today

For Moses had said, Consecrate yourselves today to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.

And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me today that he will not slay his servant with the sword.

Let the heathen cower before your invincible might today, O glorious One, you who have all power to save the race of Jacob.

Nartzalus said: Today we are martyrs in heaven; thanks be to God.

And one of the malefactors that were hanged [by name Gestas] spake unto him, saying: If thou be the Christ, save thyself, and us. But Dysmas answering rebuked him, saying: Dost thou not at all fear God, seeing thou art in the same condemnation? and we indeed justly, for we receive the due reward of our deeds; but this man hath done nothing amiss. And he said unto Jesus: Remember me, Lord, in thy kingdom. And Jesus said unto him: Verily, verily, I say unto thee, that today thou shalt be (art) with me in paradise.

They said to [Jesus], "Come, let's pray and fast today." Jesus said, "What have I done wrong? Have I failed? "Rather, when the groom leaves the bridal chamber, then people should fast and pray."

Moreover, on the day before, when in that last meal, which they call the free meal, they were partaking as far as they could, not of a free supper, but of an agape; with the same firmness they were uttering such words as these to the people, denouncing against them the judgment of the Lord, bearing witness to the felicity of their passion, laughing at the curiosity of the people who came together; while Saturus said, “To-morrow is not enough for you, for you to behold with pleasure that which you hate. Friends today, enemies to-morrow. Yet note our faces diligently, that you may recognise them on that day of judgment.” Thus all departed thence astonished, and from these things many believed.

And Peter, and Andrew, and Alexander, and Rufus, and Matthias, went into the city of the barbarians. And after they had come near the city, Andrew answered and said to Peter: Father Peter, have we again to undergo toils in this city, as in the country of the man-eaters? Peter says to him: I do not know. But, behold, there is an old man before us sowing in his field: if we go up to him, let us say to him, Give us bread; and if he give us bread, we may know that we are not to suffer in this city; but if he say to us, We have no bread, on the other hand, we shall know that suffering again awaits us. And when they came up to the old man, Peter says to him: Hail, farmer! And the farmer says to them: Hail you too, merchants! Peter says to him: Have you bread to give to these children, for we have been in want? The old man says to them: Wait a little, and look after the oxen, and the plough, and the land, that I may go into the city, and get you loaves. Peter says to him: If you provide hospitality for us, we shall look after the cattle and the field. The old man says: So be it. Peter says to him: Are the oxen your own? The old man says: No; I have them on hire. Peter says to him: Go into the city. And the old man went into the city. And Peter arose, and girded up his cloak and his under-garment, and says to Andrew: It is not right for us to rest and be idle; above all, when the old man is working for us, having left his own work. Then Peter took hold of the plough, and sowed the wheat. And Andrew was behind the oxen, and says to Peter: Father Peter, why do you bring toil upon us, especially when we have work enough already! Then Andrew took the plough out of Peter's hand, and sowed the wheat, saying: O seed cast into the ground in the field of the righteous, come up, and come to the light. Let the young men of the city therefore come forth, whom I found in the pit of destruction until today; for, behold, the apostles of Christ are coming into the city, pardoning the sins of those who believe in them, and healing every disease, and every sickness. Pray ye for me, that He may have mercy upon me, and that I may be delivered from this strait.

And Andrew, having gone forth from the prison, walked about in the city; and having seen a brazen pillar, and a statue standing upon it, he came and sat down behind that pillar until he should see what should happen. And it happened that the executioners went to the prison to bring out the men for their food, according to the custom; and they found the doors of the prison opened, and the guards that guarded it lying dead upon the ground. And straightway they went, and reported to the rulers of the city, saying: We found the prison opened, and having gone inside we found nobody; but we found the guards lying dead upon the ground. And the rulers having heard this, said among themselves: What, then, has happened? You do not mean to say that some persons have gone into the prison of the city, and have killed the warders, and taken away those that were shut up? And they spoke to the executioners, saying: Go to the prison, and bring the men that are dead, that we may eat them up today. And let us go tomorrow, and bring together all the old men of the city, that they may cast lots upon themselves, until the seven lots come, and we slay seven each day. And they shall be to us for food until we may choose young men, and put them in boats as sailors, that they may go away to the countries round about, and attack them, and bring some men here, that they may be for food to us.

And Philip spoke with Bartholomew in Hebrew: Where is John today, in the day of our need? For behold, we are being delivered from our bodies. And they have laid hands on Mariamne beyond what is seemly, and they have scourged the leopard and the kid of the goats, and have set fire to the house of Stachys, because he took us in. Let us therefore speak, that fire may come down from heaven and burn them up.

And Paul stayed in Tribus Tabernes four days. And departing thence, he came to Appii Forum, which is called Vicusarape; and having slept there that night, he saw one sitting on a golden chair, and a multitude of blacks standing beside him, saying: I have today made a son murder his father. Another said: And I have made a house fall, and kill parents with children. And they reported to him many evil deeds— some of one kind, some of another. And another coming, reported to him: I have managed that the bishop Juvenalius, whom Peter ordained, should sleep with the abbess Juliana. And having heard all these things when sleeping in that Appii Forum, near Vicusarape, straightway and immediately he sent to Rome one of those who had followed him from Pontiole to the bishop Juvenalius, telling him this same thing which had just been done. And on the following day, Juvenalius, running, threw himself at the feet of Peter, weeping and lamenting, and saying what had just befallen; and he recounted to him the matter, and said: I believe that this is the light which you were awaiting. And Peter said to him: How is it possible that it is he when he is dead? And Juvenalius the bishop took to Peter him that had been sent by Paul, and he reported to him that he was alive, and on his way, and that he was at Appii Forum. And Peter thanked and glorified the God and Father of our Lord Jesus Christ.

And the multitude was assembled reviling Cæsar, and wishing to kill him. But Peter restrained them, saying: A few days ago, being exhorted by the brethren, I was going away; and my Lord Jesus Christ met me, and having adored Him, I said, Lord, whither are You going? And He said to me, I am going to Rome to be crucified. And I said to Him, Lord, were You not crucified once for all? And the Lord answering, said, I saw you fleeing from death, and I wish to be crucified instead of you. And I said, Lord, I go; I fulfil Your command. And He said to me, Fear not, for I am with you. On this account, then, children, do not hinder my going; for already my feet are going on the road to heaven. Do not grieve, therefore, but rather rejoice with me, for today I receive the fruit of my labours. And thus speaking, he said: I thank You, good Shepherd, that the sheep which You have entrusted to me, sympathize with me; I ask, then, that with me they may have a part in Your kingdom. And having thus spoken, he gave up the ghost.

At the same time there appeared a young man on the mountains to Joachim while he was feeding his flocks, and said to him: Why do you not return to your wife? And Joachim said: I have had her for twenty years, and it has not been the will of God to give me children by her. I have been driven with shame and reproach from the temple of the Lord: why should I go back to her, when I have been once cast off and utterly despised? Here then will I remain with my sheep; and so long as in this life God is willing to grant me light, I shall willingly, by the hands of my servants, bestow their portions upon the poor, and the orphans, and those that fear God. And when he had thus spoken, the young man said to him: I am an angel of the Lord, and I have today appeared to your wife when she was weeping and praying, and have consoled her; and know that she has conceived a daughter from your seed, and you in your ignorance of this hast left her. She will be in the temple of God, and the Holy Spirit shall abide in her; and her blessedness shall be greater than that of all the holy women, so that no one can say that any before her has been like her, or that any after her in this world will be so. Therefore go down from the mountains, and return to your wife, whom you will find with child. For God has raised up seed in her, and for this you will give God thanks; and her seed shall be blessed, and she herself shall be blessed, and shall be made the mother of eternal blessing. Then Joachim adored the angel, and said to him: If I have found favour in your sight, sit for a little in my tent, and bless your servant. And the angel said to him: Do not say servant, but fellow-servant; for we are the servants of one Master. But my food is invisible, and my drink cannot be seen by a mortal. Therefore you ought not to ask me to enter your tent; but if you were about to give me anything, offer it as a burnt-offering to the Lord. Then Joachim took a lamb without spot, and said to the angel: I should not have dared to offer a burnt-offering to the Lord, unless your command had given me the priest's right of offering. And the angel said to him: I should not have invited you to offer unless I had known the will of the Lord. And when Joachim was offering the sacrifice to God, the angel and the odour of the sacrifice went together straight up to heaven with the smoke.

And when, after thirty days occupied in going back, they were now near at hand, behold, the angel of the Lord appeared to Anna, who was standing and praying, and said: Go to the gate which is called Golden, and meet your husband in the way, for today he will come to you. She therefore went towards him in haste with her maidens, and, praying to the Lord, she stood a long time in the gate waiting for him. And when she was wearied with long waiting, she lifted up her eyes and saw Joachim afar off coming with his flocks; and she ran to him and hung on his neck, giving thanks to God, and saying: I was a widow, and behold now I am not so: I was barren, and behold I have now conceived. And so they worshipped the Lord, and went into their own house. And when this was heard of, there was great joy among all their neighbours and acquaintances, so that the whole land of Israel congratulated them.

And when Charisius heard this of Mygdonia, he would not go forth to dinner, but bade his servants bring her to dine with him: when then they brought it in, he desired her to dine with him, but she excused herself; since then she would not, he dined alone, saying unto her: On thine account I refused to dine with Misdaeus the king, and thou, wast thou not willing to dine with me? but she said: It is because I am not well. Charisius therefore rose up as he was wont and would sleep with her, but she said: Did I not tell thee that for today I refused it?

And when he had thus spoken, he said unto the apostles: Tarry for me in this place, for today a sacrifice is offered in paradise.

“This is all I’m going to tell you up to this point, but now I’ll go up to the place from which I came. But when I was eager to go, you cast me out, and instead of accompanying me, you’ve chased me away. But be attentive to the glory that awaits me, and when you’ve opened your hearts, listen to the hymns that await me up in heaven, because today I need to sit at the right hand of the Father.

In response Mary said, "I'll tell you what's hidden from you." So she started to tell them these words: "I," she said, "I saw the Lord in a vision and I said to him, 'Lord, I saw you in a vision today.'

And it happened about the seventh hour of the night Isaac awoke, and came to the door of his father's chamber, crying out and saying, Open, father, that I may touch you before they take you away from me. Abraham arose and opened to him, and Isaac entered and hung upon his father's neck weeping, and kissed him with lamentations. And Abraham wept together with his son, and Michael saw them weeping and wept likewise. And Sarah hearing them weeping called from her bed-chamber, saying, My Lord Abraham, why is this weeping? Has the stranger told you of your brother's son Lot that he is dead? Or has anything else befallen us? Michael answered and said to Sarah, Nay, Sarah, I have brought no tidings of Lot, but I knew of all your kindness of heart, that therein you excel all men upon earth, and the Lord has remembered you. Then Sarah said to Abraham, How dare you weep when the man of God has come in to you, and why have your eyes shed tears for today there is great rejoicing? Abraham said to her, How do you know that this is a man of God? Sarah answered and said, Because I say and declare that this is one of the three men who were entertained by us at the oak of Mamre, when one of the servants went and brought a kid and you killed it, and said to me, Arise, make ready that we may eat with these men in our house. Abraham answered and said, You have perceived well, O woman, for I too, when I washed his feet knew in my heart that these were the feet which I had washed at the oak of Mamre, and when I began to enquire concerning his journey, he said to me, I go to preserve Lot your brother from the men of Sodom, and then I knew the mystery.

And Abraham said to Michael, Tell me, man of God, and show to me why you have come hither. And Michael said, Your son Isaac will show you. And Abraham said to his son, My beloved son, tell me what you have seen in your dream today, and wast frightened. Relate it to me. Isaac answered his father, I saw in my dream the sun and the moon, and there was a crown upon my head, and there came from heaven a man of great size, and shining as the light that is called the father of light. He took the sun from my head, and yet left the rays behind with me. And I wept and said, I beseech you, my Lord, take not away the glory of my head, and the light of my house, and all my glory. And the sun and the moon and the stars lamented, saying, Take not away the glory of our power. And that shining man answered and said to me, Weep not that I take the light of your house, for it is taken up from troubles into rest, from a low estate to a high one; they lift him up from a narrow to a wide place; they raise him from darkness to light. And I said to him, I beseech you, Lord, take also the rays with it. He said to me, There are twelve hours of the day, and then I shall take all the rays. As the shining man said this, I saw the sun of my house ascending into heaven, but that crown I saw no more, and that sun was like you my father. And Michael said to Abraham, Your son Isaac has spoken truth, for you shall go, and be taken up into the heavens, but your body shall remain on earth, until seven thousand ages are fulfilled, for then all flesh shall arise. Now therefore, Abraham, set your house in order, and your children, for you have heard fully what is decreed concerning you. Abraham answered and said to Michael, I beseech you, Lord, if I shall depart from my body, I have desired to be taken up in my body that I may see the creatures that the Lord my God has created in heaven and on earth. Michael answered and said, This is not for me to do, but I shall go and tell the Lord of this, and if I am commanded I shall show you all these things.

And when Pharaoh heard their words he was greatly terrified before them, and he said to them, Go today and come back to me tomorrow, and they did according to the word of the king.

Hereupon one of those that kept the flocks of Nabal, said to his mistress, Nabal's wife, that when David sent to her husband he had received no civil answer at all from him; but that her husband had moreover added very reproachful language, while yet David had taken extraordinary care to keep his flocks from harm, and that what had passed would prove very pernicious to his master. When the servant had said this, Abigail, for that was his wife's name, saddled her asses, and loaded them with all sorts of presents; and, without telling her husband any thing of what she was about, [for he was not sensible on account of his drunkenness,] she went to David. She was then met by David as she was descending a hill, who was coming against Nabal with four hundred men. When the woman saw David, she leaped down from her ass, and fell on her face, and bowed down to the ground; and entreated him not to bear in mind the words of Nabal, since he knew that he resembled his name. Now Nabal, in the Hebrew tongue, signifies folly. So she made her apology, that she did not see the messengers whom he sent. "Forgive me, therefore," said she, "and thank God, who hath hindered thee from shedding human blood; for so long as thou keepest thyself innocent, he will avenge thee of wicked men, for what miseries await Nabal, they will fall upon the heads of thine enemies. Be thou gracious to me, and think me so far worthy as to accept of these presents from me; and, out of regard to me, remit that wrath and that anger which thou hast against my husband and his house, for mildness and humanity become thee, especially as thou art to be our king." Accordingly, David accepted her presents, and said, "Nay, but, O woman, it was no other than God's mercy which brought thee to us today, for, otherwise, thou hadst never seen another day, I having sworn to destroy Nabal's house this very night, and to leave alive not one of you who belonged to a man that was wicked and ungrateful to me and my companions; but now hast thou prevented me, and seasonably mollified my anger, as being thyself under the care of God's providence: but as for Nabal, although for thy sake he now escape punishment, he will not always avoid justice; for his evil conduct, on some other occasion, will be his ruin."

"Although it be a thing incredible, O Romans! because of the great length of time, that so unexpected an event hath happened, yet are we now in possession of liberty. How long indeed this will last is uncertain, and lies at the disposal of the gods, whose grant it is; yet such it is as is sufficient to make us rejoice, and be happy for the present, although we may soon be deprived of it; for one hour is sufficient to those that are exercised in virtue, wherein we may live with a mind accountable only to ourselves, in our own country, now free, and governed by such laws as this country once flourished under. As for myself, I cannot remember our former time of liberty, as being born after it was gone; but I am beyond measure filled with joy at the thoughts of our present freedom. I also esteem those that were born and bred up in that our former liberty happy men, and that those men are worthy of no less esteem than the gods themselves who have given us a taste of it in this age; and I heartily wish that this quiet enjoyment of it, which we have at present, might continue to all ages. However, this single day may suffice for our youth, as well as for us that are in years. It will seem an age to our old men, if they might die during its happy duration: it may also be for the instruction of the younger sort, what kind of virtue those men, from whose loins we are derived, were exercised in. As for ourselves, our business is, during the space of time, to live virtuously, than which nothing can be more to our advantage; which course of virtue it is alone that can preserve our liberty; for as to our ancient state, I have heard of it by the relations of others; but as to our later state, during my lifetime, I have known it by experience, and learned thereby what mischiefs tyrannies have brought upon this commonwealth, discouraging all virtue, and depriving persons of magnanimity of their liberty, and proving the teachers of flattery and slavish fear, because it leaves the public administration not to be governed by wise laws, but by the humor of those that govern. For since Julius Cæsar took it into his head to dissolve our democracy, and, by overbearing the regular system of our laws, to bring disorders into our administration, and to get above right and justice, and to be a slave to his own inclinations, there is no kind of misery but what hath tended to the subversion of this city; while all those that have succeeded him have striven one with another to overthrow the ancient laws of their country, and have left it destitute of such citizens as were of generous principles, because they thought it tended to their safety to have vicious men to converse withal, and not only to break the spirits of those that were best esteemed for their virtue, but to resolve upon their utter destruction. Of all which emperors, who have been many in number, and who laid upon us insufferable hardships during the times of their government, this Caius, who hath been slain today, hath brought more terrible calamities upon us than did all the rest, not only by exercising his ungoverned rage upon his fellow citizens, but also upon his kindred and friends, and alike upon all others, and by inflicting still greater miseries upon them, as punishments, which they never deserved, he being equally furious against men and against the gods. For tyrants are not content to gain their sweet pleasure, and this by acting injuriously, and in the vexation they bring both upon men's estates and their wives; but they look upon that to be their principal advantage, when they can utterly overthrow the entire families of their enemies; while all lovers of liberty are the enemies of tyranny. Nor can those that patiently endure what miseries they bring on them gain their friendship; for as they are conscious of the abundant mischiefs they have brought on these men, and how magnanimously they have borne their hard fortunes, they cannot but be sensible what evils they have done, and thence only depend on security from what they are suspicious of, if it may be in their power to take them quite out of the world. Since, then, we are now gotten clear of such great misfortunes, and are only accountable to one another, [which form of government affords us the best assurance of our present concord, and promises us the best security from evil designs, and will be most for our own glory in settling the city in good order,] you ought, every one of you in particular, to make provision for his own, and in general for the public utility: or, on the contrary, they may declare their dissent to such things as have been proposed, and this without any hazard of danger to come upon them, because they have now no lord set over them, who, without fear of punishment, could do mischief to the city, and had an uncontrollable power to take off those that freely declared their opinions. Nor has any thing so much contributed to this increase of tyranny of late as sloth, and a timorous forbearance of contradicting the emperor's will; while men had an over-great inclination to the sweetness of peace, and had learned to live like slaves; and as many of us as either heard of intolerable calamities that happened at a distance from us, or saw the miseries that were near us, out of the dread of dying virtuously, endured a death joined with the utmost infamy. We ought, then, in the first place, to decree the greatest honors we are able to those that have taken off the tyrant, especially to Cherea Cassius; for this one man, with the assistance of the gods, hath, by his counsel and by his actions, been the procurer of our liberty. Nor ought we to forget him now we have recovered our liberty, who, under the foregoing tyranny, took counsel beforehand, and beforehand hazarded himself for our liberties; but ought to decree him proper honors, and thereby freely declare that he from the beginning acted with our approbation. And certainly it is a very excellent thing, and what becomes free-men, to requite their benefactors, as this man hath been a benefactor to us all, though not at all like Cassius and Brutus, who slew Caius Julius [Cæsar]; for those men laid the foundations of sedition and civil wars in our city; but this man, together with his slaughter of the tyrant, hath set our city free from all those sad miseries which arose from the tyranny."

One who bought [bread] from a baker, he may give tithe from hot bread for cold bread or from cold bread for hot bread, even when they are of various moulds, the words of Rabbi Meir. Rabbi Judah prohibits it, because I say that yesterday’s wheat was bought from one man and today’s wheat from another man. Rabbi Shimon prohibits it in the case of terumat maaser, but permits it in the case of hallah.

If one says to a worker: “Take this issar and gather vegetables for me today,” his payment is permitted. [But if he said:] “In return for this [issar], gather vegetables for me today,” then his payment is forbidden. If one bought a loaf from a baker worth a pondion [and said:] “When I have gathered vegetables from the field, I will bring them to you,” this is permitted. If he bought it from him without any explanation, he may not pay him his debt with the value of seventh year produce, for no debt can be paid with the value of seventh year produce.

If one says to a worker: “Take this issar and gather vegetables for me today,” his payment is permitted. [But if he said:] “In return for this [issar], gather vegetables for me today,” then his payment is forbidden. If one bought a loaf from a baker worth a pondion [and said:] “When I have gathered vegetables from the field, I will bring them to you,” this is permitted. If he bought it from him without any explanation, he may not pay him his debt with the value of seventh year produce, for no debt can be paid with the value of seventh year produce.

Rabbi Dosa ben Harkinas says: the person who goes in front of the ark on [the first day of] of Rosh Hashanah says: “Strengthen us, o Lord our God, on this first day of the month, whether it be today or tomorrow”; and on the following day he says: ‘[Strengthen us...] whether it be today or yesterday.” But the sages did not agree with him.

Rabbi Dosa ben Harkinas says: the person who goes in front of the ark on [the first day of] of Rosh Hashanah says: “Strengthen us, o Lord our God, on this first day of the month, whether it be today or tomorrow”; and on the following day he says: ‘[Strengthen us...] whether it be today or yesterday.” But the sages did not agree with him.

On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible.

On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible.

On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible.

On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible.

On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible.

The two goats of Yom Hakkippurim: it is a requirement that they be alike in appearance, in size, in value, and that they be bought at the same time. But if they are not alike they are still valid. If he bought one today and the other tomorrow, they are valid. If one of them died before the lot was cast another one is bought for the second one. But [if one of them died] after the lot was cast another pair must be bought and he must cast lots for them over again. If the one that ‘For Hashem’ died, he [the high priest] should say: “This one upon which the lot ‘For Hashem’ has fallen stands in its stead.” And if the one that was ‘For Azazel’ died he should say: “This one upon which the lot ‘For Azazel’ has fallen stands in its stead.” The other one is left to pasture until it becomes blemished and it is to be sold and its value goes to the [chest for] voluntary offerings, for the sin-offering of the congregation is not be left to die. Rabbi Judah says: it is left to die. Furthermore Rabbi Judah said: if the blood was poured away, the goat which is to be sent away is left to die. If the goat to be sent away died the blood is poured.

[If one vows,] “Konam, if I taste wine today,” he is forbidden only until it gets dark. “This Sabbath,” he is forbidden the whole week and the Sabbath belongs to the past [week]; “This month,” he is forbidden the whole of that month, and the beginning of the [following] month belongs to the next month. “This year,” he is forbidden the whole year, and the beginning of the [following] year belongs to the next year. “This week of years,” he is forbidden the whole of that week of years, and the [following] sabbatical year belongs to the past. But if he says, “One day,” “One Sabbath,” “One month,” “One year,” [or] “One week of years,” he is forbidden from day to day.

[If a husband says], “This is your get if I die”, [or] “This is your get if I die from this illness”, [or] “This is your get after my death”, he has not said anything. [If he says, “This is your get] from today if I die”, [or “This is your get] from now if I die”, the get is valid. [If he says, “This is your get] from today and after [my] death”, it is both a get and not a get. If he dies [without offspring] she must perform halizah but she cannot marry the husband’s brother. [If he said], “This is your get from today if I die from this illness”, and he then got up and went about and fell sick and died, we estimate [the probable cause of his death]; if he died from the first illness, the get is valid, but otherwise not.

[If a husband says], “This is your get if I die”, [or] “This is your get if I die from this illness”, [or] “This is your get after my death”, he has not said anything. [If he says, “This is your get] from today if I die”, [or “This is your get] from now if I die”, the get is valid. [If he says, “This is your get] from today and after [my] death”, it is both a get and not a get. If he dies [without offspring] she must perform halizah but she cannot marry the husband’s brother. [If he said], “This is your get from today if I die from this illness”, and he then got up and went about and fell sick and died, we estimate [the probable cause of his death]; if he died from the first illness, the get is valid, but otherwise not.

[If a husband says], “This is your get if I die”, [or] “This is your get if I die from this illness”, [or] “This is your get after my death”, he has not said anything. [If he says, “This is your get] from today if I die”, [or “This is your get] from now if I die”, the get is valid. [If he says, “This is your get] from today and after [my] death”, it is both a get and not a get. If he dies [without offspring] she must perform halizah but she cannot marry the husband’s brother. [If he said], “This is your get from today if I die from this illness”, and he then got up and went about and fell sick and died, we estimate [the probable cause of his death]; if he died from the first illness, the get is valid, but otherwise not.

If a man writes over his property to his son, he must write, “From today and after my death”, according to Rabbi Judah. Rabbi Yose says, “He need not do so.” If a man writes over his property to his son to be his after his death, the father cannot sell it since it is written over to the son, and the son cannot sell it since it is in the possession of the father. If his father sold the property, it is sold [only] until he dies; if the son sold the property, the buyer has no claim until the father dies. The father harvests the crops and gives them to whomever he wishes, and what he has left harvested belongs to [all] his heirs. If he left elder sons and younger sons, the elder sons may not take care of themselves [from the estate] at the expense of the younger sons, nor may the younger sons claim maintenance at the cost of the elder sons, rather they all share alike. If the elder sons married [at the expense of the estate] so too the younger sons may marry [at the expense of the estate]. If the younger sons said, “We will marry in the way you married”, they do not listen to them, for what their father gave them, he has given.

How do witnesses become liable [to punishment] as perjurers? [If they say:] “We testify that so and so [a priest] is a son of a woman who had [formerly] been divorced or a haluzah,” it is not said that each witness should himself be as if he was born of a divorcee or a haluzah; rather he receives forty [lashes]. [If they say]: “We testify that so and so is guilty of [a crime entailing] exile”, it is not said that each witness should himself be exiled; rather he receives forty [lashes]. [If they say:] “We testify that so and so divorced his wife and has not paid her kethubah” seeing that either today or tomorrow he [the husband] will pay her kethubah, the assessment should be made how much a man will be willing to pay [now] for the ownership of her kethubah, on the condition that if she should be widowed or divorced [he will take it over] but if she should die, her husband will inherit her [estate including the kethubah]. [If they say]: “We testify that so and so owes his friend one thousand zuz on the condition that he will pay him within thirty days”, while the debtor says “ten years”, the assessment should be made how much a man is willing to pay for the use of a thousand zuz, whether he pays them in thirty days or ten years.

“I swear I shall not eat,” and he ate foods which are not fit to be eaten, and drank liquids which are not fit to be drunk, he is exempt. “I swear I shall not eat,” and he ate carrion, trefot, and reptiles and creepy things, he is liable. Rabbi Shimon exempts him. He said, “I vow that my wife shall not benefit from me, if I have eaten today,” and he had eaten carrion, trefot, forbidden animals, or reptiles, his wife is prohibited to him.

A vain oath applies to men and women, to relatives and non-relatives, to those qualified [to bear witness] and those not qualified, [whether uttered] before the court, or not before the court, [but it must be uttered] with a man's own mouth. And he is liable, for intentional transgression, stripes, and for unintentional transgression he is exempt. [In the case of] both this and that [oath], if he was adjured by the mouth of others, he is liable. How so? If he said, “I have not eaten today,” or, “I have not put on tefillin today” [and the another person said,] “I adjure thee,” and he said, “Amen!”, he is liable [if his oath was false].

A vain oath applies to men and women, to relatives and non-relatives, to those qualified [to bear witness] and those not qualified, [whether uttered] before the court, or not before the court, [but it must be uttered] with a man's own mouth. And he is liable, for intentional transgression, stripes, and for unintentional transgression he is exempt. [In the case of] both this and that [oath], if he was adjured by the mouth of others, he is liable. How so? If he said, “I have not eaten today,” or, “I have not put on tefillin today” [and the another person said,] “I adjure thee,” and he said, “Amen!”, he is liable [if his oath was false].

Whatever is more sacred than another precedes the other. The blood of a hatat precedes the blood of a olah, because it propitiates. The limbs of a olah precede the innards of a hatat, because it [the former] is entirely for the fires [of the altar]. A hatat precedes an asham, because its blood is sprinkled on the four horns and on the base. An asham precedes a today and a nazirite’s ram, because it is a most holy sacrifice. A todah and a nazirite's ram precede a shelamim, because they are eaten one day [only] and require [the accompaniment of] loaves. A shelamim precedes a firstling, because it requires four [blood] applications and laying [of hands], libations, and the waving of the breast and the thigh.

Just as they take precedence in being offered, so they take precedence in being eaten. Yesterday’s shelamim and today’s shelamim, yesterday’s takes precedence. Yesterday’s shelamim and today’s hatat and asham, yesterday's shelamim takes precedence, the words of Rabbi Meir. But the sages say: the hatat takes precedence, because it is a most sacred sacrifice.

Just as they take precedence in being offered, so they take precedence in being eaten. Yesterday’s shelamim and today’s shelamim, yesterday’s takes precedence. Yesterday’s shelamim and today’s hatat and asham, yesterday's shelamim takes precedence, the words of Rabbi Meir. But the sages say: the hatat takes precedence, because it is a most sacred sacrifice.

One may mix the drink-offerings of bulls with the drink-offerings of rams, or the drink-offerings of lambs with the drink-offerings of other lambs, or those of an individual offering with those of a communal offering, or those of [an offering offered] today with those of [an offering offered] yesterday; But one may not mix the drink-offerings of lambs with the drink-offerings of bulls or of rams. If they mixed these on their own, and they mixed these on their own, and then they were mixed, they are valid. But if before each was mixed by itself [they were mixed together], they are invalid. Although the minhah of the lamb that was offered with the omer was doubled, its drink-offerings were not doubled.

If a person slaughtered [an animal] and it was found to be terefah, or if he slaughtered [it as an offering] to idols, or if he slaughtered the red cow, or an ox which was condemned to be stoned, or a heifer whose neck was to be broken: Rabbi Shimon exempts [him from having transgressed the law of “it and its young”]; but the sages make him liable. If a person slaughtered [an animal] and it became nevelah under his hand, or if he stabbed it, or tore away [the organs of the throat], he does not thereby transgress the law of it and its young. If two people bought a cow and its young, he who bought first can slaughter first; but if the second preceded him, he holds his advantage. If a person slaughtered a cow and then two of its calves, he is liable for eighty lashes. If he slaughtered its two calves and then the cow, he is liable for forty lashes. If he slaughtered it and then its calf and then the calf's offspring, he is liable for eighty lashes. If he slaughtered it and then its calf's offspring and then the calf, he is liable for forty lashes. Symmachos says in the name of Rabbi Meir: he is liable for eighty lashes. At four periods in the year he who sells a beast to another must inform him, “I sold today its mother to be slaughtered,” or “I sold today its young to be slaughtered,” and these are they: on the eve of the last day of the feast [of Sukkot], on the eve of the first day of Pesah, on the eve of Shavuot, and on the eve of Rosh Hashanah. According to Rabbi Yose the Galilean, also on the eve of Yom Kippur, in the Galilee. Rabbi Judah says, this is so, only when there was no time in between the sales, but if there was time, he need not inform him. Rabbi Judah agrees that if he sold the mother to the bridegroom and the young to the bride, he must inform them of it, for it is certain that they will each slaughter on the same day.

If a person slaughtered [an animal] and it was found to be terefah, or if he slaughtered [it as an offering] to idols, or if he slaughtered the red cow, or an ox which was condemned to be stoned, or a heifer whose neck was to be broken: Rabbi Shimon exempts [him from having transgressed the law of “it and its young”]; but the sages make him liable. If a person slaughtered [an animal] and it became nevelah under his hand, or if he stabbed it, or tore away [the organs of the throat], he does not thereby transgress the law of it and its young. If two people bought a cow and its young, he who bought first can slaughter first; but if the second preceded him, he holds his advantage. If a person slaughtered a cow and then two of its calves, he is liable for eighty lashes. If he slaughtered its two calves and then the cow, he is liable for forty lashes. If he slaughtered it and then its calf and then the calf's offspring, he is liable for eighty lashes. If he slaughtered it and then its calf's offspring and then the calf, he is liable for forty lashes. Symmachos says in the name of Rabbi Meir: he is liable for eighty lashes. At four periods in the year he who sells a beast to another must inform him, “I sold today its mother to be slaughtered,” or “I sold today its young to be slaughtered,” and these are they: on the eve of the last day of the feast [of Sukkot], on the eve of the first day of Pesah, on the eve of Shavuot, and on the eve of Rosh Hashanah. According to Rabbi Yose the Galilean, also on the eve of Yom Kippur, in the Galilee. Rabbi Judah says, this is so, only when there was no time in between the sales, but if there was time, he need not inform him. Rabbi Judah agrees that if he sold the mother to the bridegroom and the young to the bride, he must inform them of it, for it is certain that they will each slaughter on the same day.

If a man set aside his hatat and then died, his son should not offer it after him. A man may not offer [what was set apart] for one sin for another sin. Even if he had set apart [the hatat] for forbidden fat that he had eaten yesterday, he may not offer it for forbidden fat that he has eaten today, for it is said, “His offering ... for his sin” (Leviticus 4:28) the offering must be for that particular sin.

On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, "Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: "The counsel of the Lord is with them that fear him: and his covenant, to make them know it" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yohanan ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.

Rebbi Joshua ben Levi said, his name is Ẓemaḥ. Rebbi Yudan, the son of Rebbi Aivu, said his name is Menaḥem. Ḥanina the son of Rebbi Abbahu said: they have no disagreement since the numerical value of one is the numerical value of the other: Ẓemaḥ is equal to Menaḥem. Since Rebbi Yudan the son of Rebbi Aivu said, it happened to a Jew who was plowing in the valley of Arbel that his ox was bellowing. An Arab passed by and heard the bellowing of the ox. He said to him: Jew, Jew, unharness your ox, unharness your plow because the Temple was destroyed. The ox bellowed a second time. He said: Jew, Jew, harness your ox, fix your plow because King Messiah has been born. He said to him: What is his name? Menaḥem. He said to him: What is his father’s name? Ḥizqiah. He said to him: Where is he? He said to him: At the king’s palace in Bethlehem in Judea. He went and sold his ox and plow and made himself a vendor of baby linens. He went to towns and left towns until he came to that town. All the women bought from him but the mother of Menaḥem did not buy. He heard the women say: Menaḥem’s mother, Menaḥem’s mother, come and buy for your son! She said: I would rather strangle him like a hater of Israel because he was born on the day the Temple was destroyed. He said to her: I like him, because for him it was destroyed and for him it will be rebuilt. She said to him, I have no money. He said to her, that does not bother me, come and buy for him! If you have nothing with you today, I shall return another day and I will take it then. After some time he went up to that town and said to her: How is your baby doing? She said to him: After you had seen me there came storms and raised him and tore him from my hands. Rebbi Abun said: We do not need to learn from that Arab, is it not a full verse (Is. 10:35): “The Lebanon will fall through a noble one”? And the next verse is (11:1) “A sprout will come from the stem of Jesse.”

When Rebbi Judah the Prince died, Rebbi Yannai proclaimed and said: “There is no priesthood today.” When Rebbi Judah the Prince, grandson of Rebbi Judah the Prince, died, Rebbi Ḥiyya bar Abba did push Rebbi Zeïra in the Gufna synagogue of Sepphoris and defiled him. When Nahoraï, the sister of Rebbi Judah the prince, died, Rebbi Ḥanina sent for Rebbi Mana but the latter did not come. He said to him, if one does not defile himself for them during their lifetime, so much less in their death. Rebbi Nassa said, in their death they made them like a corpse of obligation.

The linen traders had an assembly. There was one whose nickname was Bar Ḥovez (son of the cheesemaker) who did not appear. They said: What are we going to eat today? One said: cheese, then the cheeser will come. Rebbi Joḥanan said, this one was calumniating in secret. The city councilmen of Sepphoris had an assembly. There was one by the name of Joḥanan who did not appear. One said to the other, let us visit Rebbi Joḥanan today. They said, Joḥanan will come. Rebbi Simeon ben Laqish said, this one calumniated justly.

The linen traders had an assembly. There was one whose nickname was Bar Ḥovez (son of the cheesemaker) who did not appear. They said: What are we going to eat today? One said: cheese, then the cheeser will come. Rebbi Joḥanan said, this one was calumniating in secret. The city councilmen of Sepphoris had an assembly. There was one by the name of Joḥanan who did not appear. One said to the other, let us visit Rebbi Joḥanan today. They said, Joḥanan will come. Rebbi Simeon ben Laqish said, this one calumniated justly.

What is a will? “It should be granted to me to live and get up from bed, but if I should die, my properties should be given to X.” What is a gift? “All my properties are given as a gift to X from now on,” or it must be written: “as of today.”

The sister of Rebbi Gurin wrote her possessions over to her brother. His older brother came, made peace with her, and she wrote her possessions over to him. The case came before Rebbi Immi. He said: So says Rebbi Joḥanan, one may change his mind. Rebbi Zeïra said, but does Rebbi Joḥanan not agree that if it was written “from today” one may not change his mind? Rebbi Abbahu came in the name of Rebbi Joḥanan, one may not change his mind. Rebbi Illaï came in the name of Rebbi Joḥanan, one may not change his mind. Then Rebbi Immi remembered, and the judgement was reversed.

Rebbi Jeremiah asked: If it was marked in his mind, is it as if it were marked? If it stood in the shadow of a date palm, the date palm marks it. If two of them were dripping, each of them marks the other. If the entire field was of dripping olive trees? Let us hear from the following: “Rebbi Yose says, there is no law of the forgotten sheaf for olives.” Rebbi Simeon bar Yaqim said, Rebbi Yose said this only in former times when olives were scarce because Hadrian, the evil one, had come and devastated the entire land. But today when olive trees are everywhere, they are under the law of the forgotten sheaf.

“ Rebbi Yose says, there is no law of the forgotten sheaf for olives.” Rebbi Simeon bar Yaqim said, Rebbi Yose said this only in former times when olives were scarce because Hadrian, the evil one, had come and devastated the entire land. But today when olive trees are everywhere, they are under the law of the forgotten sheaf.

Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran, and one seah of wheat germ. But today, we do not even get one for one.

Samuel ran away from his father and stayed between two huts of the poor. He heard their voices saying, on which silver will we eat today, on golden silverplate or silver silverplate? He returned and told his father about it. He said to him, we have to give thanks to the dishonest among them.

The teacher of the great Rebbi Hoshaia’s son was blind and he used to invite him to eat with him every day. One day there were guests and he did not ask him to eat with him. In the evening, he went to him and said: Please, Sir, do not be angry with me. Since I had guests, I did not want risking injuring the Sir’s honor, therefore I did not eat with you today. He said to him, you assuaged him who is seen but does not see; may He be appeased by you Who sees but is not seen. He asked him, from where do you have this? He said, from Rebbi Eliezer ben Jacob. For there came a blind man to Rebbi Eliezer ben Jacob’s town; Rebbi Eliezer ben Jacob sat below him so that they should say if he were not a great person, Rebbi Eliezer ben Jacob would not sit below him. They provided for him in honor. He asked them, what is this? They told him, because Rebbi Eliezer ben Jacob sat below you. He prayed for him the following prayer: You did a good deed for one who is seen but does not see; He Who sees but is not seen may be appeased by you and do good for you.

Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yaïr went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my cousins should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

MISHNAH: He who buys from the baker may tithe from the warm on the cold and from the cold on the warm, even from many types, the words of Rebbi Meïr. Rebbi Jehudah forbids it; I say that the wheat of yesterday was from one source and today’s is from another. Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

“They do not have to be checked.” That means in earlier times when flax was not found everywhere. But today, when flax is found everywhere, they need to be checked.

What are the rules if somebody improved today? Rebbi Jeremiah wanted to say, it is permitted. Rebbi Yose said, did Rebbi Jeremiah not hear that he would be whipped? Did he not hear that he would be unacceptable for testimony? He turned around and said, certainly he had heard! But he is like someone who hears a statement and questiones it. Rebbi Ḥizqiah said, it was objected before Rebbi Jeremiah, there seems not to have been a court which disestablished! The force of Rebbi Jeremiah is from the following: “An Israel woman who comes to a priestly woman to get fire dips the wick into oil to burn and lights.” Rebbi Ḥuna in the name of the house of Rebbi Yannai: It was a time of wolf packs; there was no court which disestablished. As you say there, there was no court which disestablished, so here there was no court which disestablished!

MISHNAH: Is somebody says to a day-laborer: “Here you have an as and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical.

MISHNAH: Is somebody says to a day-laborer: “Here you have an as and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

Rebbi Simeon ben Laqish said, if he shows him the stump; then he pays him only the wages of his feet. Rebbi Joḥanan said, even if he did not show it to him it is as if he had. A baraita disagrees with Rebbi Simeon ben Laqish, as it was stated: “If somebody hires a worker to bring wine for a sick person, or an apple for a sick person, if he delivered it, he must pay, otherwise he does not have to pay. But if he said to him, wine for a sick person from place X, or an apple for a sick person from place X, he has to pay him whether he delivered or not because he pays him the wages of his feet.” What does Rebbi Simeon ben Laqish do with this? He explains that he showed him. A baraita disagrees with Rebbi Joḥanan, as it was stated: “Nobody should say to his neighbor, here you have a denar and bring me gleanings today, bring me peah today. But he may say to him, for gleanings you will bring today, for peah you will bring today. The same rules apply to a Levite.” Here, he did not show him; is it considered as if he showed him? What does Rebbi Joḥanan dowith this? They were particularly lenient with the Sabbatical because it is rabbinical.

In Rav’s opinion, only a sacrificing Cohen. In Rebbi Joḥanan’s opinion, any Cohen. In Rav’s opinion, only for sacrifices in the Temple. In Rebbi Joḥanan’s opinion, even holy food in the countryside. In the rabbis’ opinion, only during the existence of the Temple. In Rebbi Joḥanan’s opinion, even today.

“But they may give free gifts to one another.” Our Mishnah is Rebbi Meїr’s since Rebbi Meїr says a gift is not like a sale. Rebbi Yose said, here it is everybody’s opinion, following what was stated: A person says to his neighbor [in Jerusalem]: What did you eat today? If that one says summer figs, he knows that it was firstling. Just as summer figs are sold cheaply, so firstlings are sold cheaply. If that one said manna, he knows that it was Second Tithe. Just as manna was given as a gift, so Second Tithe may be given as a gift. They objected: Everybody agrees that animal tithe cannot be sold; do you say it can be given as a gift? This also can be given as a gift. Rebbi Mana did not say so but was following Rebbi Jehudah since Rebbi Jehudah said He made it one’s property. They objected: Everybody agrees that animal tithe is not one’s property; do you say it can be given as a gift? This also can be given as a gift.

Rebbi Zevida was sitting and teaching his son: “if somebody wants to exchange [tithe] money for produce today, both these and those are consecrated, the words of the House of Shammai. The House of Hillel say, the money is as it was and the produce is as it was.” Rebbi Crispus passed by and told him, do not state it so but say “produce for money.” Therefore, everybody agrees that money for produce was not consecrated. But did we not state: “if there is no Temple they should be left to rot”? Explain it if he dedicated it when there was a Temple and the Temple was destroyed.

HALAKHAH: “One should not say to another person,” etc. What is the difference between him who says “to distribute” and him who says “that we should eat and drink them?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: If somebody says to a day-laborer: “Here you have an as and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical. What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

HALAKHAH: “One should not say to another person,” etc. What is the difference between him who says “to distribute” and him who says “that we should eat and drink them?” Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation. There, we have stated: If somebody says to a day-laborer: “Here you have an as and collect vegetables for me today”, these wages are permitted. “For its value collect vegetables for me today”, these wages are forbidden. If somebody bought from the baker a loaf in the value of a dupondius [and says], when I collect vegetables from the field I shall bring to you, that is permitted. If he took from him silently he should not pay with the proceeds of Sabbatical [produce] since one may not pay a debt with proceeds of the Sabbatical. What is the difference between him who says “collect for me” and him who says “for its value collect for me”? Rebbi Yose in the name of Rebbi Yose ben Ḥanina, this is one of the practices of obfuscation. There, we have stated: “A person may borrow from another pitchers of wine or oil but he should not say: lend me.” What is the difference between him who says “let me borrow” and him who says “lend me”? Rebbi Zeïra in the name of Rebbi Jonathan, this is one of the practices of obfuscation.

A person was ploughing. His cow broke away before him and started running. He ran and ran after her until he found himself in Babylonia. They asked him, when did you leave? He answered, today. They asked him, by which [road] did you come? He answered them, by this one, come and see it. He went out, wanted to see it, and did no longer recognize it.

HALAKHAH: What is the reason of the rabbis? (Deut. 26:3) “I am declaring today”. He declares once but not twice. Does not Rebbi Jehudah hold so? He does, referring to one person. But two persons can declare and declare again.

At 70, a death of love. (Ps. 90:10): “The days of our lives are then 70 years.” At 80, death of old age, as it is said: “At most, 80 years.” Also thus Barzilai said to David (2S. 19:36): “I am today 80 years of age, do I still know good from bad?”

MISHNAH: The fife beats before them until they arrive at the Temple Mount. Arrived at the Temple Mount, even king Agrippas takes the basket on his own shoulder and enters until he arrives at the Temple courtyard. When they arrived at the Temple courtyard, the Levites sang (Ps. 30:2): “I shall elevate You, Eternal, for You drew me up and You did not make my enemies happy because of me.” The pigeons on the baskets were elevation sacrifices and what was in their hands they gave to the Cohanim. As long as the basket is still on his shoulder he reads from (Deut. 26:3) “I am declaring today before the Eternal, your God” until he finishes the entire paragraph. Rebbi Jehudah says, until (v. 5): “My father was a wandering Aramean.” When he comes to “my father was a wandering Aramean”, he takes the basket down from his shoulder, holds it by its rim, and the Cohen puts his hand under it and weaves it. Then he reads from “my father was a wandering Aramean” until he finishes the entire paragraph, he puts it down next to the altar, prostrates himself, and leaves. In earlier times, everybody who knew how to read, read, and everybody who did not know how to read, had someone read before him. When they refrained from bringing they instituted that one read before him who knew and him who did not know. Rich people bring their First Fruits in bowls of silver and gold but poor people bring them in baskets of stripped willow twigs. Baskets and First Fruits are given to the Cohanim.

An old man stated before Rebbi Zeïra: He returns to “I am declaring today.” But can a person declare and repeat it? We support it: I already declared.

Two students of Rebbi Ḥanina went out to chop wood. An astrologer saw them, these two if they go out will not return. When they went out they met an old man who told them, acquire merit by me; for three days I did not eat anything. They had a loaf with them, cut off half of it and gave it to him. He ate and prayed for them; he said to them, may your life be preserved today as you did preserve my life today. They went out in peace and returned in peace. There were people there who had heard his voice and told him, did you not say, these two if they go out will not return? He said, if it is so, this man is a liar and his astrology consists of lies. Nevertheless they went and investigated and found a viper half in this load and half in the other load. They asked, what good deed did you do today? They told him the facts. He said, what can this man do if the Jew’s God is propitiated by half a loaf!

Two students of Rebbi Ḥanina went out to chop wood. An astrologer saw them, these two if they go out will not return. When they went out they met an old man who told them, acquire merit by me; for three days I did not eat anything. They had a loaf with them, cut off half of it and gave it to him. He ate and prayed for them; he said to them, may your life be preserved today as you did preserve my life today. They went out in peace and returned in peace. There were people there who had heard his voice and told him, did you not say, these two if they go out will not return? He said, if it is so, this man is a liar and his astrology consists of lies. Nevertheless they went and investigated and found a viper half in this load and half in the other load. They asked, what good deed did you do today? They told him the facts. He said, what can this man do if the Jew’s God is propitiated by half a loaf!

Two students of Rebbi Ḥanina went out to chop wood. An astrologer saw them, these two if they go out will not return. When they went out they met an old man who told them, acquire merit by me; for three days I did not eat anything. They had a loaf with them, cut off half of it and gave it to him. He ate and prayed for them; he said to them, may your life be preserved today as you did preserve my life today. They went out in peace and returned in peace. There were people there who had heard his voice and told him, did you not say, these two if they go out will not return? He said, if it is so, this man is a liar and his astrology consists of lies. Nevertheless they went and investigated and found a viper half in this load and half in the other load. They asked, what good deed did you do today? They told him the facts. He said, what can this man do if the Jew’s God is propitiated by half a loaf!

There, we have stated: “One who loses semen on the third day is pure, the words of Rebbi Eleazar ben Azariah. Rebbi Ismael says, sometimes they are four terms, sometimes they are five, sometimes they are six. Rebbi Aqiba says, always they are five. If part of the first term had elapsed, one completes it by the sixth term.” Therefore Rebbi Ismael makes the day one term and the night one term; Rebbi Aqiba makes the day one term and the night one term. In what do they differ? They differ in complete terms. Rebbi Ismael treats part of a term like the whole, but Rebbi Aqiba does not treat part of a term like the whole. It was stated so about Rebbi Aqiba: “Therefore if part of the first term had elapsed, one completes it by the sixth term”. It was stated: Rebbi Eleazar ben Azariah says, day and night each are a term, and part of a term is like the whole. It was stated so about Rebbi Eleazar ben Azariah: Sometimes after slightly more than a day she is pure; sometimes after slightly less than two days she is impure. How does it happen that after slightly more than a day she is pure? She had intercourse Friday afternoon before sundown and lost Saturday night after nightfall; there is slightly more than a day she is pure. How does it happen that after slightly less than two days she is impure? She had intercourse Friday night after sundown and lost Sunday night before nightfall; there is slightly less than two days she is impure. Rebbi Joḥanan said, from the words of all of them, Israel received the Torah as immersed on the same day. That is, the women; but the men already were purified. What is the reason? Sanctify them today and tomorrow and let them wash their garments. Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, and Rebbi Ismael, and Rebbi Aqiba. But the word of the Sages is, up to three days; after that it decayed. This parallels what Rebbi Zeˋira said in the name of Rebbi Joḥanan: This are the instructions for the sufferer from gonorrhea and from whom semen is ejaculated. Since the instructions of the sufferer from gonorrhea are based on three days, also the instructions for semen are up to three days.

Rebbi Ḥanina said, with difficulty they permitted greeting on the Sabbath. Rebbi Ḥiyya bar Abba said, when Rebbi Simeon ben Yoḥai saw that his mother enjoyed talking much, he said to her, mama, today is Sabbath. It was stated: It is forbidden to pray for his needs on the Sabbath. Rebbi Zeˋira asked Rebbi Ḥiyya bar Abba, may one say, “shepherd us, provide for us”? He answered him, these are formulas of benediction.

HALAKHAH: Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal, this is Rebbi Nehemiah’s who said, it can be taken only if necessary. Rebbi Yose said, the reason of the rabbis there is that everything in the house is prepared, but here if you would say so he would save from today for tomorrow. The Mishnah is from Rebbi הונדקס who said, one always saves food for three meals. Explain it if the fire started Friday evening before he ate. What should one say on the day of Atonement? Should he not save anything following the rabbis? Everybody agrees that one saves food for one meal because of the danger.

HALAKHAH: “And he says if today is holiday my words should be void but he gives a name to his tithes but does not eat from it. On the second [day] he gives a name to his tithes and eats from it.” Rav’s argument seems inverted. There he treats it as one sanctity but here he treats it as two sanctities. There it is one long sanctity but here one is holy, the other profane. The rabbis’ argument seems inverted. There they treat it as two sanctities, but here they make it one sanctity. There a holiday next to a Sabbath is like weekday next to Sabbath but here both are equal. The Sages agree with Rebbi Jehudah about the two days of the New Year which are an institution of the early prophets

MISHNAH: Rebbi Dosa ben Hyrkanos said, the reader on New Year’s Day says “save us, Eternal, our God, on this Day of the New Moon, whether it be today or tomorrow.” The next day he says, “whether it be today or was yesterday”; but the Sages did not agree with him.

MISHNAH: Rebbi Dosa ben Hyrkanos said, the reader on New Year’s Day says “save us, Eternal, our God, on this Day of the New Moon, whether it be today or tomorrow.” The next day he says, “whether it be today or was yesterday”; but the Sages did not agree with him.

HALAKHAH: Paragraph: “Rebbi Dosa ben Hyrkanos said, the reader”, etc. Because he says “whether it be today or tomorrow.” Or it comes following what Rebbi Jacob the son of Rebbi Aḥa said, the reader on New Year’s Day does not have to mention the New Moon. Also here it is so.

Is a city counted in the measure of 2’000? Rebbi Ḥizqiah said, Rebbi Simon in the name of Rebbi Joḥanan: A city is not counted in the measure of 2’000. Rebbi Eleazar said, a city is counted in the measure of 2’000. In earlier times the people of Tiberias were walking through all its hot springs but the people of its hot springs came only to the cupola. But today for the people of Tiberias and the people of its hot springs it is one city. Rebbi Jeremiah said, “it happened that an old shepherd came and said before Rebbi, I remember the people of Magdala walking up to its hot springs, walking through its hot springs and coming up to the outer courtyard close to the bridge; and Rebbi permitted that the people of Magdala walk up to its hot springs, walking through its hot springs and come up to the outer courtyard up to the bridge. In addition, Rebbi permitted that the people of Gadara descend to their hot springs and return to Gadara but the people of the hot springs may not ascend to Gadara.” Rebbi Mana said, because of the authorities. Rebbi Yose ben Rebbi Abun said, it is not because of this but because we have stated “the people of a large town walk through all of a small town, the people of a small town do not walk through all of a large town.”

It was stated: Rabban Simeon ben Gamliel says, any commandment which the Samaritans keep they are much more exact with them than Jews. Rebbi Simeon said, that means earlier when they were concentrated in their villages. But today, when they have no commandments nor remainders of commandments they are suspect and degenerate.

Rebbi Bun bar Ḥiyya said before Rebbi Zeˋira: This implies that one is permitted to feed it to ownerless animals. Rebbi Jeremiah objected, did we not state “he crumbles it”? Rebbi Jeremiah was of the opinion, loaf sized. Rebbi Yose said to him, it only mentioned “he crumbles it”, that when he crumbled it it was nullified. But the following says it, leavend matter may not be eaten today, even by the dogs. This includes to forbid it for usufruct. Where do we hold? If for his own dog, the prohibition of usufruct had been stated. But we must hold for the dog [of others]. This implies that one is prohibited from feeding it to ownerless animals.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.