smooth

And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:

And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:

And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd’s bag which he had, even in a scrip; and his sling was in his hand: and he drew near to the Philistine.

Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:

Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;

And as I walked along with him, I was full of joy, beholding so many excellent things. And the Shepherd said to me, “Go and bring unslacked lime and fine-baked clay, that I may fill up the forms of the stones that were taken and thrown into the building; for everything about the tower must be smooth.” And I did as he commanded me, and brought it to him. “Assist me,” he said, “and the work will soon be finished.” He accordingly filled up the forms of the stones that were returned to the building, and commanded the places around the tower to be swept and to be cleaned; and the virgins took brooms and swept the place, and carried all the dirt out of the tower, and brought water, and the ground around the tower became cheerful and very beautiful. Says the Shepherd to me, “Everything has been cleared away; if the lord of the tower come to inspect it, he can have no fault to find with us.” Having spoken these words, he wished to depart; but I laid hold of him by the wallet, and began to adjure him by the Lord that he would explain what he had showed me. He said to me, “I must rest a little, and then I shall explain to you everything; wait for me here until I return.” I said to him, “Sir, what can I do here alone?” “You are not alone,” he said, “for these virgins are with you.” “Give me in charge to them, then,” I replied. The Shepherd called them to him, and said to them, “I entrust him to you until I come,” and went away. And I was alone with the virgins; and they were rather merry, but were friendly to me, especially the four more distinguished of them.

And there was in it four hollow places, deep and wide and very smooth. How smooth are the hollow places and deep and dark to look at.

And there was in it four hollow places, deep and wide and very smooth. How smooth are the hollow places and deep and dark to look at.

And in the sixth week, in the second year thereof, Rebecca bare to Isaac two sons, Jacob and Esau, and Jacob was a smooth and upright man, and Esau was fierce, a man of the field, and hairy, and Jacob dwelt in tents.

And thou knowest that I am smooth, and Esau, my brother, is hairy, and I shall appear before his eyes as an evildoer, and shall do a deed which he had not commanded me, and he will be wroth with me, and I shall bring upon myself a curse, and not a blessing.'

And again I said: Lord, and after that what will You do? And I heard a voice saying to me: Hear, righteous John. Then shall I uncover the four parts of the east, and there shall come forth four great winds, and they shall sweep all the face of the earth from the one end of the earth to the other; and the Lord shall sweep sin from off the earth, and the earth shall be made white like snow, and it shall become as a leaf of paper, without cave, or mountain, or hill, or rock; but the face of the earth from the rising even to the setting of the sun shall be like a table, and white as snow; and the reins of the earth shall be consumed by fire, and it shall cry unto me, saying, I am a virgin before you, O Lord, and there is no sin in me; as the prophet David said aforetime, You shall sprinkle me with hyssop, and I shall be made pure; You shall wash me, and I shall be made whiter than snow. And again he said: Every chasm shall be filled up, and every mountain and hill brought low, and the crooked places shall be made straight, and the rough ways into smooth; and all flesh shall see the salvation of God.

And so when we had brought the ship to land, we saw him also helping along with us to settle the ship: and when we departed from that place, being minded to follow him, again he was seen of me as having <a head> rather bald, but the beard thick and flowing, but of James as a youth whose beard was newly come. We were therefore perplexed, both of us, as to what that which we had seen should mean. And after that, as we followed him, both of us were by little and little <yet more> perplexed as we considered the matter. Yet unto me there then appeared this yet more wonderful thing: for I would try to see him privily, and I never at any time saw his eyes closing (winking), but only open. And oft-times he would appear to me as a small man and uncomely, and then again as one reaching unto heaven. Also there was in him another marvel: when I sat at meat he would take me upon his own breast; and sometimes his breast was felt of me to be smooth and tender, and sometimes hard like unto stones, so that I was perplexed in myself and said: Wherefore is this so unto me? And as I considered this, he..

So Lamech arose, took a bow he had kept ever since he was a youth, ere he became blind, and he took large arrows, and smooth stones, and a sling which he had, and went to the field with the young shepherd, and placed himself behind the cattle; while the young shepherd watched the cattle. Thus did Lamech many days.

The silver bowls had a smooth surface, and were wonderfully made as if they were intended for looking-glasses, so that everything which was brought near to them was reflected even more clearly than in mirrors.

Now at his coming will images of brass and stone and all graven things utter their voice for three days long. And they announce to the wise men and let them know what will befall on earth, and by the star will they know the way to him, when they see him upon earth whom the angels see not above. Then will the Almighty be found in a body on the earth, and encompassed by the arms of a mortal, and he reneweth the state of man and quickeneth Eve that died through the fruit of the tree. Then will the deceit of the godless one be overcome, and all idols fall on their faces, for they will be put to shame by one who is adorned with honour, because they made lying inventions. Thenceforth will they not have power to rule or to give prophecies, for their honour will be taken from them, and they will remain without glory. For he that is come taketh the power and might from them and recompenseth to Abraham the truth which he promised him. Then he roundeth off all that is sharp, and every rough thing maketh he smooth, and he casteth all unrighteousness into the depths of the sea: and he doeth wonders in heaven and on the earth. And he will be wounded in the midst of the house of the beloved. But when he is wounded, then also the saving and the end of all corruption draweth near. For they that have wounded him shall themselves receive a wound which shall not be healed for them for ever. But the wounded one shall all creatures worship, and upon him shall many hope, and everywhere, and among all the Gentiles, shall he be known. But they that have known his name shall not be put to shame. And his own might and his years shall not fail for ever.

For let us learn what the sacred word says in the book of Wisdom: My son, keep my words, and hide my commandments with you. Say unto Wisdom, You are my sister; and make understanding familiar with you: that she may keep you from the strange and wicked woman, in case such a one accost you with sweet words. For from the window of her house she looks into the street, to see if she can espy some young man among the foolish children, without understanding, walking in the market-place, in the meeting of the street near her house, and talking in the dusk of the evening, or in the silence and darkness of the night. A woman meets him in the appearance of an harlot, who steals away the hearts of young persons. She rambles about, and is dissolute; her feet abide not in her house: sometimes she is without, sometimes in the streets, and lies in wait at every corner. Then she catches him, and kisses him, and with an impudent face says unto him, I have peace-offerings with me; this day do I pay my vows: therefore came I forth to meet you; earnestly I have desired your face, and I have found you. I have decked my bed with coverings; with tapestry from Egypt have I adorned it. I have perfumed my bed with saffron, and my house with cinnamon. Come, let us take our fill of love until the morning; come, let us solace ourselves with love, etc. To which he adds: With much discourse she seduced him, with snares from her lips she forced him. He goes after her like a silly bird. And again: Do not hearken to a wicked woman; for though the lips of an harlot are like drops from an honey-comb, which for a while is smooth in your throat, yet afterwards you will find her more bitter than gall, and sharper than any two-edged sword. And again: But get away quickly, and tarry not; fix not your eyes upon her: for she has thrown down many wounded; yea, innumerable multitudes have been slain by her. If not, says he, yet you will repent at the last, when your flesh and your body are consumed, and will say, How have I hated instruction, and my heart has avoided the reproofs of the righteous! I have not hearkened to the voice of my instructor, nor inclined mine ear to my teacher. I have almost been in all evil. But we will make no more quotations; and if we have omitted any, be so prudent as to select the most valuable out of the Holy Scriptures, and confirm yourselves with them, rejecting all things that are evil, that so you may be found holy with God in eternal life.

And the Lord who had sworn to their ancestors to multiply them, sent one of his ministering angels which are in heaven to wash each child in water, to anoint and swathe it and to put into its hands two smooth stones from one of which it sucked milk and from the other honey, and he caused its hair to grow to its knees, by which it might cover itself; to comfort it and to cleave to it, through his compassion for it.

Now, therefore, the king laid the foundations of the temple very deep in the ground, and the materials were strong stones, and such as would resist the force of time; these were to unite themselves with the earth, and become a basis and a sure foundation for that superstructure which was to be erected over it; they were to be so strong, in order to sustain with ease those vast superstructures and precious ornaments, whose own weight was to be not less than the weight of those other high and heavy buildings which the king designed to be very ornamental and magnificent. They erected its entire body, quite up to the roof, of white stone; its height was sixty cubits, and its length was the same, and its breadth twenty. There was another building erected over it, equal to it in its measures; so that the entire altitude of the temple was a hundred and twenty cubits. Its front was to the east. As to the porch, they built it before the temple; its length was twenty cubits, and it was so ordered that it might agree with the breadth of the house; and it had twelve cubits in latitude, and its height was raised as high as a hundred and twenty cubits. He also built round about the temple thirty small rooms, which might include the whole temple, by their closeness one to another, and by their number and outward position round it. He also made passages through them, that they might come into on through another. Every one of these rooms had five cubits in breadth, and the same in length, but in height twenty. Above these there were other rooms, and others above them, equal, both in their measures and number; so that these reached to a height equal to the lower part of the house; for the upper part had no buildings about it. The roof that was over the house was of cedar; and truly every one of these rooms had a roof of their own, that was not connected with the other rooms; but for the other parts, there was a covered roof common to them all, and built with very long beams, that passed through the rest, and through the whole building, that so the middle walls, being strengthened by the same beams of timber, might be thereby made firmer: but as for that part of the roof that was under the beams, it was made of the same materials, and was all made smooth, and had ornaments proper for roofs, and plates of gold nailed upon them. And as he enclosed the walls with boards of cedar, so he fixed on them plates of gold, which had sculptures upon them; so that the whole temple shined, and dazzled the eyes of such as entered, by the splendor of the gold that was on every side of them, Now the whole structure of the temple was made with great skill of polished stones, and those laid together so very harmoniously and smoothly, that there appeared to the spectators no sign of any hammer, or other instrument of architecture; but as if, without any use of them, the entire materials had naturally united themselves together, that the agreement of one part with another seemed rather to have been natural, than to have arisen from the force of tools upon them. The king also had a fine contrivance for an ascent to the upper room over the temple, and that was by steps in the thickness of its wall; for it had no large door on the east end, as the lower house had, but the entrances were by the sides, through very small doors. He also overlaid the temple, both within and without, with boards of cedar, that were kept close together by thick chains, so that this contrivance was in the nature of a support and a strength to the building.

So Herod took away the old foundations, and laid others, and erected the temple upon them, being in length a hundred cubits, and in height twenty additional cubits, which [twenty], upon the sinking of their foundations fell down; and this part it was that we resolved to raise again in the days of Nero. Now the temple was built of stones that were white and strong, and each of their length was twenty-five cubits, their height was eight, and their breadth about twelve; and the whole structure, as also the structure of the royal cloister, was on each side much lower, but the middle was much higher, till they were visible to those that dwelt in the country for a great many furlongs, but chiefly to such as lived over against them, and those that approached to them. The temple had doors also at the entrance, and lintels over them, of the same height with the temple itself. They were adorned with embroidered veils, with their flowers of purple, and pillars interwoven; and over these, but under the crown-work, was spread out a golden vine, with its branches hanging down from a great height, the largeness and fine workmanship of which was a surprising sight to the spectators, to see what vast materials there were, and with what great skill the workmanship was done. He also encompassed the entire temple with very large cloisters, contriving them to be in a due proportion thereto; and he laid out larger sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done. There was a large wall to both the cloisters, which wall was itself the most prodigious work that was ever heard of by man. The hill was a rocky ascent, that declined by degrees towards the east parts of the city, till it came to an elevated level. This hill it was which Solomon, who was the first of our kings, by Divine revelation, encompassed with a wall; it was of excellent workmanship upwards, and round the top of it. He also built a wall below, beginning at the bottom, which was encompassed by a deep valley; and at the south side he laid rocks together, and bound them one to another with lead, and included some of the inner parts, till it proceeded to a great height, and till both the largeness of the square edifice and its altitude were immense, and till the vastness of the stones in the front were plainly visible on the outside, yet so that the inward parts were fastened together with iron, and preserved the joints immovable for all future times. When this work [for the foundation] was done in this manner, and joined together as part of the hill itself to the very top of it, he wrought it all into one outward surface, and filled up the hollow places which were about the wall, and made it a level on the external upper surface, and a smooth level also. This hill was walled all round, and in compass four furlongs, [the distance of] each angle containing in length a furlong: but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; and round about the entire temple were fixed the spoils taken from barbarous nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the Arabians.

Now as to the tower of Antonia, it was situated at the corner of two cloisters of the court of the temple; of that on the west, and that on the north; it was erected upon a rock of fifty cubits in height, and was on a great precipice; it was the work of king Herod, wherein he demonstrated his natural magnanimity. In the first place, the rock itself was covered over with smooth pieces of stone, from its foundation, both for ornament, and that any one who would either try to get up or to go down it might not be able to hold his feet upon it. Next to this, and before you come to the edifice of the tower itself, there was a wall three cubits high; but within that wall all the space of the tower of Antonia itself was built upon, to the height of forty cubits. The inward parts had the largeness and form of a palace, it being parted into all kinds of rooms and other conveniences, such as courts, and places for bathing, and broad spaces for camps; insomuch that, by having all conveniences that cities wanted, it might seem to be composed of several cities, but by its magnificence it seemed a palace. And as the entire structure resembled that of a tower, it contained also four other distinct towers at its four corners; whereof the others were but fifty cubits high; whereas that which lay upon the southeast corner was seventy cubits high, that from thence the whole temple might be viewed; but on the corner where it joined to the two cloisters of the temple, it had passages down to them both, through which the guard [for there always lay in this tower a Roman legion] went several ways among the cloisters, with their arms, on the Jewish festivals, in order to watch the people, that they might not there attempt to make any innovations; for the temple was a fortress that guarded the city, as was the tower of Antonia a guard to the temple; and in that tower were the guards of those three. There was also a peculiar fortress belonging to the upper city, which was Herod's palace; but for the hill Bezetha, it was divided from the tower Antonia, as we have already told you; and as that hill on which the tower of Antonia stood was the highest of these three, so did it adjoin to the new city, and was the only place that hindered the sight of the temple on the north. And this shall suffice at present to have spoken about the city and the walls about it, because I have proposed to myself to make a more accurate description of it elsewhere.

Peah is given from [the crop] while it is still connected with the soil. But in the case of hanging vine-branches and the date-palm, the owner brings down [the fruit] and distributes it among the poor. Rabbi Shimon says: the same applies to smooth nut trees. Even if ninety-nine [of the poor] say [to the owner] to distribute it and one says to leave it in the field, this latter is listened to, since he spoke in accordance with the halakhah.

Carobs [are liable to] tithes after they form dark spots; similarly all black fruits after they form dark spots. Pears and crustumenian pears, quinces, and medlars [are liable to tithes] after their surface begins to grow smooth; similarly all white fruits, after their surface begins to grow smooth. Fenugreek [is liable to tithe] when the seeds [can be planted and] will grow. Grain and olives after they are one-third ripe.

Carobs [are liable to] tithes after they form dark spots; similarly all black fruits after they form dark spots. Pears and crustumenian pears, quinces, and medlars [are liable to tithes] after their surface begins to grow smooth; similarly all white fruits, after their surface begins to grow smooth. Fenugreek [is liable to tithe] when the seeds [can be planted and] will grow. Grain and olives after they are one-third ripe.

Dried pomegranate seeds, raisins and carobs, [are liable for tithes] after he has made a pile. Onions, once he removes the onion seeds. If he does not remove the onion seeds, after he makes a pile. Grain, once he smoothes out the pile. If he does not smooth the pile, after he makes a pile. Pulse, after he has sifted it. If he does not sift, after he smoothes out a pile. Even after he has smoothed out the pile, he may [without tithing] take from the broken ears, from the sides of the piles, and from that which is mixed in with the chaff, and eat.

A cake of pressed figs [is liable for tithes] from the moment it has been smoothed out [with fruit juice]. They may smooth them out with [the juice of] untithed figs or grapes. Rabbi Judah forbids this. If one smoothed with grapes, it is not susceptible to uncleanness. Rabbi Judah says it is susceptible. Dried figs [are liable to tithe] after they have been pressed [into a jar]. And [figs] stored in a bin [are liable to tithe] after they have been pressed. If one was pressing [the figs] into a jar, or pressing them in a storage bin, and the jar was broken or the storage bin opened, he may not make a chance meal of them. Rabbi Yose permits this.

How did they hang up [the sacrifices] and flay [them]? There were iron hooks fixed in the walls and in the pillars, on which they hung up [the sacrifices] and flayed [them]. If any one had no place to suspend and flay [their sacrifice], there were there thin smooth staves which he placed on his shoulder and on his fellow’s shoulder, and so hung up [the animal] and flayed [it]. Rabbi Eliezer says: when the fourteenth fell on Shabbat, he placed his hand on his fellow’s shoulder and his fellow’s hand on his shoulder, and he hung up [the sacrifice] and flayed [it].

Rabban Shimon ben Gamaliel said: “When is this so (that one needs to clean out measures)? With regards to liquid measures, but with regards to dry measures it is not necessary. [And a shopkeeper] must let the scales sink down a handbreadth [to the buyer’s advantage]. If he gave him an exact measure, he must give him his overweight, a tenth for liquid measures and a twentieth for dry measures. Where the custom is to measure with small measures they should not measure with large measures and where the custom is to measure with large measures they should not measure with small measures. Where the custom is to smooth down [what is in the measure] they should not heap it up, and [where the custom is] to heap it up, they should not smooth it down.

Rabban Shimon ben Gamaliel said: “When is this so (that one needs to clean out measures)? With regards to liquid measures, but with regards to dry measures it is not necessary. [And a shopkeeper] must let the scales sink down a handbreadth [to the buyer’s advantage]. If he gave him an exact measure, he must give him his overweight, a tenth for liquid measures and a twentieth for dry measures. Where the custom is to measure with small measures they should not measure with large measures and where the custom is to measure with large measures they should not measure with small measures. Where the custom is to smooth down [what is in the measure] they should not heap it up, and [where the custom is] to heap it up, they should not smooth it down.

If one slaughtered with [the smooth edge of] a hand sickle, with a flint or with a reed, the slaughtering is valid. All may slaughter; at all times one may slaughter; and with any implement one may slaughter, except a scythe, a saw, teeth or a finger nail, since these strangle. One who slaughtered with a scythe, moving it forward only: Bet Shammai declare it invalid, But Bet Hillel declare it valid. If the teeth of the scythe were filed away it is regarded as an ordinary knife.

The courtyard of the women was a hundred and thirty-five cubits long by a hundred and thirty-five wide. It had four chambers in its four corners, each of which was forty cubits. They were not roofed, and so they will be in the time to come, as it says, “Then he brought me forth into the outer court, and caused me to pass by the four corners of the court, and behold in every corner of the court there was a court. In the four corners of the court there were keturot courts” (Ezekiel 46:21-22) and keturot means that they were not roofed. For what were they used? The southeastern one was the chamber of the Nazirites where the Nazirites used to boil their shelamim and shave their hair and throw it under the pot. The northeastern one was the wood chamber where priests with physical defects used to pick out the wood which had worms, every piece with a worm in it being unfit for use on the altar. The northwestern one was the chamber of those with skin disease. The southwestern one: Rabbi Eliezer ben Jacob said: I forget what it was used for. Abba Shaul says: they used to store there wine and oil, and it was called the chamber of oil. It [the courtyard of the women] had originally been smooth [without protrusions in the walls] but subsequently they surrounded it with a balcony so that the women could look on from above while the men were below, and they should not mix together. Fifteen steps led up from it to the courtyard of Israel, corresponding to the fifteen [songs of] ascents mentioned in the Book of Psalms, and upon which the Levites used to sing. They were not rectangular but circular like the half of a threshing floor.

If it [the extension] was detached from the stove, whenever it was three fingerbreadths high it contracts impurity by contact and through its air-space, If it was lower or if it was smooth it is clean. If three props on a stove were three fingerbreadths high, they contract impurity by contact and through their air-space. If they were lower, all the more so they contract impurity, even where they were four in number.

There are three different types of writing tablets: That of papyrus is susceptible to midras uncleanness; That which had a receptacle for wax is susceptible to corpse uncleanness; And that which is smooth is free from all uncleanness.

How so? If there was a cistern or a cellar in a house and a large basket was placed over it, [the contents of the cistern or cellar] remain clean. But if it was a well [with its upper edge] level [with the ground] or a deficient beehive upon which the basket was placed, [the contents] become unclean. If it was a smooth board or netting without rims, [the contents] remain clean. For vessels cannot protect along with walls of an ohel unless they themselves have walls. How much must the wall be? A handbreadth. If there was half a handbreadth on one side and half a handbreadth on the other, it is not [considered] a wall, as there must be a whole handbreadth on one object.

They laid their hands upon him and said, "My Lord the high priest, perform immersion once." He went down and immersed himself and came up and dried himself. Different kinds of wood were set in order there: cedar wood, pine, spruce and the wood of smooth fig trees. They made it in the shape of a tower and opened air holes in it; and its foreside was turned towards the west.

Rebbi Aḥa in the name of Rebbi Abba bar Cahana: It is written (Prov.5:6): “She does not smooth the way of life, her tracks deviate and you will not notice it.” The Holy One, praise to Him, moved the rewards of those who fulfill the commandments (to the future world) so that they should act in faith. Rebbi Aḥa in the name of Rebbi Isaac: It is written (Prov. 4:23): “Observe carefully all which must be kept, for from it comes life,” observe carefully all you were told in the Torah, for you do not know from which of them will life come to you. Rebbi Abba bar Cahana said, the verse equals the easiest commandment with the most difficult one. The easiest commandment is sending away the mother. The most difficult one is honoring father and mother. For both of them it is written: “Your days will be lengthened.” Rebbi Abun said, if for something that is repayment of debt it is written (Deut. 5:16): “That you shall be well and that your days shall be lengthened,” so much more something that involves monetary loss and personal danger. Rebbi Levi said, this one is greater; repaying a debt is greater than fulfilling an obligation that does not involve repaying a debt. Rebbi Simeon ben Ioḥai stated: Just as their rewards are the same, so their punishments are identical. (Prov.30:17) “The eye that scoffs at the father and despises to obey the mother,” the eye that scoffs about honoring father and mother and despises the commandment not to take the mother with the chicks, “the river ravens should pick it out,” the cruel raven should come, pick it out, and not have any enjoyment from it, “the sons of the eagle should eat it,” the merciful eagle should come and enjoy it.

HALAKHAH: Rebbi Yose, Rebbi Jacob bar Zabdi in the name of Rebbi Abbahu, Rebbi Nehemiaḥ bar Uqban turned it in the name of Rebbi Joḥanan: If someone separated first fruits from a smoothed heap, it is free from the great terumah. Rebbi Ḥaggai said before Rebbi Yose: Does not the Mishnah say so: “Forever he gives peah and it is free from tithes until he smoothes.” Hence, if he smoothed he is obligated, but this does not apply to terumah? It should say that he also is obligated for first fruits even though he did not smooth yet! But he is the one who said this: “Why are they called firstlings? Because they are first before everything else.” And anything which precedes something else, the latter is obligated for it.

MISHNAH: Peah is given connected to the ground. From a climbing vine and a date palm, the owner brings it down and divides it up among the poor. Rebbi Simeon says, also for smooth nut trees. Even if 99 poor people say to distribute and one says to grab, one listens to him whose request is in keeping with practice. But for a climbing vine and a date palm it is not so; even if 99 say to grab and one says to distribute, one listens to him whose request is in keeping with practice.

It was stated in the name of Rebbi Meïr: All trees are dangerous. Does Rebbi Meïr not infer from “harvest” while the rabbis likewise infer from “harvest?” Everybody infers from “harvest”, except that Rebbi Meïr says that all trees are dangerous and the rabbis say only the climbing vine and the date palm are dangerous. Rebbi Ḥananiah in the name of Rebbi Simeon ben Laqish: It has happened that five brothers died climbing five smooth nut trees.

MISHNAH: One does not sow any kind of seed-plants in a garden bed; but one may sow any kind of vegetables in a garden bed. Mustard and smooth peas are counted as seed-plants, large peas are vegetables. A border wall that was one hand-breadth high and shrank is in order because it was in order at the start. In a furrow or a water canal one hand-breadth deep one may sow three kinds of seeds, one on each side and one in the middle.

HALAKHAH: “Any kind of seeds, etc.” Mustard and smooth peas are counted as seed-plants; if one sowed them for use as vegetables he may not put them in a garden bed. Large peas and Egyptian beans sown to produce seeds one may not put in a garden bed. If one sowed them for use as vegetables he may put them in a garden bed. All other garden seeds that are not eaten, even though one sowed to produce seeds, he may put them in a garden bed.

MISHNAH: What is their threshing floor for tithes? Green melon and pumpkins from when they are cleaned; if they are not cleaned, when one makes a heap. Water melons, when they are cleaned; if they are not cleaned, when he puts them in storage. Vegetables sold in bundles, when they are bundled. When he makes no bundles, when he is finished filling the vessel; if he does not fill the vessel, when he is finished harvesting. A fig basket when he covers it; if he does not cover it when the vessel is completely filled; if he does not completely fill the vessel, when he has collected all he wants. When has this been said? When he brings it to market. But if he brings it to his house, he may eat snacks from it until he reaches his house. Dried pomegranate cells, raisins, and carob when he makes them into a pile. Onions when they are cleaned, if he does not clean when he makes them into a pile. Grain when it is in smooth piles, if he does not smoothe when he makes it into a pile. Legumes when they are sifted, if he does not sift when he makes smooth piles. Even though he made smooth piles, he may take from the broken ones, from the sides, and from what is in the chaff and eat. Wine after he cleaned it. Even after he cleaned it he may collect from the upper part of the winepress or the pipe and drink. Oil after it descended into the barrel. Even after it descended, he may take from the press, the weight, and between the beams and put it on a pizza or into a bowl but he should not add it to a hot pan or pot. Rebbi Jehudah says, he may put it anywhere except into anything containing vinegar or fish sauce.

MISHNAH: What is their threshing floor for tithes? Green melon and pumpkins from when they are cleaned; if they are not cleaned, when one makes a heap. Water melons, when they are cleaned; if they are not cleaned, when he puts them in storage. Vegetables sold in bundles, when they are bundled. When he makes no bundles, when he is finished filling the vessel; if he does not fill the vessel, when he is finished harvesting. A fig basket when he covers it; if he does not cover it when the vessel is completely filled; if he does not completely fill the vessel, when he has collected all he wants. When has this been said? When he brings it to market. But if he brings it to his house, he may eat snacks from it until he reaches his house. Dried pomegranate cells, raisins, and carob when he makes them into a pile. Onions when they are cleaned, if he does not clean when he makes them into a pile. Grain when it is in smooth piles, if he does not smoothe when he makes it into a pile. Legumes when they are sifted, if he does not sift when he makes smooth piles. Even though he made smooth piles, he may take from the broken ones, from the sides, and from what is in the chaff and eat. Wine after he cleaned it. Even after he cleaned it he may collect from the upper part of the winepress or the pipe and drink. Oil after it descended into the barrel. Even after it descended, he may take from the press, the weight, and between the beams and put it on a pizza or into a bowl but he should not add it to a hot pan or pot. Rebbi Jehudah says, he may put it anywhere except into anything containing vinegar or fish sauce.

MISHNAH: What is their threshing floor for tithes? Green melon and pumpkins from when they are cleaned; if they are not cleaned, when one makes a heap. Water melons, when they are cleaned; if they are not cleaned, when he puts them in storage. Vegetables sold in bundles, when they are bundled. When he makes no bundles, when he is finished filling the vessel; if he does not fill the vessel, when he is finished harvesting. A fig basket when he covers it; if he does not cover it when the vessel is completely filled; if he does not completely fill the vessel, when he has collected all he wants. When has this been said? When he brings it to market. But if he brings it to his house, he may eat snacks from it until he reaches his house. Dried pomegranate cells, raisins, and carob when he makes them into a pile. Onions when they are cleaned, if he does not clean when he makes them into a pile. Grain when it is in smooth piles, if he does not smoothe when he makes it into a pile. Legumes when they are sifted, if he does not sift when he makes smooth piles. Even though he made smooth piles, he may take from the broken ones, from the sides, and from what is in the chaff and eat. Wine after he cleaned it. Even after he cleaned it he may collect from the upper part of the winepress or the pipe and drink. Oil after it descended into the barrel. Even after it descended, he may take from the press, the weight, and between the beams and put it on a pizza or into a bowl but he should not add it to a hot pan or pot. Rebbi Jehudah says, he may put it anywhere except into anything containing vinegar or fish sauce.

“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin state: “When does he start to give heave from his threshing floor? When he removes the pitchfork.” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated. Rebbi Ḥinena objected: Did we not state, “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said, there it is not impossible for him not to preserve or not to cook a long time. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.

“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin state: “When does he start to give heave from his threshing floor? When he removes the pitchfork.” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated. Rebbi Ḥinena objected: Did we not state, “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said, there it is not impossible for him not to preserve or not to cook a long time. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.

The statement of Rebbi Abba bar Ḥana follows Rebbi Ḥanina, as Rebbi Ḥanina said, we were ascending with Rebbi to the Hot Springs of Gadara when he said to us, choose yourselves smooth stones; then you are permitted to move them tomorrow. Rebbi Zeˋira said, only if he chiseled. The colleagues say, only if he polished. The Sepphoreans say, only if he intends. Rebbi Joḥanan said, only if it falls under the designation of implement. You might say that Rav Ḥana bar Abba, and Rebbi Joḥanan, and Rebbi Jonathan are one [opinion]. Rav, and Rebbi Zeˋira, and Rebbi Ismael ben Rebbi Yose are one [opinion]. The Sepphoreans, and Rebbi Yose ben Shaul, and Rebbi Ḥalaphta ben Shaul are one [opinion]. The collegues have no pairing.

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

Rebbi Zeˋira said, this only follows Rebbi Ḥanina, as Rebbi Ḥanina said, we were ascending with Rebbi to the Hot Springs of Gadara when he said to us, choose smooth stones for yourselves; then you are permitted to move them tomorrow. Rebbi Yose said, there is a difference here because it is like a chair.

MISHNAH: One does not soak asafoetida in lukewarm water but one may add it to vinegar. One does not soak vetch and does not smooth it, but one may put it into a pot or into a bag. One does not shake straw in a sieve and does not expose it on an elevated place to cause the chaff to fall down, but one may take it in a sieve to put it into a trough.

[It was stated:] “One does not soak vetch,” because of selecting; “and does not smooth it,” because of threshing. “One does not shake straw in a sieve and does not expose it on an elevated place to cause the chaff to fall,” because of sifting.

MISHNAH: How does one hang and skins? Iron hooks were fixed in the walls and on the pillars where one hangs and skins. For anybody who does not find a place to hang and skin there were thin smooth rods; he puts one on his shoulder and another’s shoulder, and hangs and skins. Rebbi Eliezer says, if the Fourteenth falls on a Sabbath, he puts his arm on another’s shoulder who puts his arm on the first person’s shoulder, and hangs and skins.

It was stated: Ben Bag-bag says, a perfect lamb, shorn is not perfect. But was it not stated, of small cattle, to exclude the smooth of them. Rebbi Abun said, to exclude those which the Torah separated, the male or female used for bestiality, one dedicated for idolatrous worship, and one worshipped.

“And instituted there a great alteration.” What alteration did they make there? They caused the men to be for themselves and the women to be for themselves, following what we have stated there: “Originally it was smooth but they surrounded it with ledges standing out that the women could see from above and the men below, so they should not be mixed. From where did they learn? From the words of the Torah: The Land will be lamenting, all families separately. Two Amoraim, one said, this is the eulogy of the Messiah, but the other one said, this is the eulogy of evil inclinations. He who said, this is the eulogy of the Messiah, if at the moment they are mourning you are saying the men to be for themselves and the women to be for themselves, when they are merry not so much more? He who says, this is the eulogy of evil inclinations, if there are no evil inclinations you are saying the men to be for themselves and the women to be for themselves, when evil inclinations exist not so much more!

“One fixes the broken ones on the holiday.” If it is for the needs of the holiday, but anything not for the needs of the holiday is forbidden for an individual, however for the public even not for the needs of the holiday it is permitted. As the following: the baths of Sakuta were damaged on the holiday and Rebbi Abbahu permitted them to be repaired on the holiday. If it needs exertion and he planned it, we would not say so, only if he did not intend his work for the holiday. They said, if it is not done now it never will be done. The cauldron of Sepphoris was damaged on the holiday. The colleagues wanted to say that it is permitted from the following, “one repairs all defects in the public water system.” Rebbi Phineas said, Rebbi Jeremiah only forbade because of the rules of the hammer. The cemetery of Bar Meqatia was damaged on the holiday. Rav Ḥuna was of the opinion that it is permitted from the following: “and one looks after all public needs.” Rebbi Mana told him, but did not Rebbi Samuel state, “only to smooth its fissures.”

Rebbi Eleazar said, where do they disagree? About bills of divorce. But for contracts even Rebbi Jehudah will agree. He explains it if the document is on a smooth surface and the witnesses on the erasure. Rebbi Simeon ben Laqish said, it makes no difference; they disagree both about bills of divorce and contracts. He explains it if the document is on a smooth surface and the witnesses on the erasure. It is difficult for Rebbi Eleazar: If the witnesses [sign] on the erasure, do the Sages declare it valid? Rebbi Ze‘ira said before Rebbi Mana: The Sages follow the argument of Rebbi Eleazar, for he explains that the document is on the erasure and the witnesses on a smooth surface. Samuel said, everything is on the erasure. Does not Rebbi Jehudah say it correctly? Rebbi Abba said, it is recognizable whether there was an erasure once or twice.

Rebbi Eleazar said, where do they disagree? About bills of divorce. But for contracts even Rebbi Jehudah will agree. He explains it if the document is on a smooth surface and the witnesses on the erasure. Rebbi Simeon ben Laqish said, it makes no difference; they disagree both about bills of divorce and contracts. He explains it if the document is on a smooth surface and the witnesses on the erasure. It is difficult for Rebbi Eleazar: If the witnesses [sign] on the erasure, do the Sages declare it valid? Rebbi Ze‘ira said before Rebbi Mana: The Sages follow the argument of Rebbi Eleazar, for he explains that the document is on the erasure and the witnesses on a smooth surface. Samuel said, everything is on the erasure. Does not Rebbi Jehudah say it correctly? Rebbi Abba said, it is recognizable whether there was an erasure once or twice.

Rebbi Eleazar said, where do they disagree? About bills of divorce. But for contracts even Rebbi Jehudah will agree. He explains it if the document is on a smooth surface and the witnesses on the erasure. Rebbi Simeon ben Laqish said, it makes no difference; they disagree both about bills of divorce and contracts. He explains it if the document is on a smooth surface and the witnesses on the erasure. It is difficult for Rebbi Eleazar: If the witnesses [sign] on the erasure, do the Sages declare it valid? Rebbi Ze‘ira said before Rebbi Mana: The Sages follow the argument of Rebbi Eleazar, for he explains that the document is on the erasure and the witnesses on a smooth surface. Samuel said, everything is on the erasure. Does not Rebbi Jehudah say it correctly? Rebbi Abba said, it is recognizable whether there was an erasure once or twice.

For freshly pressed wine one can allow for up to forty days presuming that it is wine; Rebbi Jehudah says, up to a break point. You find that there is a leniency and a restriction following Rebbi Jehudah, and a leniency and a restriction following the rabbis. A leniency following Rebbi Jehudah, if a break point arrived before forty days had passed, and a restriction if forty days passed without break point that he cannot give heave. A leniency following the rabbis, if forty days passed without break point that he cannot give heave, and a restriction, if a break point arrived before forty days had passed that he cannot give heave. Rebbi Simon asked: If the fortieth day arrived and he did not check. He was lazy for two or three days, then he came and found it to be vinegar. Is it retroactively considered to be vinegar or only from there on to the future? What is the difference? If he had transgressed and given heave. If you say that retroactively it is considered to be vinegar, his heave is heave. From there on to the future it is not heave. If he had checked an amphora to continuously give heave from it. When he returned, he found it to be vinegar. Rebbi Simon in the name of Rebbi Joshua ben Levi: The first three days it certainly is wine, the last vinegar, and the middle ones are in doubt. Rebbi Abbahu said, I heard that from Rebbi Joshua ben Levi; Rebbi Joḥanan did not say so but the first three days it certainly is wine, after that it is in doubt. Do they differ in the treatment of doubt? What Rebbi Joḥanan said refers to the case that he came and found it to be stale vinegar. What Rebbi Joshua ben Levi said refers to the case that he came and found it to be strong vinegar. Or their difference equals another difference, for what we have stated there: “A rusty or broken needle is pure.” It was stated: He put it down smooth, then he came and found it rusty. Rebbi Simon in the name of Rebbi Joshua ben Levi: The first three days it certainly is impure, the last pure, and the middle ones are in doubt. Rebbi Abbahu said, that is what Rebbi Joshua ben Levi said; Rebbi Joḥanan did not say so but the first three days it certainly is impure, after that it is in doubt. Rebbi Ila, Rebbi Abba and Rebbi Eleazar in the name of all rabbis who are frequenting the House of Study: Concerning wine and needle practice follows Rebbi Joshua ben Levi.

Rebbi Aḥa in the name of Rebbi Abba bar Cahana: It is written (Prov. 5:6): “She does not smooth the way of life, her tracks deviate and you will not notice it.” The Holy One, praise to Him, moved the rewards of those who fulfill the commandments (to the future world) so that they should act in faith. Rebbi Aḥa in the name of Rebbi Isaac: It is written (Prov. 4:23): “Observe carefully everything which must be kept, for from it comes life,” observe carefully all the things you were told in the Torah, for you do not know from which of them life will come to you. Rebbi Abba bar Cahana said, the verse equals the easiest commandment with the most difficult one. The easiest commandment is sending away [the mother] from the nest. The most difficult one is honoring father and mother. For both of them it is written: “Your days will be lengthened.” Rebbi Abun said, if for anything that is repayment of debt it is written (Deut. 5:16): “That you shall be well and that your days shall be lengthened,” so much more something that involves monetary loss and personal danger. Rebbi Levi said, this one is greater; repaying a debt is greater than fulfilling an obligation that does not involve repaying a debt. Rebbi Simeon ben Ioḥai stated: Just as their rewards are the same, so their punishments are identical. (Prov. 30:17) “The eye that scoffs at the father and despises to obey the mother,” the eye that scoffs about honoring father and mother and despises the commandment not to take the mother with the chicks, “the river ravens should pick it out,” the cruel raven should come, pick it out, and not have any enjoyment from it, “the sons of the eagle should eat it,” the merciful eagle should come and enjoy it.

If one checked an amphora to continuously give heave from it. Up to three days it is certain, after that in doubt Rebbi Simon in the name of Rebbi Joshua ben Levi: The first three days it certainly is wine, the last vinegar, the middle ones are in doubt. Rebbi Abbahu said, I heard this from him. What does and says Rebbi Joḥanan? For three days it is certain, after that in doubt. Rebbi La in the name of Rebbi Eleazar, Rebbi Yasa in the name of the rabbis, who come and hear from the House of Study of Bar Iṭyan, similar to the statement of Rebbi Joshua ben Levi about an amphora. If he lost a smooth needle and then found it rusty. Rebbi Simon in the name of Rebbi Joshua ben Levi: The first three days it certainly is impure, the last pure, the middle ones are in doubt. Rebbi Abbahu said, I also heard that from him. What does and says Rebbi Joḥanan? The first three days it is certain, after that in doubt. Rebbi Ḥiyya bar Abba asked: If he came at the end of (a week) [40 days] and found it clearly to be vinegar, [did it clearly become vinegar immediately] or only from that moment in the future? Rebbi Isaac asked: If the crucial time passed at the end of forty days, did the importance of the crucial time invalidate that of forty days or did the importance of forty days invalidate that of the crucial time?

HALAKHAH: “If somebody finds vessels,” etc. They stated only “vessels and on them the form of the sun, the form of the moon,” therefore not any of the other planets. They only stated “dragon”, therefore not any snakes. What is a dragon? Any which has spikes on its neck. It was stated thus: “Rebbi Simeon ben (Azzai) [Eleazar] says, what is a dragon? Any which has spikes on its neck. “If it is smooth it is permitted. If one finds a dragon in the form of a something crawling it is forbidden. Something crawling and on it a dragon, he takes the crawling thing and throws away the dragon.

Our rabbis taught: What is an aravah and what is a tzaftzefah? A willow its stem is red, its leaf is elongated and its edge is smooth; the tzaftzefah its stem is white, its leaf is round and its edge is like a sickle But has it not been taught: If it is like a sickle it is valid, if like a saw it is invalid? Abaye said: That was taught only with regard to the rounded aravah.

The minimum size of an etrog: Rafram b. Papa said: As is the dispute here, so is the dispute with regard to rounded pebbles. For it has been taught, It is permitted on Shabbat to carry three rounded smooth pebbles into [a field] lavatory. And what must be their size? R. Meir ruled, The size of a nut, R. Judah ruled, That of an egg.

At the conclusion of the first festival day etc. What was the great enactment? R. Elazar said: Like that of which we have learned: Originally [the walls of the Court of the Women] were smooth, but [later the Court] was surrounded with a gallery, and it was enacted that the women should sit above and the men below.