surroundings

After that let the bishop teach the mysteries to the people. But if he be not present, let a presbyter speak so that the faithful may know to whom they are approaching and who is their God and Father. Then let the teaching of the mysteries be said thus: [We confess] Him who is pre-existent, and was present, and is, and cometh; who suffered and was buried, and rose, and was glorified by the Father; who loosed our cords from death, who rose from the dead; who is not only Man but therewith also God; who by the Holy Ghost restored the flesh of Adam with [his] soul to immortality, because He preserved Adam by the Spirit; who clothed Himself with dead Adam and made him to live; who ascended into heaven; under whom, after the cross, Death fell, and was conquered, when its bonds, whereby the Devil sometimes waxed strong and prevailed against us, were dissolved; [and] through whose passion [Death] was manifested useless and weak when [Jesus] cut his cords and his power, when his snares were cut, and He struck him on his face, [even Death] who was filled with darkness and was shaken, and feared, beholding the Only-begotten Son; who in His [human] soul descended in the Godhead into Sheol; who descended from the pure heights above the heavens; Him [we confess] the indivisible Thought who is from the Father, and [is] of one will with Him; Him the Maker, with His Father, of heaven; who is the Angels’ Crown, the Archangels’ Strength, the Raiment of the Hosts and the Spirit of the Dominions; Him, the Ruler of the everlasting Kingdom, and Prince of the Saints, the unfathomable Intelligence of the Father; Him who is the Wisdom, the Power, the Lord, the Thought, Intelligence, Hand, Arm of the Father. As we believe, we confess Him who is our Light, Salvation, Saviour, Protector, Helper, Teacher, Deliverer, Rewarder, Assister, Strength, Wall; our Shepherd, Entrance, Door, Way, Life, Medicine, Provision, Drink, [and] Judge. We confess Him passible [yet] not passible, Son [yet] not created, dead [yet] alive, the Son of the Father, incomprehensible [yet] comprehensible; who, [Himself] sinless, hath borne our sins when He left the Father’s heaven; whose Body being broken becometh our salvation, and [His] Blood and Spirit [our] life and holiness, and the water our cleansing; who giveth light to the hearts of those who fear Him, being with them in all things; who hath made us strangers to the whole way of the Devil; the Renewer of souls, in whom we all have put our trust. He, being God, and before the worlds with the Father, eternal God, when He saw the world perishing in the bonds of sin, and trodden down by the power of a crafty wild beast, and made subject to death through ignorance and error, determining to heal the race of mankind, came to a virgin womb, though hidden from all the camps of the heavenly ones, and cast into ignorance [the] opposing hosts. But when [He], the Incorruptible, clothed Himself with corruptible flesh, making flesh which was under death to be incorruptible, He thus showed in the flesh of dead Adam, wherewith He clothed Himself, an example of incorruptibility, by which example the things of corruption were abolished. He delivered indeed holy commandments through the Gospel, which is the fore-proclaiming of the kingdom; by which Gospel as a figure of the kingdom we learned to live; through which Gospel the bonds of the Devil have been cut, so that we may attain immortality instead of death, and instead of ignorance may receive [the grace] of watchfulness. He, then, having become Man, the Son of God, the Lord, who took [on Him] the dead race of Adam in all its kinds, by emptying [Himself!], He who is the First, came to birth, as Man, though He is God; He who was foreknown by the prophets, and preached by the apostles, and lauded by angels, and glorified by the Father of all He was crucified for us; and His cross is our life, our strength, [our] salvation, for it is the hidden mystery, the ineffable joy, and through it the whole nature of mankind, always bearing it, is made inseparable from God, for it is the virtue benign and inseparable from God, that cannot be spoken as is meet by these lips, [and] that was hidden from the beginning; but now the mystery which is revealed, which is for the faithful, shall be, not as it seemeth to be, but as it is. This cross in which we boast, so that we may be glorified, [and] the bearers whereof, the faithful and perfect, separate their souls from everything that can be felt, from everything that is seen, as from a thing which is not true —by this ask for yourselves, O ye who quit you like men; make deaf your visible ears; make blind your bodily eyes; so that ye may know the will of Christ and all the mystery of your salvation. Holy men and women, whose property it is to make your boast in the Lord, listen to the inward man. Our Lord, when He taught us and appointed to us a covenant, and made us of [His] household, and came, after His passion, into Sheol, made captive all the earth—He who made the nature of death captive to life, and Death when it saw Him descending in His soul to Sheol, was deceived, and hoped that He was food for him, as was his custom. But when he saw in Him the beauty of the Godhead, he cried out with [his] voice, saying: Who is this that hath clothed Himself with Man who [was] under me, and hath conquered me? Who is this that snatcheth from destruction flesh which was bound by me? Who is this that hath clothed Himself with earth but [Himself] is heaven? Who is this that was born in corruptibility, but suffereth no corruption? Who is this [that is] a stranger to my laws? Who is this that maketh captive those that are mine? Who is this that striveth with the power of burning Death, and conquereth darkness? What is this new glory which [is] in this vision that preventeth me from doing the things which I would? Who is this new dead One without sin? Who is this that by the abundance of light extinguisheth darkness, and doth not allow me to have rule over those that are mine, but draweth to heaven the souls which were given unto me? What is this glory which preventeth the body from being corruptible? Who is this whom I cannot touch? What is this glory unsearchable to its surroundings? Woe isme! I am put to flight by Him and by those things which are His, for I cannot injure them. He, being the Christ, who was crucified, by whom the [things] that were on the left hand were [placed] on the right hand, and those which were beneath [were] as those which [were] above, and those which [were] behind as those which [were] before, when He rose from the dead, and trod down Sheol, and by death slew Death; after He rose on the third day He gave thanks to the Father, saying: I give thanks to Thee, O My Father, not with these lips which are fixed together, nor yet with a corporeal tongue through which truth and lying go out, nor with this created and material word; but I give thanks to Thee, the King, with that Voice which through Thee understandeth all [things], which cometh not by a bodily organ, which falleth not on carnal ears, which After the people are taught the Initiation into the mysteries, let the Eucharist be offered; but let not the Initiation into the mysteries be said each time, but only at Pascha, on Saturday, and on the first day of the week, and on the days of the Epiphany and of Pentecost.

The belief, then, in Antinous, or any other such person, whether among the Egyptians or the Greeks, is, so to speak, unfortunate; while the belief in Jesus would seem to be either a fortunate one, or the result of thorough investigation, having the appearance of the former to the multitude, and of the latter to exceedingly few. And when I speak of a certain belief being, as the multitude would call it, unfortunate, I in such a case refer the cause to God, who knows the reasons of the various fates allotted to each one who enters human life. The Greeks, moreover, will admit that even amongst those who are considered to be most largely endowed with wisdom, good fortune has had much to do, as in the choice of teachers of one kind rather than another, and in meeting with a better class of instructors (there being teachers who taught the most opposite doctrines), and in being brought up in better circumstances; for the bringing up of many has been amid surroundings of such a kind, that they were prevented from ever receiving any idea of better things, but constantly passed their life, from their earliest youth, either as the favourites of licentious men or of tyrants, or in some other wretched condition which forbade the soul to look upwards. And the causes of these varied fortunes, according to all probability, are to be found in the reasons of providence, though it is not easy for men to ascertain these; but I have said what I have done by way of digression from the main body of my subject, on account of the proverb, that “such is the power of faith, because it seizes that which first presents itself.” For it was necessary, owing to the different methods of education, to speak of the differences of belief among men, some of whom are more, others less fortunate in their belief; and from this to proceed to show that what is termed good or bad fortune would appear to contribute, even in the case of the most talented, to their appearing to be more fully endowed with reason, and to give their assent on grounds of reason to the majority of human opinions. But enough on these points.

MISHNAH: Anything that is inside the bet rova‘ counts for the measurement of bet rova‘. The surroundings of a vine, a grave, or a rock count for the measurement of bet rova‘. Grain and grain need a bet rova‘, vegetable and vegetable six hand-breadths. Grain and vegetables, vegetables and grain need a bet rova‘. Rebbi Eliezer says, vegetable and grain six hand-breadths. Grain leaning over grain, vegetable over vegetable, grain over vegetable, vegetable over grain, all is permitted except Greek gourd. Rebbi says, also green melon and Egyptian beans, but I prefer their words over my words.

HALAKHAH: Rebbi Abun bar Ḥiyya in the name of Rebbi Zeïra: They taught only the surroundings of the vine, hence, not the vine itself. Why? Because it is forbidden for usufruct. But is not the grave also forbidden for usufruct? A grave is not recognizable as forbidden. And is the working space of a vine forbidden for usufruct? This follows Rebbi Ismael, since Rebbi Ismael said that a single vine does not have working space. But is not the grave forbidden for usufruct? A grave is not recognizable as forbidden.

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would be? Rebbi Eleazar gave an inner reason, Rebbi Ḥanina gave an inner reason, Rebbi Joshua ben Levi gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is satiety. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in the diaspora would lose out! Rebbi Simai said, the Holy One, praised be He, makes the earth erode before them and they roll like wine barrels. When they arrive at the Land of Israel their souls return to them. What is the reason? (Ez. 37:12) “I shall deposit you on the territory of Israel,” (v. 14) “give My spirit into you, and you will live.”

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would be? Rebbi Eleazar gave an inner reason, Rebbi Ḥanina gave an inner reason, Rebbi Joshua ben Levi gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is satiety. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in the diaspora would lose out! Rebbi Simai said, the Holy One, praised be He, makes the earth erode before them and they roll like wine barrels. When they arrive at the Land of Israel their souls return to them. What is the reason? (Ez. 37:12) “I shall deposit you on the territory of Israel,” (v. 14) “give My spirit into you, and you will live.”

“Rebbi Yose says, those coming from the sea shore in maritime countries.” Does this mean “from the sea shore and from overseas countries” or “from the seashore of maritime countries”? Since it was stated: For example, Tyre and its surroundings, Caesarea (maritima) and its surroundings, it means “from the seashore of maritime countries”.

“Rebbi Yose says, those coming from the sea shore in maritime countries.” Does this mean “from the sea shore and from overseas countries” or “from the seashore of maritime countries”? Since it was stated: For example, Tyre and its surroundings, Caesarea (maritima) and its surroundings, it means “from the seashore of maritime countries”.

The boundaries of the Land of Israel, the domain acquired by the returnees from Babylonia: The road-crossing of Ascalon, the wall of Straton’s Tower, Dor, the wall of Acco, the head of the waters of Gaaton, Gaaton itself, Kabarata and Bet Zenita, the castrum of Galilee, the waterholes of Aita, the best of Yorkata, the wall of Koraim, the corral of Yattir, the brook Beṣal, Bet Ayiṭ, Barshata, great Uleh, the water source of Iyun, the surroundings of Sepanḥah, the fortification of Bar Sangura, the upper cock of Caesarea, Bet Sabbal, Qanat, Reqam of Trachonitis, Zimra which borders on Bostra, Yabboq, Ḥesban, the brook Zered, Yegar Sahaduta, Nimrin, the salt flat of Raziza, Reqam of Geia, the gardens of Ascalon and the main road which leads to the desert.

Jehudah from Ḥuṣī hid himself in a cave for three days because he wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He came to Rabbi Yose bar Ḥalaphta who asked him, where have you been? He said, I was hiding in a cave for three days because I wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He called his son Rebbi Vardimos and said to him, answer, what is the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He said to him (Num. 35:15): “These [six] cities shall be”, each town shall live, and only afterwards their surroundings around them. He [R. Yose] said to him [Jehudah from Ḥuṣi], what did cause you [this embarassment]? That you did not search with your companions!

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

There, they are saying, tracta, Rebbi Isaac instructed that one may make one; two or three are forbidden unless one cleans his hands with water. It was stated: Bireh boxes have to be eliminated. Rebbi Yasa instructed that the surroundings of baking troughs have to be eliminated.

“Onias the digger of ditches.” He was digging ditches and caves and knew which rock cools the water and which rock was dry and how far its dryness extended. Rebbi Aḥa said, but (he) [his son] died of thirst. Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written, His surroundings are very hairy. He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written, He is awesome on His surroundings, His fear on those near Him is greater than those far away.

“Onias the digger of ditches.” He was digging ditches and caves and knew which rock cools the water and which rock was dry and how far its dryness extended. Rebbi Aḥa said, but (he) [his son] died of thirst. Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written, His surroundings are very hairy. He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written, He is awesome on His surroundings, His fear on those near Him is greater than those far away.

Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written, His surroundings are very hairy. He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written, He is awesome on His surroundings, His fear on those near Him is greater than those far away.

Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written, His surroundings are very hairy. He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written, He is awesome on His surroundings, His fear on those near Him is greater than those far away.

MISHNAH: And also a town on which no rain fell, as it is written: I shall give rain on one town and on another town I shall not give rain; one parcel will receive rain but the leaves of a parcel which does not receive rain will wilt. This town fasts and blows the shofar and all its surroundings fast but do not blow the shofar; Rebbi Aqiba says they blow the shofar but do not fast.

“All its surroundings fast but do not blow the shofar;” since we find that on the Day of Atonement one fasts but does not blow the shofar. “Rebbi Aqiba says they blow the shofar but do not fast,” since we find that on New Year’s Day one blows the shofar but does not fast.

MISHNAH: Similarly, a town in which there is an epidemic or a building collapse, this town fasts and blows the shofar, and all its surroundings fast but do not blow the shofar; Rebbi Aqiba says they blow the shofar but do not fast.

“All its surroundings fast but do not blow the shofar;” since we find that on the Day of Atonement one fasts but does not blow the shofar. “Rebbi Aqiba says they blow the shofar but do not fast,” since we find that on New Year’s Day one blows the shofar but does not fast.

Thirteen things they changed for King Ptolemy. They wrote for him, “God created the beginning.” “I shall make man in stature and form.” “Male and his openings He created them.” “He finished on the Sixth and rested on the Seventh” “Now I shall descend.” “Sarah laughed in her surroundings, saying.” “For in their rage they slew a bull and in their will uprooted a trough.” “Moses took his wife and his sons and let them ride on people-carriers.” “The dwelling of the Children of Israel, which they dwelled in Egypt and other lands, was 430 years.” And the hare, “and the young of foot.” King Ptolemy’s mother was called “hare”. “Not one precious thing I took from them” “Which the Eternal, your God, distributed them to give light to all peoples under all the heavens.” “Which I did not command peoples to worship them.”

The place where it falls down and its surroundings are forbidden. How much are its surroundings? Four cubits. Rebbi says, I am saying that its surroundings are fifty cubits. Rebbi Samuel the son of Rebbi Yose ben Rebbi Abun: “which would not be worked on,” a general statement. “And would not be sown,” a detail. If a general statement is followed by a detail, the general does not contain more than the detail. He said to him, if it were written “which would not be worked on, which would not be sown,” you would be justified; but it is written “which would not be worked on.” This does not describe general statement and detail, but an additional reference.

The place where it falls down and its surroundings are forbidden. How much are its surroundings? Four cubits. Rebbi says, I am saying that its surroundings are fifty cubits. Rebbi Samuel the son of Rebbi Yose ben Rebbi Abun: “which would not be worked on,” a general statement. “And would not be sown,” a detail. If a general statement is followed by a detail, the general does not contain more than the detail. He said to him, if it were written “which would not be worked on, which would not be sown,” you would be justified; but it is written “which would not be worked on.” This does not describe general statement and detail, but an additional reference.

The place where it falls down and its surroundings are forbidden. How much are its surroundings? Four cubits. Rebbi says, I am saying that its surroundings are fifty cubits. Rebbi Samuel the son of Rebbi Yose ben Rebbi Abun: “which would not be worked on,” a general statement. “And would not be sown,” a detail. If a general statement is followed by a detail, the general does not contain more than the detail. He said to him, if it were written “which would not be worked on, which would not be sown,” you would be justified; but it is written “which would not be worked on.” This does not describe general statement and detail, but an additional reference.

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would prophesy? Rebbi Eleazar gave an inner reason, Rebbi Joshua ben Levi gave an inner reason, Rebbi Ḥanina gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is plenty. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in Babylonia would lose out! Rebbi Simai said, the Holy One, praised be He, walks before them and they roll like wine barrels. When they arrive in the Land of Israel their souls are with them. What is the reason? (Ez. 36:24) “I shall bring you to your soil,” (37:14) “give My spirit into you, and you will live.”

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would prophesy? Rebbi Eleazar gave an inner reason, Rebbi Joshua ben Levi gave an inner reason, Rebbi Ḥanina gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is plenty. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in Babylonia would lose out! Rebbi Simai said, the Holy One, praised be He, walks before them and they roll like wine barrels. When they arrive in the Land of Israel their souls are with them. What is the reason? (Ez. 36:24) “I shall bring you to your soil,” (37:14) “give My spirit into you, and you will live.”

Jehudah from Ḥusa hid himself in a cave for three days because he wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He came to Rabbi Yose bar Ḥalaphta and said, I was hiding in a cave for three days because I wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He called his son Rebbi Abba and asked him about the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He said to him (Num. 35:15): “These [six] cities shall be”, each town shall be, and only afterwards their surroundings around them. He [R. Yose] said to him [Jehudah from Huṣa], what did cause you [this emharassment]? That you did not study with your companions!

MISHNAH: If somebody finds a corpse in original position, lying as usual, he takes him and his surroundings. If he finds two, he takes them and their surroundings. If he finds three and between one and the next is a distance of between four and eight cubits, enough for the bier and the people who bury, that is a cemetery. He has to check on both sides for another 20 cubits. If he finds a grave at the end of 20 cubits, he has to check another 20 cubits since it is obvious that if this were a new burial ground, one would have taken him and his surroundings there.

MISHNAH: If somebody finds a corpse in original position, lying as usual, he takes him and his surroundings. If he finds two, he takes them and their surroundings. If he finds three and between one and the next is a distance of between four and eight cubits, enough for the bier and the people who bury, that is a cemetery. He has to check on both sides for another 20 cubits. If he finds a grave at the end of 20 cubits, he has to check another 20 cubits since it is obvious that if this were a new burial ground, one would have taken him and his surroundings there.

MISHNAH: If somebody finds a corpse in original position, lying as usual, he takes him and his surroundings. If he finds two, he takes them and their surroundings. If he finds three and between one and the next is a distance of between four and eight cubits, enough for the bier and the people who bury, that is a cemetery. He has to check on both sides for another 20 cubits. If he finds a grave at the end of 20 cubits, he has to check another 20 cubits since it is obvious that if this were a new burial ground, one would have taken him and his surroundings there.

HALAKHAH: What means “lying as usual”? His legs straight and his hands over his heart. But if he found him compressed, I am saying that a heap fell on him and killed him. But did we not state: “If he found two with their heads beside their legs, he takes them and their surroundings?” They wanted to say, what means “compressed”? Their heads beside their legs. Rebbi Isaac ben Rebbi Eleazar said, like fried fish, the head of one near the tail of the other and vice versa.

Rebbi Isaac bar Gufta asked before Rebbi Mana: In a statement you say, “he collects every single bone and everything is pure;” and here, you say so? He answered him, say what comes afterwards: “If he prepared it from the start as a grave, it has surroundings.”

There, we have stated: “If somebody find a corpse in original position, lying as usual, he takes him and his surroundings.” Rav Ḥisda said, this implies that it is permitted to remove a corpse of obligation, since we have stated: “he takes him and his surroundings.” And how much? Rebbi Samuel in the name of Rebbi Jonathan: Up to three finger-breadths, the place where fluid penetrates. Rebbi Ze‘ira says, this is not reasonable; it is forbidden to remove a corpse of obligation. If you would say, it is permitted to remove him, since you are going to ruin the whole field, would it be permitted to remove him? Since it is obvious for the Tanna that it is forbidden to remove a corpse of obligation, therefore, one needs the Mishnah. Rav Ḥisda said, it follows him who said, it is permitted to remove a corpse of obligation; I am saying that he was buried on a permitted path. But whould one not have to worry that maybe he was a corpse of obligation? Corpses of obligation are infrequent.

There, we have stated: “If somebody find a corpse in original position, lying as usual, he takes him and his surroundings.” Rav Ḥisda said, this implies that it is permitted to remove a corpse of obligation, since we have stated: “he takes him and his surroundings.” And how much? Rebbi Samuel in the name of Rebbi Jonathan: Up to three finger-breadths, the place where fluid penetrates. Rebbi Ze‘ira says, this is not reasonable; it is forbidden to remove a corpse of obligation. If you would say, it is permitted to remove him, since you are going to ruin the whole field, would it be permitted to remove him? Since it is obvious for the Tanna that it is forbidden to remove a corpse of obligation, therefore, one needs the Mishnah. Rav Ḥisda said, it follows him who said, it is permitted to remove a corpse of obligation; I am saying that he was buried on a permitted path. But whould one not have to worry that maybe he was a corpse of obligation? Corpses of obligation are infrequent.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

It was stated “A Jew and a Gentile who brought their wine into the surroundings of the city, even if the watchmen are Gentile, even if the amphoras are open, they are permitted since one does not make a libation in this way.”