snake

O my son! if the rich man eat a snake, they say,--"It is by his wisdom," and if a poor man eat it, the people say, "From his hunger."

On belly and on side, a crawling snake,

That bean the likeness of a crooked snake,

See, then, whether we ought to yield to one who, holding such opinions, calumniates the Christians, and thus abandon a doctrine which explains the difference existing among bodies as due to the different qualities, internal and external, which are implanted in them. For we, too, know that there are “bodies celestial, and bodies terrestrial;” and that “the glory of the celestial is one, and the glory of the terrestrial another;” and that even the glory of the celestial bodies is not alike: for “one is the glory of the sun, and another the glory of the stars;” and among the stars themselves, “one star differeth from another star in glory.” And therefore, as those who expect the resurrection of the dead, we assert that the qualities which are in bodies undergo change: since some bodies, which are sown in corruption, are raised in incorruption; and others, sown in dishonour, are raised in glory; and others, again, sown in weakness, are raised in power; and those which are sown natural bodies, are raised as spiritual. That the matter which underlies bodies is capable of receiving those qualities which the Creator pleases to bestow, is a point which all of us who accept the doctrine of providence firmly hold; so that, if God so willed, one quality is at the present time implanted in this portion of matter, and afterwards another of a different and better kind. But since there are, from the beginning of the world, laws established for the purpose of regulating the changes of bodies, and which will continue while the world lasts, I do not know whether, when a new and different order of things has succeeded after the destruction of the world, and what our Scriptures call the end [of the ages], it is not wonderful that at the present time a snake should be formed out of a dead man, growing, as the multitude affirm, out of the marrow of the back, and that a bee should spring from an ox, and a wasp from a horse, and a beetle from an ass, and, generally, worms from the most of bodies. Celsus, indeed, thinks that this can be shown to be the consequence of none of these bodies being the work of God, and that qualities (I know not whence it was so arranged that one should spring out of another) are not the work of a divine intelligence, producing the changes which occur in the qualities of matter.

One should not stand up to say Tefillah except in a reverent state of mind. The pious men of old used to wait an hour before praying in order that they might direct their thoughts to God. Even if a king greets him [while praying] he should not answer him: even if a snake is wound round his heel he should not stop.

If wine of terumah was left uncovered, it must be poured out, and there is no need to say this in the case of hullin. Three kinds of liquids are forbidden if they were left uncovered: water, wine and milk, but all other drinks are permitted. How long do they remain uncovered for them to become prohibited? The time it takes the snake to creep out from a place near by and drink.

Figs, grapes, cucumbers, pumpkins, melons or watermelons that have bite marks, even if they are in a jar, both large or small, both plucked or still attached to the soil, they are forbidden as long as there is juice in them. [An animal] bitten by a snake is forbidden on account of the danger to life.

They may testify [even if the body was seen] in candle light or in moonlight. And a woman may be given permission to marry again on the evidence of a mere voice. It once happened that a man was standing on the top of a hill and cried, “so-and-so son of so-and-so from such-and-such a place is dead”, but when they went [to the top of the hill] they didn’t find anyone there. [Nevertheless], they allowed his wife to remarry. In another instance, at Zalmon a person declared, “I am so-and-so son of so-and-so; a snake has bitten me, and I am dying”; and when they went [to examine the corpse] they did not recognize him, they [nevertheless] allowed his wife to remarry.

Vows of exaggeration: If one says, “Konam if I did not see on this road as many as departed from Egypt”; “If I did not see a snake [as thick as the] the beam of an olive press. Vows in error: [If one says, “Konam,] if I ate or drank”, and then remembered that he had; “If I eat or drink” and then forgot [his vow] and ate or drank; “Konam be any benefit which my wife has from me, because she stole my purse or beat my child, and it was subsequently learnt that she had not beaten him nor stolen”; If one saw people eating [his] figs and said to them, “Let the figs be a korban to you,” and then discovered the people to be his father or his brothers. If others were with them: Beth Shammai says: his father and brothers are permitted, but the rest are forbidden. Beth Hillel says: all are permitted.

Rabbi Meir says: Some things are similar to a new fact, and yet are not [treated] as new; but the Sages do not agree with him. How so? If one says, “Konam that I do not marry so and so, because her father is wicked,” and [then] they say to him “He is dead,” or, “He has repented,”; “Konam is this house which I will not enter, because it contains a wild dog,” or, “because there is a snake in it,” and [then] they say to him, “The dog is dead,” or, “The serpent has been killed,” behold these are like new facts, yet actually not [treated] as new facts. But the sages do not agree with him.

Five [agents of damage] rank as harmless and five as an attested danger. Cattle are not an attested danger to butt, push, bite, lie down, or kick. The tooth [of an animal] is an attested danger to eat that which is for it; The leg [of an animal] is an attested danger to break [things] as it walks along; So also is a warned ox [an ox that has gored before]; And an ox that damages in the domain of the damaged party, and human beings. The wolf, the lion, the bear, the leopard, the panther and the snake all rank as attested danger. Rabbi Eliezer says: When they are tame they are not attested danger, but the snake is always an attested danger. What is the difference between that which is harmless and that which is an attested danger? The harmless pays half-damages from its own body and the attested danger pays full damages from the best property (of its owner and guardian).

Five [agents of damage] rank as harmless and five as an attested danger. Cattle are not an attested danger to butt, push, bite, lie down, or kick. The tooth [of an animal] is an attested danger to eat that which is for it; The leg [of an animal] is an attested danger to break [things] as it walks along; So also is a warned ox [an ox that has gored before]; And an ox that damages in the domain of the damaged party, and human beings. The wolf, the lion, the bear, the leopard, the panther and the snake all rank as attested danger. Rabbi Eliezer says: When they are tame they are not attested danger, but the snake is always an attested danger. What is the difference between that which is harmless and that which is an attested danger? The harmless pays half-damages from its own body and the attested danger pays full damages from the best property (of its owner and guardian).

The following are burnt: he who has sexual relations with a woman and her daughter, and a priest’s adulterous daughter. There is included in [the prohibition of having relations with] a woman and her daughter his own daughter, his daughter’s daughter, his son’s daughter, his wife’s daughter and the daughter of her daughter or son, his mother-in-law, her mother, and his father-in-law’s mother. The following are decapitated: a murderer, and the inhabitants of a city subverted into worshipping idols. A murderer who slew his fellow with a stone or iron, or kept him down under water or in fire, so that he could not get out of there, is executed. If he pushed him into water or fire, but he could get out of there , yet he died, he is not liable [for the death penalty]. If he set a dog or a snake against him [and they killed him], he is free from death. If he caused a snake to bite him, Rabbi Judah ruled that he is liable [for the death penalty] and the Sages, that he is not. If a man struck his fellow, whether with a stone or with his fist, and they [the experts] declared that he would die, but then its effect lessened [so that it was thought that he would live], only to increase subsequently, so that he died he is liable. Rabbi Nehemiah said that he is exempt, since there is a strong possibility [that he did not die as a result of his injuries].

The following are burnt: he who has sexual relations with a woman and her daughter, and a priest’s adulterous daughter. There is included in [the prohibition of having relations with] a woman and her daughter his own daughter, his daughter’s daughter, his son’s daughter, his wife’s daughter and the daughter of her daughter or son, his mother-in-law, her mother, and his father-in-law’s mother. The following are decapitated: a murderer, and the inhabitants of a city subverted into worshipping idols. A murderer who slew his fellow with a stone or iron, or kept him down under water or in fire, so that he could not get out of there, is executed. If he pushed him into water or fire, but he could get out of there , yet he died, he is not liable [for the death penalty]. If he set a dog or a snake against him [and they killed him], he is free from death. If he caused a snake to bite him, Rabbi Judah ruled that he is liable [for the death penalty] and the Sages, that he is not. If a man struck his fellow, whether with a stone or with his fist, and they [the experts] declared that he would die, but then its effect lessened [so that it was thought that he would live], only to increase subsequently, so that he died he is liable. Rabbi Nehemiah said that he is exempt, since there is a strong possibility [that he did not die as a result of his injuries].

They stated three things before Rabbi Yishmael, and he pronounced none of them either unlawful or lawful; and Rabbi Joshua ben Matya explained them. One who lances an abscess on the Sabbath: if it was to make an opening he is liable; if it was to bring out the pus, he is exempt. And concerning one who hunts a snake on the Sabbath: that if he was occupied with it in order that it should not bite him, he is innocent; but if that he might use it as a remedy, he is guilty. And concerning Ironian stewpots: that they do not contract impurity when under the same tent as a corpse; but become impure if they are carried by a zav. Rabbi Eliezer ben Zadok says: “Even if they are carried by a zav they remain pure, because they are unfinished.”

[If an animal] suffered from congestion of the blood, or was overcome by smoke or by a cold, or if it ate oleander or chicken dung, or if it drank noxious water, it is permitted. If it ate poison or was bitten by a snake, it is not forbidden as trefah but it is forbidden as a danger to life.

One whose eyelid is pierced, defected or slit, Or if the eye has a cataract, or a tevalul, halazon [snail-shaped], nahash [snake-shaped] or a [berry-shaped] growth on the eye, [the animal is disqualified]. What is a tevalul? The white of the eye breaking through the ring and entering into the black. But if the black breaks through the ring and goes into the white, it is not a [disqualifying] blemish, because there are no disqualifying blemishes as regards the white of the eye.

One was carrying his water on his shoulder and he ruled in a matter of law, or showed others the way, or killed a snake or a scorpion, or picked up food in order to store it, it [the water] is invalid; But [if he picked up] food to eat, it is valid. [And if he killed] a snake or a scorpion that hindered him, it remains valid. Rabbi Judah said: this is the general rule: If the act was is in the nature of work, the mixture is invalid whether the man stopped or not, If it was not in the nature of work: If he stopped, it is invalid; But if he did not stop it remains valid.

One was carrying his water on his shoulder and he ruled in a matter of law, or showed others the way, or killed a snake or a scorpion, or picked up food in order to store it, it [the water] is invalid; But [if he picked up] food to eat, it is valid. [And if he killed] a snake or a scorpion that hindered him, it remains valid. Rabbi Judah said: this is the general rule: If the act was is in the nature of work, the mixture is invalid whether the man stopped or not, If it was not in the nature of work: If he stopped, it is invalid; But if he did not stop it remains valid.

If a domesticated beast or a wild animal drank from it, it becomes invalid. All birds cause invalidity, except the dove since it only sucks up the water. All creeping things do not cause invalidity, except the weasel since it laps up the water. Rabban Gamaliel ruled: the snake also because it vomits. Rabbi Eliezer ruled: the mouse also.

A flask that one has left uncovered and on returning found it to be covered, is invalid. If one left it covered and on returning found it to be uncovered, it is invalid if a weasel could have drunk from it or, according to the words of Rabban Gamaliel, a snake, or if it was possible for dew to fall into it in the night. The hatat waters are not protected by a tightly fitting cover; But water that had not yet been mixed with the ashes is protected by a tightly fitting cover.

So we find that Rebbi Simeon disagreed with the Sages and did not act upon his opinion. As we have stated there (Mishnah Ševiït 9:1) “Rebbi Simeon says: all aftergrowth is allowed except the aftergrowth of cabbage because nothing similar grows wild. But the Sages say that all aftergrowth is forbidden.” Rebbi Simeon bar Yoḥai acted on this in a Sabbatical year. He saw a man harvesting aftergrowth. He said to him: Is that not forbidden, is that not aftergrowth? The man answered him back: Are you not the one who allows it? He retorted: Do not my colleagues disagree with me? He recited over him (Eccl. 10:6): “He who breaches a fence may be bitten by a snake”, and this is what happened to that man.

HALAKHAH: In the name of Rebbi Yoḥanan: The words of the scribes are related to the words of Scripture and are pleasant like the words of Scripture. (Song of Songs 7:10) “Your throat is like the good wine”; Simeon ben Abba in the name of R. Yoḥanan: The words of the scribes are related to the words of Scripture and are more pleasant than the words of Scripture. (Song of Songs 1:2) “Since your friendship is better than wine”; Rebbi Abba bar Cohen in the name of Rebbi Judah ben Pazi: You can know that the words of the scribes are more pleasant than those of Scripture because if Rebbi Tarphon did not recite at all he would have transgressed only a positive commandment. But because he transgressed the words of the school of Hillel he should have suffered death since it says: (Proverbs 10:8) “He who breaches a fence will be bitten by a snake.”

Ben Zoma said: There will be a future time when Israel will no longer mention the Exodus. What is the reason? (Jer. 23:7–8) “Therefore, days will come, says the Eternal, that one no longer will say, by the Eternal Who brought the Children of Israel up from Egypt, but rather, by the Eternal Who raised and brought the descendants of the House of Israel from the Northern land …” They said to him, not that the Exodus will be eliminated but the Exodus will be additional to the Kingdoms. The Kingdoms will be principal and the Exodus additional. And similarly it was said (Gen. 35:10): :Your name shall not be called Jacob anymore, but Israel shall be your name.” Not that the name Jacob will be taken away but Jacob will be additional to Israel. Israel will be principal and Jacob additional. And so it says (Is. 43:18–19): “Do not remember the first things”; this means the Egyptians, “And what was earlier do not dwell on”; this means the Kingdoms, “Behold, I create something new, now it will grow”; this refers to Gog. They gave a simile: to what can this be compared? To someone who encountered a wolf and was saved from it. He started telling about the wolf when he encountered a lion and was saved from it. He forget about the wolf and started telling about the lion.After that, he encountered a snake and was saved from it. He forgot about both of them and started telling about the snake. So it is with Israel, the last troubles make them forget the earlier ones.

Ben Zoma said: There will be a future time when Israel will no longer mention the Exodus. What is the reason? (Jer. 23:7–8) “Therefore, days will come, says the Eternal, that one no longer will say, by the Eternal Who brought the Children of Israel up from Egypt, but rather, by the Eternal Who raised and brought the descendants of the House of Israel from the Northern land …” They said to him, not that the Exodus will be eliminated but the Exodus will be additional to the Kingdoms. The Kingdoms will be principal and the Exodus additional. And similarly it was said (Gen. 35:10): :Your name shall not be called Jacob anymore, but Israel shall be your name.” Not that the name Jacob will be taken away but Jacob will be additional to Israel. Israel will be principal and Jacob additional. And so it says (Is. 43:18–19): “Do not remember the first things”; this means the Egyptians, “And what was earlier do not dwell on”; this means the Kingdoms, “Behold, I create something new, now it will grow”; this refers to Gog. They gave a simile: to what can this be compared? To someone who encountered a wolf and was saved from it. He started telling about the wolf when he encountered a lion and was saved from it. He forget about the wolf and started telling about the lion.After that, he encountered a snake and was saved from it. He forgot about both of them and started telling about the snake. So it is with Israel, the last troubles make them forget the earlier ones.

A person should not sit on a low bench on which a Torah scroll was placed. It happened that Rebbi Eliezer sat down on a low bench on which a Torah scroll was placed and he recoiled from it as one recoils before a snake. If it was placed on something other, it is permitted. How far? Rebbi Abba in the name of Rebbi Ḥuna: One handbreadth. Rebbi Jeremiah in the name of Rebbi Zeïra: Anything.

MISHNAH: One starts to pray only in a serious frame of mind. The first Ḥasidim waited one hour before praying in order to be able to concentrate. Even if the king greets one, he should not respond. Even if a snake is wound around one’s heel, he should not interrupt.

“Even if a snake is wound around one’s heel, one should not interrupt.” Rebbi Ḥuna in the name of Rebbi Yose: They mentioned only a snake, but for a scorpion he interrupts. Why, because it stings repeatedly. Rebbi Ilaï said: They stated only “wound around”, but if a snake is attacking him, he hides before him but he should not interrupt his prayer. It is stated: If he was praying in a thoroughfare or on a square he removes himself from before a donkey or before a cart but he should not interrupt his prayer.

“Even if a snake is wound around one’s heel, one should not interrupt.” Rebbi Ḥuna in the name of Rebbi Yose: They mentioned only a snake, but for a scorpion he interrupts. Why, because it stings repeatedly. Rebbi Ilaï said: They stated only “wound around”, but if a snake is attacking him, he hides before him but he should not interrupt his prayer. It is stated: If he was praying in a thoroughfare or on a square he removes himself from before a donkey or before a cart but he should not interrupt his prayer.

“Even if a snake is wound around one’s heel, one should not interrupt.” Rebbi Ḥuna in the name of Rebbi Yose: They mentioned only a snake, but for a scorpion he interrupts. Why, because it stings repeatedly. Rebbi Ilaï said: They stated only “wound around”, but if a snake is attacking him, he hides before him but he should not interrupt his prayer. It is stated: If he was praying in a thoroughfare or on a square he removes himself from before a donkey or before a cart but he should not interrupt his prayer.

They said about Rebbi Ḥanina ben Dosa that he was standing in prayer when a brightly dotted snake came and bit him. He did not interrupt his prayer. They went and found that dotted snake lying dead at the entrance of its hole. They said, woe to the human who is bitten by a dotted snake, but woe to the dotted snake that bites Rebbi Ḥanina ben Dosa. [What is the nature of that dotted snake? If it bites a human and the human reaches water first, the dotted snake dies, but if the dotted snake reaches water first, the human dies.] His students asked him: Rabbi, did you not notice? He said to them: There should happen to me these things; I was concentrating on my prayer and did not notice! Rebbi Isaac ben Eleazar said, the Holy One, praise to Him, created a well under his foot soles, to confirm what has been said (Ps. 145: 19): “He will do the will of those who fear Him, He will hear their entreaties and save them.”

They said about Rebbi Ḥanina ben Dosa that he was standing in prayer when a brightly dotted snake came and bit him. He did not interrupt his prayer. They went and found that dotted snake lying dead at the entrance of its hole. They said, woe to the human who is bitten by a dotted snake, but woe to the dotted snake that bites Rebbi Ḥanina ben Dosa. [What is the nature of that dotted snake? If it bites a human and the human reaches water first, the dotted snake dies, but if the dotted snake reaches water first, the human dies.] His students asked him: Rabbi, did you not notice? He said to them: There should happen to me these things; I was concentrating on my prayer and did not notice! Rebbi Isaac ben Eleazar said, the Holy One, praise to Him, created a well under his foot soles, to confirm what has been said (Ps. 145: 19): “He will do the will of those who fear Him, He will hear their entreaties and save them.”

They said about Rebbi Ḥanina ben Dosa that he was standing in prayer when a brightly dotted snake came and bit him. He did not interrupt his prayer. They went and found that dotted snake lying dead at the entrance of its hole. They said, woe to the human who is bitten by a dotted snake, but woe to the dotted snake that bites Rebbi Ḥanina ben Dosa. [What is the nature of that dotted snake? If it bites a human and the human reaches water first, the dotted snake dies, but if the dotted snake reaches water first, the human dies.] His students asked him: Rabbi, did you not notice? He said to them: There should happen to me these things; I was concentrating on my prayer and did not notice! Rebbi Isaac ben Eleazar said, the Holy One, praise to Him, created a well under his foot soles, to confirm what has been said (Ps. 145: 19): “He will do the will of those who fear Him, He will hear their entreaties and save them.”

They said about Rebbi Ḥanina ben Dosa that he was standing in prayer when a brightly dotted snake came and bit him. He did not interrupt his prayer. They went and found that dotted snake lying dead at the entrance of its hole. They said, woe to the human who is bitten by a dotted snake, but woe to the dotted snake that bites Rebbi Ḥanina ben Dosa. [What is the nature of that dotted snake? If it bites a human and the human reaches water first, the dotted snake dies, but if the dotted snake reaches water first, the human dies.] His students asked him: Rabbi, did you not notice? He said to them: There should happen to me these things; I was concentrating on my prayer and did not notice! Rebbi Isaac ben Eleazar said, the Holy One, praise to Him, created a well under his foot soles, to confirm what has been said (Ps. 145: 19): “He will do the will of those who fear Him, He will hear their entreaties and save them.”

They said about Rebbi Ḥanina ben Dosa that he was standing in prayer when a brightly dotted snake came and bit him. He did not interrupt his prayer. They went and found that dotted snake lying dead at the entrance of its hole. They said, woe to the human who is bitten by a dotted snake, but woe to the dotted snake that bites Rebbi Ḥanina ben Dosa. [What is the nature of that dotted snake? If it bites a human and the human reaches water first, the dotted snake dies, but if the dotted snake reaches water first, the human dies.] His students asked him: Rabbi, did you not notice? He said to them: There should happen to me these things; I was concentrating on my prayer and did not notice! Rebbi Isaac ben Eleazar said, the Holy One, praise to Him, created a well under his foot soles, to confirm what has been said (Ps. 145: 19): “He will do the will of those who fear Him, He will hear their entreaties and save them.”

They said about Rebbi Ḥanina ben Dosa that he was standing in prayer when a brightly dotted snake came and bit him. He did not interrupt his prayer. They went and found that dotted snake lying dead at the entrance of its hole. They said, woe to the human who is bitten by a dotted snake, but woe to the dotted snake that bites Rebbi Ḥanina ben Dosa. [What is the nature of that dotted snake? If it bites a human and the human reaches water first, the dotted snake dies, but if the dotted snake reaches water first, the human dies.] His students asked him: Rabbi, did you not notice? He said to them: There should happen to me these things; I was concentrating on my prayer and did not notice! Rebbi Isaac ben Eleazar said, the Holy One, praise to Him, created a well under his foot soles, to confirm what has been said (Ps. 145: 19): “He will do the will of those who fear Him, He will hear their entreaties and save them.”

They said about Rebbi Ḥanina ben Dosa that he was standing in prayer when a brightly dotted snake came and bit him. He did not interrupt his prayer. They went and found that dotted snake lying dead at the entrance of its hole. They said, woe to the human who is bitten by a dotted snake, but woe to the dotted snake that bites Rebbi Ḥanina ben Dosa. [What is the nature of that dotted snake? If it bites a human and the human reaches water first, the dotted snake dies, but if the dotted snake reaches water first, the human dies.] His students asked him: Rabbi, did you not notice? He said to them: There should happen to me these things; I was concentrating on my prayer and did not notice! Rebbi Isaac ben Eleazar said, the Holy One, praise to Him, created a well under his foot soles, to confirm what has been said (Ps. 145: 19): “He will do the will of those who fear Him, He will hear their entreaties and save them.”

What did Ẓiv‘on and Anah do? He prepared a female donkey and mated her with a male horse; a mule came out from them. The Holy One, praise to Him, said to them: You brought into the world a harmful thing, I shall bring over that man something that will harm him. What did the Holy One, praise to Him, do? He prepared a snake and mated her with a Ḥardaun; a brightly colored snake came out of them. Nobody will ever tell you that he was bitten by a brightly colored snake and survived, bitten by a rabid dog and survived, hit by a mule and survived (but only by a white female mule.)

What did Ẓiv‘on and Anah do? He prepared a female donkey and mated her with a male horse; a mule came out from them. The Holy One, praise to Him, said to them: You brought into the world a harmful thing, I shall bring over that man something that will harm him. What did the Holy One, praise to Him, do? He prepared a snake and mated her with a Ḥardaun; a brightly colored snake came out of them. Nobody will ever tell you that he was bitten by a brightly colored snake and survived, bitten by a rabid dog and survived, hit by a mule and survived (but only by a white female mule.)

What did Ẓiv‘on and Anah do? He prepared a female donkey and mated her with a male horse; a mule came out from them. The Holy One, praise to Him, said to them: You brought into the world a harmful thing, I shall bring over that man something that will harm him. What did the Holy One, praise to Him, do? He prepared a snake and mated her with a Ḥardaun; a brightly colored snake came out of them. Nobody will ever tell you that he was bitten by a brightly colored snake and survived, bitten by a rabid dog and survived, hit by a mule and survived (but only by a white female mule.)

Rebbi Samuel ben Naḥman said: One says to the snake, why when you move does your tongue flow? It said to them, that caused it for me. What profit do you have from biting? A lion tears up and eats, a wolf tears up and eats; you, what profit do you have from biting? It said to them (Eccl. 10:11): “If the snake would bite without a whisper,” I would not bite unless it was said to me from heaven: bite! Why do you bite one limb and all limbs feel it? It said to them: Why do you ask me? Ask the master of the tongue who speaks here and kills in Rome, speaks in Rome and kills in Syria. Why are you found among fences? It said to them, I broke the fence of the world

Rebbi Samuel ben Naḥman said: One says to the snake, why when you move does your tongue flow? It said to them, that caused it for me. What profit do you have from biting? A lion tears up and eats, a wolf tears up and eats; you, what profit do you have from biting? It said to them (Eccl. 10:11): “If the snake would bite without a whisper,” I would not bite unless it was said to me from heaven: bite! Why do you bite one limb and all limbs feel it? It said to them: Why do you ask me? Ask the master of the tongue who speaks here and kills in Rome, speaks in Rome and kills in Syria. Why are you found among fences? It said to them, I broke the fence of the world

Rebbi Yose in the name of Rebbi Joshua ben Levi: He who has no real estate is free from the appearance since it is said (Ex. 34:24): “Nobody will illegally desire your land.” It happened that one person left his grain heap; when he returned, he found lions surrounding it. It happened that one left a chicken coop; when he returned, he found torn cats before it. One man left his house open; when he came, he found a snake rolled up on its tail. Rebbi Phineas told the following story: Two brothers in Askalon had Gentile neighbors. These said, if those Jews go up to Jerusalem, we will take all they have. When they went up, the Holy One, praise to Him, alotted to them two angels who came and went in their likeness. When they returned, they sent them valuable presents. They said to them: where have you been? They said to them, in Jerusalem. They said to them: Whom did you leave in your house? They said, nobody. They said: Praised be the God of the Jews Who did not let us act and did not abandon them!

Rebbi Zeïra, Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: Rebbi permitted Beth Shean on the testimony of Joshua ben Zeruz, the son of Rebbi Meïr’s father-in-law, who said, I saw Rebbi Meïr buy vegetables from a garden in the Sabbatical year. He permitted all of it! Rebbi Zeïra said, this implies that nobody should act in public; I say that this garden was a particular case for him; should he have permitted it completely? Rebbi permitted Beth Shean, permitted Caesarea, permitted Bet Guvrin, permitted Kefar Ẓemaḥ. Rebbi permitted to buy vegetables after the end of the Sabbatical year and all were saying bad things about him. He said to them, come and let us discuss the matter. It is written (2Kings 18:4): “He smashed the brass snake.” Was there no just person between Moses and Hezekiah to remove it? But the Holy One, praise to Him, reserved that crown to him so he could crown himself with it. We also had this crown reserved by the Holy One, praise to Him, to crown ourselves with it.

“If he is trustworthy but his wife is not, one buys from him but one cannot be his guest. But they said, he is like one who lives with a snake in the same basket. If his wife is trustworthy but he is not, one can be his guest but not buy from him. But they said, a curse should fall on him whose wife is trustworthy while he is not.”

Yaror and ostrich are like birds in all respects. The snake is like a wild animal.

Rebbi Simeon ben Ioḥai was travelling in the Sabbatical when he saw somebody collecting Sabbatical [produce]. He said to him, is this not forbidden, is that not spontaneous growth? He said to him, are not you the one who permits it? He said to him, are not my colleagues disagreeing with me? He read for him (Eccl. 10:8): “He who tears down a fence will be bitten by a snake.” That is what happened to him.

MISHNAH: Heave wine that was left uncovered should be poured out, certainly if it was profane. Three kinds of fluids are forbidden when they were uncovered, water, wine, and milk. All other fluids are permitted. How long should they be left unattended to become forbidden? So that the crawling creature might come from a nearby place and drink. The measure of uncovered water, until the bitterness be lost in them. Rebbi Yose said, in vessels any amount and on the ground 40 seah. Pecked-at figs, grapes, green melons, water melons, gourds, and sweet melons, even large as a pitcher, large or small, separated from or connected to the ground which contain moisture are forbidden. What was bitten by a snake is forbidden because of mortal danger.The wine filter is forbidden when left unattended but Rebbi Neḥemiah permits it.

Rebbi Yose ben Shaul understands it from this occurrence: A woman loved very much doing good deeds. One time, a poor man came to her and she served him food. While he was eating, she noticed that her husband was coming. She put him [the poor] on the upper floor. She put food before her husband who ate, took a nap, and slept. A snake came and ate from what was before him; he [the poor] saw it. When he awoke and got up he wanted to continue eating what was before him. The one on the upper floor started to talk to him. That means, if he was sleeping, it is permitted. It was familiar with it. Is she not forbidden for being alone [with another man?] Since he is not suspected in one thing, he is not suspected in the other, (Ez. 23:37) “For they committed adultery, blood is on their hands.”

Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: All poisons cause scab but the poison of a snake kills. Rebbi Jeremiah asked Rebbi Zeïra. As the master of the ruling, could he have asked?

It was stated: “With water that was left uncovered one should not scrub his house; one should not pour it into the public domain, or give it to drink to a Gentile, neither should one use it to water another person’s animals but one may use it to water his own animals. With water that was left uncovered one should not knead clay, or wash clothes, or soak pots, glasses, and food baskets, and certainly not wash his face, hands, and feet. Others say, they forbade only the place of a scratch. His face is always like a scratch. The tips of his fingers and toes are always like a scratch. With water that was left uncovered one should not knead dough. Rebbi Neḥemiah said, baking is permitted because snake poison is destroyed by fire.” Rebbi Simon in the name of Rebbi Joshua ben Levi: That is, if it does not collapse, but if it collapsed it is forbidden.

“ The wine filter, Rebbi Neḥemiah says, if it is blocked on top even though it is open below. Rebbi Jehudah says, if it was covered below even if the top is uncovered it is permitted since snake poison is like netting and remains on top.” Rebbi Eliezer says, if he did not stir it. But if he did stir, it is forbidden.

What is the measure of a hole? Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina showed it thus: he said, the tip of my small finger. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi, so that the tip of the small finger of a newborn cannot enter it. Even if [the hole] were smaller, it [the snake] could enter it but since it does not know how to leave again, it does not enter. A woven basket even if very tight is forbidden for it can enter at one place and leave at another. A knapsack is forbidden even if it hangs very high since it will let itself down.”

It was stated: “ Water on the ground forty seah. Rebbi Neḥemiah says, that a Šiḥin amphora can be filled from it. Wine both in vessels and on the ground in any quantity. Wine is not under the rules of uncovering as long as it is fermenting. How long does it ferment? Three days. It happened that a snake was found near a wine vat; the case came before Rebbi Jehudah and he permitted it. A source is not under the rules of uncovering as long as it is running. Rebbi Ismael the son of Rebbi Joḥanan ben Nuri said, it happened that Rebbi Joḥanan ben Beroqa went down to my father Rebbi Joḥanan ben Nuri to Bet Serii; he showed him a pool that contained only three log of water, into which rain water was dripping. He bowed down and drank, saying this is an example of what is not under the rules of uncovering.”

Rebbi Jehudah bar Pazi said, who is the Tanna of pecking? “Rabban Gamliel says, also the snake because it spits out.” Rebbi Jonah said, who would turn commandments into peckings for us?

It was stated: “If somebody saw a bird pecking at a fig or a rat nibbling at a watermelon, it is forbidden [to eat from them] for I say, they might have eaten from the place of a pecking hole.” Rebbi Abba said, that means that a snake spits out repeatedly. Rebbi Jonah said, who considers for us commandments for peckings? But for torn [animals], Rebbi Abba said in the name of the rabbis from there, “if it was slaughtered and the wolves took its innards, it is in order because intestines are presumed to be in order.” Should one not question whether they were pierced? Intestines are presumed to be in order. But here, you say so? It is worse if there is danger to life; for peckings they went all the way with Rabban Gamliel.

A person hated sheep’s meat. Once he was eating red meat when a passer-by said, this is sheep’s meat. He choked and died. The donkey drivers stayed at an inn. They said, bring us lentils; they brought. They said, give us a second helping; they brought. They said to them, the first ones were better, what were those? They said, we found the spine of a snake in them; they choked and died.

It is written (Prov. 16:6): “When the Eternal likes the conduct of a person, even his enemy will make peace with him.” Rebbi Meïr says, that is the dog. Rebbi Joshua ben Levi says, that is the snake. The shepherds milked; there came a snake, ate from it, but the dog observed it. When they came to eat, he started barking at them but they did not pay attention. At the end, he ate and died. A person made ground garlic in his house. There came a mountain snake and ate from it but the house snake observed it. When the people from the house came to eat from it, it [the house snake] started to throw dust down on them. When they did not pay attention, it threw itself on it. A person invited a rabbi and let the dog sit next to him [the rabbi]. He said, how did I merit this insult? He said, rabbi, I am repaying his [the dog’s] good deed. Kidknappers came to town. One of them came and wanted to take my wife but he [the dog] ate his testicles.

It is written (Prov. 16:6): “When the Eternal likes the conduct of a person, even his enemy will make peace with him.” Rebbi Meïr says, that is the dog. Rebbi Joshua ben Levi says, that is the snake. The shepherds milked; there came a snake, ate from it, but the dog observed it. When they came to eat, he started barking at them but they did not pay attention. At the end, he ate and died. A person made ground garlic in his house. There came a mountain snake and ate from it but the house snake observed it. When the people from the house came to eat from it, it [the house snake] started to throw dust down on them. When they did not pay attention, it threw itself on it. A person invited a rabbi and let the dog sit next to him [the rabbi]. He said, how did I merit this insult? He said, rabbi, I am repaying his [the dog’s] good deed. Kidknappers came to town. One of them came and wanted to take my wife but he [the dog] ate his testicles.

It is written (Prov. 16:6): “When the Eternal likes the conduct of a person, even his enemy will make peace with him.” Rebbi Meïr says, that is the dog. Rebbi Joshua ben Levi says, that is the snake. The shepherds milked; there came a snake, ate from it, but the dog observed it. When they came to eat, he started barking at them but they did not pay attention. At the end, he ate and died. A person made ground garlic in his house. There came a mountain snake and ate from it but the house snake observed it. When the people from the house came to eat from it, it [the house snake] started to throw dust down on them. When they did not pay attention, it threw itself on it. A person invited a rabbi and let the dog sit next to him [the rabbi]. He said, how did I merit this insult? He said, rabbi, I am repaying his [the dog’s] good deed. Kidknappers came to town. One of them came and wanted to take my wife but he [the dog] ate his testicles.

It is written (Prov. 16:6): “When the Eternal likes the conduct of a person, even his enemy will make peace with him.” Rebbi Meïr says, that is the dog. Rebbi Joshua ben Levi says, that is the snake. The shepherds milked; there came a snake, ate from it, but the dog observed it. When they came to eat, he started barking at them but they did not pay attention. At the end, he ate and died. A person made ground garlic in his house. There came a mountain snake and ate from it but the house snake observed it. When the people from the house came to eat from it, it [the house snake] started to throw dust down on them. When they did not pay attention, it threw itself on it. A person invited a rabbi and let the dog sit next to him [the rabbi]. He said, how did I merit this insult? He said, rabbi, I am repaying his [the dog’s] good deed. Kidknappers came to town. One of them came and wanted to take my wife but he [the dog] ate his testicles.

It is written (Prov. 16:6): “When the Eternal likes the conduct of a person, even his enemy will make peace with him.” Rebbi Meïr says, that is the dog. Rebbi Joshua ben Levi says, that is the snake. The shepherds milked; there came a snake, ate from it, but the dog observed it. When they came to eat, he started barking at them but they did not pay attention. At the end, he ate and died. A person made ground garlic in his house. There came a mountain snake and ate from it but the house snake observed it. When the people from the house came to eat from it, it [the house snake] started to throw dust down on them. When they did not pay attention, it threw itself on it. A person invited a rabbi and let the dog sit next to him [the rabbi]. He said, how did I merit this insult? He said, rabbi, I am repaying his [the dog’s] good deed. Kidknappers came to town. One of them came and wanted to take my wife but he [the dog] ate his testicles.

Samuel said, if a pumpkin was punctured, all that grows in that depression is forbidden. The same holds for bunches of dates. “ Rebbi Yose said, Jonathan ben Ḥarasha from Genezareth asked Rabban Gamliel and the Sages at Jabneh: What is the status of punctured soft dates on their tree? They said to him, that entire date palm is forbidden.” Rebbi Yose said, that statement is needed if all [dates] are punctured; you should not say, since a snake does not usually do this, a cloud of birds rested on them and pecked at them. Rebbi Jonah in the name of Rebbi Simeon the Pious: Punctured soft dates on their tree are forbidden, but people behave as if they were permitted and they are not hurt.

Mishnah “He should not check his garments for lice nor read by candlelight,” etc. Even on weekdays it is forbidden since it is not decent. It was stated: One who checks his garments takes and throws away; only he should not rub. Abba Shaul says, he may rub and throw away, only he should not kill. Ḥizqiah said, one who kills a louse is like one who kills a camel. Samuel broke off its hands and feet and gave if to the children. Rebbi Yose ben Rebbi Abun put it in a flask. Rebbi Simeon ben Ḥalafta said, did we not understand this from the purple snail? Does the purple snail have sinews and bones? But was it not stated: Any which has neither sinews nor bones does not live more than six months? For Rebbi Yose ben Rebbi Abun said in the name of Rav Zevid, the Holy One, praise to Him, turns around His world once in seven years. Qamqama turns into Ḥu-Rav-Padah. Ḥar-Efer turns into Šer. The head louse turns into a scorpion and the one of garments into a lizard. A horse worm turns into a wasp, that of cattle into a bee. A male hyena turns into a female, a field rat turns into a wild boar. The spine of a fish turns into a centipede, of a human into a snake. When? If he does not bow down with his entire spine.

Rebbi Eleazar said, one follows what one hears from a disembodied voice. What is the reason? Your ears will hear something from behind you saying, this is the way you should follow etc. Rebbi Eleazar went to relieve himself. There came a Roman official and removed him (from behind him) and sat down. He said, here nobody removed anybody ever but me. It is impossible that I should leave from here until I know what happened to him. There was a snake there which started coming out and gave him as long as he was there that his intestines descended. He recited about him, I shall give a man in your stead, etc., [I shall give an Edomite in your stead.]

One of bar Qappara’s students went out to cut wood chips. A fig cutter saw that a snake was running after him. He said to him [Rebbi, Rebbi,] a snake is running after you. It left him and ran after the latter. He recited about him, I shall give a man in your stead.

One of bar Qappara’s students went out to cut wood chips. A fig cutter saw that a snake was running after him. He said to him [Rebbi, Rebbi,] a snake is running after you. It left him and ran after the latter. He recited about him, I shall give a man in your stead.

Rebbi Joḥanan said, there is here no “not liable” but “permitted.” There, we have stated: “He who opens a boil on the Sabbath, if to make an opening he is liable, if to remove fluid he is not liable.” Rebbi Joḥanan said, there is here no “not liable” but “permitted.” There, we have stated: “One who catches a snake on the Sabbath, if he is active that it should not bite him he is not liable, if for medicine he is liable.” Rebbi Joḥanan said, there is here no “not liable” but “permitted.” There, we have stated: “About rural dishes that they are pure in a tent with a corpse but impure if carried by a sufferer from gonorrhea.” Rebbi Zeˋira said, this is correct. If for a need, that is what we have stated, “if for medicine he is liable.” This implies that there is here no “not liable” but “permitted.”

Rebbi Yannai said, one is permitted to kill a wasp on the Sabbath. And it was stated thus: “Five are killed on the Sabbath: an Egyptian fly, and a wasp in Niniveh, and a scorpion in Adiabene, and a snake in the Land of Israel, and a rabid dog anywhere. It happened that a snake fell on the Sabbath, when a Nabatean got up and killed it. Rebbi said, it met its match.” But are they not of the ones which are killed on the Sabbath? Explain it if they come to do damage. It was stated, Rebbi Jacob says, he who sees a snake or a scorpion within four cubits was destined to die by them, only that the mercy of the Omnipresent is abundant. Rabban Simeon said, when has this been said? If he did not kill them. But if he killed them they appeared to him so he could kill them. In any case they appeared to him only by merit.

Rebbi Yannai said, one is permitted to kill a wasp on the Sabbath. And it was stated thus: “Five are killed on the Sabbath: an Egyptian fly, and a wasp in Niniveh, and a scorpion in Adiabene, and a snake in the Land of Israel, and a rabid dog anywhere. It happened that a snake fell on the Sabbath, when a Nabatean got up and killed it. Rebbi said, it met its match.” But are they not of the ones which are killed on the Sabbath? Explain it if they come to do damage. It was stated, Rebbi Jacob says, he who sees a snake or a scorpion within four cubits was destined to die by them, only that the mercy of the Omnipresent is abundant. Rabban Simeon said, when has this been said? If he did not kill them. But if he killed them they appeared to him so he could kill them. In any case they appeared to him only by merit.

Rebbi Yannai said, one is permitted to kill a wasp on the Sabbath. And it was stated thus: “Five are killed on the Sabbath: an Egyptian fly, and a wasp in Niniveh, and a scorpion in Adiabene, and a snake in the Land of Israel, and a rabid dog anywhere. It happened that a snake fell on the Sabbath, when a Nabatean got up and killed it. Rebbi said, it met its match.” But are they not of the ones which are killed on the Sabbath? Explain it if they come to do damage. It was stated, Rebbi Jacob says, he who sees a snake or a scorpion within four cubits was destined to die by them, only that the mercy of the Omnipresent is abundant. Rabban Simeon said, when has this been said? If he did not kill them. But if he killed them they appeared to him so he could kill them. In any case they appeared to him only by merit.

It happened that Eleazar ben Dama was bitten by a snake and Jacob from Kefar-Sama came to heal him in the name of Jesus ben Pandera, but Rebbi Ismael prevented him. He told him, I shall bring a proof that he can heal me. He could not bring proof before he died. Rebbi Ismael said to him, you are blessed, ben Dama, that you left this world in peace and did not tear down the fences of the Sages, as it is written, he who tears down a fence will be bitten by a snake. But did not a snake bite him? But that it will not bite him in the Future World. What could he have said? Which a person should do and live by them.

It happened that Eleazar ben Dama was bitten by a snake and Jacob from Kefar-Sama came to heal him in the name of Jesus ben Pandera, but Rebbi Ismael prevented him. He told him, I shall bring a proof that he can heal me. He could not bring proof before he died. Rebbi Ismael said to him, you are blessed, ben Dama, that you left this world in peace and did not tear down the fences of the Sages, as it is written, he who tears down a fence will be bitten by a snake. But did not a snake bite him? But that it will not bite him in the Future World. What could he have said? Which a person should do and live by them.

It happened that Eleazar ben Dama was bitten by a snake and Jacob from Kefar-Sama came to heal him in the name of Jesus ben Pandera, but Rebbi Ismael prevented him. He told him, I shall bring a proof that he can heal me. He could not bring proof before he died. Rebbi Ismael said to him, you are blessed, ben Dama, that you left this world in peace and did not tear down the fences of the Sages, as it is written, he who tears down a fence will be bitten by a snake. But did not a snake bite him? But that it will not bite him in the Future World. What could he have said? Which a person should do and live by them.

Six things did Hezekiah, the King of Judea, do; with three they agreed, with three they did not agree. For the following they agreed with him. He smashed the bronze snake and they agreed with him. He dragged his father’s bones on a bier of ropes, and they agreed with him. He hid the table of medicines, and they agreed with him. For the following they disagreed with him. He cut down the Temple doors and they disagreed with him. He enclosed the upper Giḥon spring, and they disagreed with him. He intercalated Nisan in Nisan; and they disagreed with him.

What is the cause of a dog being rabid? Rav and Samuel. One is saying, a spirit of madness came over him. But the other one said, a woman uses him to try out witchcraft. German, the slave of Rebbi Yudan the Patriarch, was bitten by a rabid dog and he fed him the cover of its liver, but he never recovered. A person could never tell you that he was bitten by a rabid dog and survived, that he was stung by a brightly colored snake and survived, that he was kicked by a mule and survived, but only by a white mule

MISHNAH: Similarly, the Eternal said to Moses, yourself make a poisonous snake and put it on a pole, etc. Does the snake kill or the snake make live? But in times when Israel look upwards and make their thought subservient to their Father in Heaven they were healed, otherwise they were rotting.

MISHNAH: Similarly, the Eternal said to Moses, yourself make a poisonous snake and put it on a pole, etc. Does the snake kill or the snake make live? But in times when Israel look upwards and make their thought subservient to their Father in Heaven they were healed, otherwise they were rotting.

MISHNAH: Similarly, the Eternal said to Moses, yourself make a poisonous snake and put it on a pole, etc. Does the snake kill or the snake make live? But in times when Israel look upwards and make their thought subservient to their Father in Heaven they were healed, otherwise they were rotting.

HALAKHAH: Rebbi Yasa said, in four places it is said “make for yourself.” In three it is explicit, one is not explicit. Make yourself an ark of gopher wood. Make yourself two silver trumpets. Make yourself flintstone knives. Make yourself a poisonous snake He did not make explicit. Moses said, is its root not nḥš? Therefore, Moses made a brass snake. From there, Rebbi Meïr interpreted names. There was a man called Kidor. Rebbi Meïr told them, guard yourselves from him, he is a bad person; for a generation of perverts they are.

HALAKHAH: Rebbi Yasa said, in four places it is said “make for yourself.” In three it is explicit, one is not explicit. Make yourself an ark of gopher wood. Make yourself two silver trumpets. Make yourself flintstone knives. Make yourself a poisonous snake He did not make explicit. Moses said, is its root not nḥš? Therefore, Moses made a brass snake. From there, Rebbi Meïr interpreted names. There was a man called Kidor. Rebbi Meïr told them, guard yourselves from him, he is a bad person; for a generation of perverts they are.

Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina. It is not written, “and one bitten”, but and anyone bitten, even bitten by a dog, even bitten by a snake. But they do not compare. A dog bite, and he sees; a snake bite, and he gazes. Rebbi Jehudah the circumcizer in the name of Rebbi Aḥa, A dog bite which is not of its kind, and he sees; a snake bite which is of its kind, and he gazes. But the rabbis say, A dog bite which does not make tremble, and he sees; a snake bite which makes tremble, and he gazes.

Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina. It is not written, “and one bitten”, but and anyone bitten, even bitten by a dog, even bitten by a snake. But they do not compare. A dog bite, and he sees; a snake bite, and he gazes. Rebbi Jehudah the circumcizer in the name of Rebbi Aḥa, A dog bite which is not of its kind, and he sees; a snake bite which is of its kind, and he gazes. But the rabbis say, A dog bite which does not make tremble, and he sees; a snake bite which makes tremble, and he gazes.

Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina. It is not written, “and one bitten”, but and anyone bitten, even bitten by a dog, even bitten by a snake. But they do not compare. A dog bite, and he sees; a snake bite, and he gazes. Rebbi Jehudah the circumcizer in the name of Rebbi Aḥa, A dog bite which is not of its kind, and he sees; a snake bite which is of its kind, and he gazes. But the rabbis say, A dog bite which does not make tremble, and he sees; a snake bite which makes tremble, and he gazes.

Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina. It is not written, “and one bitten”, but and anyone bitten, even bitten by a dog, even bitten by a snake. But they do not compare. A dog bite, and he sees; a snake bite, and he gazes. Rebbi Jehudah the circumcizer in the name of Rebbi Aḥa, A dog bite which is not of its kind, and he sees; a snake bite which is of its kind, and he gazes. But the rabbis say, A dog bite which does not make tremble, and he sees; a snake bite which makes tremble, and he gazes.

Rebbi Simeon ben Yohai stated: Aqiba my teacher used to preach, there appeared a star out of Jacob there appeared Koziba out of Jacob. When Rebbi Aqiba saw Bar Koziba he said, this is King Messias. Rebbi Joḥanan ben Torta said to him, Aqiba! Grass will grow from your jaws and still David’s son (still has to) [will not have] come. Rebbi Joḥanan said, the voice of Emperor Hadrian killing eighty thousand myriads at Bettar. Rebbi Joḥanan said, eighty [thousand] couples of horn-blowers were encircling Bettar, each of which was commanding several army units. There was Ben Koziba who had 200’000 with him missing a finger. The Sages sent, how long will you turn Israel into defective persons? He told them, how would it be possible to test them? They said to him, anyone who riding on his horse cannot uproot a cedar of Lebanon should not be enrolled in your army. He had 200’000 of either kind. When he went into battle he said, Master of the World: Do not support and do not hinder, did not you, God, neglect us, and do not go out with our armies. Three and a half years did Hadrian encircle Bettar. Rebbi Eleazar from Modiin was sitting in sackcloth and ashes, praying every day and saying, Master of the World, do not sit in judgment today, do not sit in judgment today. Hadrian wanted to go away. A Samaritan said to him, do not go away, for I am seeing what to do that the city will submit to you. He went to the city gate, entered, and found Rebbi Eleazar from Modiin standing in prayer. He showed himself as if he would whisper into his ear. The people of the city saw him and brought him to Ben Koziba. They said to him, we saw this old man turning to your uncle. He asked him, what did you say to him and what did he say to you? He answered, if I shall tell you, the king will kill me; but if I do not tell you, you will kill me. It is better that the king should kill me but not you. He told him, he said to me, I will make the town submit to the king. He came to Rebbi Eleazar from Modiin. He asked him, what did this Samaritan say to you. He answered, nothing. What did you say to him? He answered, nothing. He kicked him and killed him. Immediately there came an unembodied voice and said, woe, criminal shepherds, who abandon the flock, a sword on his arm and on his right eye. His arm shall dry up and his right eye darken. You killed Rebbi Eleazar from Modiin, the arm of Israel, and their right eye. Therefore this man’s arm shall dry up and his right eye darken. Immediately Bettar was taken and Ben Koziba killed. They came carrying his head to Hadrain. He asked them, who killed him? A Samaritan said to him, I killed him. He said to him, show me his body. He showed him his body; he found a poisonous snake wrapped around him. He said, if God had not killed him, who could kill him? He recited over him, if not that their Rock had sold them, and the Eternal handed them over. They killed them continuously until the horse was immersed in blood up to his nose. The blood was moving rocks of 40 seah loads, until the blood colored the sea for four mil. If you would say that it was close to the sea, in fact it is 40 mil distant from the sea. They said, 300 children’s brains were found on one stone, and they found three boxes of tefillin capsules of nine seah each, but some say nine of three each. It was stated, Rabban Simeon ben Gamliel says, 500 schools were in Bettar, the smallest one for not less than 500 children. They were saying, if the haters come against us we shall go out against them with these stylos and blind them. When the sins caused, they were binding each single one into his book and burning him; and of them only I remained. He recited referring to himself, my eye hurts my soul more than all daughters of my city. The evil Hadrian had a large vineyard, eighteen mil by eighteen mil, as from Tiberias to Sepphoris. He fenced it in with the slain of Bettar standing up with outstretched arms, and did not decide that they should be buried, until another king arose who decided that they should be buried.

Rebbi Meïr was sitting and preaching in the House of Study of Tiberias when his teacher Elisha passed by riding on a horse on the Sabbath. They came and told him, your teacher is outside. He stopped his sermon and went out to him. He asked him, what did you preach today? He told him, and the Eternal blessed the end etc. He asked him, what did you explain about this? He answered him, and the Eternal added double all that Job had owned; that he doubled his money. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the Eternal blessed the end of Job from his beginning, by the merit of commandments and good works which were in his hand from his beginning. He asked him, and what did you preach further? He told him, the end of a matter is better than the beginning. He asked him, what did you explain about this? For example, a man who had children in his youth but they died, and in his old age they lived; that is the end of a matter is better than the beginning. For example, a man who traded in his youth and lost, and in his old age and gained; that is the end of a matter is better than the beginning. For example, a man who studied Torah in his youth and forgot, in his old age he remembered; that is the end of a matter is better than the beginning. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the end of a matter is good from the beginning, in case it is good from the start, and this applies to me. My father Abuya was one of the leading Jerusalemites. On the day he came to circumcise me he invited all the leading Jerusalemites and sat them in one room, and Rebbi Eliezer and Rebbi Joshua in another room. After they ate and drank they started to clap with their hands and dance. Rebbi Eliezer and Rebbi Joshua said, while they are occupied in theirs let us be occupied with ours. They sat occupied with words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs. Fire descended from Heaven and surrounded them. Abuya told them, my teachers! Why do you come to burn down my house? They told him, Heaven forbid! But we were sitting reviewing the words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs, and the words were joyful as at their giving on Sinai. And was the main giving on Sinai not in fire? And the Mountain burns in the fire up to the heart of Heaven. My father Abuya told them, my teachers! If that is the power of Torah, if this son of mine survives I dedicate him to Torah. Because his intent was not for Heaven, it did not succeed with this man. He asked him, and what did you preach further? He told him, it cannot be valued by gold or glass. He asked him, what did you explain about this? He told him, the words of the Torah are as difficult to acquire as golden vessels, and as easy to lose as glass vessels. And like golden and glass vessels when they are broken he can make them vessels as before, also the student of the Sages who forgot his learning can learn it anew. He said to him, this is enough, Meïr, up to here is the Sabbath domain. He asked him, how do you know? He told him, from the horse’s hooves which I continuously counted for 2’000 cubits. He said to him, all that wisdom is in you and you do not repent? He told him, I cannot. He asked him, why? He told him, once I was passing by the Holiest of Holies riding on a horse on the Day of Atonement which fell on a Sabbath and I heard an unembodied voice coming from the Holiest of Holies, saying, return, erring children, except for Elisha ben Abuya who knew My power and rebelled against Me. And all that came to him because he was sitting memorizing in the valley of Genezareth and saw a man climbing to the top of a date palm taking the mother with the chicks and descending safely. The next day he saw another man climbing to the top of a date palm, taking the chicks and sending away the mother. When climbing down he was bitten by a snake, and he died. He said, it is written, sending away you shall send the mother, but the chicks you may take for yourself, so it will be good for you and prolong your days. Where is the good for this one? Where is the prolongation of days of this one? He did not know that Rebbi Jacob had explained it preceding him, so it will be good for you in the future world which is all good, and prolong your days, in the future which is all long. But some are saying, because he saw the tongue of Rebbi Jehudah the baker in the mouth of a dog, oozing blood. He said, is this the Torah and this is its reward? This is the tongue which was delivering the words of the Torah correctly; this is the tongue which occupied itself with Torah all its days; [is this the Torah and this is its reward?] It appears that there is no reward and no resurrection of the dead. But some are saying, when his mother was pregnant with him she passed by pagan temples and smelled of this kind. And this smell was bubbling in her body like the poison of a viper. Later Elisha fell sick. They came and informed Rebbi Meïr, your teacher is sick. He went to visit him and found him sick. He asked him, are you not repenting? He asked, and if one repents, is one accepted? He told him, is it not written, man shall repent up to extinction, one receives up to the extinction of the breath. At that moment Elisha cried, passed away, and died. Rebbi Meïr was happy internally and said, it seems that my teacher passed away repentant. After they buried him, fire descended from Heaven and burned his grave. They came and informed Rebbi Meïr, your teacher’s grave is on fire. He went to visit it and found it burning. What did he do? He took his kaftan and spread it over it. He said, stay for the night, etc. Stay for this world which compares to the night, and it will be in the morning, this is the Future World which is all morning, if the Good One will redeem, this is the Holy One, praise to Him, who is Good, as it is written, the Eternal is good to all, and His mercies are on all His creatures. And if He does not want to redeem you I shall redeem you, living is the Eternal, and it was extinguished. They asked Rebbi Meïr, if they ask you in that World, whom do you want to visit, your father or your teacher? He told them, I shall visit my teacher first and afterwards my father. They said, will they listen to you? He told them, did we not state, “one saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries”? One saves Elisha Aher by the merit of his Torah. Later his daughters went to take charity from Rebbi. Rebbi decided and said, nobody shall show him grace nor be friendly to his orphans. They told him, Rebbi. Do not look at his deeds, do look at his Torah. At this moment Rebbi cried and decided for them that they be provided for. He said, if this one who toiled in Torah not for Heaven’s sake, see what he produced; one who toils in the Torah for itself not so much more?

“Reading in the Torah.” Rebbi Joḥanan said, nobody was saying anything to him, not even a word from the Torah. Rebbi Simeon ben Laqish said to him, he himself would not have died if he had stated. What about it? As Rebbi Jehudah bar Pazi said in the name of Rebbi Joḥanan, because they were at a loss how to start with him, whether about his body, or his money, or the souls of his sons and daughters. A student of Rav Ḥisda became sick. He sent him two students to study with him. He turned before them into a kind of snake; they interrupted and he died. A student of Bar Pedaya became sick. He sent him two students to study with him. He turned before them into a kind of (oil cake) [a star]; they interrupted and he died. It was stated: But he may study a subject not familiar to him. As the following: Something happened to Rebbi Yasa. Rebbi Joḥanan sent him two students to study with him. If because it is permitted we do not know; or if because it was a subject not familiar to him we do not know. What was not familiar to Rebbi Yasa? But for example rabbinic decisions people are asked about and it is for him as if not familiar. Something happened to Rebbi Yose bar Petrus the first father-in-law of Rebbi Joshua ben Levi. Bar Qappara sent him two students to study with him. If because it is permitted we do not know; or if because he was ardent for words of the Torah we do not know. And it was stated thus: If he was ardent for words of the Torah it is permitted.

“Even if one saw him cut up,” I say he was burned by a red hot lance and survived. “Or crucified on the cross,” I say a noble lady passed by and redeemed him. “Or an animal was eating of him,” I say that in Heaven they had mercy on him. If he fell into a lion’s den one does not testify about him, I say that miracles happened for him as they did for Daniel. If he fell into a fiery oven one does not testify about him, I say that miracles happened for him as they did for Ḥanaiah, Mishael and Azariah. If he fell into a cistern full of snakes and scorpions one does not testify about him; Rebbi Jehudah ben Baba said, I say he was a snake charmer. If he fell into a boiling vat of water or oil, one does not testify about him. Rebbi Abba said, of oil one testifies, of water one does not testify.

MISHNAH: One testifies by the light of a candle or by the light of the moon and one permits to remarry on the basis of a disembodied voice. It happened that one stood on a hilltop and called out that the man X from place Y died. They went and found nobody but let his wife remarry. It also happened at Ṣalmon that somebody said, I am X, son of Y; a snake bit me and I am dying. They went there, did not recognize him, and let his wife remarry.

MISHNAH: Exaggeration vows: If he said, if I did not see on this road [crowds] like those who left Egypt; if I did not see a snake [as thick] as the beam of the olive press. Vows in error how? If he said, if I ate or drank, and he remembers that he had eaten or drunk, that I shall not eat or shall not drink, and he forgot and ate or drank. If he said, a qônām that my wife cannot enjoy anything from me because she stole my wallet or hit my son, and it turns out that she did not hit him or became known that she did not steal. If he saw people eating [his] figs and said to them, these are for you as qorbān, but the persons turned out to be his father or brothers with others. The House of Shammai say, these are permitted, those with them forbidden. But the House of Hillel say, these and those are permitted.

Did not the snake of king Sapor swallow camels and carts? When they wanted to kill it, they filled camel bags with straw and put glowing coals inside; it swallowed them and died. Rebbi Jehudah bar Pazi said, I saw a snake skin which filled the space between two columns. Rebbi Samuel bar Jacob said, I saw a snake skin which covered the genii of government. Samuel said, square. Could you say it was not square, why must it be large? Even if it was small! Rebbi Mattaniah said, it is the way of this Tanna to speak only about large things. You should know that it is so, for we have stated: “A flying camel”. Could he not have stated “a flying rat”?

Did not the snake of king Sapor swallow camels and carts? When they wanted to kill it, they filled camel bags with straw and put glowing coals inside; it swallowed them and died. Rebbi Jehudah bar Pazi said, I saw a snake skin which filled the space between two columns. Rebbi Samuel bar Jacob said, I saw a snake skin which covered the genii of government. Samuel said, square. Could you say it was not square, why must it be large? Even if it was small! Rebbi Mattaniah said, it is the way of this Tanna to speak only about large things. You should know that it is so, for we have stated: “A flying camel”. Could he not have stated “a flying rat”?

Did not the snake of king Sapor swallow camels and carts? When they wanted to kill it, they filled camel bags with straw and put glowing coals inside; it swallowed them and died. Rebbi Jehudah bar Pazi said, I saw a snake skin which filled the space between two columns. Rebbi Samuel bar Jacob said, I saw a snake skin which covered the genii of government. Samuel said, square. Could you say it was not square, why must it be large? Even if it was small! Rebbi Mattaniah said, it is the way of this Tanna to speak only about large things. You should know that it is so, for we have stated: “A flying camel”. Could he not have stated “a flying rat”?

Six things did Ezekiah, the king of Judea, do. With three they agreed, with three they did not agree. He dragged his father’s bones and they agreed. He smashed the bronze snake and they agreed. He hid the table of medicines and they agreed. With three they disagreed. He closed the upper Giḥon spring and they disagreed. He cut down the Temple doors and they disagreed. He intercalated Nisan in Nisan and they disagreed.

MISHNAH: Rebbi Meïr says, there are things like changed circumstances which are not really changed circumstances, and the Sagesagree with him. How is this? He said, a qônām that I shall not marry this woman for her father is evil, and they told him that he died or that he repented; a qônām that I shall not enter this house because it has a bad dog inside, or a snake; they said to him the dog died, the snake was killed; these there are things like changed circumstances which are not changed circumstances, and the Sages agree with him.

MISHNAH: Rebbi Meïr says, there are things like changed circumstances which are not really changed circumstances, and the Sagesagree with him. How is this? He said, a qônām that I shall not marry this woman for her father is evil, and they told him that he died or that he repented; a qônām that I shall not enter this house because it has a bad dog inside, or a snake; they said to him the dog died, the snake was killed; these there are things like changed circumstances which are not changed circumstances, and the Sages agree with him.

HALAKHAH: “Rebbi Meïr says, there are things like changed circumstances”. Samuel says, because of an erroneous vow; the dog was already dead, the snake had already been killed. Rebbi Hila in the name of Rebbi Eleazar, because he is like someone who makes his vow dependent on something: A qônām that I shall have no benefit from this man as long as he wears black garments. If he wore white, he would be permitted to him. Rebbi Ze‘ira in the name of Rebbi Joḥanan: That one does not need the permission of a Sage.

“If he died from that sickness,” and a stone heap fell on him, or a snake bit him, it cannot be a bill of divorce unless he died of that sickness. “If I should not recover from that sickness,” and a stone heap fell on him, or a snake bit him it is a bill of divorce since he did not recover from that sickness.

“If he died from that sickness,” and a stone heap fell on him, or a snake bit him, it cannot be a bill of divorce unless he died of that sickness. “If I should not recover from that sickness,” and a stone heap fell on him, or a snake bit him it is a bill of divorce since he did not recover from that sickness.