spreading

And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague: thou shalt burn that wherein the plague is with fire.

I have seen the wicked in great power, and spreading himself like a green bay tree.

And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs.

It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord GOD: and it shall become a spoil to the nations.

Whether it were a whistling wind, or a melodious noise of birds among the spreading branches, or a pleasing fall of water running violently,

And all its royal motions rested upon me as it grew toward the impulse of it (And with its kingly motions it was spreading itself toward me).

And having so prayed and given glory to God, he went out of the sepulchre after imparting unto all the brethren of the eucharist of the Lord. And when he was come unto Andronicus' house he said to the brethren: Brethren, a spirit within me hath divined that Fortunatus is about to die of blackness (poisoning of the blood) from the bite of the serpent; but let some one go quickly and learn if it is so indeed. And one of the young men ran and found him dead and the blackness spreading over him, and it had reached his heart: and came and told John that he had been dead three hours. And John said: Thou hast thy child, O devil.

Now whilst I was marvelling at these things I saw Adam. He was coming along at a distance, and he was like unto a man who was weeping. He was spreading out his garment, and he was carrying away in his garment [the leaves] which were under the tree, and pouring them out on the ground, and burying them. And I said unto the Cherubim, 'Why is Adam spreading out his garment, and putting in it the dried leaves which have been blown off the tree, and digging a hole in the ground and burying them therein?' And the Cherubim said unto me, 'From the moment when the Devil entered into Paradise, and seduced Adam, and Eve his wife, the trees, which up to that time had possessed a sweet smell, ceased to have any smell at all, and their leaves [began to] fall off. And Adam used to dress himself in the leaves, and to make them be witnesses for him in the judgement because of what he had done.' Then I said unto the Cherubim, 'My Lord, by what means did the Devil enter into Paradise, and seduce Adam and Eve? Unless this matter had been permitted by God he could not have entered in, for nothing can take place without [the consent of] God.'

Now whilst I was marvelling at these things I saw Adam. He was coming along at a distance, and he was like unto a man who was weeping. He was spreading out his garment, and he was carrying away in his garment [the leaves] which were under the tree, and pouring them out on the ground, and burying them. And I said unto the Cherubim, 'Why is Adam spreading out his garment, and putting in it the dried leaves which have been blown off the tree, and digging a hole in the ground and burying them therein?' And the Cherubim said unto me, 'From the moment when the Devil entered into Paradise, and seduced Adam, and Eve his wife, the trees, which up to that time had possessed a sweet smell, ceased to have any smell at all, and their leaves [began to] fall off. And Adam used to dress himself in the leaves, and to make them be witnesses for him in the judgement because of what he had done.' Then I said unto the Cherubim, 'My Lord, by what means did the Devil enter into Paradise, and seduce Adam and Eve? Unless this matter had been permitted by God he could not have entered in, for nothing can take place without [the consent of] God.'

On Asia and Europe a wide-spreading wave;

We know also the time of our end, for we have no torment nor disease nor pain in our bodies, nor exhaustion nor weakness, but peace and great patience and love. For our soul is not troubled by the angels to go forth, for the angels rejoice when they receive our souls, and the souls also rejoice with the angels when they behold them; as a bride receives the bridegroom, so our soul receives the announcement of the holy angels, saying nothing more than only this, The Lord calls you. Then the soul quits the body and goes to the angels, and the angels seeing the soul coming forth spotless rejoice, and spreading out their robes receive it. Then the angels call it blessed, saying, Blessed art then, O soul, because the will of the Lord is fulfilled in you.

Concerning the ordination of Bishops and the right order of the Oblation. The bishop shall be ordained as we have already spoken; one who has been chosen by all the people together, with the presbyters and deacons on the day of the sabbath. And all the bishops shall go with mutual consent and lay their hands upon him; and the presbyters standing by keep quiet, and all of them together in silence and praying in their hearts that the Holy Spirit may help them and descend upon him. And every one of the bishops shall pray, and all of them severally standing up shall lay their hands upon him who is ordained bishop, and they shall pray over him thus, saying: God, the Father of our Lord Jesus Christ, Father of mercies and Lord of all as comforts, who dwelt with the lofty and (yet) sees the humble, and who knew all before it came to pass. Thou gavest an ordinance to the Church, by the word of thy grace; thou who foreordainedst originally a family of righteous men; from Abreham thou ordainedst judges and priests; and thou didst not leave thy sanctuary without ministers; and ever since the creation of the world thou hast desired to be glorified in the (place) which thou chosest. And now pour out from thee the might of the Holy Spirit, which thou gavest to thy beloved Son Jesus Christ, which thou grantest to us the holy Apostles, thy helpers in thy Church (working) with the plough of thy Cross and in the place of thy holiness — to thee be glory, and praise unceasingly to thy Name. Give, (thou) knower of the heart, and send the Holy Spirit upon thy servant whom thou hast chosen for the pontificate, that he may feed thy flock and minister as priest to thee without blame, serving thee by day and night, and supplicating to see thy face worthily; that he may offer thine Oblation in thy holy Church; in the Holy Spirit of the priesthood, having authority to forgive sin according to thy commandment, (and) to give the ordination of thy ordinance, and loose all bonds of iniquity, according to the authority which thou gavest to thine Apostles; and that he may please thee with gentleness and purity of heart, offering to thee a sweet savour, through thy Son Jesus Christ, through whom to thee be glory and might and honour, to the Father and the Son and the Holy Spirit in thy holy Church now and always and for ever and ever. Amen. And after the bishop has been ordained every one of them shall salute him with the mouth, kissing him who has become a bishop, and to whom this grace has been imparted. And the deacon shall bring to him the Oblation; and he then having laid his hand upon the Oblation with all the holy ones and the presbyters shall say, thus giving thanks: The Lord (be) with you all. And the people shall say: Perfectly with thy Spirit may he be. And the bishop shall say: Lift up your hearts. And all the people shall say: We have (them) with the Lord our God. And the bishop shall say: Let us give thanks to the Lord. And the people shall say: Right, it is meet, and just. And then the bishop shall say the (words) of the Oblation as follows: We give thanks to thee, Lord, through thy beloved Son Jesus Christ, whom in the last days thou sentest to us, thy Son, a saviour and redeemer, the messenger of thy counsel. This is the Word who is from thee, by whom thou, being willing, madest all things; and thou sentest thy Son from heaven into the womb of the Virgin, he who became flesh and was borne within her. And thy Son was manifested by the Holy Spirit, having been born of a Virgin, that he might fulfil thy will and make a people for thee. Spreading out his hands for suffering, that he might release the sufferers, who trust on thee. He who was delivered up of his own will to suffering, that he might abolish death and burst the bonds of Satan and trample on Siola, and lead forth the holy ones; (that) he might establish the covenant and make known his resurrection. On that night in which he was betrayed, he took bread, he gave thanks and said to them: Take and eat This is my Body which for your sake is broken for the remission of sin. And likewise the cup, having given thanks he said: This is my Blood which for your sake is shed: take and drink of it: and when ye do this, make a memorial of me. Remembering therefore thy death and thy resurrection, we offer to thee this bread and this cup, giving thanks to thee because thou hast made us worthy to Stand before thee and minister as priests to thee. We pray to thee, Lord, and we beseech thee to send thy Holy Spirit upon this Oblation of the Church, that in joining (them) together thou mayest grant to them — to all of them — to them who take of it, that it may be to them for holiness, and for filling (them) with the Holy Spirit, and for strengthening of faith in truth, that thee they may glorify and praise through thy Son our Saviour Jesus Christ, through whom to thee be glory and might in the holy Church now and always and for ever and ever. Amen. Concerning the Oblation (of oil). Oil he shall offer according as the Oblation of bread and wine, giving thanks as in that ordinance. Whenever he does not speak in the same words he shall give thanks according to the various meaning of each one, but also with the other words, saying thus: Having sanctified oil, thou shalt grant to all who are anointed or receive it that with which thou anointedst priests and prophets; and in like manner strengthen those and all who taste, and sanctify them who receive it. And the people shall say: As it was, is and shall be to generation of generation and to age of age. Amen. The bishop shall say: And again we beseech thee. Almighty God, the Father of the Lord and our Saviour Jesus Christ, to grant us to receive with blessing this holy Mystery; and that he may not condemn any of us, but cause worthiness in all them who take the reception of the holy Mystery, the Body and the Blood of Christ, Almighty Lord, our God. The deacon shall say: Pray ye. And the bishop shall say: God, almighty, grant to us the reception of thy holy Mystery as our strengthening; nor condemn any amongst us, but bless all through Christ, through whom to thee with him and with the Holy Spirit be glory and might now and always and for ever and ever. Amen. The deacon shall say: As ye stand, bow down your heads. The bishop shall say: Eternal God, knower of that which is secret and that which is open, to thee thy people bowed down their heads, and to thee they bent the hardness of heart and flesh, look from thy worthy dwelling-place, bless them both men and women, incline thine ear to them and hear their prayer, and strengthen (them) with the might of thy right hand, and protect (them) from evil sickness, be their guardian for both body and soul, increase to them and to us also thy faith and thy fear, through thine only Son, through whom to thee with him and with the Holy Spirit be glory and might now and always and for ever and ever. Amen. And the deacon shall say: Let us attend And the bishop shall say: Holiness to holy ones. And the people shall say: One holy Father, one holy Son, one is the Holy Spirit The bishop shall say: The Lord (be) with you all. And the people shall say: With thy spirit And then they shall lift up their hands for glorifying; and the people shall come in for the salvation of their souls, in order that their sin may be remitted. The prayer after that they have communicated: God, almighty, the Father of the Lord and our Saviour Jesus Christ, we give thee thanks, because thou hast imparted to US the reception of the holy Mystery: let it not be for guilt or condemnation, but for the renewal of soul and body and spirit through, etc. And the people shall say: Amen. And the presbyter shall say (the prayer of) laying on of hand after they have received. Eternal God, almighty, the Father of the Lord and our Saviour Jesus Christ, bless thy servants and thy handmaids, protect and help and prosper (them) by the power of thine Archangel Keep and confirm in them thy fear by thy greatness; provide that they shall both think what is thine and believe what is thine and will what is thine; grant to them peace without sin and anger through, etc. The people shall say: Amen. And the bishop shall say: The Lord (be) with you is all. And the people shall say: With thy spirit And the deacon shall say: Go forth in peace. And after (that) the Keddase is finished.

And Michael the [Arch] Angel marched in front, and he spread out [his wings] and made them to march through the sea as upon dry land, and upon the dry land he cut a path for them and spreading himself out like a cloud over them he hid them from the fiery heat of the sun.

When God said unto Moses, "Smite with thy rod," He meant, "Make the Sign of the Cross of Christ," and when God said unto Moses, "Stretch out thy hand," He meant that by the spreading out of His hand Christ hath redeemed us from the servitude of the enemy, and hath given us life by the stretching out of His hand upon the wood of the Cross.

When this sad accident was told the women, their joy was soon changed to lamentation, at the sight of the dead body that lay before them, and their sorrow was immoderate. The city also [of Jerusalem], upon the spreading of this news, were in very great grief, every family looking on this calamity as if it had not belonged to another, but that one of themselves was slain. But Alexandra was more deeply affected, upon her knowledge that he had been destroyed [on purpose]. Her sorrow was greater than that of others, by her knowing how the murder was committed; but she was under the necessity of bearing up under it, out of her prospect of a greater mischief that might otherwise follow; and she oftentimes came to an inclination to kill herself with her own hand, but still she restrained herself, in hopes she might live long enough to revenge the unjust murder thus privately committed; nay, she further resolved to endeavor to live longer, and to give no occasion to think she suspected that her son was slain on purpose, and supposed that she might thereby be in a capacity of revenging it at a proper opportunity. Thus did she restrain herself, that she might not be noted for entertaining any such suspicion. However, Herod endeavored that none abroad should believe that the child's death was caused by any design of his; and for this purpose he did not only use the ordinary signs of sorrow, but fell into tears also, and exhibited a real confusion of soul; and perhaps his affections were overcome on this occasion, when he saw the child's countenance so young and so beautiful, although his death was supposed to tend to his own security. So far at least this grief served as to make some apology for him; and as for his funeral, that he took care should be very magnificent, by making great preparation for a sepulcher to lay his body in, and providing a great quantity of spices, and burying many ornaments together with him, till the very women, who were in such deep sorrow, were astonished at it, and received in this way some consolation.

However, when Titus, in going his rounds along those valleys, saw them full of dead bodies, and the thick putrefaction running about them, he gave a groan; and, spreading out his hands to heaven, called God to witness that this was not his doing; and such was the sad case of the city itself. But the Romans were very joyful, since none of the seditious could now make sallies out of the city, because they were themselves disconsolate, and the famine already touched them also. These Romans besides had great plenty of corn and other necessaries out of Syria, and out of the neighboring provinces; many of whom would stand near to the wall of the city, and show the people what great quantities of provisions they had, and so make the enemy more sensible of their famine, by the great plenty, even to satiety, which they had themselves. However, when the seditious still showed no inclinations of yielding, Titus, out of his commiseration of the people that remained, and out of his earnest desire of rescuing what was still left out of these miseries, began to raise his banks again, although materials for them were hard to be come at; for all the trees that were about the city had been already cut down for the making of the former banks. Yet did the soldiers bring with them other materials from the distance of ninety furlongs, and thereby raised banks in four parts, much greater than the former, though this was done only at the tower of Antonia. So Caesar went his rounds through the legions, and hastened on the works, and showed the robbers that they were now in his hands. But these men, and these only, were incapable of repenting of the wickednesses they had been guilty of; and separating their souls from their bodies, they used them both as if they belonged to other folks, and not to themselves. For no gentle affection could touch their souls, nor could any pain affect their bodies, since they could still tear the dead bodies of the people as dogs do, and fill the prisons with those that were sick.

In the mean time, the Jews were so distressed by the fights they had been in, as the war advanced higher and higher, and creeping up to the holy house itself, that they, as it were, cut off those limbs of their body which were infected, in order to prevent the distemper's spreading further; for they set the north-west cloister, which was joined to the tower of Antonia, on fire, and after that brake off about twenty cubits of that cloister, and thereby made a beginning in burning the sanctuary; two days after which, or on the twenty-fourth day of the forenamed month, [Panemus or Tamuz,] the Romans set fire to the cloister that joined to the other, when the fire went fifteen cubits farther. The Jews, in like manner, cut off its roof; nor did they entirely leave off what they were about till the tower of Antonia was parted from the temple, even when it was in their power to have stopped the fire; nay, they lay still while the temple was first set on fire, and deemed this spreading of the fire to be for their own advantage. However, the armies were still fighting one against another about the temple, and the war was managed by continual sallies of particular parties against one another.

In the mean time, the Jews were so distressed by the fights they had been in, as the war advanced higher and higher, and creeping up to the holy house itself, that they, as it were, cut off those limbs of their body which were infected, in order to prevent the distemper's spreading further; for they set the north-west cloister, which was joined to the tower of Antonia, on fire, and after that brake off about twenty cubits of that cloister, and thereby made a beginning in burning the sanctuary; two days after which, or on the twenty-fourth day of the forenamed month, [Panemus or Tamuz,] the Romans set fire to the cloister that joined to the other, when the fire went fifteen cubits farther. The Jews, in like manner, cut off its roof; nor did they entirely leave off what they were about till the tower of Antonia was parted from the temple, even when it was in their power to have stopped the fire; nay, they lay still while the temple was first set on fire, and deemed this spreading of the fire to be for their own advantage. However, the armies were still fighting one against another about the temple, and the war was managed by continual sallies of particular parties against one another.

Yet do the Lysimachi and the Molones, and some other writers, [unskillful sophists as they are, and the deceivers of young men,] reproach us as the vilest of all mankind. Now I have no mind to make an inquiry into the laws of other nations; for the custom of our country is to keep our own laws, but not to bring accusations against the laws of others. And indeed our legislator hath expressly forbidden us to laugh at and revile those that are esteemed gods by other people? on account of the very name of God ascribed to them. But since our antagonists think to run us down upon the comparison of their religion and ours, it is not possible to keep silence here, especially while what I shall say to confute these men will not be now first said, but hath been already said by many, and these of the highest reputation also; for who is there among those that have been admired among the Greeks for wisdom, who hath not greatly blamed both the most famous poets, and most celebrated legislators, for spreading such notions originally among the body of the people concerning the gods? such as these, that they may be allowed to be as numerous as they have a mind to have them; that they are begotten one by another, and that after all the kinds of generation you can imagine. They also distinguish them in their places and ways of living as they would distinguish several sorts of animals; as some to be under the earth; as some to be in the sea; and the ancientest of them all to be bound in hell; and for those to whom they have allotted heaven, they have set over them one, who in title is their father, but in his actions a tyrant and a lord; whence it came to pass that his wife, and brother, and daughter [which daughter he brought forth from his own head] made a conspiracy against him to seize upon him and confine hint, as he had himself seized upon and confined his own father before.

Woe unto him upon whom it is opened, so that the eye is mingled with redness, and unto whom the redness appeareth, spreading across that eye. Who can escape from it?

There are three different types of leather covers: That of barbers is susceptible to midras uncleanness; That on which people eat is susceptible to corpse uncleanness. And that for [spreading out] olives is free from all uncleanness.

For an olive-sized portion of a corpse, an opening [in the room in which it is found] of one handbreadth [square], and for a [whole] corpse, an opening of four handbreadths [square, is enough] to prevent the uncleanness from [spreading to the other] openings; But for allowing the uncleanness to go out, an opening of one handbreadth [square is enough]. [A portion] greater than the size of an olive is as a [whole] corpse. Rabbi Yose says: [only] the spine and the skull are as a [whole] corpse.

These four colors combine with each other to declare free [from uncleanness], to certify or to shut up. "To shut up" one who is at the end of the first week; "To declare free [from uncleanness]", one who is at the end of the second week. "To certify", one in which a discoloration or white hair arose, by the end of the first week, by the end of the second week or after it had been declared free [from uncleanness]. "To certify", when a spreading arose in it by the end of the first week, by the end of the second week or after it had been declared free [from uncleanness]. "To certify", when all one's skin turned white after it had been declared free from uncleanness; "To declare free from uncleanness’, when all one's skin turned white after the sign had been certified unclean or after it had been shut up. These are the colors of signs of negaim upon which depend all decisions concerning negaim.

How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil adjoined both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil adjoined both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil adjoined both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil adjoined both hairs or one of them, if a boil encompassed both hairs or one of them or if they were parted from one another by a boil, the quick flesh of a boil, a burn, or the quick flesh of a burn, or white scurf, and then [one of these things] disappeared. If it had no quick flesh and then quick flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became encompassed. If it was dispersed and then it became united or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burn, the quick flesh of a burn or white scurf, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf formed a division between the first sign and the spreading and then they disappeared. Behold all of these lead to a stringency.

How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil adjoined both hairs or one of them, if a boil encompassed both hairs or one of them or if they were parted from one another by a boil, the quick flesh of a boil, a burn, or the quick flesh of a burn, or white scurf, and then [one of these things] disappeared. If it had no quick flesh and then quick flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became encompassed. If it was dispersed and then it became united or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burn, the quick flesh of a burn or white scurf, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf formed a division between the first sign and the spreading and then they disappeared. Behold all of these lead to a stringency.

How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil adjoined both hairs or one of them, if a boil encompassed both hairs or one of them or if they were parted from one another by a boil, the quick flesh of a boil, a burn, or the quick flesh of a burn, or white scurf, and then [one of these things] disappeared. If it had no quick flesh and then quick flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became encompassed. If it was dispersed and then it became united or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burn, the quick flesh of a burn or white scurf, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf formed a division between the first sign and the spreading and then they disappeared. Behold all of these lead to a stringency.

The skin of the flesh becomes unclean for two weeks and by one of three signs: by white hair or by quick flesh or by a spreading. "By white hair or by quick flesh" in the beginning, at the end of the first week, at the end of the second week, or after it had been pronounced clean. "Or by a spreading," at the end of the first week, at the end of the second week, or after it had been pronounced clean. It becomes unclean for two weeks which are thirteen days.

The skin of the flesh becomes unclean for two weeks and by one of three signs: by white hair or by quick flesh or by a spreading. "By white hair or by quick flesh" in the beginning, at the end of the first week, at the end of the second week, or after it had been pronounced clean. "Or by a spreading," at the end of the first week, at the end of the second week, or after it had been pronounced clean. It becomes unclean for two weeks which are thirteen days.

A boil or a burn becomes unclean for one week and by one of the following two tokens: by white hair or by a spreading. By white hair, in the beginning, at the end of the week, or after it has been pronounced clean. "Or by a spreading:" At the end of the week, or after it had been declared clean. They become unclean for a week which is seven days.

A boil or a burn becomes unclean for one week and by one of the following two tokens: by white hair or by a spreading. By white hair, in the beginning, at the end of the week, or after it has been pronounced clean. "Or by a spreading:" At the end of the week, or after it had been declared clean. They become unclean for a week which is seven days.

Head or beard (scall) negaim become unclean for two weeks and by one of the following two signs: by yellow thin hair or by a spreading. "By yellow thin hair" in the beginning, at the end of the first week, at the end of the second week, or after they have been pronounced clean. "Or by a spreading," at the end of the first week, at the end of the second week or after they have been pronounced clean. They become unclean for two weeks which are only thirteen days.

Head or beard (scall) negaim become unclean for two weeks and by one of the following two signs: by yellow thin hair or by a spreading. "By yellow thin hair" in the beginning, at the end of the first week, at the end of the second week, or after they have been pronounced clean. "Or by a spreading," at the end of the first week, at the end of the second week or after they have been pronounced clean. They become unclean for two weeks which are only thirteen days.

Scalp baldness or forehead baldness [negaim] become unclean for two weeks and by one of the following two signs: by quick flesh or by a spreading. "By quick flesh," in the beginning, at the end of the first week, at the end of the second week, or after they have been pronounced clean. "Or by a spreading," at the end of the first week, at the end of the second week, or after they have been pronounced clean. They become unclean for two weeks which are only thirteen days.

Scalp baldness or forehead baldness [negaim] become unclean for two weeks and by one of the following two signs: by quick flesh or by a spreading. "By quick flesh," in the beginning, at the end of the first week, at the end of the second week, or after they have been pronounced clean. "Or by a spreading," at the end of the first week, at the end of the second week, or after they have been pronounced clean. They become unclean for two weeks which are only thirteen days.

Garments become unclean for two weeks and by one of three signs: by a greenish color, by a reddish color or by a spreading. "By a greenish colour or by a reddish color," in the beginning, at the end of the first week, at the end of the second week, or after they have been pronounced clean. "Or by a spreading," at the end of the first week, at the end of the second week, or after they have been pronounced clean. They become unclean for two weeks which are but thirteen days.

Garments become unclean for two weeks and by one of three signs: by a greenish color, by a reddish color or by a spreading. "By a greenish colour or by a reddish color," in the beginning, at the end of the first week, at the end of the second week, or after they have been pronounced clean. "Or by a spreading," at the end of the first week, at the end of the second week, or after they have been pronounced clean. They become unclean for two weeks which are but thirteen days.

Houses become unclean for three weeks and by one of the following three signs: by a greenish color or by a reddish color or by a spreading. "By a greenish color or by a reddish color," in the beginning, at the end of the first week, at the end of the second week, at the end of the third week, or after they have been pronounced clean. "Or by a spreading," at the end of the first week, at the end of the second week, at the end of the third week, or after they have been pronounced clean. They become unclean for three weeks which are nineteen days. None of the leprosy signs is for less than a week or for more than three weeks.

Houses become unclean for three weeks and by one of the following three signs: by a greenish color or by a reddish color or by a spreading. "By a greenish color or by a reddish color," in the beginning, at the end of the first week, at the end of the second week, at the end of the third week, or after they have been pronounced clean. "Or by a spreading," at the end of the first week, at the end of the second week, at the end of the third week, or after they have been pronounced clean. They become unclean for three weeks which are nineteen days. None of the leprosy signs is for less than a week or for more than three weeks.

There are [laws] that apply to the white hair that do not apply to the spreading, while others apply to the spreading and do not apply to the white hair. That white hair causes uncleanness at the beginning, it causes uncleanness whatever the state of its whiteness, and it is never a sign of cleanness. There are laws that apply to the spreading, for the spreading causes uncleanness however small its extent, it causes uncleanness for all negaim and even when it is outside the nega, and these laws do not apply to the white hair.

There are [laws] that apply to the white hair that do not apply to the spreading, while others apply to the spreading and do not apply to the white hair. That white hair causes uncleanness at the beginning, it causes uncleanness whatever the state of its whiteness, and it is never a sign of cleanness. There are laws that apply to the spreading, for the spreading causes uncleanness however small its extent, it causes uncleanness for all negaim and even when it is outside the nega, and these laws do not apply to the white hair.

There are [laws] that apply to the white hair that do not apply to the spreading, while others apply to the spreading and do not apply to the white hair. That white hair causes uncleanness at the beginning, it causes uncleanness whatever the state of its whiteness, and it is never a sign of cleanness. There are laws that apply to the spreading, for the spreading causes uncleanness however small its extent, it causes uncleanness for all negaim and even when it is outside the nega, and these laws do not apply to the white hair.

There are [laws] that apply to the white hair that do not apply to the spreading, while others apply to the spreading and do not apply to the white hair. That white hair causes uncleanness at the beginning, it causes uncleanness whatever the state of its whiteness, and it is never a sign of cleanness. There are laws that apply to the spreading, for the spreading causes uncleanness however small its extent, it causes uncleanness for all negaim and even when it is outside the nega, and these laws do not apply to the white hair.

There are [laws] that apply to the quick flesh that do not apply to the spreading, while other restrictions apply to the spreading and do not apply to the quick flesh. That quick flesh causes uncleanness at the beginning, it causes uncleanness whatever its color, and it is never a sign of cleanness. There are [laws] that apply to the spreading, for the spreading causes uncleanness however small its extent, it causes uncleanness in all forms of negaim and also where it is outside the leprosy sign, and these laws do not apply to the quick flesh.

There are [laws] that apply to the quick flesh that do not apply to the spreading, while other restrictions apply to the spreading and do not apply to the quick flesh. That quick flesh causes uncleanness at the beginning, it causes uncleanness whatever its color, and it is never a sign of cleanness. There are [laws] that apply to the spreading, for the spreading causes uncleanness however small its extent, it causes uncleanness in all forms of negaim and also where it is outside the leprosy sign, and these laws do not apply to the quick flesh.

There are [laws] that apply to the quick flesh that do not apply to the spreading, while other restrictions apply to the spreading and do not apply to the quick flesh. That quick flesh causes uncleanness at the beginning, it causes uncleanness whatever its color, and it is never a sign of cleanness. There are [laws] that apply to the spreading, for the spreading causes uncleanness however small its extent, it causes uncleanness in all forms of negaim and also where it is outside the leprosy sign, and these laws do not apply to the quick flesh.

There are [laws] that apply to the quick flesh that do not apply to the spreading, while other restrictions apply to the spreading and do not apply to the quick flesh. That quick flesh causes uncleanness at the beginning, it causes uncleanness whatever its color, and it is never a sign of cleanness. There are [laws] that apply to the spreading, for the spreading causes uncleanness however small its extent, it causes uncleanness in all forms of negaim and also where it is outside the leprosy sign, and these laws do not apply to the quick flesh.

If a bright spot was of the size of a split bean and a string extended from it, if it was two hairs in breadth, it is subject to the restrictions in respect of white hair and spreading, but not to that in respect of its quick flesh. If there were two bright spots and a streak extended from one to the other, if it was two hairs in breadth, it combines them; but if not, it does not combine them.

A bright spot which had quick flesh and a spreading: if the quick flesh disappeared it is unclean on account of the spreading; if the spreading disappeared it is unclean on account of the quick flesh. So also in the case of white hair and a spreading. If it [the bright spot] disappeared and appeared again at the end of the week, it is regarded as though it had remained as it was. If it reappeared after it had been pronounced clean, it must be inspected as a new one. If it had been bright white but was now dull white, or if it had been dull white but was now bright white, it is regarded as though it had remained as it was, provided that it does not become less white than the four principal colors. If it contracted and then spread, or if it spread and then contracted: Rabbi Akiva rules that it is unclean; But the sages rule that it is clean.

A bright spot which had quick flesh and a spreading: if the quick flesh disappeared it is unclean on account of the spreading; if the spreading disappeared it is unclean on account of the quick flesh. So also in the case of white hair and a spreading. If it [the bright spot] disappeared and appeared again at the end of the week, it is regarded as though it had remained as it was. If it reappeared after it had been pronounced clean, it must be inspected as a new one. If it had been bright white but was now dull white, or if it had been dull white but was now bright white, it is regarded as though it had remained as it was, provided that it does not become less white than the four principal colors. If it contracted and then spread, or if it spread and then contracted: Rabbi Akiva rules that it is unclean; But the sages rule that it is clean.

A bright spot which had quick flesh and a spreading: if the quick flesh disappeared it is unclean on account of the spreading; if the spreading disappeared it is unclean on account of the quick flesh. So also in the case of white hair and a spreading. If it [the bright spot] disappeared and appeared again at the end of the week, it is regarded as though it had remained as it was. If it reappeared after it had been pronounced clean, it must be inspected as a new one. If it had been bright white but was now dull white, or if it had been dull white but was now bright white, it is regarded as though it had remained as it was, provided that it does not become less white than the four principal colors. If it contracted and then spread, or if it spread and then contracted: Rabbi Akiva rules that it is unclean; But the sages rule that it is clean.

A bright spot which had quick flesh and a spreading: if the quick flesh disappeared it is unclean on account of the spreading; if the spreading disappeared it is unclean on account of the quick flesh. So also in the case of white hair and a spreading. If it [the bright spot] disappeared and appeared again at the end of the week, it is regarded as though it had remained as it was. If it reappeared after it had been pronounced clean, it must be inspected as a new one. If it had been bright white but was now dull white, or if it had been dull white but was now bright white, it is regarded as though it had remained as it was, provided that it does not become less white than the four principal colors. If it contracted and then spread, or if it spread and then contracted: Rabbi Akiva rules that it is unclean; But the sages rule that it is clean.

A bright spot the size of a split bean spread to the extent of a split bean, and in the spreading there appeared quick flesh or white hair, while the original spot disappeared: Rabbi Akiva says: it is unclean. But the sages say: it must be inspected as a new one. A bright spot the size of half a split bean with nothing in it, and then there appeared a bright spot the size of half a split bean and with one hair, this is to be isolated. A bright spot the size of half a split bean with one hair and then there appeared another spot of the size of a half a split bean with one hair, this is to be isolated. A bright spot the size of half a split bean with two hairs and another spot of the size of half a split bean appeared with one hair, this is to be isolated.

If one had been certified unclean on account of white hair, and the white hair disappeared and other white hair appeared, And so also in the case of quick flesh or a spreading, Whether this occurred in the beginning, at the end of the first week, at the end of the second week, or after he had been released from uncleanness, he is regarded as being in the same position as before. If he had been certified unclean on account of quick flesh, and the quick flesh disappeared and other quick flesh appeared, And so also in the case of white hair and spreading, Whether this occurred in the beginning, at the end of the first week, at the end of the second week, or after the man had been released from uncleanness, he is regarded as being in the same position as before. If he had been certified unclean on account of a spreading, and the spreading disappeared and another spreading appeared, And so also in the case of white hair, Whether this occurred at the end of the first week, at the end of the second week, or after the man had been released from uncleanness, he is in the same position as before.

If one had been certified unclean on account of white hair, and the white hair disappeared and other white hair appeared, And so also in the case of quick flesh or a spreading, Whether this occurred in the beginning, at the end of the first week, at the end of the second week, or after he had been released from uncleanness, he is regarded as being in the same position as before. If he had been certified unclean on account of quick flesh, and the quick flesh disappeared and other quick flesh appeared, And so also in the case of white hair and spreading, Whether this occurred in the beginning, at the end of the first week, at the end of the second week, or after the man had been released from uncleanness, he is regarded as being in the same position as before. If he had been certified unclean on account of a spreading, and the spreading disappeared and another spreading appeared, And so also in the case of white hair, Whether this occurred at the end of the first week, at the end of the second week, or after the man had been released from uncleanness, he is in the same position as before.

If one had been certified unclean on account of white hair, and the white hair disappeared and other white hair appeared, And so also in the case of quick flesh or a spreading, Whether this occurred in the beginning, at the end of the first week, at the end of the second week, or after he had been released from uncleanness, he is regarded as being in the same position as before. If he had been certified unclean on account of quick flesh, and the quick flesh disappeared and other quick flesh appeared, And so also in the case of white hair and spreading, Whether this occurred in the beginning, at the end of the first week, at the end of the second week, or after the man had been released from uncleanness, he is regarded as being in the same position as before. If he had been certified unclean on account of a spreading, and the spreading disappeared and another spreading appeared, And so also in the case of white hair, Whether this occurred at the end of the first week, at the end of the second week, or after the man had been released from uncleanness, he is in the same position as before.

If one had been certified unclean on account of white hair, and the white hair disappeared and other white hair appeared, And so also in the case of quick flesh or a spreading, Whether this occurred in the beginning, at the end of the first week, at the end of the second week, or after he had been released from uncleanness, he is regarded as being in the same position as before. If he had been certified unclean on account of quick flesh, and the quick flesh disappeared and other quick flesh appeared, And so also in the case of white hair and spreading, Whether this occurred in the beginning, at the end of the first week, at the end of the second week, or after the man had been released from uncleanness, he is regarded as being in the same position as before. If he had been certified unclean on account of a spreading, and the spreading disappeared and another spreading appeared, And so also in the case of white hair, Whether this occurred at the end of the first week, at the end of the second week, or after the man had been released from uncleanness, he is in the same position as before.

If one had been certified unclean on account of white hair, and the white hair disappeared and other white hair appeared, And so also in the case of quick flesh or a spreading, Whether this occurred in the beginning, at the end of the first week, at the end of the second week, or after he had been released from uncleanness, he is regarded as being in the same position as before. If he had been certified unclean on account of quick flesh, and the quick flesh disappeared and other quick flesh appeared, And so also in the case of white hair and spreading, Whether this occurred in the beginning, at the end of the first week, at the end of the second week, or after the man had been released from uncleanness, he is regarded as being in the same position as before. If he had been certified unclean on account of a spreading, and the spreading disappeared and another spreading appeared, And so also in the case of white hair, Whether this occurred at the end of the first week, at the end of the second week, or after the man had been released from uncleanness, he is in the same position as before.

Any doubt in negaim in the beginning is regarded as clean before uncleanness has been established, but after uncleanness has been established a doubt is regarded as unclean. How is this so? If two men came to a priest one having a bright spot the size of a split bean and the other having one of the size of a sela, and at the end of the week each had one the size of a sela, and it is not known on which of them the spreading had occurred, Whether this occurred with one man or with two men, each is clean. Rabbi Akiva said: if one man is involved he is unclean, but if two men are involved each is clean.

If a bright spot was the size of a split bean and quick flesh the size of a lentil encompassed it, and outside the quick flesh there was another bright spot, the inner one must be isolated and the outer one must be certified unclean. Rabbi Yose says: the quick flesh is not a sign of uncleanness for the outer one, since the inner bright spot is within it. If it decreased or disappeared: Rabban Gamaliel says: if its destruction was on its inner side it is a sign of spreading of the inner bright spot while the outer one is clean, but if its destruction was on its outer side, the outer one is clean while the inner one must be isolated. Rabbi Akiva says: in either case it is clean.

Rabbi Shimon said: when is this the case? When the quick flesh was exactly the size of a lentil. But if it was larger than a lentil, the excess is a sign of spreading of the inner one, and the outer one is unclean. If there was white scurf less that the size of a lentil, it is a sign of the spreading of the inner bright spot but it is not a sign of spreading of the outer one.

Rabbi Shimon said: when is this the case? When the quick flesh was exactly the size of a lentil. But if it was larger than a lentil, the excess is a sign of spreading of the inner one, and the outer one is unclean. If there was white scurf less that the size of a lentil, it is a sign of the spreading of the inner bright spot but it is not a sign of spreading of the outer one.

Rabbi Shimon said: when is this the case? When the quick flesh was exactly the size of a lentil. But if it was larger than a lentil, the excess is a sign of spreading of the inner one, and the outer one is unclean. If there was white scurf less that the size of a lentil, it is a sign of the spreading of the inner bright spot but it is not a sign of spreading of the outer one.

A bright spot in which there was white hair and then it broke out covering his entire skin, even though the white hair remained in its place, he is clean. A bright spot in which there was a spreading and then it broke out covering his entire skin, he is clean. But in all of these cases if [even] the ends of the his limbs reappeared [in their natural color], he is unclean. If it broke out covering a part of his skin he is unclean; If it broke out covering all his skin he is clean.

A boil or a burn may become unclean in a week and by two signs: by white hair or by a spreading. What is a "boil"? An injury received from wood, stone, peat, or the waters of Tiberias, of from any other object whose heat is not due to fire is a boil. What exactly is a "burn"? A burn caused by a live coal, hot embers, or any object whose heat is due to fire is a burning.

Scalls may become unclean for two weeks and by two signs: by thin yellow hair and by spreading. By thin yellow hair: means stunted and short, the words of Rabbi Akiva. Rabbi Yohanan ben Nuri said: even though it is long. Rabbi Yohanan ben Nuri said: what is the meaning of the expression when people say, "This stick is thin," or "This reed is thin"? Does "thin" imply that it is stunted and short and not stunted and long? Rabbi Akiva replied: before we learn from the reed let us learn from hair, [for they say] "So and so's hair is thin": "thin" means that it is stunted and short and not stunted and long.

[Black hair] that sprouts up affords protection against yellow hair and against a spreading, whether it was clustered together or dispersed, whether it was encompassed or unencompassed. And that which is left [over from before the scall] affords protection against yellow hair and against a spreading, whether it is clustered together or dispersed, and also when encompassed, but it affords no protection where it is at the side unless it is distant from the standing hair by the place of two hairs. If one hair was yellow and the other black, or if one was yellow and the other white, they afford no protection.

[Black hair] that sprouts up affords protection against yellow hair and against a spreading, whether it was clustered together or dispersed, whether it was encompassed or unencompassed. And that which is left [over from before the scall] affords protection against yellow hair and against a spreading, whether it is clustered together or dispersed, and also when encompassed, but it affords no protection where it is at the side unless it is distant from the standing hair by the place of two hairs. If one hair was yellow and the other black, or if one was yellow and the other white, they afford no protection.

How does one shave who has a scall? He shaves outside it and leaves next to it two hairs in order to determine whether it spreads. If he was certified unclean on account of yellow hair, and then the yellow hair disappeared and other yellow hair appeared, and so also if there was a spreading, irrespective of whether the certification took place at the beginning, at the end of the first week, at the end of the second week or after his release from uncleanness, behold he remains as he was before. If he was certified unclean on account of a spreading, and the spreading disappeared and then reappeared, and so also if there was yellow hair, irrespective of whether the certification took place at the end of the first week, at the end of the second week or after his release from uncleanness, he remains as he was before.

How does one shave who has a scall? He shaves outside it and leaves next to it two hairs in order to determine whether it spreads. If he was certified unclean on account of yellow hair, and then the yellow hair disappeared and other yellow hair appeared, and so also if there was a spreading, irrespective of whether the certification took place at the beginning, at the end of the first week, at the end of the second week or after his release from uncleanness, behold he remains as he was before. If he was certified unclean on account of a spreading, and the spreading disappeared and then reappeared, and so also if there was yellow hair, irrespective of whether the certification took place at the end of the first week, at the end of the second week or after his release from uncleanness, he remains as he was before.

How does one shave who has a scall? He shaves outside it and leaves next to it two hairs in order to determine whether it spreads. If he was certified unclean on account of yellow hair, and then the yellow hair disappeared and other yellow hair appeared, and so also if there was a spreading, irrespective of whether the certification took place at the beginning, at the end of the first week, at the end of the second week or after his release from uncleanness, behold he remains as he was before. If he was certified unclean on account of a spreading, and the spreading disappeared and then reappeared, and so also if there was yellow hair, irrespective of whether the certification took place at the end of the first week, at the end of the second week or after his release from uncleanness, he remains as he was before.

If one had a scall the size of a split bean and it spread over all his head he becomes clean. The head and the beard do not prevent [one another], the words of Rabbi Judah. Rabbi Shimon says: they do prevent. Rabbi Shimon said: Is there not a logical inference: if the skin of the face and the skin of the body, between which something intervenes, do prevent [one another], the head and the beard, between which nothing intervenes, should they not also prevent [one another]? The head and the beard do not combine, nor is a spreading from one to the other effective. What exactly counts as the beard? From the joint of the jaw to the thyroid cartilage.

Scalp baldness (karahat) or forehead baldness (gabahat) may become unclean in two weeks and by two signs: by quick flesh or by spreading. What constitutes baldness? If one ate neshem or smeared himself with neshem or had a wound from which hair can no longer grow. What is the extent of scalp baldness? From the crown sloping backwards to the protruding cartilage of the neck. What is the extent of forehead baldness? From the crown sloping forwards to the region facing the hair above. Scalp baldness and forehead baldness cannot be combined, nor is spreading from one to the other effective. Rabbi Judah says: if there is hair between them they cannot be combined, but if there is none they must be combined.

Scalp baldness (karahat) or forehead baldness (gabahat) may become unclean in two weeks and by two signs: by quick flesh or by spreading. What constitutes baldness? If one ate neshem or smeared himself with neshem or had a wound from which hair can no longer grow. What is the extent of scalp baldness? From the crown sloping backwards to the protruding cartilage of the neck. What is the extent of forehead baldness? From the crown sloping forwards to the region facing the hair above. Scalp baldness and forehead baldness cannot be combined, nor is spreading from one to the other effective. Rabbi Judah says: if there is hair between them they cannot be combined, but if there is none they must be combined.

A screen that had colored and white stripes, a nega may effectively spread from one to the other. They asked Rabbi Eliezer: But the white stripe is separate? He replied: I have heard no ruling on this question. Rabbi Judah ben Batera said to him: Shall I derive the answer? He replied: If this would confirm the words of the sages, then yes! He said back: It is possible that it would remain on it in an unchanged condition for two weeks, and that which remains unchanged on garments for two weeks is unclean. He said to him: You are a great sage, for you have confirmed the words of the sages. A spreading that is close [to the original nega is effective] however small it may be. One that is distant [is effective only] if it is of the size of a split bean. And one that reappears [is effective only if it is] of the size of a split bean.

He comes again at the end of the week and inspects the nega. If it has returned, "He shall break down the house, its stones, and its timber, and all the mortar of the house; and he shall carry them out of the city into an unclean place" (Leviticus 14:45). A spreading that adjoins [the original nega] is effective however small it may be; One that is distant must be no less than the size of a split bean. And a nega that returns in houses must be no less than the size of two split beans.

Rebbi Simeon ben Ioḥai was hidden in a cave for thirteen years, in a carob cave, until his body was covered with rust. At the end of thirteen years he said, should I not go out and see what voice is in the world? He went and sat at the entrance to the cave. He saw a catcher out to catch birds spreading out his net. He heard a heavenly voice saying “acquitted”, and [the bird] was saved. He said, no bird will be adjudicated without Heaven, so much less a human. When he saw that words of intercession were given, he said, let us go down and warm ourselves in the public baths of Tiberias. He said, we need to do something like our forefathers (Gen. 33:18): “He graced the entrance to the city,” they were putting up duty free shops and selling at wholesale prices. He said, let us purify Tiberias. He took lupines, cut them up and threw them down in irregular fashion. Where there was a corpse it was floating and came to the surface. A Samaritan saw him and said, should I not make fun of this old Jew? He took a corpse, went, and buried it at a purified place. He came to Rebbi Simeon bar Ioḥai and said to him, did you not purify place X? Come, and I shall take out [a corpse] from there! Rebbi Simeon bar Ioḥai saw by the Holy Spirit that he had put it there. He said, I decree that the upper ones shall go down and the lower ones come up. So it happenend to him. When he passed by Magdala, he heard the voice of the scribe who said, so bar Ioḥai purifies Tiberias? He said, it should come upon me if I did not hear that Tiberias once will be purified. Even so, you did not believe me! Immediately he turned into a bone heap.

Rebbi Bisna in the name of Rebbi Yose bar Ḥanina: It is forbidden to move the weaver’s beam weaving fine cloth. The hunters were spreading [traps] and these were damaged by the sun. They came to ask Rav, may one move them?. He told them, [it is forbidden to touch them.] Intend to put them under your heads and it is permitted for you to move them.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

It was stated: A person should not clean a wound dressing, to avoid spreading, since he who spreads on the Sabbath is liable for a purification sacrifice. And we have stated: If it slipped below one puts it back from above, if it slipped above one puts it back from below. One may uncover part of the wound dressing and cleanse the wound from the other side, and uncover part of the wound dressing and cleanse the wound from the other side. But one may not cleanse the wound dressing to avoid spreading since he who spreads on the Sabbath is liable for a purification sacrifice.

It was stated: A person should not clean a wound dressing, to avoid spreading, since he who spreads on the Sabbath is liable for a purification sacrifice. And we have stated: If it slipped below one puts it back from above, if it slipped above one puts it back from below. One may uncover part of the wound dressing and cleanse the wound from the other side, and uncover part of the wound dressing and cleanse the wound from the other side. But one may not cleanse the wound dressing to avoid spreading since he who spreads on the Sabbath is liable for a purification sacrifice.

“The family Eutinos were experts in preparing the incense and the smoke-creating herb, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the incense but were not experts in the smoke-creating herb. The family Eutinos’s was going straight up, and spread, and descended. But theirs was immediately spreading. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; as it is said, all which is called by My Name, etc. They sent after them, but they refused to come, etc., up to “before their foreign worship.” In the following matter one mentions them for praise, that no woman of any of them ever went out perfumed. Not only that, but if one of them married a woman from outside, he contracted with her that she should not use perfume.

“The family Eutinos were experts in preparing the incense and the smoke-creating herb, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the incense but were not experts in the smoke-creating herb. The family Eutinos’s was going straight up, and spread, and descended. But theirs was immediately spreading. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; as it is said, all which is called by My Name, etc. They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina, so they gave them twenty-four. Rebbi Jehudah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our forefathers that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that no woman of any of them ever went out perfumed. Not only that, but if one of them married a woman from outside, he contracted with her that she should not use perfume, [that one should not say, they perfume themselves from the compounding of incense, to confirm what is said, you shall be innocent in the eyes of the Eternal and of Israel.]

“Or where the sunshine is larger than the shade is disqualified;” therefore half and half is qualified. “A wilted sukkah whose shade is more than its sunshine is qualified.” Here you are saying it is qualified, there you are saying it is disqualified. The rabbis of Caesarea, Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia: It is different for a tree which usually is spreading.

Rebbi Bisna in the name of Rebbi Yose bar Ḥanina: It is forbidden to move the weaver’s beam weaving fine cloth. The hunters were spreading traps and these were damaged by the sun. They came to ask Rav, may one move them? He told them, [it is forbidden to touch them.] Intend to put them under your heads and it is permitted for you to move them.

If it spread while in quarantine, Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: “From the sufferer from skin disease; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds, (should not) [is it not logical that] one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure, one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity] depends on the count of his days. So far torn clothing and unkempt hair. From where shaving and birds? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day.

MISHNAH: One who contracts with another for a field, did not want to weed, and told him, what do you care since I am paying you rent? One does not listen to him since he may tell him, tomorrow you leave it and I’ll have it overgrown with grasses. One who contracts with another for a field and it did not produce. If it is enough to make a pile, he has to work on it. Rebbi Jehudah said, what is the definition of a pile? But if it is enough for spreading.

HALAKHAH: “One who contracts with another for a field,” etc. “One who contracts with another for a field,” etc. How much is “enough to make a pile”? Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: that the winnowing shovel can stand upright in it. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: only that its handle be on top. Rebbi Joshua ben Levi said: in addition to his expenses. Rebbi Yose ben Ḥanina said: in addition to the expenses of both of them. Rebbi Abbahu said: “for spreading”, to recover the seed grain which was spread on it.

Our Rabbis have taught : "Bowing" means upon the face ; as it is said, "Then Bath Sheba bowed with her face to the earth" (ibid. i. 31)."Bending" means upon the knees; as it is said, "From kneeling on his knees" (ibid. viii. 54). "Prostrating" means spreading out the hands and legs ; as it is said, "Shall I and thy mother and thy brethren indeed come to prostrate ourselves to thee to the earth?" (Gen. xxxvii. 10).

Samuel was told that there was an epidemic among the people of Khuza. He ordered a public fast. The people objected, saying that the place was far off, whereupon Samuel said, "Do you think that the (absence of a) ferry will prevent the epidemic from spreading?"

Let him then go among the congregation and fall on his face? He did not want to trouble the congregation. Or if you like I can say that Rav usually spread out his hands and feet [when he fell on his face], and he followed the opinion of Ulla, who said, The Torah forbade only the spreading out of the hands and feet.

But let him fall on his face without spreading out his hands and feet? He did not want to change his custom.

Our rabbis have taught: Kidah means falling upon the face, as it says, “Then Bathsheba bowed [vatikod] with her face to the earth” (I Kings 1:31). Keri’ah means going down on the knees, and so it says, “[Solomon arose] from kneeling [mikroa] on his knees” (I Kings 8:34). Hishtahava’ah means spreading out of the hands and feet, as it says, “Shall I and your mother and your brothers come to prostrate ourselves [lehishtahavot] before you to the ground” (Genesis 37:10).

And R. Jehudah said that Rab said, At the time that the Holy One, blessed be He, created the world, it went spreading on like two clews of woof and warp, until the Holy One, blessed be He, rebuked it and brought it to a standstill, as it is said, "The pillars of heaven tremble, and are astonished at his rebuke" (Job xxvi. 11). And this is what Resh Lakish also said, What is the meaning of the words "I am God Almighty" (שדי) (Gen. xvii. 1; xxxv. 11)? It means I am He Who (ש) said to the world, Enough (די). Resh Lakish said, At the time that the Holy One, blessed be He, created the sea, it went spreading on, until the Holy One, blessed be He, rebuked it and made it dry, for it is said, "He rebuketh the sea and maketh it dry, and drieth up all the rivers" (Nah. i. 4).

And R. Jehudah said that Rab said, At the time that the Holy One, blessed be He, created the world, it went spreading on like two clews of woof and warp, until the Holy One, blessed be He, rebuked it and brought it to a standstill, as it is said, "The pillars of heaven tremble, and are astonished at his rebuke" (Job xxvi. 11). And this is what Resh Lakish also said, What is the meaning of the words "I am God Almighty" (שדי) (Gen. xvii. 1; xxxv. 11)? It means I am He Who (ש) said to the world, Enough (די). Resh Lakish said, At the time that the Holy One, blessed be He, created the sea, it went spreading on, until the Holy One, blessed be He, rebuked it and made it dry, for it is said, "He rebuketh the sea and maketh it dry, and drieth up all the rivers" (Nah. i. 4).