stepped

For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.

And when the king heard the speech of Nadan he sorrowed with a great and sore sorrow, and stepped down from his throne and sat in the ashes, and began to weep and wail over Haiqar.

And Asenath stepped down from the chariot that was her covert and gave them her right hand with tears, and they themselves fell down and made obeisance to her on the earth and wept with a loud voice; and they continued asking for their brethren the sons of the handmaids to put them to death.

And they, being not half a mile (stadium) distant from his malodorous body, they rose and stepped near, carrying perfume in their hands, while their soldiers went with them and threw fragrant incense round about them so that they could come near me.

Concerning those who are persecuted for the Faith. And those who flee from city to city for the Faith and in remembrance of the word of our Lord: and they know that the spirit is willing but the flesh is weak, and they flee from place to place, and they patiently endure being spoiled of their goods that they might keep the name of Christ and not deny him; help them and give them all that they desire, and fulfil the commandment of God, our Lord. And all this we command you in common. And everyone shall stay in the Order which was given to him, and as shall not step out of the commandment which they ordained for him. And this commandment is not our own, but that of God the Father, for he said: He who heard you heard me, and he who heard me heard him who sent me. And he who rejected you rejected me, and he who rejected me rejected him who sent me. Do not those created things which have no soul keep the commandment which was given to them, day and night, sun and moon and stars and winds and changes of moons and weeks and hours and days ? and they perform the work which was ordained to them: as it was spoken at the beginning. And he said: He gave them commandment and they do not transgress. And concerning the sea he said: I have placed for it an ordinance, and I have placed against it a bar and a gate, and I said: Thus far come, and thou shalt not pass beyond. How much more ought ye not to be moved at all in that which is ordained to you according to the will of God. And there are some who make this as nothing, and confuse ordinations, and (yet) offices which have been assigned to each IS shall not be confused, and ye shall not seize for your own selves an ordination which was not given to you, and ye shall not pass beyond by force to possess that which is not yours, but belongs to others, over which ye have no authority. Because of this (offence) ye provoke God like the children of Kore and king 'Ozyan who grasped the priestly work without the will of God: the former indeed were burnt with fire, and of the latter his face was changed by leprosy. For they provoked God, Jesus Christ, who commanded that it should be thus, and they caused to be pained the heart of the Holy Spirit, and they rejected his testimony, and despised him, and they fear not his judgment which is prepared for them who do this thing, and the carelessness which they commit with regard to the Oblation, and the bread of the Blessing, whenever they are offered by those who are not worthy, who think to do the honourable work of the priesthood, which is in the likeness of the great Chief Priest, Christ; and there are some who make this (work) to be foolishness. And we indeed desired to teach them this, but henceforth we speak of Moses, the servant of God, with whom God spoke face to face, as one speaks with his neighbour; who said: I know thee above all men, with whom God spoke face to face, (not) with signs and miracles and visions and angels and interpretations — this in the day on which he commanded the holy Law. And he ordained this ordinance, and as was proper that they should fulfil it, concerning the ordination of the priesthood, and what was suitable for the priests, and what was suitable for the levites: and he separated each as was proper for him and as was right for his service; that which the chief priests were commanded to do and which was not proper to be done by the priests, and not by the decree of the law to be done; and that which the priests were commanded, the levites could not approach (to do); but each one should keep to the service of God which he received, and should not step out of it. And when anyone transgressed and stepped out of his service which he received, he should be condemned to death. And this is abundantly plain to us from what happened to Saol, when he thought to offer sacrifice of his own will, before that the prophet and chief priest Samuel came, and caused to come upon himself sin and a curse, for ever. The prophet was not afraid because of the anointing with which he anointed him to be king. And God has made known to us by the declaration of the great thing which happened to king 'Ozyan. Not long tarried the vengeance for the perverseness with which he acted, and made him an alien from his kingdom, because of the ordination of the priesthood to which he aspired.

And as he was returning he stepped aside from the road, and he set the images down, and looked at them, and said unto them, "I wonder now if ye are able to do what I ask you at this moment, and whether ye are able to give me bread to eat or water to drink?"

Then Jesus drew to himself the glory of his light; and when this was done, all the disciples took courage, stepped forward to Jesus, fell down all together, adored him, rejoicing in great joy, and said unto him: "Rabbi, whither hast thou gone, or what was thy ministry on which thou hast gone, or wherefor rather were all these confusions and all the earth-quakings which have taken place?"

Mary started forward again, stepped into the midst, placed herself by Philip and said unto Jesus: "My Lord, my indweller of light hath ears, and I am ready to hear with my power, and I have understood the word which thou hast spoken. Now, therefore, my Lord, hearken that I may discourse in openness, thou who hast said unto us: 'Who hath ears to hear, let him hear.'

If tax collectors entered a house, the house is unclean. If a Gentile was with them they are believed if they say, "we did not enter" but they are not believed if they say "we didn't touch anything." If thieves entered a house, only that part in which the feet of the thieves have stepped is unclean. And what do they cause to be unclean? Food and liquids and open earthenware, but couches and seats and earthenware that have tightly fitting covers remain clean. If a Gentile or a woman was with them, all is unclean.

Rebbi Zeïra in the name of Rav Abba bar Jeremiah: A person may not enter a cemetery and relieve himself there. When he did it anyway, about him the verse says (Prov. 17:5) “He who makes fun of the poor blasphemes his Maker.” Clarification: The great Rebbi Ḥiyya and Rebbi Jonathan were walking before the bier of Rebbi Simeon bar Yose bar Laqonia when Rebbi Jonathan stepped over his grave. The great Rebbi Ḥiyya said to him: About that they will say, tomorrow they will be with us but they hurt us. He answered him, do they know anything? Is it not written: (Prov. 9:5) “But the dead do not know anything.” He told him: you know how to read, you do not know how to preach. (Prov. 9:5) “The living know that they will die”, these are the Just who even in death are considered living; “but the dead do not know anything;” these are the wicked who even in life are called dead. From where that the wicked even in life are called dead? It is said (Ez. 18:32) “For I have no pleasure in the death of the dead;” how can a dead person die? But these are the wicked who even in life are called dead. And from where that the Just even in death are considered living? It is written (Deut. 34:4) “And He said to him: This is the land I had sworn to Abraham, Isaac, and Jacob, to tell.” Why does the verse say “to tell”? He said to him: go and tell the patriarchs that all I had promised I fulfilled to your descendants after you.

It was stated: One may step to one side because of obstacles on the road. And when one sinks, even into a field full of saffron. Rebbi Abbahu said: It happened that Rabban Gamliel and Rebbi Joshua were on the road and stepped on the side because of obstacles on the road when they saw Rebbi Yehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Yehudah ben Pappos, all whose deeds are done for Heaven’s sake. He said to him: Did we not formulate “In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.” He answered him: Did we not also formulate, “In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him.” Rebbi Zeïra said, but only if he does not shame others.

It was stated: There is no provisional kilaim in the Temple. But did we not state: A Cohen who stepped outside to talk with somebody, if it was for any length of time he needs immersion, if it was for a moment he needs to wash hands and feet? One for the golden garments, the other for the linen garments.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

MISHNAH: They spread a byssus sheet between him and the people; he undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the golden garments, and he dressed, and sanctified hands and legs. They brought him the daily sacrifice; he cut it, and another completed the slaughter for him. He received the blood and poured it. He entered to burn the incense, to clean the lights, to sacrifice the head, the limbs, the pan-baked breads, and the wine.

MISHNAH: They brought him to the Parwa house, which was in the sacred domain. They spread a byssus sheet between him and the people; he sanctified hands and legs and undressed; Rebbi Meïr says, he undressed and sanctified hands and legs. He stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. In the morning he was wearing Pelusian worth twelve mina, and in the evening Indian of 800 denar, the words of Rebbi Meïr. But the Sages say, in the morning he was wearing Pelusian worth eighteen mina and in the evening of twelve mina, all together thirty mina. This he takes from Temple property; if he wants to add, he adds from his own.

MISHNAH: If he read in his byssus garments, he sanctified hands and legs, and undressed, stepped down, and immersed himself, came up, and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He went out and sacrificed his ram, and the people’s ram, and the seven unblemished sheep, the words of Rebbi Eliezer. Rebbi Aqiba says, they had been brought with the daily morning offering; the bull of elevation offering and the he-goat offered outside were brought with the daily afternoon sacrifice. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. He entered to remove the cup and the pan. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He entered, burned the incense, and prepared the lights. He sanctified hands and legs, and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him his own garments in which he dressed. One accompanies him to his house. He made a festivity for his friends when he exited in peace.

MISHNAH: If he read in his byssus garments, he sanctified hands and legs, and undressed, stepped down, and immersed himself, came up, and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He went out and sacrificed his ram, and the people’s ram, and the seven unblemished sheep, the words of Rebbi Eliezer. Rebbi Aqiba says, they had been brought with the daily morning offering; the bull of elevation offering and the he-goat offered outside were brought with the daily afternoon sacrifice. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. He entered to remove the cup and the pan. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He entered, burned the incense, and prepared the lights. He sanctified hands and legs, and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him his own garments in which he dressed. One accompanies him to his house. He made a festivity for his friends when he exited in peace.

MISHNAH: If he read in his byssus garments, he sanctified hands and legs, and undressed, stepped down, and immersed himself, came up, and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He went out and sacrificed his ram, and the people’s ram, and the seven unblemished sheep, the words of Rebbi Eliezer. Rebbi Aqiba says, they had been brought with the daily morning offering; the bull of elevation offering and the he-goat offered outside were brought with the daily afternoon sacrifice. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. He entered to remove the cup and the pan. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He entered, burned the incense, and prepared the lights. He sanctified hands and legs, and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him his own garments in which he dressed. One accompanies him to his house. He made a festivity for his friends when he exited in peace.

MISHNAH: If he read in his byssus garments, he sanctified hands and legs, and undressed, stepped down, and immersed himself, came up, and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He went out and sacrificed his ram, and the people’s ram, and the seven unblemished sheep, the words of Rebbi Eliezer. Rebbi Aqiba says, they had been brought with the daily morning offering; the bull of elevation offering and the he-goat offered outside were brought with the daily afternoon sacrifice. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. He entered to remove the cup and the pan. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He entered, burned the incense, and prepared the lights. He sanctified hands and legs, and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him his own garments in which he dressed. One accompanies him to his house. He made a festivity for his friends when he exited in peace.

What spoiling was there? Because they were saying, Pentecost is after the Sabbath; one always was going out in the evening on the presumption that it would be sanctified. Then for Nisan they should not accept, for the other months they should accept. Rebbi Yose ben Rebbi Abun said, the main spoiling was in Adar. Then if it conforms with ours they should accept, if it does not conform with ours they should not accept. One because of the other. “It happened that the Boethusian hired two false witnesses to testify on the new moon that it be sanctified. The first came, delivered his testimony, and left. The other one said, I was climbing Maaleh Adumim when I saw it lying down between two rocks, its head resembling a calf, its ears resembling a kid goat. Is saw it, was taken aback, and stepped backward, and there were 200 denar tied in my money belt. They told him, the 200 denar are given to you as a gift, but those who sent you should come and be flogged. Why did you put yourself in this questionable situation? He said to them, I saw them trying to trip up the Sages. I said, it is better that I should go and inform the Sages.”

HALAKHAH: It is written: At the approach of the afternoon sacrifice, Elijah the prophet stepped up and said, Eternal, God of Abraham, Isaac, and Israel, today may it be known<that You are God in Israel and I am Your servant.> And Elijah sacrifices when local altars are forbidden? Rebbi Simlai said, the Word He said to him: I acted on Your saying. I acted following Your Word. Answer me, Eternal, Answer me. Answer me for my merit, answer me for the merit of my student <the students.>

“A wooden sandal.” The colleagues in the name of Rav: If only the edges are wooden. Rebbi Abba in the name of Rav: If only the bottom of the sole is wooden. There, they say in the name of Rav: If only the loops are wooden. Rebbi Hila in the name of Rebbi Joḥanan: Even if it is entirely of wood it is valid. A baraita supports Rebbi Joḥanan: “ A straw sandal becomes impure by being stepped on and a woman may use it for ḥalîṣah, the words of Rebbi Aqiba, but the Sages do not agree about impurity by being stepped on.”

“A wooden sandal.” The colleagues in the name of Rav: If only the edges are wooden. Rebbi Abba in the name of Rav: If only the bottom of the sole is wooden. There, they say in the name of Rav: If only the loops are wooden. Rebbi Hila in the name of Rebbi Joḥanan: Even if it is entirely of wood it is valid. A baraita supports Rebbi Joḥanan: “ A straw sandal becomes impure by being stepped on and a woman may use it for ḥalîṣah, the words of Rebbi Aqiba, but the Sages do not agree about impurity by being stepped on.”

It was stated: “And for a widow 200.” It was stated: “This order applies both to a widow of an Israel and a widow of a Cohen”. Rebbi Yose said, it is reasonable that the daughter of a Cohen should collect, for her tribe collects. The daughter of an Israel married to a Cohen should not collect; is it not sufficient that she rose to the priesthood that you say, she should collect? Rebbi Mana said, it is reasonable the other way. The daughter of an Israel married to a Cohen should collect for she rose to the priesthood; the daughter of a Cohen should not collect for she stepped down from the priesthood. Rebbi Yose bar Abun said, in both cases they demanded a fine so that everybody should cling to his tribe and family.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Derivatives of the tooth. They wanted to say that if a cow ate barley, or a donkey ate leeks, or a dog licked olive oil, or a pig ate meat, all of these are derivatives of the tooth. Rebbi Isaac said, all these are of the essence of the tooth. But did we not state “derivatives of the tooth”? If it stepped on a skin full of oil, since its body enjoys anointing. As one says in general, the tooth eats and the body enjoys, so also here the body enjoys. Rebbi Jeremiah asked: If in walking if was disgorging grasses, what is the rule? Rebbi Yose said, just as one who puts a burning coal to the public domain, it causes damage as far as it moves. What does this mean? Rebbi Yose ben Rebbi Abun said, explain it if somebody puts a knife close to the public domain. As you say there, if the fire touches one side, it trembles in its entirety, so also here, a human touches on one side and trembles in his entirety. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: If a pit is full of water and a small lamb fell in, if water enters its ears it trembles in its entirety, so here it trembles in its entirety. Rebbi Jeremiah asked: If in walking it tore out grasses with its body or its horns, what is the rule? Is this out of the ordinary? It is its common behavior.

MISHNAH: How is the foot notorious to break anything in its way? An animal is notorious to break anything in its way. If it was kicking or if pebbles were ricocheting from under its feet and breaking vessels, he pays half of the damage. If it stepped on a vessel and broke it when [the pieces] fell on another vessel and broke that, for the first he pays full damages and half damages for the last.

New Paragraph. “If it stepped on a vessel and broke it.” Rebbi Jeremiah asked: If it stepped on a skin full of oil, he pays full damages for the skin and half damages for the oil. If there was a table lying there and glass on top of it. If it stepped on the table and by that the glass broke. He pays full damages fort the table and half damages for the glass. If there were two tables on top of one another. If it stepped on the upper one and the lower one was broken. He pays full damages fort the upper table and half damages for the lower. If the table was lying in the public domain, [the animal] stepped on it and it ricocheted, went and broke into a private domain. What do you follow, the stepping or its breaking? If you say, after stepping, he is free [from paying] for its stepping on it; if you say, after its breaking, then he is guilty for the breaking.

New Paragraph. “If it stepped on a vessel and broke it.” Rebbi Jeremiah asked: If it stepped on a skin full of oil, he pays full damages for the skin and half damages for the oil. If there was a table lying there and glass on top of it. If it stepped on the table and by that the glass broke. He pays full damages fort the table and half damages for the glass. If there were two tables on top of one another. If it stepped on the upper one and the lower one was broken. He pays full damages fort the upper table and half damages for the lower. If the table was lying in the public domain, [the animal] stepped on it and it ricocheted, went and broke into a private domain. What do you follow, the stepping or its breaking? If you say, after stepping, he is free [from paying] for its stepping on it; if you say, after its breaking, then he is guilty for the breaking.

New Paragraph. “If it stepped on a vessel and broke it.” Rebbi Jeremiah asked: If it stepped on a skin full of oil, he pays full damages for the skin and half damages for the oil. If there was a table lying there and glass on top of it. If it stepped on the table and by that the glass broke. He pays full damages fort the table and half damages for the glass. If there were two tables on top of one another. If it stepped on the upper one and the lower one was broken. He pays full damages fort the upper table and half damages for the lower. If the table was lying in the public domain, [the animal] stepped on it and it ricocheted, went and broke into a private domain. What do you follow, the stepping or its breaking? If you say, after stepping, he is free [from paying] for its stepping on it; if you say, after its breaking, then he is guilty for the breaking.

New Paragraph. “If it stepped on a vessel and broke it.” Rebbi Jeremiah asked: If it stepped on a skin full of oil, he pays full damages for the skin and half damages for the oil. If there was a table lying there and glass on top of it. If it stepped on the table and by that the glass broke. He pays full damages fort the table and half damages for the glass. If there were two tables on top of one another. If it stepped on the upper one and the lower one was broken. He pays full damages fort the upper table and half damages for the lower. If the table was lying in the public domain, [the animal] stepped on it and it ricocheted, went and broke into a private domain. What do you follow, the stepping or its breaking? If you say, after stepping, he is free [from paying] for its stepping on it; if you say, after its breaking, then he is guilty for the breaking.

New Paragraph. “If it stepped on a vessel and broke it.” Rebbi Jeremiah asked: If it stepped on a skin full of oil, he pays full damages for the skin and half damages for the oil. If there was a table lying there and glass on top of it. If it stepped on the table and by that the glass broke. He pays full damages fort the table and half damages for the glass. If there were two tables on top of one another. If it stepped on the upper one and the lower one was broken. He pays full damages fort the upper table and half damages for the lower. If the table was lying in the public domain, [the animal] stepped on it and it ricocheted, went and broke into a private domain. What do you follow, the stepping or its breaking? If you say, after stepping, he is free [from paying] for its stepping on it; if you say, after its breaking, then he is guilty for the breaking.

Rebbi Tanḥum from Kefar Gun in the name of Rebbi Eleazar ben Rebbi Yose: Four. One collects grasses from everywhere on condition that one not uproot. And one relieves himself behind a wall. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Tanḥum: Up to a place where he lets wind and is not heard. And one grazes in forests, even the tribe of Jehudah in the tribe of Naftali, and one gives Naftali an entire region South of the lake, as it is said, “lake and South of it he inherits,” the words of Rebbi Yose the Galilean. Rebbi Aqiba says, “lake” is Lake Samokhonites, “and South” is Lake Tiberias. And one may step to one side. Rav Jehudah in the name of Rav: Even into a field full of saffron. How? Does one have to pay or not? Since Rav Jehudah said, even into a field full of saffron, that means, one pays. Rebbi La said, since Rav Jehudah said, even into a field full of saffron, that means, one does not pay. But one cannot deviate more than necessary. Let us hear from the following: Rabban Gamliel and Rebbi Joshua were on the road [and stepped aside because of obstacles on the road] when they saw Jehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Jehudah ben Pappos, all whose deeds are done for Heaven’s sake.

Elazar b. Shammua was asked by his disciples: How have you lived so long? He replied: Never in my life have I made a short cut through a synagogue, nor have I stepped upon the heads of the holy people, nor have I lifted my hands [to say the priestly blessing] without reciting a blessing.

MISHNA: The [high priest] anointed with the anointing oil, the [high priest] appointed through the vestments, and the [high priest] who stepped down from his position all return the murderer [from exile if they die]. Rebbi Yehuda says, Even the [high priest] anointed for a war returns the murderer [if he dies].