stumbled

The bows of the mighty men are broken, and they that stumbled are girded with strength.

And when they came unto the threshingfloor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled.

When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.

The nations have heard of thy shame, and thy cry hath filled the land: for the mighty man hath stumbled against the mighty, and they are fallen both together.

Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.

Tobit also went forth toward the door, and stumbled: but his son ran unto him,

Children and brethren that have believed on the Lord, abide in this faith, preaching Jesus who was proclaimed unto you by me, to bring you hope in him; and forsake not (be not forsaken of) him, and he will not forsake you. While ye sleep in this slumber that weigheth down the sleepers, he, sleeping not, keepeth watch over you; and when ye sail and are in peril and none can help, he walking upon the waters supporteth and aideth. For I am now departing from you, and it appeareth not if I shall again see you according to the flesh. Be ye not therefore like unto the people of Israel, who losing sight of their pastors for an hour, stumbled. But I leave unto you Xenophon the deacon in my stead; for he also like myself proclaimeth Jesus: for neither am I aught, nor he, but Jesus only; for I also am a man clothed with a body, a son of man like one of you; for neither have I riches as it is found with some, which also convict them that possess them, being wholly useless, and left behind upon the earth, whence also they came, and they bear away with them the transgressions and blemishes of sins which befall men by their means. And scantly are rich men found in almsgiving: but the merciful and lowly in heart, these shall inherit the kingdom of God: for it is not beauty that endureth with men, for they that trust in it, when age cometh upon them, shall suddenly be put to shame: all things therefore have their time; in their season are they loved and hated. Let your hope then be in Jesus Christ the Son of God, which is always loved, and always desired: and be mindful of us, as we of you: for we too, if we fulfil not the burden of the commandments are not worthy to be preachers of this name, and hereafter shall we pay the price (punishment) of our own head.

And when they had touched at Puteoli, Theon leapt out of the ship and went unto the inn where he was wont to lodge, to prepare to receive Peter. Now he with whom he lodged was one by name Ariston, which alway feared the Lord, and because of the Name Theon entrusted himself with him (had dealings with him). And when he was come to the inn and saw Ariston, Theon said unto him: God who hath accounted thee worthy to serve him hath communicated his grace unto me also by his holy servant Peter, who hath now sailed with me from Judaea, being commanded by our Lord to come unto Italy. And when he heard that, Ariston fell upon Theon's neck and embraced him and besought him to bring him to the ship and show him Peter. For Ariston said that since Paul set forth unto Spain there was no man of the brethren with whom he could refresh himself, and, moreover, a certain Jew had broken into the city, named Simon, and with his charms of sorcery and his wickedness hath he made all the brotherhood fall away this way and that, so that I also fled from Rome, expecting the coming of Peter: for Paul had told us of him, and I also have seen many things in a vision. Now, therefore, I believe in my Lord that he will build up again his ministry, for all this deceit shall be rooted out from among his servants. For our Lord Jesus Christ is faithful, who is able to restore our minds. And when Theon heard these things from Ariston, who wept, his spirit was raised (increased) yet more and he was the more strengthened, because he perceived that he had believed on the living God. But when they came together unto the ship, Peter looked upon them and smiled, being filled with the Spirit; so that Ariston falling on his face at Peter's feet, said thus: Brother and lord, that hast part in the holy mysteries and showest the right way which is in the Lord Jesus Christ our God, who by thee hath shown unto us his coming: we have lost all them whom Paul had delivered unto us, by the working of Satan; but now I trust in the Lord who hath commanded thee to come unto us, sending thee as his messenger, that he hath accounted us worthy to see his great and wonderful works by thy means. I pray thee therefore, make haste unto the city: for I left the brethren which have stumbled, whom I saw fall into the temptation of the devil, and fled hither, saying unto them: Brethren, stand fast in the faith, for it is of necessity that within these two months the mercy of our Lord bring his servant unto you. For I had seen a vision, even Paul, saying unto me: Ariston, flee thou out of the city. And when I heard it, I believed without delay and went forth in the Lord, although I had an infirmity in my flesh, and came hither; and day by day I stood upon the sea-shore asking the sailors: Hath Peter sailed with you? But now through the abundance of the grace of God I entreat thee, let us go up unto Rome without delay, lest the teaching of this wicked man prevail yet further. And as Ariston said this with tears, Peter gave him his hand and raised him up from the earth, and Peter also groaning, said with tears: He hath prevented us which tempteth all the world by his angels; but he that hath power to save his servants from all temptations shall quench his deceits and put him beneath the feet of them that have believed in Christ whom we preach. And, as they entered in at the gate, Theon entreated Peter, saying: Thou didst not refresh thyself on any day in so great a voyage (sea): and now after (before) so hard a journey wilt thou set out forthwith from the ship? tarry and refresh thyself, and so shalt thou set forth: for from hence to Rome upon a pavement of flint I fear lest thou be hurt by the shaking. But Peter answered and said to them: What if it come to pass that a millstone were hung upon me, and likewise upon the enemy of our Lord, even as my Lord said unto us of any that offended one of the brethren, and I were drowned in the sea? but it might be not only a millstone, but that which is far worse, even that I which am the enemy of this persecutor of his servants should die afar off from them that have believed on the Lord Jesus Christ. And by no exhortation could Theon prevail to persuade him to tarry there even one day. But Theon himself delivered all that was in the ship to be sold for the price which he thought good, and followed Peter unto Rome; whom Ariston brought unto the abode of Narcissus the presbyter.

Now when the banks were finished, which was done on the sudden, both by the multitude of hands, and by their being accustomed to such work, they brought the machines; but Chares and Joseph, who were the most potent men in the city, set their armed men in order, though already in a fright, because they did not suppose that the city could hold out long, since they had not a sufficient quantity either of water, or of other necessaries. However, these their leaders encouraged them, and brought them out upon the wall, and for a while indeed they drove away those that were bringing the machines; but when those machines threw darts and stones at them, they retired into the city; then did the Romans bring battering rams to three several places, and made the wall shake [and fall]. They then poured in over the parts of the wall that were thrown down, with a mighty sound of trumpets and noise of armor, and with a shout of the soldiers, and brake in by force upon those that were in the city; but these men fell upon the Romans for some time, at their first entrance, and prevented their going any further, and with great courage beat them back; and the Romans were so overpowered by the greater multitude of the people, who beat them on every side, that they were obliged to run into the upper parts of the city. Whereupon the people turned about, and fell upon their enemies, who had attacked them, and thrust them down to the lower parts, and as they were distressed by the narrowness and difficulty of the place, slew them; and as these Romans could neither beat those back that were above them, nor escape the force of their own men that were forcing their way forward, they were compelled to fly into their enemies' houses, which were low; but these houses being thus full, of soldiers, whose weight they could not bear, fell down suddenly; and when one house fell, it shook down a great many of those that were under it, as did those do to such as were under them. By this means a vast number of the Romans perished; for they were so terribly distressed, that although they saw the houses subsiding, they were compelled to leap upon the tops of them; so that a great many were ground to powder by these ruins, and a great many of those that got from under them lost some of their limbs, but still a greater number were suffocated by the dust that arose from those ruins. The people of Gamala supposed this to be an assistance afforded them by God, and without regarding what damage they suffered themselves, they pressed forward, and thrust the enemy upon the tops of their houses; and when they stumbled in the sharp and narrow streets, and were perpetually falling down, they threw their stones or darts at them, and slew them. Now the very ruins afforded them stones enow; and for iron weapons, the dead men of the enemies' side afforded them what they wanted; for drawing the swords of those that were dead, they made use of them to despatch such as were only half dead; nay, there were a great number who, upon their falling down from the tops of the houses, stabbed themselves, and died after that manner; nor indeed was it easy for those that were beaten back to fly away; for they were so unacquainted with the ways, and the dust was so thick, that they wandered about without knowing one another, and fell down dead among the crowd.

Upon this speech of Titus, the rest of the multitude were afrighted at so great a danger. But there was one, whose name was Sabinus, a soldier that served among the cohorts, and a Syrian by birth, who appeared to be of very great fortitude, both in the actions he had done, and the courage of his soul he had shown; although any body would have thought, before he came to his work, that he was of such a weak constitution of body, that he was not fit to be a soldier; for his color was black, his flesh was lean and thin, and lay close together; but there was a certain heroic soul that dwelt in this small body, which body was indeed much too narrow for that peculiar courage which was in him. Accordingly he was the first that rose up, when he thus spake: "I readily surrender up myself to thee, O Caesar; I first ascend the wall, and I heartily wish that my fortune may follow my courage and my resolution And if some ill fortune grudge me the success of my undertaking, take notice that my ill success will not be unexpected, but that I choose death voluntarily for thy sake." When he had said this, and had spread out his shield over his head with his left hand, and had, with his right hand, drawn his sword, he marched up to the wall, just about the sixth hour of the day. There followed him eleven others, and no more, that resolved to imitate his bravery; but still this was the principal person of them all, and went first, as excited by a divine fury. Now those that guarded the wall shot at them from thence, and cast innumerable darts upon them from every side; they also rolled very large stones upon them, which overthrew some of those eleven that were with him. But as for Sabinus himself, he met the darts that were cast at him and though he was overwhelmed with them, yet did he not leave off the violence of his attack before he had gotten up on the top of the wall, and had put the enemy to flight. For as the Jews were astonished at his great strength, and the bravery of his soul, and as, withal, they imagined more of them had got upon the wall than really had, they were put to flight. And now one cannot but complain here of fortune, as still envious at virtue, and always hindering the performance of glorious achievements: this was the case of the man before us, when he had just obtained his purpose; for he then stumbled at a certain large stone, and fell down upon it headlong, with a very great noise. Upon which the Jews turned back, and when they saw him to be alone, and fallen down also, they threw darts at him from every side. However, he got upon his knee, and covered himself with his shield, and at the first defended himself against them, and wounded many of those that came near him; but he was soon forced to relax his right hand, by the multitude of the wounds that had been given him, till at length he was quite covered over with darts before he gave up the ghost. He was one who deserved a better fate, by reason of his bravery; but, as might be expected, he fell under so vast an attempt. As for the rest of his partners, the Jews dashed three of them to pieces with stones, and slew them as they were gotten up to the top of the wall; the other eight being wounded, were pulled down, and carried back to the camp. These things were done upon the third day of the month Panemus [Tamuz].

We are not, however, to suppose that each individual has to contend against all these [adversaries]. For it is impossible for any man, although he were a saint, to carry on a contest against all of them at the same time. If that indeed were by any means to be the case, as it is certainly impossible it should be so, human nature could not possibly bear it without undergoing entire destruction. But as, for example, if fifty soldiers were to say that they were about to engage with fifty others, they would not be understood to mean that one of them had to contend against the whole fifty, but each one would rightly say that “our battle was against fifty,” all against all; so also this is to be understood as the apostle’s meaning, that all the athletes and soldiers of Christ have to wrestle and struggle against all the adversaries enumerated,—the struggle having, indeed, to be maintained against all, but by single individuals either with individual powers, or at least in such manner as shall be determined by God, who is the just president of the struggle. For I am of opinion that there is a certain limit to the powers of human nature, although there may be a Paul, of whom it is said, “He is a chosen vessel unto me;” or a Peter, against whom the gates of hell do not prevail; or a Moses, the friend of God: yet not one of them could sustain, without destruction to himself, the whole simultaneous assault of these opposing powers, unless indeed the might of Him alone were to work in him, who said, “Be of good cheer, I have overcome the world.” And therefore Paul exclaims with confidence, “I can do all things through Christ, who strengtheneth me;” and again, “I laboured more abundantly than they all; yet not I, but the grace of God which was with me.” On account, then, of this power, which certainly is not of human origin, operating and speaking in him, Paul could say, “For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor power, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” For I do not think that human nature can alone of itself maintain a contest with angels, and with the powers of the height and of the abyss, and with any other creature; but when it feels the presence of the Lord dwelling within it, confidence in the divine help will lead it to say, “The Lord is my light, and my salvation; whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid? When the enemies draw near to me, to eat my flesh, my enemies who trouble me, they stumbled and fell. Though an host encamp against me, my heart shall not fear; though war should rise against me, in Him shall I be confident.” From which I infer that a man perhaps would never be able of himself to vanquish an opposing power, unless he had the benefit of divine assistance. Hence, also, the angel is said to have wrestled with Jacob. Here, however, I understand the writer to mean, that it was not the same thing for the angel to have wrestled with Jacob, and to have wrestled against him; but the angel that wrestles with him is he who was present with him in order to secure his safety, who, after knowing also his moral progress, gave him in addition the name of Israel, i.e. he is with him in the struggle, and assists him in the contest; seeing there was undoubtedly another angel against whom he contended, and against whom he had to carry on a contest. Finally, Paul has not said that we wrestle with princes, or with powers, but against principalities and powers. And hence, although Jacob wrestled, it was unquestionably against some one of those powers which, Paul declares, resist and contend with the human race, and especially with the saints. And therefore at last the Scripture says of him that “he wrestled with the angel, and had power with God,” so that the struggle is supported by help of the angel, but the prize of success conducts the conqueror to God.

If a man left a jug in the public domain and another came and stumbled over it and broke it, he is exempt. And if he was injured by it, the owner of the jug is liable for his injury. If a man’s jug broke in the public domain, and another slipped on the water, or was hurt by the potsherds, he is liable. Rabbi Judah says: “If he [broke the jug] with intention, he is liable, But if he broke it without intention he is not liable.”

Two pot-sellers were walking one behind the other and the first stumbled and fell, and the second fell on the first, the first one is liable for the injury caused to the second.

It was stated in the name of Rebbi Meïr: Just as there are opinions in eating and drinking, so opinions are [varied] among men. There is a man, if a fly falls into his cup, he takes it out, throws it away and drinks. That is like a normal man who sees his wife talking to her neighbors and relatives. Or you have a man who if a fly flies over his cup, takes it, pours [the contents] out, and does not taste them. That is a bad human attitude because he thinks of divorcing her. Or you have a man who, if a fly sits on his cup, takes it and leaves [the cup] untouched. That is Pappos ben Jehudah who locked his wife in. They said to him, did your forefathers behave like this? Or you have a man who finds a dead fly in his cup, takes it, licks it, and drinks. That is the wicked one who sees that his wife is overbearing with her slaves and slave-girls, where he would be commanded to divorce her, as it is said: “She left his house and went and married another man.” The verse called him other because he is not of the class of the first who expelled his wife because of a sexual transgression and the other one stumbled over her. If Heaven gives him credit, he will divorce her; otherwise, at the end she will bury him as it is said, “or if the latter man dies.” That man deserves to die since he brought that woman into his house.

Derivatives of the pit: The entire third Chapter of Mishnah Neziqin. Rebbi stated: Somebody put a glowing coal in the public domain, another person came and stumbled over it while a flask was in his hand. If as a consequence that person’s clothing was singed and the flask in his hand was broken, he is obligated for the flask because of ‘pit’, and for the garments because of ‘fire’.

MISHNAH: If somebody puts his jar down in the public domain and another person stumbled over it and broke it, [the second person] does not have to pay; if he was hurt, the owner of the amphora has to pay his damages.

A person put down a stone in the public domain, another person put down another stone next to the first, a third person stumbled over the first and struck the other. Who has to pay damages, the first or the second person? Let us hear from the following: “A bull pushed another ox which then fell into a pit. The owner of the bull has to pay; the ‘owner’ of the pit is free. Rebbi Nathan says, if the attacker was notorious, each of them pays one half; if it was tame, the owner of the bull pays two thirds and the ‘owner’ of the pit a quarter.” Rebbi Ḥanania said, so is the baraita: The owner of the bull pays three quarters and the ‘owner’ of the pit a quarter. (A person put down a stone in the public domain, another person put down another stone next to the first, a third person stumbled over the first and struck the other. Who has to pay damages, the first or the second person?)

A person put down a stone in the public domain, another person put down another stone next to the first, a third person stumbled over the first and struck the other. Who has to pay damages, the first or the second person? Let us hear from the following: “A bull pushed another ox which then fell into a pit. The owner of the bull has to pay; the ‘owner’ of the pit is free. Rebbi Nathan says, if the attacker was notorious, each of them pays one half; if it was tame, the owner of the bull pays two thirds and the ‘owner’ of the pit a quarter.” Rebbi Ḥanania said, so is the baraita: The owner of the bull pays three quarters and the ‘owner’ of the pit a quarter. (A person put down a stone in the public domain, another person put down another stone next to the first, a third person stumbled over the first and struck the other. Who has to pay damages, the first or the second person?)

A person put down a stone in the public domain, the wind blew it onto a private domain, another person stumbled over it. Is [the first] responsible for damages?

A person put down a stone in the public domain, another person stumbled over it and made it roll into a private domain where a third person stumbled over it. Is [the first] responsible for damages?

A person put down a stone in the public domain, another person stumbled over it and made it roll into a private domain where a third person stumbled over it. Is [the first] responsible for damages?

Rebbi Joḥanan said: A person put down a stone and his load in the public domain, a second person stumbled over it while he held a flask in his hand. Whether he stumbled over the stone and hit the ground or hit the stone and stumbled over the ground, [the first] has to pay damages to the person but is free from damages to the flask. The statement of Rebbi Joḥanan implies that for “pit” damages one is free from damages to vessels. But if he hit it in walking, he has to pay even for the flask.

Rebbi Joḥanan said: A person put down a stone and his load in the public domain, a second person stumbled over it while he held a flask in his hand. Whether he stumbled over the stone and hit the ground or hit the stone and stumbled over the ground, [the first] has to pay damages to the person but is free from damages to the flask. The statement of Rebbi Joḥanan implies that for “pit” damages one is free from damages to vessels. But if he hit it in walking, he has to pay even for the flask.

Rebbi Joḥanan said: A person put down a stone and his load in the public domain, a second person stumbled over it while he held a flask in his hand. Whether he stumbled over the stone and hit the ground or hit the stone and stumbled over the ground, [the first] has to pay damages to the person but is free from damages to the flask. The statement of Rebbi Joḥanan implies that for “pit” damages one is free from damages to vessels. But if he hit it in walking, he has to pay even for the flask.

HALAKHAH: “If his jar was broken in the public domain,” etc. Rebbi Eleazar said, they disagree at the moment of the accident. But after the accident everybody agrees that he must pay. Rebbi Joḥanan said, the disagreement is both at the moment of the accident and afterwards. Rebbi Joḥanan objected to Rebbi Eleazar: If he does not have to pay at the moment of the accident, is it not an inference de minore ad majus afterwards? Why should he be free at the moment of the accident? For a person declares his damaged property in the public domain as ownerless. A baraita supports both of them, as it was stated: “The Sages agree with Rebbi Jehudah that somebody who puts down his stone or his load in the public domain does not have to pay if another person stumbled over it, for on this condition did Joshua distribute the Land.” Therefore, if Joshua had not distributed the Land on this condition, he would have to pay. In the opinion of Rebbi Joḥanan, if he intended use of the potsherds. In the opinion of Rebbi Eleazar, if he intended to cause damage. Rebbi Ze‘ira and Rebbi La both say that Rebbi Jehudah agrees with the Sages that one has to pay if he declares his bull who gored in the public domain ownerless. Stationary damage cannot be compared to walking damage.

MISHNAH: Two potters were walking one behind the other. The first stumbled and the second stumbled over the first; the first is liable for the damage done to the second. One came with an amphora, the other came with a beam. If the jug of the one was broken by the other’s beam he is not liable since each of them had the right to walk there.

MISHNAH: Two potters were walking one behind the other. The first stumbled and the second stumbled over the first; the first is liable for the damage done to the second. One came with an amphora, the other came with a beam. If the jug of the one was broken by the other’s beam he is not liable since each of them had the right to walk there.

HALAKHAH: “Two potters were walking one behind the other,” etc. Rebbi Joḥanan asked: Does one give time to the first to get up? Rebbi Yose said, it is obvious for Rebbi Joḥanan to give time to the first to stand up. But it is reasonable otherwise from the second one onwards, does one give time to the second to stand up? Let us hear from the following: “Potters were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. They are liable for damage to humans but not liable for damage to vessels. But if they (damaged) [warned] one another, none are liable. Donkey drivers were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. Donkeys were walking one behind the other. The first stumbled and fell, the next one stumbled and fell: even 100, all are liable.” Some Tannaïm state, none are liable. Rebbi La said, he who says ‘liable’, if their owner let them lie down. He who says ‘not liable’, if they fell, since animals are not responsible for accidents. “If the feet of a donkey were bad, one is not allowed to step over him. [ ]” What does it mean, ‘to step over him?’ They step on his body and pass by. “If one was free, the other loaded, the loaded one has the right of way before the free one. One unloaded, the other one loaded, the loaded one has the right of way before the unloaded one. If both were loaded or both unloaded, let them agree between themselves. Two carriages or two ships, one empty, the other loaded, the loaded one has the right of way before the unloaded one. If both were unloaded or loaded, let them agree between themselves.” “The person entering the bath house gives precedence to the person leaving; the person leaving the toilet gives precedence to the person entering.”

HALAKHAH: “Two potters were walking one behind the other,” etc. Rebbi Joḥanan asked: Does one give time to the first to get up? Rebbi Yose said, it is obvious for Rebbi Joḥanan to give time to the first to stand up. But it is reasonable otherwise from the second one onwards, does one give time to the second to stand up? Let us hear from the following: “Potters were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. They are liable for damage to humans but not liable for damage to vessels. But if they (damaged) [warned] one another, none are liable. Donkey drivers were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. Donkeys were walking one behind the other. The first stumbled and fell, the next one stumbled and fell: even 100, all are liable.” Some Tannaïm state, none are liable. Rebbi La said, he who says ‘liable’, if their owner let them lie down. He who says ‘not liable’, if they fell, since animals are not responsible for accidents. “If the feet of a donkey were bad, one is not allowed to step over him. [ ]” What does it mean, ‘to step over him?’ They step on his body and pass by. “If one was free, the other loaded, the loaded one has the right of way before the free one. One unloaded, the other one loaded, the loaded one has the right of way before the unloaded one. If both were loaded or both unloaded, let them agree between themselves. Two carriages or two ships, one empty, the other loaded, the loaded one has the right of way before the unloaded one. If both were unloaded or loaded, let them agree between themselves.” “The person entering the bath house gives precedence to the person leaving; the person leaving the toilet gives precedence to the person entering.”

HALAKHAH: “Two potters were walking one behind the other,” etc. Rebbi Joḥanan asked: Does one give time to the first to get up? Rebbi Yose said, it is obvious for Rebbi Joḥanan to give time to the first to stand up. But it is reasonable otherwise from the second one onwards, does one give time to the second to stand up? Let us hear from the following: “Potters were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. They are liable for damage to humans but not liable for damage to vessels. But if they (damaged) [warned] one another, none are liable. Donkey drivers were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. Donkeys were walking one behind the other. The first stumbled and fell, the next one stumbled and fell: even 100, all are liable.” Some Tannaïm state, none are liable. Rebbi La said, he who says ‘liable’, if their owner let them lie down. He who says ‘not liable’, if they fell, since animals are not responsible for accidents. “If the feet of a donkey were bad, one is not allowed to step over him. [ ]” What does it mean, ‘to step over him?’ They step on his body and pass by. “If one was free, the other loaded, the loaded one has the right of way before the free one. One unloaded, the other one loaded, the loaded one has the right of way before the unloaded one. If both were loaded or both unloaded, let them agree between themselves. Two carriages or two ships, one empty, the other loaded, the loaded one has the right of way before the unloaded one. If both were unloaded or loaded, let them agree between themselves.” “The person entering the bath house gives precedence to the person leaving; the person leaving the toilet gives precedence to the person entering.”

HALAKHAH: “Two potters were walking one behind the other,” etc. Rebbi Joḥanan asked: Does one give time to the first to get up? Rebbi Yose said, it is obvious for Rebbi Joḥanan to give time to the first to stand up. But it is reasonable otherwise from the second one onwards, does one give time to the second to stand up? Let us hear from the following: “Potters were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. They are liable for damage to humans but not liable for damage to vessels. But if they (damaged) [warned] one another, none are liable. Donkey drivers were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. Donkeys were walking one behind the other. The first stumbled and fell, the next one stumbled and fell: even 100, all are liable.” Some Tannaïm state, none are liable. Rebbi La said, he who says ‘liable’, if their owner let them lie down. He who says ‘not liable’, if they fell, since animals are not responsible for accidents. “If the feet of a donkey were bad, one is not allowed to step over him. [ ]” What does it mean, ‘to step over him?’ They step on his body and pass by. “If one was free, the other loaded, the loaded one has the right of way before the free one. One unloaded, the other one loaded, the loaded one has the right of way before the unloaded one. If both were loaded or both unloaded, let them agree between themselves. Two carriages or two ships, one empty, the other loaded, the loaded one has the right of way before the unloaded one. If both were unloaded or loaded, let them agree between themselves.” “The person entering the bath house gives precedence to the person leaving; the person leaving the toilet gives precedence to the person entering.”

HALAKHAH: “Two potters were walking one behind the other,” etc. Rebbi Joḥanan asked: Does one give time to the first to get up? Rebbi Yose said, it is obvious for Rebbi Joḥanan to give time to the first to stand up. But it is reasonable otherwise from the second one onwards, does one give time to the second to stand up? Let us hear from the following: “Potters were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. They are liable for damage to humans but not liable for damage to vessels. But if they (damaged) [warned] one another, none are liable. Donkey drivers were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. Donkeys were walking one behind the other. The first stumbled and fell, the next one stumbled and fell: even 100, all are liable.” Some Tannaïm state, none are liable. Rebbi La said, he who says ‘liable’, if their owner let them lie down. He who says ‘not liable’, if they fell, since animals are not responsible for accidents. “If the feet of a donkey were bad, one is not allowed to step over him. [ ]” What does it mean, ‘to step over him?’ They step on his body and pass by. “If one was free, the other loaded, the loaded one has the right of way before the free one. One unloaded, the other one loaded, the loaded one has the right of way before the unloaded one. If both were loaded or both unloaded, let them agree between themselves. Two carriages or two ships, one empty, the other loaded, the loaded one has the right of way before the unloaded one. If both were unloaded or loaded, let them agree between themselves.” “The person entering the bath house gives precedence to the person leaving; the person leaving the toilet gives precedence to the person entering.”

HALAKHAH: “Two potters were walking one behind the other,” etc. Rebbi Joḥanan asked: Does one give time to the first to get up? Rebbi Yose said, it is obvious for Rebbi Joḥanan to give time to the first to stand up. But it is reasonable otherwise from the second one onwards, does one give time to the second to stand up? Let us hear from the following: “Potters were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. They are liable for damage to humans but not liable for damage to vessels. But if they (damaged) [warned] one another, none are liable. Donkey drivers were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. Donkeys were walking one behind the other. The first stumbled and fell, the next one stumbled and fell: even 100, all are liable.” Some Tannaïm state, none are liable. Rebbi La said, he who says ‘liable’, if their owner let them lie down. He who says ‘not liable’, if they fell, since animals are not responsible for accidents. “If the feet of a donkey were bad, one is not allowed to step over him. [ ]” What does it mean, ‘to step over him?’ They step on his body and pass by. “If one was free, the other loaded, the loaded one has the right of way before the free one. One unloaded, the other one loaded, the loaded one has the right of way before the unloaded one. If both were loaded or both unloaded, let them agree between themselves. Two carriages or two ships, one empty, the other loaded, the loaded one has the right of way before the unloaded one. If both were unloaded or loaded, let them agree between themselves.” “The person entering the bath house gives precedence to the person leaving; the person leaving the toilet gives precedence to the person entering.”

HALAKHAH: “Two potters were walking one behind the other,” etc. Rebbi Joḥanan asked: Does one give time to the first to get up? Rebbi Yose said, it is obvious for Rebbi Joḥanan to give time to the first to stand up. But it is reasonable otherwise from the second one onwards, does one give time to the second to stand up? Let us hear from the following: “Potters were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. They are liable for damage to humans but not liable for damage to vessels. But if they (damaged) [warned] one another, none are liable. Donkey drivers were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. Donkeys were walking one behind the other. The first stumbled and fell, the next one stumbled and fell: even 100, all are liable.” Some Tannaïm state, none are liable. Rebbi La said, he who says ‘liable’, if their owner let them lie down. He who says ‘not liable’, if they fell, since animals are not responsible for accidents. “If the feet of a donkey were bad, one is not allowed to step over him. [ ]” What does it mean, ‘to step over him?’ They step on his body and pass by. “If one was free, the other loaded, the loaded one has the right of way before the free one. One unloaded, the other one loaded, the loaded one has the right of way before the unloaded one. If both were loaded or both unloaded, let them agree between themselves. Two carriages or two ships, one empty, the other loaded, the loaded one has the right of way before the unloaded one. If both were unloaded or loaded, let them agree between themselves.” “The person entering the bath house gives precedence to the person leaving; the person leaving the toilet gives precedence to the person entering.”

HALAKHAH: “Two potters were walking one behind the other,” etc. Rebbi Joḥanan asked: Does one give time to the first to get up? Rebbi Yose said, it is obvious for Rebbi Joḥanan to give time to the first to stand up. But it is reasonable otherwise from the second one onwards, does one give time to the second to stand up? Let us hear from the following: “Potters were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. They are liable for damage to humans but not liable for damage to vessels. But if they (damaged) [warned] one another, none are liable. Donkey drivers were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. Donkeys were walking one behind the other. The first stumbled and fell, the next one stumbled and fell: even 100, all are liable.” Some Tannaïm state, none are liable. Rebbi La said, he who says ‘liable’, if their owner let them lie down. He who says ‘not liable’, if they fell, since animals are not responsible for accidents. “If the feet of a donkey were bad, one is not allowed to step over him. [ ]” What does it mean, ‘to step over him?’ They step on his body and pass by. “If one was free, the other loaded, the loaded one has the right of way before the free one. One unloaded, the other one loaded, the loaded one has the right of way before the unloaded one. If both were loaded or both unloaded, let them agree between themselves. Two carriages or two ships, one empty, the other loaded, the loaded one has the right of way before the unloaded one. If both were unloaded or loaded, let them agree between themselves.” “The person entering the bath house gives precedence to the person leaving; the person leaving the toilet gives precedence to the person entering.”