah said, if somebody has slightly more than a bet rova‘, then in that excess he may sow anything he likes. Rebbi Joḥanan said, he may sow in it only one kind. Rebbi Zeïra said, Rebbi Joḥanan agrees that if he had a bet rova‘ and a half, he may sow half a bet rova‘ from either side and the last half bet rova‘ is valid for both sides. A baraita disagrees with Rebbi Joḥanan: “ If he had fields, one sown with wheat and the other sown with barley, he may bring straw in between and sow one side with wheat and the other with barley because the wheat looks like the end of the wheat field, and the barley like the end of the barley field.” What does Rebbi Joḥanan do with that? He explains it following Rebbi Eliezer ben Jacob, for Rebbi Eliezer ben Jacob said: “Even if wheat after wheat comes close to barley, barley after barley comes close to wheat, it is permitted.” For wheat after wheat only comes close to barley (wheat), barley after barley comes close to (barley) [wheat], but if only one wheat stalk is absorbed into the barley, or one stalk of barley is absorbed into the wheat, then that is forbidden.

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

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

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

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

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

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

If it was wide within fifteen cubits, Rebbi Abba and Rav Huna in the name of Rav: He makes a plank of slightly more than three hand-breadths and removes it two cubits from the wall. The slight addition is treated as lath, and it is permitted on condition that what is standing be more than the empty space. Should he not make a plank four hand-breadths wide? Did we not state, he makes a plank four hand-breadths wide? Rebbi Abba bar Pappai said, in order to permit both parts without beam. Some Tannaim state, he puts up a stick and a double-pointed stake; some Tannaim state, he makes a plank four hand-breadths wide. Rebbi Yose said, practice follows him who said, he makes a plank four hand-breadths wide.

HALAKHAH: “One may surround by three ropes,” etc. Rebbi Zeˋira said, they said this only about ten or more than ten; therefore no less than ten. But was it stated thus? If one brought a wall of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than three [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than (four) [seven] hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space.

It was stated: “One may use anything to reduce, stones, bricks, a Tyrian or an Egyptian ladder if it was fastened.” Rebbi Abba in the name of Rav Jehudah: Even if it was not fastened. But was it not stated “if it was fastened”? Rebbi Abba said, if it was dedicated for this purpose. Rebbi La instructed following this Tanna, only if it was fastened. Both Rebbi Jonah and Rebbi Yose, one in the name of Mar Uqban, and one in the name of Rav Naḥman bar Jacob: It is necessary that between two steps there be less than three [hand-breadths] and each be four hand-breadths wide; the posts complement the four. Yasa said, a block in which he carved steps reduces. In any case, the posts do not complement ten; it is like a high step. Rebbi Yasa in the name of Rebbi Abun bar Cahana: It must be stretched four hand-breadths from the wall as separate place. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: The step which reduces from ten must be stretched four hand-breadths from the wall as a separate place. Rebbi Jacob the Southerner asked: If one brought a board of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than four [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than four hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space?

It was stated: Rebbi Jehudah said, the House of Shammai and the House of Hillel agree that one who copulates with his mother-in-law disables his wife. Where did they disagree? If he copulates with his wife’s sister; where the House of Shammai say, he disabled her, but the House of Hillel say, he did not disable her. The colleagues in the name of Rebbi Joḥanan: The reason of Rebbi Jehudah: “In fire they should burn him and them.” Where do we hold? If it is about burning, only one of them is burned. So if it cannot be relevant for burning, let it be relevant for prohibition. So far following Rebbi Aqiba; following Rebbi Ismael? Rebbi Ismael stated: “In fire they should burn him and them,” him and the second one. And the House of Shammai was arguing: Since in a case where a slightly prohibited person copulated with a slightly prohibited person the cause of the prohibition became forbidden, if a strongly prohibited person copulated with a strongly prohibited person, it is only logical that the cause of the prohibition is forbidden. Which rule is slight? Rebbi Joḥanan said, the beginning of the chapter. But this is very strong! There is a difference since she was permitted to be married to him.

It was stated: Rebbi Jehudah said, the House of Shammai and the House of Hillel agree that one who copulates with his mother-in-law disables his wife. Where did they disagree? If he copulates with his wife’s sister; where the House of Shammai say, he disabled her, but the House of Hillel say, he did not disable her. The colleagues in the name of Rebbi Joḥanan: The reason of Rebbi Jehudah: “In fire they should burn him and them.” Where do we hold? If it is about burning, only one of them is burned. So if it cannot be relevant for burning, let it be relevant for prohibition. So far following Rebbi Aqiba; following Rebbi Ismael? Rebbi Ismael stated: “In fire they should burn him and them,” him and the second one. And the House of Shammai was arguing: Since in a case where a slightly prohibited person copulated with a slightly prohibited person the cause of the prohibition became forbidden, if a strongly prohibited person copulated with a strongly prohibited person, it is only logical that the cause of the prohibition is forbidden. Which rule is slight? Rebbi Joḥanan said, the beginning of the chapter. But this is very strong! There is a difference since she was permitted to be married to him.

It happened that Elders came together in the house Gadia in Jericho, when a disembodied voice came and said to them: There is among you one man who would be worthy that the Holy Spirit should rest on him, only the generation is not worthy. They all looked at Hillel the Elder. When he died, they said about him, o meek, pious student of Ezra. Again it happened that Elders came together in a second floor at Jabne, when a disembodied voice came and said to them: There is among you one man who would be worthy that the Holy Spirit should rest on him, only the generation is not worthy. They all looked at Samuel Minor. Why was he called Minor? Because he effaced himself. Some say, because he was slightly below Samuel from Ramah. When he died, they said about him o meek, pious student of Hillel the Elder. When he was dying he said: Simeon and Ismael to the sword, the rest of the people to plunder, immense troubles will be. He said that in Aramaic and they did not understand what he was saying. For Rebbi Jehudah ben Baba they intended to say o meek, pious, but the time was torn.

Rav Ḥisda said, [the Mishnah] implies that it is permitted to remove a corpse of obligation. Rebbi Ze‘ira said, explain it if the burial was unauthorized or subject to question. Should one not be afraid that it might be a corpse of obligation? Rebbi Ze‘ira thinks that corpses of obligation are infrequent. “It turns out that there are three kinds of burials. A grave which is found one removes; after removal the place is impure and forbidden for use. A known grave may not be removed; but if it was removed the place is pure and permitted for use. A grave which endangers the public is removed; after removal the place is impure and forbidden for use.” Rebbi Abba bar Cohen instructed in Kefar Aqabia that its place is permitted for use. Does he disagree? There if it preceded the village, here if the village preceded it. It was stated: “A grave surrounded by a village on three sides can be removed,” on two sides, some Tannaïm state that one removes it, some state that one may not remove it. Rav Ḥisda said, he who says that one removes it, if it is within slightly more than 70 cubits. He who says that one does not remove it, if it is outside slightly more than 70 cubits. He who says that one removes it, if [the village] is built in the form of a Γ. He who says that one does not remove it, if [the village] is built in the form of a ה. “All kinds of graves may be removed except the graves of a king or a prophet. They said to him, were not the graves of David’s sons removed but the graves of the sons of Ḥulda were in Jerusalem and nobody ever touched them to remove them. Rebbi Aqiba told them, is that a proof? A duct was there and the impurity exited from there horizontally into the Qidron valley.”

Rav Ḥisda said, [the Mishnah] implies that it is permitted to remove a corpse of obligation. Rebbi Ze‘ira said, explain it if the burial was unauthorized or subject to question. Should one not be afraid that it might be a corpse of obligation? Rebbi Ze‘ira thinks that corpses of obligation are infrequent. “It turns out that there are three kinds of burials. A grave which is found one removes; after removal the place is impure and forbidden for use. A known grave may not be removed; but if it was removed the place is pure and permitted for use. A grave which endangers the public is removed; after removal the place is impure and forbidden for use.” Rebbi Abba bar Cohen instructed in Kefar Aqabia that its place is permitted for use. Does he disagree? There if it preceded the village, here if the village preceded it. It was stated: “A grave surrounded by a village on three sides can be removed,” on two sides, some Tannaïm state that one removes it, some state that one may not remove it. Rav Ḥisda said, he who says that one removes it, if it is within slightly more than 70 cubits. He who says that one does not remove it, if it is outside slightly more than 70 cubits. He who says that one removes it, if [the village] is built in the form of a Γ. He who says that one does not remove it, if [the village] is built in the form of a ה. “All kinds of graves may be removed except the graves of a king or a prophet. They said to him, were not the graves of David’s sons removed but the graves of the sons of Ḥulda were in Jerusalem and nobody ever touched them to remove them. Rebbi Aqiba told them, is that a proof? A duct was there and the impurity exited from there horizontally into the Qidron valley.”

R. Simon (or, as some say, R. Joshua b. Levi) says, He makes a strip of slightly more than four [handbreadths] and places it within three handbreadths of the wall, since whatever is less than three handbreadths from the wall is regarded as joined to the wall.

R. Hisda stated in the name of Abimi: A matting slightly more than four handbreadths [wide] is permitted as a sukkah wall. How does one place it? — One suspends it in the middle less than three [handbreadths] from the ground and less than three from the top, and whatever [space] is less than three handbreadths is treated as lavud.

It was objected: A matting slightly more than seven [handbreadths] is permitted as a Sukkah wall! That was taught with reference to a large Sukkah; and what does it inform us? That walls may be suspended from above downwards in agreement with R. Yose.

R. Ammi said: A board which is slightly more than four [handbreadths] wide is permitted for a sukkah wall when he places it less than three [handbreadths] from the adjacent wall, since a space less than three [handbreadths] is treated as lavud

6. If these fast days are over and the community's prayer has not been answered, the court orders three more fasts for the community. On the days preceding these fasts one may eat and drink until sunset only, and on the fast days proper, work, bathing, anointing oneself, wearing shoes, and cohabitation are forbidden. The bath-houses must be closed. If these fast days, too, are over and the community has not been answered, the court orders seven additional fasts for the community, making in all thirteen fasts. In what respect are these (seven) fasts more rigorous than the (three) immediately preceding ones? In that on these the alarm must be sounded and the shops must be closed. On the fasts falling on a Monday, the doors of the shops may be slightly opened toward nightfall, while on Thursdays they may be kept open all day for the sake of the approaching Sabbath.

On the fasts falling on a Monday the doors of the shops may be slightly opened toward nightfall, while on Thursdays they may be kept open all day for the sake of the approaching Sabbath.

The question was raised: What does this Mishnah teach? Does it mean to say that on Thursdays we leave the doors slightly open all day, or that we may keep them wide open all day for the sake of the Sabbath? Come and hear: A Baraita states: on Mondays toward evening we leave the doors slightly open, but on Thursdays we keep them wide open all day for the sake of the Sabbath; if the shop has two doors, one only should be opened and the other closed; if the owner had a stand before the door, he may open and close the latter as he pleases.

The question was raised: What does this Mishnah teach? Does it mean to say that on Thursdays we leave the doors slightly open all day, or that we may keep them wide open all day for the sake of the Sabbath? Come and hear: A Baraita states: on Mondays toward evening we leave the doors slightly open, but on Thursdays we keep them wide open all day for the sake of the Sabbath; if the shop has two doors, one only should be opened and the other closed; if the owner had a stand before the door, he may open and close the latter as he pleases.