uprooted

'And [thou,] James, the son of Alphaeus, no power whatsoever of the Devil shall have dominion over thy body [or over thy preaching] in any place; nay, whatsoever shall be planted by thee, shall never be uprooted. Amen.

[Most (things)] of [the] world can stand up and live as long as their [insides are hidden. If they're revealed], they die, as [illustrated] by the visible human. [As long as] the human's guts are hidden, the human is alive. If their guts are exposed and come out of them, the human will die. It's the same way with the tree. While its root is hidden, it blossoms and grows. If its root is exposed, the tree dries up. That's what it's like with everything that's born in the world, not only the revealed, but also the hidden; because as long as the root of evil is hidden, it's strong. But if it's recognized, it dissolves, and if it's revealed, it dies. So the Word says, "Already the axe is laid at the root of the trees." It won't (just) cut, (because) that which will be cut blossoms again. Rather, the axe digs down into the ground until it brings up the root. Jesus plucked out the root completely, but others did so partially. As for us, let every one of us dig down to the root of the evil within and pluck it out from its root in us. It'll be uprooted if we recognize it. But if we don't recognize it, it takes root within us and bears its fruit in us. It masters us, and we're forced to serve it. It captures us so that we do what we do [not] want to; and we do [not] do what we want to. [It's] powerful because we haven't recognized it. It's active as long as [it exists]. [Ignorance] is the mother of [all evil]. Ignorance will cause [death, because] what exists from [ignorance] neither did exist nor [does exist], nor will they come into being […] they'll be perfected when the whole truth is revealed, because the truth is like ignorance. When it's hidden, it rests within itself, but if it's revealed and recognized, it's glorified inasmuch as it's stronger than ignorance and error. It gives freedom. The Word says, "If you'll know the truth, the truth will make you free." Ignorance is slavery; knowledge is freedom. If we know the truth, we'll find the fruits of truth within us. If we unite with it, it'll receive our fullness.

As long as it's hidden, evil is inactive, but it hasn't been removed from among the Holy Spirit's seed. They're slaves of evil. But whenever it's revealed, then the perfect light will flow out upon everyone, and all of them who are in it will [receive the chrism]. Then the slaves will be made free and the captives will be redeemed. "[Every] plant [which] my Father who's in heaven [hasn't] planted [will be] uprooted." Those who are separated will unite […] will be filled.

For many in killing the wicked do two works, of good and evil; but the whole is good, because he hath uprooted and destroyed that which is evil.

And in the one hundredth year of the life of N4hér, when God saw that the children of men were sacrificing their sons to devils, and worshipping idols, He opened the storehouses of the wind, and the gate of the whirlwind, and a blast of wind went forth in all the earth. And it uprooted the images, and the places where offerings were made to devils, and it swept together the idols, and the images, and the pillared buildings in a heap, and piled up great mounds [of earth] over them; [and they are there] to this day. Now to this blast of wind learned men have given the name of “ Wind- Flood”; but certain who have erred have said, ‘“‘ These mounds existed [already] in the days of the Flood [of waters]. _Now those who have said these things have erred greatly from the truth;. for before the Flood [of waters] there were no idols in the earth, and it was not because of idols that the Flood came, but because of the fornication of the daughters of Cain. And, moreover, at that time there were no men on this earth, which was a waste and a desert. And our fathers were cast forth in days of old, as it were, into exile, because they were not worthy to be neighbours of Paradise. And through the Ark they were driven forth to the mountains of Kard6, and from there they were scattered about throughout all the earth. For these mounds came into being because of idols, and in them are buried all the idols of that time, and all the devils also who dwell in them are in these mounds, and there is no mound which hath not devils in it.

And God opened the storehouse of the winds and whirlwinds, and they uprooted the idols and graven images, and they collected them together and buried them under the earth, and they reared over them these mounds that are in the world. This was called ‘ the Wind Flood.’

Vespasian, 10 years. Immediately after he came to the throne, he sent his son Titus against Jerusalem, and he besieged it for two years, until he uprooted it and destroyed it.

After Elijah comes and conquers the son of destruction, and encourages the believers, for a space and a time which is known to God alone, there will appear the living sign of our Lord’s Cross, honoured and borne aloft in the hands of the Archangel Gabriel. Its light will overpower the light of the sun, to the reproach and putting to shame of the infidels and the crucifying Jews. As soon as the life-giving Cross appears before our Lord, as the Doctor saith, ‘ His victory comes before Him,’ etc., then a powerful light will fill the whole vaulted space between the heavens and the earth, the radiance and light whereof will be above all (other) lights; and suddenly will the mighty sound of the first trumpet of the Archangel be heard, concerning which our Lord said, e At midnight there will be a cry, “ Behold the Bridegroom cometh, go ye forth to meet Llim.” ’ At this trumpet the sun shall become dark, the moon shall not display its light, the stars shall drop from the heavens like leaves, and the powers of the heavens shall be moved. The earth shall totter and tremble, the mountains and hills shall melt, the sea shall be disturbed and shall cause terrible sounds to be heard. The rivers shall submerge the earth, the trees shall be uprooted, buildings shall fall, towns and villages shall be overturned, and high walls and strong towers shall be thrown down. The wild beasts and cattle and fowl and fish shall come to an end and perish; and everything shall be destroyed, except a few human beings who shall remain alive, and whom the resurrection shall overtake, of whom Paul has said, ‘We who are left shall not overtake them that sleep,’ meaning to say that those who are found alive at the time of the resurrection will not sleep the sleep of death; as the apostle says again, ‘ Behold I tell you a mystery; we shall not all sleep, but we shall all be changed.’ As touching the heavens, some say that they will be rent, and that the waters which are above the firmament will descend, for it is not possible for the substance of water to pass through the substance of the firmament. Others say that as water passes through a tree or a piece of pottery, and sweat through the skin, so also will men enter into heaven and not be prevented, and (in like manner too) will the waters descend from above. Others say that the firmament will be rolled up like the curtain of a tent.

If one sees a place where miracles have been done for Israel, he says, “Blessed be the One who made miracles for our ancestors in this place.” [If one sees] a place from which idolatry has been uprooted, he should say, “Blessed be the One who removed idolatry from our land.”

Luf of the sixth year that has entered the seventh year, similarly summer onions and puah (madder) grown in good soil: Bet Shammai says: they must be uprooted with wooden rakes. Bet Hillel says: [even] with metal rakes. They agree in the case of puah with strong roots, that they may be uprooted with metal spades.

Luf of the sixth year that has entered the seventh year, similarly summer onions and puah (madder) grown in good soil: Bet Shammai says: they must be uprooted with wooden rakes. Bet Hillel says: [even] with metal rakes. They agree in the case of puah with strong roots, that they may be uprooted with metal spades.

If a tree was uprooted and the hard soil together with it, or if a stream swept it away and the hard soil together with it, [then] if it could have lived it is exempt, But if [it could] not, it is subject. If the hard soil has been detached from its side, or if a ploughshare shook it, or if someone shook it, and one reset it with earth, [then] if it could have lived, it is exempt, But if not, it is subject.

If a tree was uprooted and one root was left [in the ground], it is exempt. How much must the [thickness of the] root be? Rabban Shimon ben Gamaliel said in the name of Rabb Eliezer ben Judah a man of Bartota: as [thick as] a pin [used for] stretching.

A tree which was uprooted and it has a bent-down [and rooted] shoot, and it [the tree] derives sustenance from it [the shoot], the old [tree] is [considered] like the shoot. If one bends [and roots] from it year after year, and it became detached, one counts from the time it became detached. A grafted shoot of vines, and a grafted shoot [growing] on another grafted shoot, even if he rooted them in the soil, they are permitted. Rabbi Meir said: in an instance where it is strongly [grafted], it is permitted, but in an instance where it is poorly [grafted], it is prohibited. A bent-down [and rooted] shoot that has become detached and is full of fruit, [then] if it increased one two hundredth, it is prohibited.

If he put [the eruv] in a tree above [a height] of ten handbreadths, his eruv is not valid; below ten handbreadths, his eruv is valid. If he put it in a cistern, even if it is a hundred cubits deep, his eruv is valid. If he put it on the top of a reed or on the top of a pole, if it had been uprooted and then inserted in the ground, even though it was a hundred cubits high, the eruv is valid. If it he put it in a chest and the key was lost, the eruv is [nevertheless] valid. Rabbi Eliezer says: if he does not know that the key is in its place, the eruv is invalid.

[If one says,] “Behold I am a nazir [to abstain] from grape seeds, or from grape skins, or from shaving, or from [contracting] ritual defilement,” he is a nazirite and all the regulations of naziriteship apply to him. [If one says,] “Behold, I shall be like Samson”, “like the son of Manoah”, “like the husband of Delilah, or “like the one who uprooted the doors of Gaza,” or “like the one whose eyes the Philistines put out,” he is a nazirite like Samson. What difference is there between a nazirite like Samson and a life-nazirite? A life-nazirite if his hair becomes burdensome, he may thin it with a razor and then offer three animal sacrifices. If he should he be ritually defiled, he must offer the sacrifice [prescribed] for defilement. The nazirite like Samson if his hair becomes burdensome, he may not thin it. And if he becomes ritually defiled, he does not offer the sacrifice [prescribed] for defilement.

If the court ruled that an entire principle has to be uprooted; if they said that [the law concerning the] menstruant is not found in the Torah or the [law concerning the] Sabbath is not found in the torah or [the law concerning] idolatry is not found in the torah, they are exempt. If, however, they ruled that a part [of a commandment] was to be annulled and a part fulfilled, they are liable. How is this so? If they said: [the law concerning the] menstruant occurs in the Torah but if a man has relations with a woman that awaits a day corresponding to a day he is exempt, [or that the law concerning the] Sabbath occurs in the Torah but if a man carries anything from a private domain to a public domain he is exempt, [or that the law of] idolatry occurs in the Torah, but if a man only bows down to an idol he is exempt, they are liable, for it says, “And if some matter escapes [the notice of the congregation]” (Leviticus 4:13), “some matter” but not the entire principle.

Roots of garlic, onions or leeks that are still moist, or their top-parts, whether they are moist or dry, also the central stalk that is within the edible part, the roots of lettuce, the radish and the turnip, the words of Rabbi Meir. Rabbi Judah says: only the large roots of the radish are included, but its fibrous roots are not included. The roots of the mint, rue, wild herbs and garden herbs that have been uprooted in order to be planted elsewhere, and the spine of an ear of grain, and its husk. Rabbi Elazar says: also the earth covering of roots; All these things contract and convey impurity and are included.

When do fish become susceptible to uncleanness? Bet Shammai say: after they have been caught. Bet Hillel say: only after they are dead. Rabbi Akiva says: if they can still live. If a branch of a fig tree was broken off, but it was still attached by its bark: Rabbi Judah says: [the fruit] is still not susceptible to uncleanness. But the sages say: [it all depends] whether they could still live. Grain that had been uprooted, but is still attached to the soil even by the smallest of roots, is not susceptible to uncleanness.

MISHNAH: He who sees a place where wonders were done for Israel, says: Praise to Him Who did wonders for our forefathers at this place. At a place from which paganism was uprooted, one says: Praise to Him Who uprooted paganism from our Land.

MISHNAH: He who sees a place where wonders were done for Israel, says: Praise to Him Who did wonders for our forefathers at this place. At a place from which paganism was uprooted, one says: Praise to Him Who uprooted paganism from our Land.

Our Mishnah if it was uprooted from all places of the Land of Israel, but if it was uprooted only from one place, he says: “Praise to Him Who uprooted paganism from this place.” If it was uprooted from one place but established at another place, there where it was reestablished he says: “Praise to Him Who is patient.” Where it was uprooted from, he says: “Praise to Him Who uprooted paganism from this place. May it be Your pleasure, our God and God of our fathers, that just as You uprooted it from this place, so uproot it from all other places and turn the heart of its worshippers to worship You.” Does he not pray for pagan worshippers? It was stated: Rebbi Simeon ben Gamliel says, also outside of the Land he must say this.

Our Mishnah if it was uprooted from all places of the Land of Israel, but if it was uprooted only from one place, he says: “Praise to Him Who uprooted paganism from this place.” If it was uprooted from one place but established at another place, there where it was reestablished he says: “Praise to Him Who is patient.” Where it was uprooted from, he says: “Praise to Him Who uprooted paganism from this place. May it be Your pleasure, our God and God of our fathers, that just as You uprooted it from this place, so uproot it from all other places and turn the heart of its worshippers to worship You.” Does he not pray for pagan worshippers? It was stated: Rebbi Simeon ben Gamliel says, also outside of the Land he must say this.

Our Mishnah if it was uprooted from all places of the Land of Israel, but if it was uprooted only from one place, he says: “Praise to Him Who uprooted paganism from this place.” If it was uprooted from one place but established at another place, there where it was reestablished he says: “Praise to Him Who is patient.” Where it was uprooted from, he says: “Praise to Him Who uprooted paganism from this place. May it be Your pleasure, our God and God of our fathers, that just as You uprooted it from this place, so uproot it from all other places and turn the heart of its worshippers to worship You.” Does he not pray for pagan worshippers? It was stated: Rebbi Simeon ben Gamliel says, also outside of the Land he must say this.

Our Mishnah if it was uprooted from all places of the Land of Israel, but if it was uprooted only from one place, he says: “Praise to Him Who uprooted paganism from this place.” If it was uprooted from one place but established at another place, there where it was reestablished he says: “Praise to Him Who is patient.” Where it was uprooted from, he says: “Praise to Him Who uprooted paganism from this place. May it be Your pleasure, our God and God of our fathers, that just as You uprooted it from this place, so uproot it from all other places and turn the heart of its worshippers to worship You.” Does he not pray for pagan worshippers? It was stated: Rebbi Simeon ben Gamliel says, also outside of the Land he must say this.

Our Mishnah if it was uprooted from all places of the Land of Israel, but if it was uprooted only from one place, he says: “Praise to Him Who uprooted paganism from this place.” If it was uprooted from one place but established at another place, there where it was reestablished he says: “Praise to Him Who is patient.” Where it was uprooted from, he says: “Praise to Him Who uprooted paganism from this place. May it be Your pleasure, our God and God of our fathers, that just as You uprooted it from this place, so uproot it from all other places and turn the heart of its worshippers to worship You.” Does he not pray for pagan worshippers? It was stated: Rebbi Simeon ben Gamliel says, also outside of the Land he must say this.

Our Mishnah if it was uprooted from all places of the Land of Israel, but if it was uprooted only from one place, he says: “Praise to Him Who uprooted paganism from this place.” If it was uprooted from one place but established at another place, there where it was reestablished he says: “Praise to Him Who is patient.” Where it was uprooted from, he says: “Praise to Him Who uprooted paganism from this place. May it be Your pleasure, our God and God of our fathers, that just as You uprooted it from this place, so uproot it from all other places and turn the heart of its worshippers to worship You.” Does he not pray for pagan worshippers? It was stated: Rebbi Simeon ben Gamliel says, also outside of the Land he must say this.

Our Mishnah if it was uprooted from all places of the Land of Israel, but if it was uprooted only from one place, he says: “Praise to Him Who uprooted paganism from this place.” If it was uprooted from one place but established at another place, there where it was reestablished he says: “Praise to Him Who is patient.” Where it was uprooted from, he says: “Praise to Him Who uprooted paganism from this place. May it be Your pleasure, our God and God of our fathers, that just as You uprooted it from this place, so uproot it from all other places and turn the heart of its worshippers to worship You.” Does he not pray for pagan worshippers? It was stated: Rebbi Simeon ben Gamliel says, also outside of the Land he must say this.

MISHNAH: : What are gleanings? That which falls down at harvest time. If in harvesting he cut what his hands grabbed, or he uprooted a handful, when he was stung by a thorn and it fell to the ground, this belongs to the owner. From inside the hand and/or inside the sickle it belongs to the poor. From the back of his hand or the back of the sickle, it belongs to the owner. From fingertips and the tip of the sickle, Rebbi Ismael says, to the poor, Rebby Aqiba says, to the owner. Antholes inside the standing produce belong to the owner. In those appearing after the harvesters left, the tops are for the poor and the bottoms for the owner. Rebbi Meïr says, everything is for the poor because gleanings in doubt are gleanings.

MISHNAH: Standing produce saves sheaves and standing produce. But a sheaf saves neither sheaves nor standing produce. What is standing produce that saves sheaves? Everything that is not forgotten, even if it is only one stalk. A seah of uprooted grain and a seah of not uprooted grain, also trees, garlic and onions do not combine. Rebbi Yose says, if a poor man’s right comes in the middle, they do not combine, otherwise they do combine.

MISHNAH: Standing produce saves sheaves and standing produce. But a sheaf saves neither sheaves nor standing produce. What is standing produce that saves sheaves? Everything that is not forgotten, even if it is only one stalk. A seah of uprooted grain and a seah of not uprooted grain, also trees, garlic and onions do not combine. Rebbi Yose says, if a poor man’s right comes in the middle, they do not combine, otherwise they do combine.

“If it shrank it is in order.” Rebbi Immi said, that means for the seeds that were already on it; hence, it is forbidden to sow anew. If one transgressed and sowed, since the earlier ones are permitted, so are the new ones. Rebbi Jeremiah asked: It is acceptable that if the later ones were uprooted, the earlier ones are permitted. If the earlier ones were uprooted, what is the status of the later ones? Let us hear from the following: “If the two long boards of a bed were removed and one made two new ones in their stead but did not change the holes, if the new boards were broken, it is impure, if the old ones, it is pure, since all goes after the prior status.” That means, if the later ones were uprooted, the earlier ones are permitted. If the earlier ones were uprooted, the later ones are forbidden.

“If it shrank it is in order.” Rebbi Immi said, that means for the seeds that were already on it; hence, it is forbidden to sow anew. If one transgressed and sowed, since the earlier ones are permitted, so are the new ones. Rebbi Jeremiah asked: It is acceptable that if the later ones were uprooted, the earlier ones are permitted. If the earlier ones were uprooted, what is the status of the later ones? Let us hear from the following: “If the two long boards of a bed were removed and one made two new ones in their stead but did not change the holes, if the new boards were broken, it is impure, if the old ones, it is pure, since all goes after the prior status.” That means, if the later ones were uprooted, the earlier ones are permitted. If the earlier ones were uprooted, the later ones are forbidden.

“If it shrank it is in order.” Rebbi Immi said, that means for the seeds that were already on it; hence, it is forbidden to sow anew. If one transgressed and sowed, since the earlier ones are permitted, so are the new ones. Rebbi Jeremiah asked: It is acceptable that if the later ones were uprooted, the earlier ones are permitted. If the earlier ones were uprooted, what is the status of the later ones? Let us hear from the following: “If the two long boards of a bed were removed and one made two new ones in their stead but did not change the holes, if the new boards were broken, it is impure, if the old ones, it is pure, since all goes after the prior status.” That means, if the later ones were uprooted, the earlier ones are permitted. If the earlier ones were uprooted, the later ones are forbidden.

“If it shrank it is in order.” Rebbi Immi said, that means for the seeds that were already on it; hence, it is forbidden to sow anew. If one transgressed and sowed, since the earlier ones are permitted, so are the new ones. Rebbi Jeremiah asked: It is acceptable that if the later ones were uprooted, the earlier ones are permitted. If the earlier ones were uprooted, what is the status of the later ones? Let us hear from the following: “If the two long boards of a bed were removed and one made two new ones in their stead but did not change the holes, if the new boards were broken, it is impure, if the old ones, it is pure, since all goes after the prior status.” That means, if the later ones were uprooted, the earlier ones are permitted. If the earlier ones were uprooted, the later ones are forbidden.

MISHNAH: One does not give heave from pure produce for impure, but if heave was given it is heave. In truth, they said if a cake of dried figs became partially impure one may give heave from its pure part for its impure part, and similarly for a bunch of vegetable or a heap [of grain]. If there were two cakes, two bundles, two heaps, one pure and one impure, one should not give heave from one for the other. Rebbi Eliezer says, one may give heave from pure produce for impure. One may not give heave from impure produce for pure, but if he gave in error, his heave is heave, if intentionally, he did not do anything. Similarly, a Levite who has ṭevel tithe which he continually uses to give, if he is in error, what he did is done, if intentionally, he did nothing. Rebbi Jehudah says, if he had known of it earlier, even if he did it in error, he did not do anything. He who immerses vessels on the Sabbath, if unintentionally he may use them, if intentionally he may not use them. He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten. He who plants on the Sabbath, if unintentionally he may keep it, if intentionally it must be uprooted. In the Sabbatical year it must be uprooted, whether in error or intentionally.

MISHNAH: One does not give heave from pure produce for impure, but if heave was given it is heave. In truth, they said if a cake of dried figs became partially impure one may give heave from its pure part for its impure part, and similarly for a bunch of vegetable or a heap [of grain]. If there were two cakes, two bundles, two heaps, one pure and one impure, one should not give heave from one for the other. Rebbi Eliezer says, one may give heave from pure produce for impure. One may not give heave from impure produce for pure, but if he gave in error, his heave is heave, if intentionally, he did not do anything. Similarly, a Levite who has ṭevel tithe which he continually uses to give, if he is in error, what he did is done, if intentionally, he did nothing. Rebbi Jehudah says, if he had known of it earlier, even if he did it in error, he did not do anything. He who immerses vessels on the Sabbath, if unintentionally he may use them, if intentionally he may not use them. He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten. He who plants on the Sabbath, if unintentionally he may keep it, if intentionally it must be uprooted. In the Sabbatical year it must be uprooted, whether in error or intentionally.

Rebbi Zeïra in the name of Rebbi Ḥiyya bar Abba: Only if he sowed the [contents of the] second [box] before he harvested from the first. If he sowed the [contents of the] second [box] before he harvested from the first then what is cut and what is standing does not all become subject to proof. Rebbi Ḥanina Eyntanaya in the name of Rebbi Yannai: An onion of heave that was uprooted and replanted becomes permitted as soon as the new growth is more [than what was planted]. Rebbi Zeïra objected: Did we not state: “If it is a kind whose seeds disappear, all is permitted, if they do not disappear, it is forbidden.” If it is a kind whose seeds disappear, [it is permitted] the moment the new growth is more [than the original amount]. Similarly, if they do not disappear, [it is forbidden] even if the new growth is more! Rebbi Zeïra follows his own opinion, as Rebbi Zeira said in the name of Rebbi Jonathan: An onion from kilaim in a vineyard that he removed from the soil and planted anew is forbidden even if it increases manifold, since growth of what is forbidden can never justify forbidden produce.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

It was stated: “If a Gentile grafted a food-tree on a futile tree, even though a Jew is not permitted to do this, it is obligated for ‘orlah.” From when does one count ‘orlah? From the moment it is planted. Rebbi Simeon ben Laqish said, only those for which intent is important; for example carob trees from Ẓalmon or Gidud; but on a willow it is as if planted in the earth. Rebbi Joḥanan said, even on a willow. But did we not state: “One does not plant, sink, or graft in the year preceding a Sabbatical year later than thirty days before the New Year; if he planted, sank, or grafted it should be uprooted.” According to Rebbi Simeon ben Laqish who will explain it by grafting on a willow it is understandable. According to Rebbi Joḥanan who said even on a willow, why should it be uprooted? There is a difference because they unite in the Sabbatical year. And that is what has been said, “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count for him as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits from this planting are forbidden until the fifteenth of Shevaṭ.” Rebbi Joshua from Ono stated: There is no “grafted” here. Rebbi Abba Mari said, even for Rebbi Simeon ben Laqish there is no “grafted” here; for the past, certainly not to start out with.

MISHNAH: If a tree was moved with its lump, if it can survive it is exempt, otherwise obligated. If the lump was partially moved, or the plough displaced it and turned it into dust, if the tree can survive it is exempt, otherwise obligated. If a tree was cut but there remained a root, it is exempt. How large shall the root be? Rabban Gamliel in the name of Rebbi Eleazar ben Jehudah from Birtota: Like a tenter’s needle. If a tree was uprooted but it had a sunken branch and now lives off that, the original trunk becomes like the sunken branch. If he sank year after year and it was interrupted, one counts from the moment it was interrupted. Attachment of vines, attachment after attachment, even if he sank them into the earth, are permitted. Rebbi Meïr says, where it is in its force it is permitted, where it is weak it is forbidden. A sunk branch which became separated but is full of fruits, if it increased by one twohundredth it is forbidden.

“If a tree was uprooted but it had a sunken branch;” blessing is in it. Rebbi Ḥuna in the name of Rebbi Joḥanan: There is bĕrîkhâ in it. Rebbi Mana said, some people are called Bĕrîkhâ as you say (Gen. 24:31): “Come, the Eternal’s blessed.”

“A sunk branch which became separated.” Rebbi Yudan said, not only a sunk branch but even a tree; as Rebbi Assi said in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything, but you should not say it applies to here also.

“A sunk branch which became separated.” Rebbi Yudan said, not only a sunk branch but even a tree; as Rebbi Assi said in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything, but you should not say it applies to here also.

MISHNAH: If he deposited it in a tree higher than ten hand-breadths it is not an eruv; below ten hand-breadths it is an eruv. If he put it in a cistern even 100 cubits deep it is an eruv. If he put it on top of a stick or a pole as long as it was uprooted and inserted it is an eruv even if 100 cubits high. If he put it into a tower it is an eruv even if the key was lost. Rebbi Eliezer said, if it is not known that the key is in its place it is no eruv.

“If he put it on top of a stick or a pole as long as it was uprooted and inserted it is an eruv even if 100 cubits high.” Because it was uprooted and inserted; therefore if it was not uprooted and inserted his eruv is not a [valid]eruv. Does this not disagree with Samuel, as Rav Jehudah said in the name of Samuel, explain it if its stem was four [hand-breadths]? Rebbi Mana said, only if a table was put on its top.

“If he put it on top of a stick or a pole as long as it was uprooted and inserted it is an eruv even if 100 cubits high.” Because it was uprooted and inserted; therefore if it was not uprooted and inserted his eruv is not a [valid]eruv. Does this not disagree with Samuel, as Rav Jehudah said in the name of Samuel, explain it if its stem was four [hand-breadths]? Rebbi Mana said, only if a table was put on its top.

“If he put it on top of a stick or a pole as long as it was uprooted and inserted it is an eruv even if 100 cubits high.” Because it was uprooted and inserted; therefore if it was not uprooted and inserted his eruv is not a [valid]eruv. Does this not disagree with Samuel, as Rav Jehudah said in the name of Samuel, explain it if its stem was four [hand-breadths]? Rebbi Mana said, only if a table was put on its top.

MISHNAH: Rebbi Aqiba answered, sprinkling is a counter example, for it is a commandment and because of Sabbath rest does not push aside the Sabbath. So you should not wonder about these, even though they are commandments and because of Sabbath rest but shall not push aside the Sabbath. Rebbi Eliezer said to him, about this I am arguing. Since slaughter, which is work, pushes the Sabbath aside, sprinkling, which is because of Sabbath rest, shall push aside the Sabbath. Rebbi Aqiba said to him, or the other way. Since sprinkling, which is because of Sabbath rest, does not push aside the Sabbath, slaughter, which is work, shall not push the Sabbath aside. Rebbi Eliezer said to him, Aqiba! You uprooted what is written in the Torah, between the evenings, at its fixed time, whether on weekdays or on the Sabbath. He answered him, Rabbi, bring me a fixed time for these similar to the fixed time for slaughter. Rebbi Aqiba formulated a principle: Anything which can be done on Friday does not push the Sabbath aside. Slaughter which cannot be done on Friday pushes the Sabbath aside.

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.”

HALAKHAH: Rebbi Simeon ben Yoḥai stated: When you see towns in the Land of Israel uprooted from their place, know that they did not contribute to the wages of Bible and Mishnah teachers. What is the reason? Why is the land ruined, torn down like an uninhabited wilderness? The Eternal said, because they abandoned My Torah.

They wanted to excommunicate Rebbi Eliezer. They said, who will go and inform him? Rebbi Aqiba said, I shall go and inform him. He went to him and said to him, my teacher, my teacher, your colleagues are excommunicating you. He took him outside, saying: Carob tree, carob tree, if practice has to follow their words, be uprooted. It was not uprooted. If practice has to follow my words, be uprooted. It was uprooted. If practice has to follow their words, turn back. It did not turn back. If practice has to follow my words, turn back. It turned back. All these extraordinary happenings and practice do not follow Rebbi Eliezer. Rebbi Ḥanina said, when it was given, it also was given to follow the majority opinion. [Did Rebbi Eliezer not know that practice has to follow the majority opinion?] He was offended only because they burned his food prepared in purity in his presence. There we have stated: “If it was cut into strips and sand was placed between any two strips, Rebbi Eliezer declares pure but the Sages declare impure. This is the Ḥakhinai oven.” Rebbi Jeremiah said, a big itching was happening on that day: Everything on which Rebbi Eliezer gazed was burned. Not only that, but a grain of wheat might have been half burned and half not burned, and the walls of the house of assembly were weakened. Rebbi Joshua said to them, if colleagues are fighting, what does this concern you? There came an unembodied voice and said, practice follows My son Eliezer. Rebbi Joshua said, it is not in Heaven. Rebbi Crispus, Rebbi Joḥanan in the name of Rebbi: If a person would say to me, that is how Rebbi Eliezer stated, I am stating following his words since the Tannaïm switch. Once he was walking in public and he saw a woman when sweeping her house throwing it out, it fell on his head. He said, it seems that today my colleagues are befriending me, for it is written: He lifts the downtrodden from the dung heap.

They wanted to excommunicate Rebbi Eliezer. They said, who will go and inform him? Rebbi Aqiba said, I shall go and inform him. He went to him and said to him, my teacher, my teacher, your colleagues are excommunicating you. He took him outside, saying: Carob tree, carob tree, if practice has to follow their words, be uprooted. It was not uprooted. If practice has to follow my words, be uprooted. It was uprooted. If practice has to follow their words, turn back. It did not turn back. If practice has to follow my words, turn back. It turned back. All these extraordinary happenings and practice do not follow Rebbi Eliezer. Rebbi Ḥanina said, when it was given, it also was given to follow the majority opinion. [Did Rebbi Eliezer not know that practice has to follow the majority opinion?] He was offended only because they burned his food prepared in purity in his presence. There we have stated: “If it was cut into strips and sand was placed between any two strips, Rebbi Eliezer declares pure but the Sages declare impure. This is the Ḥakhinai oven.” Rebbi Jeremiah said, a big itching was happening on that day: Everything on which Rebbi Eliezer gazed was burned. Not only that, but a grain of wheat might have been half burned and half not burned, and the walls of the house of assembly were weakened. Rebbi Joshua said to them, if colleagues are fighting, what does this concern you? There came an unembodied voice and said, practice follows My son Eliezer. Rebbi Joshua said, it is not in Heaven. Rebbi Crispus, Rebbi Joḥanan in the name of Rebbi: If a person would say to me, that is how Rebbi Eliezer stated, I am stating following his words since the Tannaïm switch. Once he was walking in public and he saw a woman when sweeping her house throwing it out, it fell on his head. He said, it seems that today my colleagues are befriending me, for it is written: He lifts the downtrodden from the dung heap.

They wanted to excommunicate Rebbi Eliezer. They said, who will go and inform him? Rebbi Aqiba said, I shall go and inform him. He went to him and said to him, my teacher, my teacher, your colleagues are excommunicating you. He took him outside, saying: Carob tree, carob tree, if practice has to follow their words, be uprooted. It was not uprooted. If practice has to follow my words, be uprooted. It was uprooted. If practice has to follow their words, turn back. It did not turn back. If practice has to follow my words, turn back. It turned back. All these extraordinary happenings and practice do not follow Rebbi Eliezer. Rebbi Ḥanina said, when it was given, it also was given to follow the majority opinion. [Did Rebbi Eliezer not know that practice has to follow the majority opinion?] He was offended only because they burned his food prepared in purity in his presence. There we have stated: “If it was cut into strips and sand was placed between any two strips, Rebbi Eliezer declares pure but the Sages declare impure. This is the Ḥakhinai oven.” Rebbi Jeremiah said, a big itching was happening on that day: Everything on which Rebbi Eliezer gazed was burned. Not only that, but a grain of wheat might have been half burned and half not burned, and the walls of the house of assembly were weakened. Rebbi Joshua said to them, if colleagues are fighting, what does this concern you? There came an unembodied voice and said, practice follows My son Eliezer. Rebbi Joshua said, it is not in Heaven. Rebbi Crispus, Rebbi Joḥanan in the name of Rebbi: If a person would say to me, that is how Rebbi Eliezer stated, I am stating following his words since the Tannaïm switch. Once he was walking in public and he saw a woman when sweeping her house throwing it out, it fell on his head. He said, it seems that today my colleagues are befriending me, for it is written: He lifts the downtrodden from the dung heap.

They wanted to excommunicate Rebbi Eliezer. They said, who will go and inform him? Rebbi Aqiba said, I shall go and inform him. He went to him and said to him, my teacher, my teacher, your colleagues are excommunicating you. He took him outside, saying: Carob tree, carob tree, if practice has to follow their words, be uprooted. It was not uprooted. If practice has to follow my words, be uprooted. It was uprooted. If practice has to follow their words, turn back. It did not turn back. If practice has to follow my words, turn back. It turned back. All these extraordinary happenings and practice do not follow Rebbi Eliezer. Rebbi Ḥanina said, when it was given, it also was given to follow the majority opinion. [Did Rebbi Eliezer not know that practice has to follow the majority opinion?] He was offended only because they burned his food prepared in purity in his presence. There we have stated: “If it was cut into strips and sand was placed between any two strips, Rebbi Eliezer declares pure but the Sages declare impure. This is the Ḥakhinai oven.” Rebbi Jeremiah said, a big itching was happening on that day: Everything on which Rebbi Eliezer gazed was burned. Not only that, but a grain of wheat might have been half burned and half not burned, and the walls of the house of assembly were weakened. Rebbi Joshua said to them, if colleagues are fighting, what does this concern you? There came an unembodied voice and said, practice follows My son Eliezer. Rebbi Joshua said, it is not in Heaven. Rebbi Crispus, Rebbi Joḥanan in the name of Rebbi: If a person would say to me, that is how Rebbi Eliezer stated, I am stating following his words since the Tannaïm switch. Once he was walking in public and he saw a woman when sweeping her house throwing it out, it fell on his head. He said, it seems that today my colleagues are befriending me, for it is written: He lifts the downtrodden from the dung heap.

HALAKHAH: “One who contracts with another for a field” etc. If he uprooted at a place where one usually cuts, he may tell him: “you make it sterile.” Where one uproots and he cuts, one tells him, go out and make it clean.

The conditions which Joshua imposed. Rebbi Levi ben Birai in the name of Rebbi Joshua ben Levi: four. One may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. There, we have stated: “Or fenugreek where grasses appeared, one does not require him to weed.” So is the Mishnah: One does not require him to uproot. As one of Joshua’s conditions you say, one may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. This implies that he does not want them. He said, there if he sowed it to make sheaves, but here when he sowed it for seeds. Did Joshua made conditions for the benefit of sinners? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He would like it if they were uprooted and lying before him. And he mentions a vineyard field, as Rebbi Yannai said: all spontaneous growth is forbidden except for what appears on a fallow field, or a field ready to be ploughed under, a vineyard or a field grown for seeds. A fallow field, for he does not care. A field ready to be ploughed under, for he wants to improve his field. A vineyard, not to forbid his vineyard. A field grown for seeds, for he does not want it; and if you say he does, he would like it if they were uprooted and lying before him.

The conditions which Joshua imposed. Rebbi Levi ben Birai in the name of Rebbi Joshua ben Levi: four. One may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. There, we have stated: “Or fenugreek where grasses appeared, one does not require him to weed.” So is the Mishnah: One does not require him to uproot. As one of Joshua’s conditions you say, one may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. This implies that he does not want them. He said, there if he sowed it to make sheaves, but here when he sowed it for seeds. Did Joshua made conditions for the benefit of sinners? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He would like it if they were uprooted and lying before him. And he mentions a vineyard field, as Rebbi Yannai said: all spontaneous growth is forbidden except for what appears on a fallow field, or a field ready to be ploughed under, a vineyard or a field grown for seeds. A fallow field, for he does not care. A field ready to be ploughed under, for he wants to improve his field. A vineyard, not to forbid his vineyard. A field grown for seeds, for he does not want it; and if you say he does, he would like it if they were uprooted and lying before him.

Rebbi Huna in the name of Rebbi Aḥa: The י which the Holy One, praise to Him, lifted from our mother Sarah was given half to Sarah and half to Abraham. Rebbi Hoshaiah stated: The י ascended, bowed down before the Holy One, praise to Him, and said to Him: Master of the Universes, you uprooted me from this just woman! The Holy One, praise to Him, said to him: leave. In the past you were the last letter of a woman’s name. By your life, I shall make you the first letter of a man’s name. That is what is written: Moses called Hoshea bin Nun Yehoshua.

When Rebbi Aḥa expired, a star was seen at high noon. When Rebbi Ḥanan expired, the statues were bent. When Rebbi Joḥanan expired, the pictures were bent. They said, there was no picture beauty like his. When Rebbi Ḥanina from Hauran expired, Lake Tiberias was split. They said, when he was going to intercalate, the lake was split before him. When Rav Hoshaia expired, the shame of Tiberias fell down. When Rebbi Isaac ben Elyashiv expired, 70 thresholds of Galilean houses were uprooted. They said, these were kept in place by his merit.

When Rebbi Samuel ben Rav Isaac expired, the cedars of the Land of Israel were uprooted. They said that he was taking branches and danced while singing before brides. The rabbis were complaining about him. Rebbi Zeˋira said to them, let him alone, the old man does not know what he is doing. When he expired, fire came from Heaven and separated between his bier and the public; there were three hours of thunder and lightning in the world. They showed what this branch did for the old man. There came a disembodied voice and said, woe that Samuel bar Rav Isaac, the doer of good deeds, has expired.

One of the Patriarch’s court expired. The burial cave received him but people’s lives were endangered. Rebbi Yose came and held a funeral oration, “happy the man who leaves the world in peace.” When Rebbi Yasa died, the sacred fountain of Tiberias fell down and those of the Patriarch’s court were happy. Rebbi Zeˋira told them, it is not comparable. There people were in danger, here nobody was in danger. There no pagan worship was uprooted, here pagan worship was uprooted.

One of the Patriarch’s court expired. The burial cave received him but people’s lives were endangered. Rebbi Yose came and held a funeral oration, “happy the man who leaves the world in peace.” When Rebbi Yasa died, the sacred fountain of Tiberias fell down and those of the Patriarch’s court were happy. Rebbi Zeˋira told them, it is not comparable. There people were in danger, here nobody was in danger. There no pagan worship was uprooted, here pagan worship was uprooted.

Rebbi Joḥanan said, Rebbi Eliezer said this only because of his extirpation. Rebbi Hoshaia asked: If so, then even for a fixed [sacrifice]? Rebbi Jonah said, Rebbi Hoshaia is of the opinion that he is uprooted from the entire paragraph; but Rebbi Eliezer treats him like a rich commoner. Rebbi Mana said, if Rebbi Eliezer treats him like a rich commoner, then also for hearing a sound, or expression of the lips, as it was stated: Rebbi (Eleazar) [Eliezer] and the Sages did not differ about hearing a sound, or expression of the lips, that he does not bring a male goat but a she-goat. About what did they differ? About impurity of the Sanctuary and its sancta, where Rebbi Eliezer says since he is subject to extirpation why should he not bring a male goat instead of a she-goat? They objected: Is there not the Anointed in the case of idolatry where he does not bring a male goat but a she-goat.

He who beholds a place where miracles have been wrought for Israel says, "Blessed [art Thou, O Lord our God, King of the Universe] Who wroughtest miracles for our fathers in this place." [He who beholds] a place from which idolatry has been uprooted says, "Blessed... Who hast uprooted idolatry from our land."

He who beholds a place where miracles have been wrought for Israel says, "Blessed [art Thou, O Lord our God, King of the Universe] Who wroughtest miracles for our fathers in this place." [He who beholds] a place from which idolatry has been uprooted says, "Blessed... Who hast uprooted idolatry from our land."

"The stone which Og, king of Bashan, sought to cast upon Israel." A tradition has been handed down in this connection : Og said, "What is the extent of Israel's camp ? Three Parsah. I will go and uproot a mountain of the size of three Parsah, and cast it upon them so that I will kill them." He went and uprooted a mountain of the size of three Parsah and carried it upon his head ; but the Holy One, blessed be He, sent ants which bored a hole through it so that it sank about his neck.

[He who beholds] a place from which idolatry has been uprooted. Our Rabbis have taught : (Who sees a statue of Hermes says, "Blessed... Who hast shown long-suffering to those who transgress Thy will"), [If he sees] a place from which idolatry has been uprooted, he should say, "Blessed... Who hast uprooted idolatry from our land ; and as it has been uprooted from this place, so may it be uprooted from all places of Israel. And do Thou turn the heart of those who serve idols to serve Thee." But if this is outside the Land [of Israel], it is unnecessary to say "And do Thou turn the heart of those who serve idols to serve Thee," because most of them are gentiles. R. Simeon b. Eleazar said : The benediction should also be uttered outside the Land, because they will in the future become converted ; as it is said, "For then will I turn to the peoples a pure language" (Zeph. iii. 9).

[He who beholds] a place from which idolatry has been uprooted. Our Rabbis have taught : (Who sees a statue of Hermes says, "Blessed... Who hast shown long-suffering to those who transgress Thy will"), [If he sees] a place from which idolatry has been uprooted, he should say, "Blessed... Who hast uprooted idolatry from our land ; and as it has been uprooted from this place, so may it be uprooted from all places of Israel. And do Thou turn the heart of those who serve idols to serve Thee." But if this is outside the Land [of Israel], it is unnecessary to say "And do Thou turn the heart of those who serve idols to serve Thee," because most of them are gentiles. R. Simeon b. Eleazar said : The benediction should also be uttered outside the Land, because they will in the future become converted ; as it is said, "For then will I turn to the peoples a pure language" (Zeph. iii. 9).

[He who beholds] a place from which idolatry has been uprooted. Our Rabbis have taught : (Who sees a statue of Hermes says, "Blessed... Who hast shown long-suffering to those who transgress Thy will"), [If he sees] a place from which idolatry has been uprooted, he should say, "Blessed... Who hast uprooted idolatry from our land ; and as it has been uprooted from this place, so may it be uprooted from all places of Israel. And do Thou turn the heart of those who serve idols to serve Thee." But if this is outside the Land [of Israel], it is unnecessary to say "And do Thou turn the heart of those who serve idols to serve Thee," because most of them are gentiles. R. Simeon b. Eleazar said : The benediction should also be uttered outside the Land, because they will in the future become converted ; as it is said, "For then will I turn to the peoples a pure language" (Zeph. iii. 9).

[He who beholds] a place from which idolatry has been uprooted. Our Rabbis have taught : (Who sees a statue of Hermes says, "Blessed... Who hast shown long-suffering to those who transgress Thy will"), [If he sees] a place from which idolatry has been uprooted, he should say, "Blessed... Who hast uprooted idolatry from our land ; and as it has been uprooted from this place, so may it be uprooted from all places of Israel. And do Thou turn the heart of those who serve idols to serve Thee." But if this is outside the Land [of Israel], it is unnecessary to say "And do Thou turn the heart of those who serve idols to serve Thee," because most of them are gentiles. R. Simeon b. Eleazar said : The benediction should also be uttered outside the Land, because they will in the future become converted ; as it is said, "For then will I turn to the peoples a pure language" (Zeph. iii. 9).

[He who beholds] a place from which idolatry has been uprooted. Our Rabbis have taught : (Who sees a statue of Hermes says, "Blessed... Who hast shown long-suffering to those who transgress Thy will"), [If he sees] a place from which idolatry has been uprooted, he should say, "Blessed... Who hast uprooted idolatry from our land ; and as it has been uprooted from this place, so may it be uprooted from all places of Israel. And do Thou turn the heart of those who serve idols to serve Thee." But if this is outside the Land [of Israel], it is unnecessary to say "And do Thou turn the heart of those who serve idols to serve Thee," because most of them are gentiles. R. Simeon b. Eleazar said : The benediction should also be uttered outside the Land, because they will in the future become converted ; as it is said, "For then will I turn to the peoples a pure language" (Zeph. iii. 9).

When they departed, what did they say? But doesn’t he associate the name of God with something else and it has been taught: however associates the name of God with something else is uprooted from the world, as it is said, Save to the Lord alone (Exodus 22:19)?” This is what he meant: To the Lord we give thanks, and to You we praise; to the Lord we give thanks and You we admire.

Rabbah b. Bar Hannah said in the name of R. Yohanan: One who tells of the praises of the Holy One, blessed be He, in excess is uprooted from the world, as it says, “Will it be told Him if I speak? If a man says it, he will be swallowed” (Job 37:20).