sojourner

I am a stranger and a sojourner with you: give me a possession of a buryingplace with you, that I may bury my dead out of my sight.

There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing.

And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee.

But as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubile.

And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger’s family:

And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger’s family:

These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither.

Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I am a stranger with thee, and a sojourner, as all my fathers were.

(And I will give to thee and to thy seed after thee) the land where thou hast been a sojourner, the land of Canaan, that thou mayst possess it for ever, and I will be their God.'

Six days shalt thou labour, but on the seventh day is the Sabbath of the Lord your God. In it ye shall do no manner of work, ye and your sons, and your menservants and your maid-servants, and all your cattle and the sojourner also who is with you.

'And thou, Bartholomew, thy soul shall be a sojourner among the mysteries of My Son.

And He blessed Andrew, saying, 'Thou shalt be a pillar of light in the Jerusalem of heaven. And thou, James, in every town and village wherein thou shalt come, thou shalt see Me and My Son before thou shalt enter into them. And John, My beloved, and the beloved of My Son, thou shalt be blessed in My kingdom. And thou, Philip, in every city and in every village into which thou shalt come, the Cross of My Son shall go before thee continually, until all the people thereof shall have believed on thee. And thou, Bartholomew, My son, thy soul shall be a sojourner in the Mysteries of My Son. And thou, O Matthew, thy might shall increase to such a degree that thy shadow shall raise the dead. And thou, O James, the son of Alphaeus, no power whatsoever of the Devil shall have dominion over thy body, or over thy preaching in any place, nay, on the contrary, that which is planted by thee, whatever it may be, shall never be rooted up. And thou, Simon Zelotes, no power of the Adversary shall be able to force a way into any place wherein thou hast stablished firmly the word of My Son. And thou, O My blessed Mathias, the sweet odour of thee shall go through the world, for thou wast a rich man according to the things of this world, and yet thou didst forsake everything and follow Me.' And when all the hosts of heaven saw these blessings which the Father pronounced on the Apostles, they answered, 'Amen.' And now, O my brethren the Apostles, forgive me—Bartholomew.

And neither sojourner nor alien shall sojourn with them any more. He shall judge peoples and nations in the wisdom of his righteousness. Selah.

I have lifted chaff and taken up crumbs, and there is nothing which is lighter than (to be) a sojourner.

But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be therefore righteous judges, peacemakers, and without anger. For he that is angry with his brother without a cause is obnoxious to the judgment. But if it happens that by any one's contrivance you are angry at anybody, let not the sun go down upon your wrath; for says David, Be angry and sin not; that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. For the souls of those that bear a settled hatred are to death, says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: If you bring your gift to the altar, and there rememberest that your brother has anything against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift to God. Now the gift to God is every one's prayer and thanksgiving. If, therefore, you have anything against your brother, or he has anything against you, neither will your prayers be heard, nor will your thanksgivings be accepted, by reason of that hidden anger. But it is your duty, brethren, to pray continually. Yet, because God hears not those which are at enmity with their brethren by unjust quarrels, even though they should pray three times an hour, it is our duty to compose all our enmity and littleness of soul, that we may be able to pray with a pure and unpolluted heart. For the Lord commanded us to love even our enemies, and by no means to hate our friends. And the lawgiver says: You shall not hate any man; you shall not hate your brother in your mind. You shall certainly reprove your brother, and not incur sin on his account. You shall not hate an Egyptian, for you were a sojourner with him. You shall not hate an Idumæan, for he is your brother. And David says: If I have repaid those that requited me evil. Wherefore, if you will be a Christian, follow the law of the Lord: Loose every band of wickedness; for the Lord has given you authority to remit those sins to your brother which he has committed against you as far as seventy times seven, that is, four hundred and ninety times. How oft, therefore, have you remitted to your brother, that you are unwilling to do it now, when you also have heard Jeremiah saying, Do not any of you impute the wickedness of his neighbour in your hearts? But you remember injuries, and keepest enmity, and comest into judgment, and art suspicious of His anger, and your prayer is hindered. Nay, if you have remitted to your brother four hundred and ninety times, multiply your acts of gentleness still more, to do good for your own sake. Although he does not do so, yet, however, endeavour to forgive your brother for God's sake, that you may be the son of your Father which is in heaven, and when you pray, may be heard as a friend of God.

I am a stranger and a sojourner with you in your land; give me a possession of a burial place in your land, that I may bury my dead from before me.

They likened their Creator to something that had been created, and they slew a sojourner who did not belong to mortal creatures, and He was not a thing that had been made with the hand.

After Jacob’s sons had been born to him by Leah, then Joseph and Benjamin were born to him (by Rachel); and he loved Joseph more than all his children, because he was the child of (his) old age, and because of his beauty and purity, and his being left motherless. He made him a garment with long sleeves, and his brethren envied him. And he dreamed dreams twice, and their hatred increased, and they kept anger in their hearts against him. They sold him to the Midianites, who carried him to Egypt, and sold him to Potiphar, the chief of the guards; and Potiphar delivered his house and servants into his hands; but because of the wantonness of Potiphar’s wife, he was bound and kept in prison for two years. When the chief cup-bearer and the chief baker dreamed dreams in one night, and Joseph interpreted them, his words actually came to pass. After Joseph had remained in bondage two years, Pharaoh the king of Egypt saw two dreams in one night; and he was troubled and disturbed, and the sorcerers and enchanters and wise men were unable to interpret his dreams. Then one of those who had been imprisoned with Joseph remembered (him), and they told Pharaoh; and Joseph interpreted his dreams, and Pharaoh made him king over Egypt. And Joseph gathered together and collected the corn of the seven prosperous years, and saved it for the seven years of famine. When the household of Jacob lacked bread, Jacob sent his sons to Egypt to buy corn, and they met Joseph, and he recognised them, but they did not know him. After he had tortured them twice by his harsh words, he at last revealed himself to them, and shewed himself to his brethren. And he sent and brought his father Jacob and all his family — seventy-five souls in number, and they came down and dwelt in the land of Egypt two hundred and thirty years. Concerning that which God spake to Abraham, ‘ Thy seed shall be a sojourner in a strange land four hundred and thirty years;’ they were under subjection in their thoughts from the time that God spake to Abraham until they went forth from Egypt. Jacob died in Egypt, and he commanded that he should be buried with his fathers; and they carried him and buried him by the side of his fathers in the land of Palestine. After Joseph died, another king arose, who knew not Joseph, and he oppressed the children of Israel with heavy labour in clay; at that time Moses was born in Egypt. Since many have written the history of the blessed Joseph at great length, and the blessed Mar Ephraim has written his history in twelve discourses, concerning everything which happened to him from his childhood to his death, as well as another discourse upon the carrying up of his bones (to Palestine), we refrain from writing a long account of him, that we may not depart from the plan which we laid down in making this collection.

When Adam and Eve went forth from Paradise, Adam, as if knowing that he was never to return to his place, cut off a branch from the tree of good and evil — which is the fig-tree — and took it with him and went forth; and it served him as a staff all the days of his life. After the death of Adam, his son Seth took it, for there were no weapons as yet at that time. This rod was passed on from hand to hand unto Noah, and from Noah to Shem; and it was handed down from Shem to Abraham as a blessed thing from the Paradise of God. With this rod Abraham broke the images and graven idols which his father made, and therefore God said to him, ‘ Get thee out of thy father’s house,’ etc. It was in his hand in every country as far as Egypt, and from Egypt to Palestine. Afterwards Isaac took it, and (it was handed down) from Isaac to Jacob; with it he fed the flocks of Laban the Aramean in Paddan Aram. After Jacob Judah his fourth son took it; and this is the rod which Judah gave to Tamar his daughter-in-law, with his signet ring and his napkin, as the hire for what he had done. From him (it came) to Pharez. At that time there were wars everywhere, and an angel took the rod, and laid it in the Cave of Treasures in the mount of Moab, until Midian was built. There was in Midian a man, upright and righteous before God, whose name was Yathro (Jethro). When he was feeding his flock on the mountain, he found the cave and took the rod by divine agency; and with it he fed his sheep until his old age. When he gave his daughter to Moses, he said to him, ‘ Go in, my son, take the rod, and go forth to thy flock.’ When Moses had set his foot upon the threshold of the door, an angel moved the rod, and it came out of its own free will towards Moses. And Moses took the rod, and it was with him until God spake with him on mount Sinai. When God said to him, ‘ Cast the rod upon the ground,’ he did so, and it became a great serpent; and the Lord said, ‘Take it,’ and he did so, and it became a rod as at first. This is the rod which God gave him for a THE HISTORY OF MOSES ’ ROD. help and a deliverance, that it might be a wonder, and that with it he might deliver Israel from the oppression of the Egyptians. By the will of the living God this rod became a serpent in Egypt. By it God spake to Moses; and it swallowed up the rod of Pdsdi the sorceress of the Egyptians. With it Moses smote the sea of Soph in its length and breadth, and the depths congealed in the heart of the sea. It was in Moses’ hands in the wilderness of Ashimon, and with it he smote the stony rock, and the waters flowed forth. Then God gave serpents power over the children of Israel to destroy them, because they had angered Him at the waters of strife. And Moses prayed before the Lord, and God said to him, c Make thee a brazen serpent, and lift it up with the rod, and let the children of Israel look upon it and be healed.’ Moses did as the Lord had commanded him, and he placed the brazen serpent in the sight of all the children of Israel in the wilderness; and they looked upon it and were healed. After all the children of Israel were dead, save Joshua the son of Nun and Caleb the son of Yophanna (Jephunneh), they went into the promised land, and took the rod with them, on account of the wars with the Philistines and Amalekites. And Phineas hid the rod in the desert, in the dust at the gate of Jerusalem, where it remained until our Lord Christ was born. And He, by the will of His divinity, shewed the rod to Joseph the husband of Mary, and it was in his hand when he fled to Egypt with our Lord and Mary, until he returned to Nazareth. From Joseph his son Jacob, who was surnamed the brother of our Lord, took it; and from Jacob Judas Iscariot, who was a thief, stole it. When the Jews crucified our Lord, they lacked wood for the arms of our Lord; and Judas in his wickedness gave them the rod, which became a judgment and a fall unto them, but an uprising unto many. 1 There were born to Moses two sons; the one called Gershom, which is interpreted ‘sojourner;’ and the other Eliezer, which is interpreted ‘ God hath helped me.’ Fifty-two years after the birth of Moses, Joshua the son of Nun was born in Egypt. When Moses was eighty years old, God spake with him upon mount Sinai, And the cry of the children of Israel went up to God by reason of the severity of the oppression of the Egyptians; and God heard their groaning, and remembered His covenants with the fathers, Abraham, Isaac and Jacob, to whom He promised that in their seed should all nations be blessed. One day when Moses was feeding the flock of Jethro his father-in-law, the priest of Midian, he and the sheep went from the wilderness to mount Horeb, the mount of God; and the angel of the Lord appeared to him in a flame of fire in a bush, but the bush was not burnt. Moses said, ‘ I will turn aside and see this wonderful thing, how it is that the fire blazes in the bush, but the bush is not burnt.’ God saw that he turned aside to look, and He called to him from within the bush, and said, ‘Moses, Moses.’ Moses said, ‘Here am I, Lord.’ God said to him, ‘ Approach not hither, for the place upon which thou standest is holy.’ And God said to him, ‘ I am the God of Abraham, the God of Isaac, the God of Jacob;’ and Moses covered his face, for he was afraid to look at Him. Some say that when God spake with Moses, Moses stammered through fear. And the Lord said to him, ‘ I have seen the oppression of My people in Egypt, and have heard the voice of their cry, and I am come down to deliver them from the Egyptians, and to carry them up from that land to the land flowing with milk and honey; come, I will send thee to Egypt.’ Moses said, ‘ Who am I, Lord, that I should go to Pharaoh, and bring out those of the house of Israel from Egypt?’ God said to him, ‘ I will be with thee.’ Moses said to the Lord, ‘ If they shall say unto me, What is the Lord’s name? what shall I say unto them?’ God said, ‘HTTN TL'St PlVlN, that is, the Being who is the God of your fathers hath sent me to you. This is My name for ever, and this is My memorial to all generations.’ God said to Moses, ‘ Go, tell Pharaoh everything I say to thee.’ Moses said to the Lord, ‘ My tongue is heavy and stammers; how will Pharaoh accept my word?’ God said to Moses, ‘Behold, I have made thee a god to Pharaoh, and thy brother Aaron a prophet before thee; speak thou with Aaron, and Aaron shall speak with Pharaoh, and he shall send away the children of Israel that they may serve Me. And I will harden the heart of Pharaoh, and I will work My wonders in the land of Egypt, and will bring up My people the children of Israel from thence, and the Egyptians shall know that I am God.’ And Moses and Aaron did everything that God had commanded them. Moses was eighty-three years old when God sent him to Egypt. And God said to him, ‘ If Pharaoh shall seek a sign from thee, cast thy rod upon the ground, and it shall become a serpent.’ Moses and Aaron came to Pharaoh, and threw down Moses’ rod, and it became a serpent. The sorcerers of Egypt did the same, but Moses’ rod swallowed up those of the sorcerers; and the heart of Pharaoh was hardened, and he did not send away the people. And God wrought ten signs by the hands of Moses: first, turning the waters into blood; second, bringing up frogs upon them; third, domination of the gnats; fourth, noisome creatures of all kinds; fifth, the pestilence among the cattle; sixth, the plague of boils; seventh, the coming of hail-stones; eighth, the creation of locusts; ninth, the descent of darkness; tenth, the death of the firstborn. When God wished to slay the firstborn of Egypt, He said to Moses, ‘This day shall be to you the first of months, that is to say, Nisan and the new year. On the tenth of this month, let every man take a lamb for his house, and a lamb for the house of his father; and if they be too few in number (for a whole lamb), let him and his neighbour who is near him share it. Let the lamb be kept until the fourteenth day of this month, and let all the children of Israel slay it at sunset, and let them sprinkle its blood upon the thresholds of their houses with the sign of the cross. This blood shall be to you a sign of deliverance, and I will see (it) and rejoice in you, and Death the destroyer shall no more have dominion over you and Moses and Aaron told the children of Israel all these things. And the Lord commanded them not to go out from their houses until morning; for ‘ the Lord will pass over the Egyptians to smite their firstborn, and will see the blood upon the thresholds, and will not allow the destroyer to enter their houses.’ When it was midnight, the Lord slew the firstborn of the Egyptians, from the firstborn of Pharaoh sitting upon his throne down to the last. And Pharaoh sent to Moses and Aaron, saying, ‘ Depart from among my people, and go, serve the Lord, as ye have said; and take your goods and chattels with you.' The Egyptians also urged the children of Israel to go forth from among them, through fear of death; and the children of Israel asked chains of gold and silver and costly clothing of the Egyptians, and spoiled them; and the Lord gave them favour in the sight of the Egyptians. The children of Israel set out from Raamses to Succoth, | six hundred thousand men; and when they entered Egypt in the days of Joseph, they were seventy-five souls in number. They remained in bodily and spiritual subjection four hundred and thirty years; from the day that God said to Abraham, ‘Thy seed shall be a sojourner in the land of Egypt,’ from that hour they were oppressed in their minds. When the people had gone out of Egypt on the condition that they should return, and did not return, Pharaoh pursued after them to bring them back to his slavery. And they said to Moses, ‘ Why hast thou brought us out from Egypt? It was better for us to serve the Egyptians as slaves, and not to die here.’ Moses said, ‘ Fear not, but see the deliverance which God will work for you to-day.’ And the Lord said to Moses, ‘ Lift up thy rod and smite the sea, that the children of Israel may pass over as upon dry land.’ And Moses smote the sea, and it was divided on this side and on that; and the children of Israel passed through the depth of the sea as upon dry land. When Pharaoh and his hosts came in after them, Moses brought his rod back over the sea, and the waters returned to their place; and all the Egyptians were drowned. And Moses bade the children of Israel to sing praises with the song ‘ Then sang Moses and the children of Israel ’ (Exod. xv. i).

When Adam and Eve went forth from Paradise, Adam, as if knowing that he was never to return to his place, cut off a branch from the tree of good and evil — which is the fig-tree — and took it with him and went forth; and it served him as a staff all the days of his life. After the death of Adam, his son Seth took it, for there were no weapons as yet at that time. This rod was passed on from hand to hand unto Noah, and from Noah to Shem; and it was handed down from Shem to Abraham as a blessed thing from the Paradise of God. With this rod Abraham broke the images and graven idols which his father made, and therefore God said to him, ‘ Get thee out of thy father’s house,’ etc. It was in his hand in every country as far as Egypt, and from Egypt to Palestine. Afterwards Isaac took it, and (it was handed down) from Isaac to Jacob; with it he fed the flocks of Laban the Aramean in Paddan Aram. After Jacob Judah his fourth son took it; and this is the rod which Judah gave to Tamar his daughter-in-law, with his signet ring and his napkin, as the hire for what he had done. From him (it came) to Pharez. At that time there were wars everywhere, and an angel took the rod, and laid it in the Cave of Treasures in the mount of Moab, until Midian was built. There was in Midian a man, upright and righteous before God, whose name was Yathro (Jethro). When he was feeding his flock on the mountain, he found the cave and took the rod by divine agency; and with it he fed his sheep until his old age. When he gave his daughter to Moses, he said to him, ‘ Go in, my son, take the rod, and go forth to thy flock.’ When Moses had set his foot upon the threshold of the door, an angel moved the rod, and it came out of its own free will towards Moses. And Moses took the rod, and it was with him until God spake with him on mount Sinai. When God said to him, ‘ Cast the rod upon the ground,’ he did so, and it became a great serpent; and the Lord said, ‘Take it,’ and he did so, and it became a rod as at first. This is the rod which God gave him for a THE HISTORY OF MOSES ’ ROD. help and a deliverance, that it might be a wonder, and that with it he might deliver Israel from the oppression of the Egyptians. By the will of the living God this rod became a serpent in Egypt. By it God spake to Moses; and it swallowed up the rod of Pdsdi the sorceress of the Egyptians. With it Moses smote the sea of Soph in its length and breadth, and the depths congealed in the heart of the sea. It was in Moses’ hands in the wilderness of Ashimon, and with it he smote the stony rock, and the waters flowed forth. Then God gave serpents power over the children of Israel to destroy them, because they had angered Him at the waters of strife. And Moses prayed before the Lord, and God said to him, c Make thee a brazen serpent, and lift it up with the rod, and let the children of Israel look upon it and be healed.’ Moses did as the Lord had commanded him, and he placed the brazen serpent in the sight of all the children of Israel in the wilderness; and they looked upon it and were healed. After all the children of Israel were dead, save Joshua the son of Nun and Caleb the son of Yophanna (Jephunneh), they went into the promised land, and took the rod with them, on account of the wars with the Philistines and Amalekites. And Phineas hid the rod in the desert, in the dust at the gate of Jerusalem, where it remained until our Lord Christ was born. And He, by the will of His divinity, shewed the rod to Joseph the husband of Mary, and it was in his hand when he fled to Egypt with our Lord and Mary, until he returned to Nazareth. From Joseph his son Jacob, who was surnamed the brother of our Lord, took it; and from Jacob Judas Iscariot, who was a thief, stole it. When the Jews crucified our Lord, they lacked wood for the arms of our Lord; and Judas in his wickedness gave them the rod, which became a judgment and a fall unto them, but an uprising unto many. 1 There were born to Moses two sons; the one called Gershom, which is interpreted ‘sojourner;’ and the other Eliezer, which is interpreted ‘ God hath helped me.’ Fifty-two years after the birth of Moses, Joshua the son of Nun was born in Egypt. When Moses was eighty years old, God spake with him upon mount Sinai, And the cry of the children of Israel went up to God by reason of the severity of the oppression of the Egyptians; and God heard their groaning, and remembered His covenants with the fathers, Abraham, Isaac and Jacob, to whom He promised that in their seed should all nations be blessed. One day when Moses was feeding the flock of Jethro his father-in-law, the priest of Midian, he and the sheep went from the wilderness to mount Horeb, the mount of God; and the angel of the Lord appeared to him in a flame of fire in a bush, but the bush was not burnt. Moses said, ‘ I will turn aside and see this wonderful thing, how it is that the fire blazes in the bush, but the bush is not burnt.’ God saw that he turned aside to look, and He called to him from within the bush, and said, ‘Moses, Moses.’ Moses said, ‘Here am I, Lord.’ God said to him, ‘ Approach not hither, for the place upon which thou standest is holy.’ And God said to him, ‘ I am the God of Abraham, the God of Isaac, the God of Jacob;’ and Moses covered his face, for he was afraid to look at Him. Some say that when God spake with Moses, Moses stammered through fear. And the Lord said to him, ‘ I have seen the oppression of My people in Egypt, and have heard the voice of their cry, and I am come down to deliver them from the Egyptians, and to carry them up from that land to the land flowing with milk and honey; come, I will send thee to Egypt.’ Moses said, ‘ Who am I, Lord, that I should go to Pharaoh, and bring out those of the house of Israel from Egypt?’ God said to him, ‘ I will be with thee.’ Moses said to the Lord, ‘ If they shall say unto me, What is the Lord’s name? what shall I say unto them?’ God said, ‘HTTN TL'St PlVlN, that is, the Being who is the God of your fathers hath sent me to you. This is My name for ever, and this is My memorial to all generations.’ God said to Moses, ‘ Go, tell Pharaoh everything I say to thee.’ Moses said to the Lord, ‘ My tongue is heavy and stammers; how will Pharaoh accept my word?’ God said to Moses, ‘Behold, I have made thee a god to Pharaoh, and thy brother Aaron a prophet before thee; speak thou with Aaron, and Aaron shall speak with Pharaoh, and he shall send away the children of Israel that they may serve Me. And I will harden the heart of Pharaoh, and I will work My wonders in the land of Egypt, and will bring up My people the children of Israel from thence, and the Egyptians shall know that I am God.’ And Moses and Aaron did everything that God had commanded them. Moses was eighty-three years old when God sent him to Egypt. And God said to him, ‘ If Pharaoh shall seek a sign from thee, cast thy rod upon the ground, and it shall become a serpent.’ Moses and Aaron came to Pharaoh, and threw down Moses’ rod, and it became a serpent. The sorcerers of Egypt did the same, but Moses’ rod swallowed up those of the sorcerers; and the heart of Pharaoh was hardened, and he did not send away the people. And God wrought ten signs by the hands of Moses: first, turning the waters into blood; second, bringing up frogs upon them; third, domination of the gnats; fourth, noisome creatures of all kinds; fifth, the pestilence among the cattle; sixth, the plague of boils; seventh, the coming of hail-stones; eighth, the creation of locusts; ninth, the descent of darkness; tenth, the death of the firstborn. When God wished to slay the firstborn of Egypt, He said to Moses, ‘This day shall be to you the first of months, that is to say, Nisan and the new year. On the tenth of this month, let every man take a lamb for his house, and a lamb for the house of his father; and if they be too few in number (for a whole lamb), let him and his neighbour who is near him share it. Let the lamb be kept until the fourteenth day of this month, and let all the children of Israel slay it at sunset, and let them sprinkle its blood upon the thresholds of their houses with the sign of the cross. This blood shall be to you a sign of deliverance, and I will see (it) and rejoice in you, and Death the destroyer shall no more have dominion over you and Moses and Aaron told the children of Israel all these things. And the Lord commanded them not to go out from their houses until morning; for ‘ the Lord will pass over the Egyptians to smite their firstborn, and will see the blood upon the thresholds, and will not allow the destroyer to enter their houses.’ When it was midnight, the Lord slew the firstborn of the Egyptians, from the firstborn of Pharaoh sitting upon his throne down to the last. And Pharaoh sent to Moses and Aaron, saying, ‘ Depart from among my people, and go, serve the Lord, as ye have said; and take your goods and chattels with you.' The Egyptians also urged the children of Israel to go forth from among them, through fear of death; and the children of Israel asked chains of gold and silver and costly clothing of the Egyptians, and spoiled them; and the Lord gave them favour in the sight of the Egyptians. The children of Israel set out from Raamses to Succoth, | six hundred thousand men; and when they entered Egypt in the days of Joseph, they were seventy-five souls in number. They remained in bodily and spiritual subjection four hundred and thirty years; from the day that God said to Abraham, ‘Thy seed shall be a sojourner in the land of Egypt,’ from that hour they were oppressed in their minds. When the people had gone out of Egypt on the condition that they should return, and did not return, Pharaoh pursued after them to bring them back to his slavery. And they said to Moses, ‘ Why hast thou brought us out from Egypt? It was better for us to serve the Egyptians as slaves, and not to die here.’ Moses said, ‘ Fear not, but see the deliverance which God will work for you to-day.’ And the Lord said to Moses, ‘ Lift up thy rod and smite the sea, that the children of Israel may pass over as upon dry land.’ And Moses smote the sea, and it was divided on this side and on that; and the children of Israel passed through the depth of the sea as upon dry land. When Pharaoh and his hosts came in after them, Moses brought his rod back over the sea, and the waters returned to their place; and all the Egyptians were drowned. And Moses bade the children of Israel to sing praises with the song ‘ Then sang Moses and the children of Israel ’ (Exod. xv. i).

From where that gleanings in doubt are gleanings? Rebbi Samuel ben Naḥman in the name of Rebbi Jonathan: “Poor and rich, justify him” in his gifts. Rebbi Simeon ben Laqish in the name of Bar Qappara: (Ex. 23:6) “Do not bend the lawsuit of your destitute.” In his lawsuit, you may not bend, but you may bend for him in his gifts. Rebbi Joḥanan said, he acquires in this case, as Rebbi instructed us (Lev. 19:10, 23:22): “abandon,” put something before him of your own. Rebbi La said, it is written (Deut. 24:19–21): “It shall be the sojourner’s, the orphan’s, and the widow’s;” give him both from yours and from his!

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: The reason of the House of Shammai (Lev. 19:10, 23:22) “for the poor and the sojourner.” Why does the verse say, “relinquish them”? There is another relinquishing like this one. Just as this one is for the poor and not the rich, also what is spoken of elsewhere is for the poor and not for the rich.

MISHNAH: In the afternoon of the holiday they made the declaration. How was the declaration? (Deut. 26:13) “I removed the holy produce from the house,” is Second Tithe and fourth-year growth. “I gave it to the Levite,” is the Levite’s tithe. “Also I gave it,” includes heave and heave of the tithe. “To the sojourner, the orphan, and the widow,” is the tithe of the poor. “From the house,” is ḥallah. “Following Your entire Commandment which You commanded me;” therefore, if he gave Second Tithe before the First he cannot make the declaration. “I did not transgress Your Commandments,” I did not give from one kind for another, not from the harvested on the standing or from the standing on the harvested, not from new for old or from old for new. “And I did not forget,” to praise and mention Your Name over it. (Deut. 26:14) “I did not eat from it in my deep mourning;” therefore if he ate from it in deep mourning he cannot make the declaration. “I did not remove any of it in impurity;” therefore if he separtated it in impurity he cannot make the declaration. “I did not give from it to the dead,” I did not buy from it a casket or shrouds for a dead person nor did I give it to other deep mourners. “I listened to the voice of the Eternal, my God,” I brought it to the Selected House. “I did all You commanded me,” I enjoyed and gave joy to others with it. (Deut. 26:15) “Look down from Your Holy Abode, from Heaven,” we did what You decided for us, You also do what You promised us: “Look down from Your Holy Abode, from Heaven, and bless Your people Israel” with sons and daughters, “and the land You gave us,” with dew, winds, rain and young of the domestic animals, “that You had sworn to our forefathers, a Land flowing with milk and honey” to give taste to the fruits. Because of this, they said that Israel persons and Mamzerim may make the declaration but not proselytes and freed slaves who have no part in the Land. Rebbi Meïr says, also excluding Cohanim or Levites who did not receive any part of the Land. Rebbi Yose says, they have their cities with surroundings. The High Priest Joḥanan disestablished the declaration of tithes. He also eliminated the arousers and the hitters. Up to his days the hammer was hitting in Jerusalem and in his days nobody had to ask about demay.

Rebbi Abbahu in the name of Rebbi Eleazar: Everywhere it is written “do not eat, do not eat, it shall not be eaten”, you understand a prohibition of usufruct included in the probition of eating unless the verse comes and explains to you as it did explain about limbs of a living animal and a carcass. What did it explain about limbs of a living animal? (Ex. 22:30) “Flesh torn in the field you shall not eat.” And what did it explain about a carcass? (Deut. 14:21) “Do not eat any carcass; to the sojourner in your gates you shall give it and he may eat it.” Hizqiah stated a disagreement. What does one forbid to the dog?

The rabbis of Caesarea, Rabbi Abbahu in the name of Rebbi Joḥanan: Nowhere do you understand a prohibition of usufruct included in the probition of eating if it is written “do not eat”. The paradigm for all cases is (Lev. 6:23): “Any purification offering of whose blood was brought into the Tent of Meeting to purify the sanctuary shall not be eaten, in fire it shall be burned.” Ḥizqiah stated support for Rebbi Joḥanan: If one understands what has been said (Lev. 7:23): “Any fat of cattle, sheep, or goats you shall not eat,” why has it been said (Lev. 7:24): “But fat of a carcass and fat of a torn animal may be used for any work”? It comes to tell you, even for the work of Heaven. If one understands what has been said (Lev. 12:16): “But the blood you shall not eat,” why has it been said “you shall pour it on the ground like water”? It comes to tell you, as water prepares, so blood prepares. If one understands what has been said (Deut. 14:21) “Do not eat any carcass;” why has it been said “to the sojourner in your gates you shall give it and he may eat it”? To tell you that the resident sojourner may eat carcass meat. If one understands what has been said (Ex. 22:30): “Flesh torn in the field you shall not eat,” why has it been said “throw it to the dog”? This you throw to the dog but not profane meat slaughered in the Temple precinct.

The rabbis of Caesarea, Rabbi Abbahu in the name of Rebbi Joḥanan: Nowhere do you understand a prohibition of usufruct included in the probition of eating if it is written “do not eat”. The paradigm for all cases is (Lev. 6:23): “Any purification offering of whose blood was brought into the Tent of Meeting to purify the sanctuary shall not be eaten, in fire it shall be burned.” Ḥizqiah stated support for Rebbi Joḥanan: If one understands what has been said (Lev. 7:23): “Any fat of cattle, sheep, or goats you shall not eat,” why has it been said (Lev. 7:24): “But fat of a carcass and fat of a torn animal may be used for any work”? It comes to tell you, even for the work of Heaven. If one understands what has been said (Lev. 12:16): “But the blood you shall not eat,” why has it been said “you shall pour it on the ground like water”? It comes to tell you, as water prepares, so blood prepares. If one understands what has been said (Deut. 14:21) “Do not eat any carcass;” why has it been said “to the sojourner in your gates you shall give it and he may eat it”? To tell you that the resident sojourner may eat carcass meat. If one understands what has been said (Ex. 22:30): “Flesh torn in the field you shall not eat,” why has it been said “throw it to the dog”? This you throw to the dog but not profane meat slaughered in the Temple precinct.

Rebbi Abbahu in the name of Rebbi Eleazar: Everywhere it is written do not eat, do not eat, it shall not be eaten, you understand a prohibition of usufruct included in the prohibition of eating unless the verse is explicit and explains to you as it did explain about limbs of a living animal and a carcass. What did it explain about limbs of a living animal? Flesh torn in the field you shall not eat; throw it to the dog. And what did it explain about a carcass? Do not eat any carcass; to the sojourner in your gates you shall give it and he may eat it, or sell to the stranger. Ḥizqiah stated a disagreement. What does one forbid to the dog?

The rabbis of Caesarea, Rabbi Abbahu in the name of Rebbi Joḥanan: Nowhere do you understand a prohibition of usufruct included in the prohibition of eating if it is written do not eat, do not eat. It may not be eaten (f.). it may not be eaten (m.), you understand a prohibition of usufruct included in the prohibition of eating. The paradigm for all cases is: Any purification offering of whose blood was brought into the Tent of Meeting to purify the sanctuary shall not be eaten, in fire it shall be burned. Ḥizqiah stated support for Rebbi Joḥanan: If one understands what has been said: Any fat of cattle, sheep, or goats you shall not eat, why has it been said: but fat of a carcass and fat of a torn animal may be used for any work? Even for the work of Heaven. If one understands what has been said: But the blood you shall not eat, why has it been said,you shall pour it on the ground like water? As water prepares, so blood prepares. If one understands what has been said: Do not eat any carcass; why has it been said, to the sojourner in your gates you shall give it and he may eat it? It serves to tell you that the resident sojourner may eat carcass meat. If one understands what has been said: Flesh torn in the field you shall not eat, why does the verse say, throw it to the dog? This you throw to the dog but you do not throw profane meat slaughtered in the Temple precinct.

The rabbis of Caesarea, Rabbi Abbahu in the name of Rebbi Joḥanan: Nowhere do you understand a prohibition of usufruct included in the prohibition of eating if it is written do not eat, do not eat. It may not be eaten (f.). it may not be eaten (m.), you understand a prohibition of usufruct included in the prohibition of eating. The paradigm for all cases is: Any purification offering of whose blood was brought into the Tent of Meeting to purify the sanctuary shall not be eaten, in fire it shall be burned. Ḥizqiah stated support for Rebbi Joḥanan: If one understands what has been said: Any fat of cattle, sheep, or goats you shall not eat, why has it been said: but fat of a carcass and fat of a torn animal may be used for any work? Even for the work of Heaven. If one understands what has been said: But the blood you shall not eat, why has it been said,you shall pour it on the ground like water? As water prepares, so blood prepares. If one understands what has been said: Do not eat any carcass; why has it been said, to the sojourner in your gates you shall give it and he may eat it? It serves to tell you that the resident sojourner may eat carcass meat. If one understands what has been said: Flesh torn in the field you shall not eat, why does the verse say, throw it to the dog? This you throw to the dog but you do not throw profane meat slaughtered in the Temple precinct.

HALAKHAH: “The uncircumcised and any impure persons,” etc. “Every man”, to include the uncircumcised. Or “every man” to include the mourner? Rebbi Yose ben Ḥanina said, it is written, “no outsider shall eat sanctified [food]”. I forbade to you because of outside status, I did not forbid because of prepuce. The reddish Rebbi Tiufa asked before Rebbi Yose: may we not say, I did not forbid because of prepuce and because of mourning? He said to him, since one verse includes and the other excludes, I am including the uncircumcised who is missing some procedure performed on his body and excluding the mourner who is not missing some procedure performed on his body. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: It said “sojourner and hireling” with regard to Passover and “sojourner and hireling” with regard to heave. Since “sojourner and hireling” with regard to Passover implies disabling the uncircumcised, so “sojourner and hireling” with regard to heave must imply disabling the uncircumcised. Rebbi Ḥaggai questioned: If “sojourner and hireling” with regard to Passover is in a group of laws disabling the mourner, also “sojourner and hireling” with regard to heave should imply disabling the mourner. Rebbi Hila answered: They inferred from “under, under” only items mentioned in the paragraph. The sexless and the hermaphrodite came under another category. The mourner comes from second tithe.

HALAKHAH: “The uncircumcised and any impure persons,” etc. “Every man”, to include the uncircumcised. Or “every man” to include the mourner? Rebbi Yose ben Ḥanina said, it is written, “no outsider shall eat sanctified [food]”. I forbade to you because of outside status, I did not forbid because of prepuce. The reddish Rebbi Tiufa asked before Rebbi Yose: may we not say, I did not forbid because of prepuce and because of mourning? He said to him, since one verse includes and the other excludes, I am including the uncircumcised who is missing some procedure performed on his body and excluding the mourner who is not missing some procedure performed on his body. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: It said “sojourner and hireling” with regard to Passover and “sojourner and hireling” with regard to heave. Since “sojourner and hireling” with regard to Passover implies disabling the uncircumcised, so “sojourner and hireling” with regard to heave must imply disabling the uncircumcised. Rebbi Ḥaggai questioned: If “sojourner and hireling” with regard to Passover is in a group of laws disabling the mourner, also “sojourner and hireling” with regard to heave should imply disabling the mourner. Rebbi Hila answered: They inferred from “under, under” only items mentioned in the paragraph. The sexless and the hermaphrodite came under another category. The mourner comes from second tithe.

HALAKHAH: “The uncircumcised and any impure persons,” etc. “Every man”, to include the uncircumcised. Or “every man” to include the mourner? Rebbi Yose ben Ḥanina said, it is written, “no outsider shall eat sanctified [food]”. I forbade to you because of outside status, I did not forbid because of prepuce. The reddish Rebbi Tiufa asked before Rebbi Yose: may we not say, I did not forbid because of prepuce and because of mourning? He said to him, since one verse includes and the other excludes, I am including the uncircumcised who is missing some procedure performed on his body and excluding the mourner who is not missing some procedure performed on his body. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: It said “sojourner and hireling” with regard to Passover and “sojourner and hireling” with regard to heave. Since “sojourner and hireling” with regard to Passover implies disabling the uncircumcised, so “sojourner and hireling” with regard to heave must imply disabling the uncircumcised. Rebbi Ḥaggai questioned: If “sojourner and hireling” with regard to Passover is in a group of laws disabling the mourner, also “sojourner and hireling” with regard to heave should imply disabling the mourner. Rebbi Hila answered: They inferred from “under, under” only items mentioned in the paragraph. The sexless and the hermaphrodite came under another category. The mourner comes from second tithe.

HALAKHAH: “The uncircumcised and any impure persons,” etc. “Every man”, to include the uncircumcised. Or “every man” to include the mourner? Rebbi Yose ben Ḥanina said, it is written, “no outsider shall eat sanctified [food]”. I forbade to you because of outside status, I did not forbid because of prepuce. The reddish Rebbi Tiufa asked before Rebbi Yose: may we not say, I did not forbid because of prepuce and because of mourning? He said to him, since one verse includes and the other excludes, I am including the uncircumcised who is missing some procedure performed on his body and excluding the mourner who is not missing some procedure performed on his body. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: It said “sojourner and hireling” with regard to Passover and “sojourner and hireling” with regard to heave. Since “sojourner and hireling” with regard to Passover implies disabling the uncircumcised, so “sojourner and hireling” with regard to heave must imply disabling the uncircumcised. Rebbi Ḥaggai questioned: If “sojourner and hireling” with regard to Passover is in a group of laws disabling the mourner, also “sojourner and hireling” with regard to heave should imply disabling the mourner. Rebbi Hila answered: They inferred from “under, under” only items mentioned in the paragraph. The sexless and the hermaphrodite came under another category. The mourner comes from second tithe.

HALAKHAH: “The uncircumcised and any impure persons,” etc. “Every man”, to include the uncircumcised. Or “every man” to include the mourner? Rebbi Yose ben Ḥanina said, it is written, “no outsider shall eat sanctified [food]”. I forbade to you because of outside status, I did not forbid because of prepuce. The reddish Rebbi Tiufa asked before Rebbi Yose: may we not say, I did not forbid because of prepuce and because of mourning? He said to him, since one verse includes and the other excludes, I am including the uncircumcised who is missing some procedure performed on his body and excluding the mourner who is not missing some procedure performed on his body. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: It said “sojourner and hireling” with regard to Passover and “sojourner and hireling” with regard to heave. Since “sojourner and hireling” with regard to Passover implies disabling the uncircumcised, so “sojourner and hireling” with regard to heave must imply disabling the uncircumcised. Rebbi Ḥaggai questioned: If “sojourner and hireling” with regard to Passover is in a group of laws disabling the mourner, also “sojourner and hireling” with regard to heave should imply disabling the mourner. Rebbi Hila answered: They inferred from “under, under” only items mentioned in the paragraph. The sexless and the hermaphrodite came under another category. The mourner comes from second tithe.

HALAKHAH: “The uncircumcised and any impure persons,” etc. “Every man”, to include the uncircumcised. Or “every man” to include the mourner? Rebbi Yose ben Ḥanina said, it is written, “no outsider shall eat sanctified [food]”. I forbade to you because of outside status, I did not forbid because of prepuce. The reddish Rebbi Tiufa asked before Rebbi Yose: may we not say, I did not forbid because of prepuce and because of mourning? He said to him, since one verse includes and the other excludes, I am including the uncircumcised who is missing some procedure performed on his body and excluding the mourner who is not missing some procedure performed on his body. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: It said “sojourner and hireling” with regard to Passover and “sojourner and hireling” with regard to heave. Since “sojourner and hireling” with regard to Passover implies disabling the uncircumcised, so “sojourner and hireling” with regard to heave must imply disabling the uncircumcised. Rebbi Ḥaggai questioned: If “sojourner and hireling” with regard to Passover is in a group of laws disabling the mourner, also “sojourner and hireling” with regard to heave should imply disabling the mourner. Rebbi Hila answered: They inferred from “under, under” only items mentioned in the paragraph. The sexless and the hermaphrodite came under another category. The mourner comes from second tithe.

Is it free? Has it not been used for a derivation? As it was stated: “Sojourner”, that is the one who is permanently acquired, “hireling” the one temporarily acquired. It should only say “sojourner”; why does the verse mention “hireling”? Should the one who is permanently acquired be forbidden to eat and the one temporarily acquired be permitted? But I would have said that “sojourner” means the one temporarily acquired; the mention of the “hireling” teaches that “sojourner” means the one permanently acquired. Rebbi Mathias said, since it is written “no uncircumcised person may eat from it,” it is as if free from one side.

Is it free? Has it not been used for a derivation? As it was stated: “Sojourner”, that is the one who is permanently acquired, “hireling” the one temporarily acquired. It should only say “sojourner”; why does the verse mention “hireling”? Should the one who is permanently acquired be forbidden to eat and the one temporarily acquired be permitted? But I would have said that “sojourner” means the one temporarily acquired; the mention of the “hireling” teaches that “sojourner” means the one permanently acquired. Rebbi Mathias said, since it is written “no uncircumcised person may eat from it,” it is as if free from one side.

Is it free? Has it not been used for a derivation? As it was stated: “Sojourner”, that is the one who is permanently acquired, “hireling” the one temporarily acquired. It should only say “sojourner”; why does the verse mention “hireling”? Should the one who is permanently acquired be forbidden to eat and the one temporarily acquired be permitted? But I would have said that “sojourner” means the one temporarily acquired; the mention of the “hireling” teaches that “sojourner” means the one permanently acquired. Rebbi Mathias said, since it is written “no uncircumcised person may eat from it,” it is as if free from one side.

Is it free? Has it not been used for a derivation? As it was stated: “Sojourner”, that is the one who is permanently acquired, “hireling” the one temporarily acquired. It should only say “sojourner”; why does the verse mention “hireling”? Should the one who is permanently acquired be forbidden to eat and the one temporarily acquired be permitted? But I would have said that “sojourner” means the one temporarily acquired; the mention of the “hireling” teaches that “sojourner” means the one permanently acquired. Rebbi Mathias said, since it is written “no uncircumcised person may eat from it,” it is as if free from one side.

In the opinion of Rebbi Aqiba, for which reason were “sojourner or hireling” written for heave? Like what Rebbi Hila said in the name of Rebbi Yasa, if somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought uncircumcised slaves from a Gentile with the understanding that he would circumcise them, they [still] cannot eat heave even if circumcised. Rebbi Yose in the name of Rebbi Joḥanan, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: If somebody bought slaves from a Gentile with the understanding that he would circumcise them but they changed their minds, he keeps them for twelve months. If they accept, it is fine; otherwise, he may sell them to a Gentile. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: It happened that somebody bought a village full of uncircumcised slaves from a Gentile with the understanding that he would circumcise them but they changed their minds. He came and asked the rabbis. They said to him, keep them for twelve months. If they accept, it is fine; otherwise one follows the local customs.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

Rebbi Jehudah says, the sojourner on a Sabbath is like a Jew on a holiday. Just as a Jew bakes and cooks but is forbidden to work, so is the sojourner on the Sabbath. Rebbi Yose says, the sojourner on a Sabbath is like a Jew on the intermediate days of a holiday. Just as a Jew on the intermediate days of a holiday collects from the field but is forbidden agricultural work, so is the sojourner on the Sabbath. Rebbi Simeon says, the sojourner on a Sabbath is like a Jew on the remaining days of the year. Just as a Jew on the remaining days of the year ploughs, sows, and harvests, so does the sojourner on the Sabbath. Rav Ada, Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

Rebbi Jehudah says, the sojourner on a Sabbath is like a Jew on a holiday. Just as a Jew bakes and cooks but is forbidden to work, so is the sojourner on the Sabbath. Rebbi Yose says, the sojourner on a Sabbath is like a Jew on the intermediate days of a holiday. Just as a Jew on the intermediate days of a holiday collects from the field but is forbidden agricultural work, so is the sojourner on the Sabbath. Rebbi Simeon says, the sojourner on a Sabbath is like a Jew on the remaining days of the year. Just as a Jew on the remaining days of the year ploughs, sows, and harvests, so does the sojourner on the Sabbath. Rav Ada, Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

Rebbi Jehudah says, the sojourner on a Sabbath is like a Jew on a holiday. Just as a Jew bakes and cooks but is forbidden to work, so is the sojourner on the Sabbath. Rebbi Yose says, the sojourner on a Sabbath is like a Jew on the intermediate days of a holiday. Just as a Jew on the intermediate days of a holiday collects from the field but is forbidden agricultural work, so is the sojourner on the Sabbath. Rebbi Simeon says, the sojourner on a Sabbath is like a Jew on the remaining days of the year. Just as a Jew on the remaining days of the year ploughs, sows, and harvests, so does the sojourner on the Sabbath. Rav Ada, Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

Rebbi Jehudah says, the sojourner on a Sabbath is like a Jew on a holiday. Just as a Jew bakes and cooks but is forbidden to work, so is the sojourner on the Sabbath. Rebbi Yose says, the sojourner on a Sabbath is like a Jew on the intermediate days of a holiday. Just as a Jew on the intermediate days of a holiday collects from the field but is forbidden agricultural work, so is the sojourner on the Sabbath. Rebbi Simeon says, the sojourner on a Sabbath is like a Jew on the remaining days of the year. Just as a Jew on the remaining days of the year ploughs, sows, and harvests, so does the sojourner on the Sabbath. Rav Ada, Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

Rebbi Jehudah says, the sojourner on a Sabbath is like a Jew on a holiday. Just as a Jew bakes and cooks but is forbidden to work, so is the sojourner on the Sabbath. Rebbi Yose says, the sojourner on a Sabbath is like a Jew on the intermediate days of a holiday. Just as a Jew on the intermediate days of a holiday collects from the field but is forbidden agricultural work, so is the sojourner on the Sabbath. Rebbi Simeon says, the sojourner on a Sabbath is like a Jew on the remaining days of the year. Just as a Jew on the remaining days of the year ploughs, sows, and harvests, so does the sojourner on the Sabbath. Rav Ada, Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

Rebbi Jehudah says, the sojourner on a Sabbath is like a Jew on a holiday. Just as a Jew bakes and cooks but is forbidden to work, so is the sojourner on the Sabbath. Rebbi Yose says, the sojourner on a Sabbath is like a Jew on the intermediate days of a holiday. Just as a Jew on the intermediate days of a holiday collects from the field but is forbidden agricultural work, so is the sojourner on the Sabbath. Rebbi Simeon says, the sojourner on a Sabbath is like a Jew on the remaining days of the year. Just as a Jew on the remaining days of the year ploughs, sows, and harvests, so does the sojourner on the Sabbath. Rav Ada, Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

MISHNAH: Just as there is cheating in trade so there is cheating by words. One should not say to another: how much for this object, if he is not interested in buying. If somebody was a repentant sinner, one should not say to him: remember your earlier deeds. If somebody was the son of a proselyte, one may not say to him: remember the deeds of your forefathers, for it is written: “A sojourner you may neither cheat nor oppress, for you were sojourners in the Land of Egypt.” One does not mix produce, not even new with new; no need to say new with old. In truth they permitted to mix strong wine with weak since it improves it. One does not mix wine lees with wine but one delivers the lees with the wine. If water became mixed with somebody’s wine, he should not sell it in the store unless he declares it, and not to a trader for that one would only use it to trick people; at a place where they usually put water into the wine they may do so. The trader may buy from five threshing floors and put into one chest, wine from five wine presses and put into one barrel, on condition that he not intend to mix. Rebbi Jehudah says, a store owner should not distribute roasted kernels and nuts to children because he induces them to come to him, but the Sages permit. He should not reduce the price, but the Sages say, may he be remembered as a benefactor. He should not clean the groats following Abba Shaul, but the Sages permit it. However, they agree that he may not clean the upper layer of the chest since that gives a dishonest impression. One may not put makeup on humans, animals, or vessels.

MISHNAH: One may not receive mortmain property from a Jew because that is interest. But one may receive mortmain property from Gentiles, one may borrow from them and lend them on interest, and similarly from a sojourner. A Jew can lend a Gentile’s money on interest by the Gentile’s instruction but not by a Jew’s.

“One may borrow from them and lend them on interest, and similarly from a sojourner.” Rebbi said, I do not know the definition of “sojourner” quoted in reference to the Hebrew slave. I do not know the definition of “proselyte” quoted in reference to interest.

“One may borrow from them and lend them on interest, and similarly from a sojourner.” Rebbi said, I do not know the definition of “sojourner” quoted in reference to the Hebrew slave. I do not know the definition of “proselyte” quoted in reference to interest.

HALAKHAH: “One who gives any of his descendants to the Moloch.” From where a warning not to give any of his descendants to the Moloch? Do not give any of your descendants to the Moloch. Extirpation from where? For he gave one of his descendants to the Molochand shall be extirpated. Punishment from where? Each one of the Children of Israel, or of the sojourner in Israel, who would give any of his descendants to the Moloch shall be made to die; the people of the Land shall smash him with stones. Do not give any of your descendants, I could think that he was guilty if he handed over but did not make him pass; the verse says: Do not give any of your descendants to pass through. I could think that he was guilty if he handed over and made him pass through but not for the Moloch; the verse says: Do not give any of your descendants to pass through for the Moloch. I could think that he was guilty if he handed over and made him pass through for the Moloch but without fire; the verse says: among you, nobody should be found to make his son or his daughter pass through fire. Passing through, passing through as an equal cut. Since “passing through” mentioned there is through fire, so “passing through” mentioned here also is through fire. You have to say that he is not guilty unless he handed over and made him pass through fire for the Moloch. Rebbi Nasa in the name of Rebbi Eleazar: He is guilty only if he hand him over to the priests, takes him, and makes him pass. What if he lets him walk normally? It was stated: one was drawing him and made him pass through. It was stated: if he made him walk through on his feet he is not prosecutable. Rebbi Eleazar ben Rebbi Simeon declares him guilty. Whether for the Moloch or for any other foreign worship; Rebbi Eleazar ben Rebbi Simeon says, he is guilty only for the Moloch, he is guilty only for his descendants. Rebbi Joḥanan said, Rebbi Eleazar ben Rebbi Simeon’s reason is from here: It shall not be found in you, from your body you should not be found making pass through. I shall extirpate him … from among his people. To include all other foreign worship for extirpation. From where punishment? Of his descendants he gave to the Moloch, death he shall be made to die, if he made him pass through himself. Does he not pass through on his feet? Because he made him pass through himself, but if he was drawing him and made him pass through, he is guilty. What does Rebbi Eleazar ben Rebbi Simeon mean, if he made him walk through on his feet he is not prosecutable? He has to make him pass through jumping.

MISHNAH: The father is exiled for his son, and the son for the father. Everybody is exiled for an Israel, and an Israel for everybody except a sojourner. A sojourner is exiled for a sojourner. A blind person is not exiled, the words of Rebbi Jehudah; Rebbi Meïr says, he is exiled. Rebbi Yose ben Rebbi Jehudah says, the hater is executed for he is as if notorious. Rebbi Simeon says, there is a hater who is exiled and one who is not exiled. In any case where one can say that he killed intentionally, he is not exiled; unintentionally, he is exiled.

MISHNAH: The father is exiled for his son, and the son for the father. Everybody is exiled for an Israel, and an Israel for everybody except a sojourner. A sojourner is exiled for a sojourner. A blind person is not exiled, the words of Rebbi Jehudah; Rebbi Meïr says, he is exiled. Rebbi Yose ben Rebbi Jehudah says, the hater is executed for he is as if notorious. Rebbi Simeon says, there is a hater who is exiled and one who is not exiled. In any case where one can say that he killed intentionally, he is not exiled; unintentionally, he is exiled.

MISHNAH: The father is exiled for his son, and the son for the father. Everybody is exiled for an Israel, and an Israel for everybody except a sojourner. A sojourner is exiled for a sojourner. A blind person is not exiled, the words of Rebbi Jehudah; Rebbi Meïr says, he is exiled. Rebbi Yose ben Rebbi Jehudah says, the hater is executed for he is as if notorious. Rebbi Simeon says, there is a hater who is exiled and one who is not exiled. In any case where one can say that he killed intentionally, he is not exiled; unintentionally, he is exiled.