wet

They are wet with the showers of the mountains, and embrace the rock for want of a shelter.

Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth:

And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him;

That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.

The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws.

And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

For there are four other angels set over the winds. The first angel is over the north, and he is called Chairoum, and hath in his hand a rod of fire, and restraineth the super-fluity of moisture that the earth be not overmuch wet.

And I saw the eighth Heaven, which is called in the Hebrew tongue Muzaloth, changer of the seasons, of drought, and of wet, and of the twelve signs of the zodiac, which are above the seventh Heaven.

AND I commanded that there should be taken from light and darkness, and I said: 'Be thick,' and it became thus and I spread it out with the light, and it became water, and I spread it out over the darkness, below the light, and then I made firm the waters, that is to say the bottomless, and I made foundation of light around the water, and created seven circles from inside, and imaged it (sc. the water) like crystal wet and dry, that is to say like glass, and the circumcession of the waters and the other elements, and I showed each one of them its road, and the seven stars each one of them in its heaven, that they go thus, and I saw that it was good.

Thereupon he took Nadan his sister's son, who was a little suckling. And he handed him over to eight wet-nurses, that they might suckle him and bring him up.

Forthgoing, with their tears and groans were wet;

Of planks strong and impervious to the wet.

An evil yoke, and her soil wet with rain

And he shall walk the wet paths of the deep,

And many a murder shall the wet earth drink.

Shall wet him with unseasonable rain

And I wet the earth with the moistness of my sore body, for matter flowed off my body, and many worms covered it.

Moses now purified the tabernacle and the priests; which purification was performed after the following manner:—He commanded them to take five hundred shekels of choice myrrh, an equal quantity of cassia, and half the foregoing weight of cinnamon and calamus [this last is a sort of sweet spice]; to beat them small, and wet them with an hin of oil of olives [an hin is our own country measure, and contains two Athenian choas, or congiuses]; then mix them together, and boil them, and prepare them after the art of the apothecary, and make them into a very sweet ointment; and afterward to take it to anoint and to purify the priests themselves, and all the tabernacle, as also the sacrifices. There were also many, and those of various kinds, of sweet spices, that belonged to the tabernacle, and such as were of very great price, and were brought to the golden altar of incense; the nature of which I do not now describe, lest it should be troublesome to my readers; but incense was to be offered twice a-day, both before sun-rising and at sun-setting. They were also to keep oil already purified for the lamps; three of which were to give light all day long, upon the sacred candlestick, before God, and the rest were to be lighted at the evening.

Those who have borrowed either silver or any sort of fruits, whether dry or wet, [I mean this, when the Jewish affairs shall, by the blessing of God, be to their own mind,] let the borrowers bring them again, and restore them with pleasure to those who lent them, laying them up, as it were, in their own treasuries, and justly expecting to receive them thence, if they shall want them again. But if they be without shame, and do not restore it, let not the lender go to the borrower's house, and take a pledge himself, before judgment be given concerning it; but let him require the pledge, and let the debtor bring it of himself, without the least opposition to him that comes upon him under the protection of the law. And if he that gave the pledge be rich, let the creditor retain it till what he lent be paid him again; but if he be poor, let him that takes it return it before the going down of the sun, especially if the pledge be a garment, that the debtor may have it for a covering in his sleep, God himself naturally showing mercy to the poor. It is also not lawful to take a millstone, nor any utensil thereto belonging, for a pledge, that the debtor, may not be deprived of instruments to get their food withal, and lest they be undone by their necessity.

Hereupon, when Benhadad, the king of Syria, had escaped to Damascus, and understood that it was God himself that cast all his army into this fear and disorder, and that it did not arise from the invasion of enemies, he was mightily cast down at his having God so greatly for his enemy, and fell into a distemper. Now it happened that Elisha the prophet, at that time, was gone out of his own country to Damascus, of which Benhadad was informed: he sent Hazael, the most faithful of all his servants, to meet him, and to carry him presents, and bade him inquire of him about his distemper, and whether he should escape the danger that it threatened. So Hazael came to Elisha with forty camels, that carried the best and most precious fruits that the country of Damascus afforded, as well as those which the king's palace supplied. He saluted him kindly, and said that he was sent to him by king Benhadad, and brought presents with him, in order to inquire concerning his distemper, whether he should recover from it or not. Whereupon the prophet bid him tell the king no melancholy news; but still he said he would die. So the king's servant was troubled to hear it; and Elisha wept also, and his tears ran down plenteously at his foresight of what miseries his people would undergo after the death of Benhadad. And when Hazael asked him what was the occasion of this confusion he was in, he said that he wept out of his commiseration for the multitude of the Israelites, and what terrible miseries they will suffer by thee; "for thou wilt slay the strongest of them, and wilt burn their strongest cities, and wilt destroy their children, and dash them against the stones, and wilt rip up their women with child." And when Hazael said, "How can it be that I should have power enough to do such things?" the prophet replied, that God had informed him that he should be king of Syria. So when Hazael was come to Benhadad, he told him good news concerning his distemper but on the next day he spread a wet cloth, in the nature of a net, over him, and strangled him, and took his dominion. He was an active man, and had the good-will of the Syrians, and of the people of Damascus, to a great degree; by whom both Benhadad himself, and Hazael, who ruled after him, are honored to this day as gods, by reason of their benefactions, and their building them temples by which they adorned the city of the Damascenes. They also every day do with great pomp pay their worship to these kings, and value themselves upon their antiquity; nor do they know that these kings are much later than they imagine, and that they are not yet eleven hundred years old. Now when Joram, the king of Israel, heard that Benhadad was dead, he recovered out of the terror and dread he had been in on his account, and was very glad to live in peace.

Hereupon Vespasian hoped that their receptacles of water would in no long time be emptied, and that they would be forced to deliver up the city to him; but Josephus being minded to break such his hope, gave command that they should wet a great many of their clothes, and hang them out about the battlements, till the entire wall was of a sudden all wet with the running down of the water. At this sight the Romans were discouraged, and under consternation, when they saw them able to throw away in sport so much water, when they supposed them not to have enough to drink themselves. This made the Roman general despair of taking the city by their want of necessaries, and to betake himself again to arms, and to try to force them to surrender, which was what the Jews greatly desired; for as they despaired of either themselves or their city being able to escape, they preferred a death in battle before one by hunger and thirst.

Hereupon Vespasian hoped that their receptacles of water would in no long time be emptied, and that they would be forced to deliver up the city to him; but Josephus being minded to break such his hope, gave command that they should wet a great many of their clothes, and hang them out about the battlements, till the entire wall was of a sudden all wet with the running down of the water. At this sight the Romans were discouraged, and under consternation, when they saw them able to throw away in sport so much water, when they supposed them not to have enough to drink themselves. This made the Roman general despair of taking the city by their want of necessaries, and to betake himself again to arms, and to try to force them to surrender, which was what the Jews greatly desired; for as they despaired of either themselves or their city being able to escape, they preferred a death in battle before one by hunger and thirst.

Beth Shammai says: bundles of wet flax may not be placed in an oven unless they can begin to steam while it is still day, nor wool in the dyer’s kettle unless it can [absorb the color] such that [the color] is visible. But Bet Hillel permits it. Bet Shammai says: traps for wild beasts, fowl, and fish may not be spread unless they can be caught while it is still day; But Bet Hillel permits it.

Greater stringency applies to sacred things than to terumah, that they may immerse vessels within vessels [together] for terumah, but not for sacred things. The outside and inside and handle [of a vessel are regarded as separate] for terumah, but not for sacred things. One that carries anything possessing midras-uncleanness may carry [at the same time] terumah, but not sacred things. The garments of those who eat terumah posses midras-uncleanness for [those who eat] sacred things. The rule [for the immersion of garments] for [those who would eat terumah is not the same as the rule for [those who would eat] sacred things: for in the case of sacred things, he must [first] untie [any knots in the unclean garment], dry it [if it is wet, then] immerse it, and afterwards retie it; but in case of terumah, it may [first] be tied and afterwards immersed.

Rabbi Eliezer says: there are two instances of lenient rulings by Beth Shammai and strict rulings by Beth Hillel. The blood of a woman after childbirth who has not immersed herself, Beth Shammai says: [it is] like her spittle and her urine. But Beth Hillel says: it causes impurity whether wet or dry. However, they agree in the case of the blood of a woman who gave birth when she had non-menstrual discharge, that it causes defilement whether wet or dry.

Rabbi Eliezer says: there are two instances of lenient rulings by Beth Shammai and strict rulings by Beth Hillel. The blood of a woman after childbirth who has not immersed herself, Beth Shammai says: [it is] like her spittle and her urine. But Beth Hillel says: it causes impurity whether wet or dry. However, they agree in the case of the blood of a woman who gave birth when she had non-menstrual discharge, that it causes defilement whether wet or dry.

A woman who was preserving vegetables in a pot and touched a leaf outside the pot on a dry spot, even though the leaf had an egg's bulk of volume, it alone becomes unclean while all the rest remains clean. If she touched it at a wet spot: If there was an egg's bulk in the leaf, everything becomes unclean. If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If it is returned into the pot, everything becomes unclean. If the woman was unclean due to contact with one who had corpse uncleanness, and she touched the leaf either at a wet spot or at a dry spot: If there was an egg's bulk in the leaf, everything becomes unclean; If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If a woman who was a tevulat yom emptied out the pot with unwashed hands, and she observed some liquid on her hands, and it is uncertain whether it was splashed from the pot or whether a stalk had touched her hands, the vegetables are invalid but the pot remains clean.

A woman who was preserving vegetables in a pot and touched a leaf outside the pot on a dry spot, even though the leaf had an egg's bulk of volume, it alone becomes unclean while all the rest remains clean. If she touched it at a wet spot: If there was an egg's bulk in the leaf, everything becomes unclean. If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If it is returned into the pot, everything becomes unclean. If the woman was unclean due to contact with one who had corpse uncleanness, and she touched the leaf either at a wet spot or at a dry spot: If there was an egg's bulk in the leaf, everything becomes unclean; If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If a woman who was a tevulat yom emptied out the pot with unwashed hands, and she observed some liquid on her hands, and it is uncertain whether it was splashed from the pot or whether a stalk had touched her hands, the vegetables are invalid but the pot remains clean.

The matted hair on the heart and on the beard and on a woman's hidden parts; pus outside the eye, hardened pus outside a wound and the plaster over it, dried-up juice, clots of excrement on the body, dough under the finger nails, sweat-crumbs, miry clay, potter's clay, and road-clay. What is meant by 'miry clay’? This means the clay in pits, for it is written: "He lifted me out of the miry pit, the slimy clay" (Psalms 40:3). "Potter's clay" according to its literal sense. Rabbi Yose declares potter's clay clean, but clay for putty unclean. And "road-clay." These become like road-side pegs in these [kinds of clay] one may not immerse oneself nor immerse [other things] with them; But in all other clay one may immerse when it is wet. One may not immerse oneself with dust [still] on one's feet. One may not immerse a kettle with soot [on it] unless he scraped it.

The blood of a Gentile and the clean blood of a metzoraat (a woman with scale disease): Bet Shammai declares clean. And Bet Hillel holds that it is like her spittle or her urine. The blood of a woman after childbirth who did not immerse [in a mikveh]: Bet Shammai says it is like her spittle or her urine, But Bet Hillel says: it conveys uncleanness both when wet and when dry. They agree that if she gave birth while in zivah, it conveys uncleanness both when wet and when dry.

The blood of a Gentile and the clean blood of a metzoraat (a woman with scale disease): Bet Shammai declares clean. And Bet Hillel holds that it is like her spittle or her urine. The blood of a woman after childbirth who did not immerse [in a mikveh]: Bet Shammai says it is like her spittle or her urine, But Bet Hillel says: it conveys uncleanness both when wet and when dry. They agree that if she gave birth while in zivah, it conveys uncleanness both when wet and when dry.

The blood of a menstruant and the flesh of a corpse convey uncleanness when wet and when dry. But the discharge [of a zav], and the phlegm [of a zav] and the spittle [of a zav], a dead sheretz, a nevelah and semen convey uncleanness when wet but not when dry. If they can be soaked and then revert to their original condition they convey uncleanness when wet and when dry. And how long must they be soaked? In lukewarm water for a period of twenty four hours. Rabbi Yose says: If the flesh of a corpse is dry, and it cannot be soaked and brought back to its original condition, it is clean.

The blood of a menstruant and the flesh of a corpse convey uncleanness when wet and when dry. But the discharge [of a zav], and the phlegm [of a zav] and the spittle [of a zav], a dead sheretz, a nevelah and semen convey uncleanness when wet but not when dry. If they can be soaked and then revert to their original condition they convey uncleanness when wet and when dry. And how long must they be soaked? In lukewarm water for a period of twenty four hours. Rabbi Yose says: If the flesh of a corpse is dry, and it cannot be soaked and brought back to its original condition, it is clean.

The blood of a menstruant and the flesh of a corpse convey uncleanness when wet and when dry. But the discharge [of a zav], and the phlegm [of a zav] and the spittle [of a zav], a dead sheretz, a nevelah and semen convey uncleanness when wet but not when dry. If they can be soaked and then revert to their original condition they convey uncleanness when wet and when dry. And how long must they be soaked? In lukewarm water for a period of twenty four hours. Rabbi Yose says: If the flesh of a corpse is dry, and it cannot be soaked and brought back to its original condition, it is clean.

If a dead sheretz was found in an alley it causes uncleanness retrospectively to such time as one can say, "I examined this alley and there was no sheretz in it," or to such time as it was last swept. So also a bloodstain found on a garment causes uncleanness retrospectively to such time as one can say, "I examined this shirt and there was no stain on it" or to such time as it was last washed. And it conveys uncleanness whether it is wet or dry. Rabbi Shimon says: if it is dry it causes uncleanness retrospectively, but if it is wet it causes uncleanness only to a time when it could still have been wet.

If a dead sheretz was found in an alley it causes uncleanness retrospectively to such time as one can say, "I examined this alley and there was no sheretz in it," or to such time as it was last swept. So also a bloodstain found on a garment causes uncleanness retrospectively to such time as one can say, "I examined this shirt and there was no stain on it" or to such time as it was last washed. And it conveys uncleanness whether it is wet or dry. Rabbi Shimon says: if it is dry it causes uncleanness retrospectively, but if it is wet it causes uncleanness only to a time when it could still have been wet.

If a dead sheretz was found in an alley it causes uncleanness retrospectively to such time as one can say, "I examined this alley and there was no sheretz in it," or to such time as it was last swept. So also a bloodstain found on a garment causes uncleanness retrospectively to such time as one can say, "I examined this shirt and there was no stain on it" or to such time as it was last washed. And it conveys uncleanness whether it is wet or dry. Rabbi Shimon says: if it is dry it causes uncleanness retrospectively, but if it is wet it causes uncleanness only to a time when it could still have been wet.

Is has been stated: The Tree of Life is wide a parcourse of 500 years. Rebbi Yehudah ben Rebbi Ilaï said: not only its crown but even its stem.All the splitting of primeval waters splits under it since (Ps. 1:3) “He shall be like a tree planted on split waters.” It has been stated: The Tree of Life is one sixtieth of the Garden. (Gen. 2:10) “And a river originated in Eden to irrigate the Garden.” The remainder of a kur is a triple qab, a sixtieth. The remainder of Africa is Egypt, a sixtieth. We find that it is said that Egypt can be traversed in 40 days. Black Africa can be traversed in slightly more than seven years. But the teachers say [the sky is determined] by the days of the patriarchs (Deut. 11:21) “like the days of the sky over the earth.” And just as the sky over the earth is at a distance of a way of 500 years so between one sky and the next is a way of 500 years and its thickness is a way of 500 years. Why did you see fit to say the thickness of the sky is a way of 500 years? Rebbi Abun said (Gen. 1:6): “There shall exist a spread-sky within the water.” The spread-sky shall be in the middle. Rav said: the sky was wet on the first day and jelled on the second day. Rav said: “There shall exist a spread-sky”: the sky shall strengthen, the sky shall jell, the sky shall solidify, the sky shall be spread. Rebbi Yehudah ben Pazi said: The sky (רקיע) shall be made like a piece of cloth, just as it is said (Ex. 39:3) “They stretched (וירקעו) out the gold sheets.”

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start, that it should fertilize, at the end that the surface should be wet. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days.

MISHNAH: He who accepts upon himself to be a ḥaver will not sell to the am haäreẓ wet or dry and will not buy wet from him, is not guest of an am haäreẓ and does not have him as a guest in his clothing. Rebbi Jehudah says, moreover he should not raise animals of the flock, should not overstep bounds by vows and laughter, should not defile himself with the dead, and be a regular in the house of study. They said to him, these are not included.

MISHNAH: He who accepts upon himself to be a ḥaver will not sell to the am haäreẓ wet or dry and will not buy wet from him, is not guest of an am haäreẓ and does not have him as a guest in his clothing. Rebbi Jehudah says, moreover he should not raise animals of the flock, should not overstep bounds by vows and laughter, should not defile himself with the dead, and be a regular in the house of study. They said to him, these are not included.

HALAKHAH: “He will not buy wet from him,” hence dry is permitted since the amē haäreẓ are trustworthy as to preparation. And it was stated: “The am haäreẓ is trustworthy to say, these fruits were never prepared. But he is not trustworthy to say that they were prepared but did not accept impurity.”

Not only if they are wet but even if they were dry and became wet, as these fibers; are these not like dry which became wet? Rebbi Joḥanan bar Shila: This implies that one who hides a cauldron must let it be missing a little lest he take it up and it spills and heats. There, we stated: “The same holds for new olive cake but old one is pure.” What is new and what is old? Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: New within 12 months, old after 12 months.

Not only if they are wet but even if they were dry and became wet, as these fibers; are these not like dry which became wet? Rebbi Joḥanan bar Shila: This implies that one who hides a cauldron must let it be missing a little lest he take it up and it spills and heats. There, we stated: “The same holds for new olive cake but old one is pure.” What is new and what is old? Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: New within 12 months, old after 12 months.

Not only if they are wet but even if they were dry and became wet, as these fibers; are these not like dry which became wet? Rebbi Joḥanan bar Shila: This implies that one who hides a cauldron must let it be missing a little lest he take it up and it spills and heats. There, we stated: “The same holds for new olive cake but old one is pure.” What is new and what is old? Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: New within 12 months, old after 12 months.

He who files off heads of poles is liable because of cutting. He who applies salve on a wet bandage is liable because of rubbing clean.

Rebbi Simeion ben Laqish in the name of Levi from Sokho: If he pours from vessel to vessel. For if it were otherwise, would Rebbi Jehudah follow his own opinion, as Rebbi Jehudah said, fluid to wet?

Rebbi Isaac and Rebbi Joshia, one like one of them, the other like the other. Rebbi Berekhiah preached following Ben Bathyra, the Mishnah says so: “she shall beat it and wet it with cold water.” The words of the rabbis disagree, but Rebbi Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar: In every instance where Rebbi formulated a disagreement and later formulated it anonymously, practice follows the anonymous statement.

MISHNAH: Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking. Rebbi Aqiba says, neither all women nor all wood nor all ovens are equal. This is the principle, she shall beat it and wet it with cold water.

It was stated: “One sends wheat because when crushed it is food, beans because when wet they are food, barley because it is animal feed.” Did we not state so in the name of Rebbi Simeon? For all breathing, also breathing animals are included. The argument of Rebbi Simeon parallels that of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, for all breathing, also breathing animals are included, so Rebbi Simeon said, for all breathing, also breathing animals are included.

HALAKHAH: “This is your bill of divorce on condition that you serve my father,” etc. Rebbi Abba said: During his lifetime, on condition that she serve all his needs, on condition that she breast-feed all his needs. Even if she did not serve all his needs, even if she did not breast-feed all his needs, but even if she served him for one hour, or breast-fed him for one hour. After death, even if she never served him or never breast-fed him. The Mishnah disagrees with Rebbi Simeon ben Laqish: “How long does she have to breast-feed him? Two years, Rebbi Jehudah says, eighteen months.” Rebbi Abin said, this was taught about the cost of a wet-nurse.

MISHNAH: A man may say to another, weed with me and I shall be weeding with you, hoe with me and I shall be hoeing with you, but he shall not tell him, weed with me and I shall be hoeing with you, hoe with me and I shall be weeding with you. All the dry season is one, all the wet season is not; one may not say to him, plough with me in the dry season and I shall be ploughing with you in the wet season. Rabban Gamliel says, there exists predated and postdated interest. How is this? If one indended to borrow from him and sent him [a gift] saying, so you should lend me; that is predated interest. If one had borrowed and returned the money when he sent him [a gift] saying, that is for your money which was not earning for you while it was with me; that is postdated interest. Rebbi Simeon says, there exists verbal interest. One should not say to him, you should know that X came from place Y. The following transgress prohibitions: The creditor, and the debtor, and the guarantor, and the witnesses; the Sages say, also the scribe. They transgress “do not give,” and “do not take from him,” and “do not be a creditor,” and “do not burden him with interest,” and “before a blind man do not put an obstacle; and fear your God, I am the Eternal.”

MISHNAH: A man may say to another, weed with me and I shall be weeding with you, hoe with me and I shall be hoeing with you, but he shall not tell him, weed with me and I shall be hoeing with you, hoe with me and I shall be weeding with you. All the dry season is one, all the wet season is not; one may not say to him, plough with me in the dry season and I shall be ploughing with you in the wet season. Rabban Gamliel says, there exists predated and postdated interest. How is this? If one indended to borrow from him and sent him [a gift] saying, so you should lend me; that is predated interest. If one had borrowed and returned the money when he sent him [a gift] saying, that is for your money which was not earning for you while it was with me; that is postdated interest. Rebbi Simeon says, there exists verbal interest. One should not say to him, you should know that X came from place Y. The following transgress prohibitions: The creditor, and the debtor, and the guarantor, and the witnesses; the Sages say, also the scribe. They transgress “do not give,” and “do not take from him,” and “do not be a creditor,” and “do not burden him with interest,” and “before a blind man do not put an obstacle; and fear your God, I am the Eternal.”

HALAKHAH: “If somebody hired tradesmen,” etc. What means, they tricked one another? Come, work for me for five large [coins]. It turned out it was work for ten large [coins]. You work for me a job which needs ten days. It turned out it was work for five days. What means, [they] tricked the householder? Come, work for me with your colleagues {for ten large [coins]. It turned out it was work for five large [coins]. You work for me a job which needs five days.} It turned out it was work for ten days. “When was this said; if the donkey drivers did not start yet. But if they went and did not find grain, or workers to weed and found the field flooded, he has to pay them for going and coming. But one cannot compare coming loaded with coming empty, or working with being idle, sitting in the shadow with sitting in the sun.” Rebbi Ḥiyya the Elder hired donkey drivers to bring his flax. They went and found it wet. (Rav) said to him, go and pay them their full fee. He said to them, not that I would be obligated to pay you your fee but I, Ḥiyya, am handing it over to you.

But what did Aḥaz do? He built a throne in the Temple Court. That is what is written: “The throne-hall which they built in the Temple,” etc. Rebbi Onias in the name of Rebbi Eleazar. Why is he called “the grabber”? For he grabbed synagogues and houses of study. To what may Aḥaz be compared? To a king who had a son whom he entrusted to his pedagogue. The latter wanted to kill him. He said, if I kill him, I will be put to death. But I shall draw his wet-nurse away from him and he will die of himself. So Aḥaz said, if there are no kid goats there are no he-goats. If there are no he-goats there are no goats. If there are no goats there is no shepherd. If there is no shepherd there is no world; if it were thinkable that there be no world. So Aḥaz was thinking, if there are no children there are no adults. If there are no adults, there are no Sages. If there are no Sages, there are no prophets. If there are no prophets, there is no Holy Spirit. If there is no Holy Spirit, there are no synagogues and no houses of study. If it were thinkable, the Holy One, praise to Him, will not let His Presence rest over Israel. Rebbi Jacob bar Abbai in the name of Rebbi Aḥa brings it from the following I shall wait for the Eternal, Who hid His Face from the House of Jacob, and put my hope in Him. There was no worse moment in the world than when the Holy One, praise to Him, said to Moses: I shall certainly hide My Face at that time. From that moment on, I put my hope in Him, Who said at Sinai, for it shall not be forgotten by his descendants. What would its use be? Behold, I and the children which the Eternal has given me. Were they his children? Were they not his students? But this teaches he loved them as if they were his sons and called them “my sons”.

“But a Non-Jewish woman may nurse the child of a Jewish woman” as it is written, their kings will be your pedagogues and their princesses your wet nurses. It was stated: A baby nurses continuously from a Non-Jewish woman or from a non-kosher animal and one brings him milk from anywhere and does not worry either about abomination or because of impurity.

A wine press on which a Gentile stopped a leak from the inside is forbidden, from the outside permitted, for it is impossible that there not be wet bast where he touches and turns the entire cistern into libation wine.

MISHNAH: What is a virgin? Any female who never saw blood, even if she was married. Pregnant, once the fetus is recognizable. Nursing, until she weans her child. If she gave her child to a wet-nurse or weaned him, Rebbi Meïr says she causes retroactive impurity for 24 hours but the Sages say, her timing is exact.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

Where it is certain [that urine is present], how long [must one wait before it is allowed to read the Shema' there] ? Rab Judah said in the name of Samuel : As long as the ground is sufficiently wet to moisten. The same reply is given by Rabbah b. Bar Hannah in the name of R. Johanan [As long as the ground is sufficiently wet to moisten] and by 'Ulla. [As long as the ground is sufficiently wet to moisten] Geniba said in the name of Rab : As long as the trace thereof can be recognised.

Where it is certain [that urine is present], how long [must one wait before it is allowed to read the Shema' there] ? Rab Judah said in the name of Samuel : As long as the ground is sufficiently wet to moisten. The same reply is given by Rabbah b. Bar Hannah in the name of R. Johanan [As long as the ground is sufficiently wet to moisten] and by 'Ulla. [As long as the ground is sufficiently wet to moisten] Geniba said in the name of Rab : As long as the trace thereof can be recognised.

Where it is certain [that urine is present], how long [must one wait before it is allowed to read the Shema' there] ? Rab Judah said in the name of Samuel : As long as the ground is sufficiently wet to moisten. The same reply is given by Rabbah b. Bar Hannah in the name of R. Johanan [As long as the ground is sufficiently wet to moisten] and by 'Ulla. [As long as the ground is sufficiently wet to moisten] Geniba said in the name of Rab : As long as the trace thereof can be recognised.

How, then, is it with reference to this matter ? It has been reported: When the excrement is like earthenware, Amemar said : It is forbidden ; Mar Zotra said : It is permitted. Raba said : The Halakah is — when the excrement is like earthenware it is forbidden ; and similarly with urine, so long as the ground is sufficiently wet to moisten.

It is quoted in objection : With urine, so long as the ground is wet enough to moisten it is forbidden ; but if it has been absorbed [in the soil] or dried up, it is permitted. But is not soaking into the soil like drying up by the sun? [No ;] for as when it dries up, no trace can be recognised, so when it has penetrated into the soil, there must be no trace visible; but if there be such a trace, it is forbidden [to read the Shema' thereby] even though the ground be not sufficiently wet to moisten !

It is quoted in objection : With urine, so long as the ground is wet enough to moisten it is forbidden ; but if it has been absorbed [in the soil] or dried up, it is permitted. But is not soaking into the soil like drying up by the sun? [No ;] for as when it dries up, no trace can be recognised, so when it has penetrated into the soil, there must be no trace visible; but if there be such a trace, it is forbidden [to read the Shema' thereby] even though the ground be not sufficiently wet to moisten !

But against thine own argument, I quote the first clause [of the Baraita brought in objection, viz. :] "With urine, so long as the ground is wet enough to moisten it is prohibited" ; hence if the trace of it be recognisable, it is permitted! No such deduction can be drawn. It is possible to say that [the question under consideration]

is like [the following discussion of] the Tannaim : It is forbidden to read the Shema' by a vessel from which urine has been poured; but with urine which has been poured out, if it has been absorbed it is permitted, if it has not been absorbed it is forbidden. R. Jose says : So long as the earth is sufficiently wet to moisten [it is forbidden].

What does the first Tanna understand by "absorbed" and "not absorbed" ? If it is supposed that "absorbed" means that the earth is not sufficiently wet to moisten, and "not absorbed" means that it can moisten, and R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace thereof can be recognised it is permitted — then he is in agreement with the first Tanna! Nay, by "absorbed" he must mean that no trace can be recognised and by "not absorbed" that the trace is recognisable, and then R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace can be recognised it is permitted.

What does the first Tanna understand by "absorbed" and "not absorbed" ? If it is supposed that "absorbed" means that the earth is not sufficiently wet to moisten, and "not absorbed" means that it can moisten, and R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace thereof can be recognised it is permitted — then he is in agreement with the first Tanna! Nay, by "absorbed" he must mean that no trace can be recognised and by "not absorbed" that the trace is recognisable, and then R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace can be recognised it is permitted.

What does the first Tanna understand by "absorbed" and "not absorbed" ? If it is supposed that "absorbed" means that the earth is not sufficiently wet to moisten, and "not absorbed" means that it can moisten, and R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace thereof can be recognised it is permitted — then he is in agreement with the first Tanna! Nay, by "absorbed" he must mean that no trace can be recognised and by "not absorbed" that the trace is recognisable, and then R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace can be recognised it is permitted.

but here the point at issue is that the earth must be so wet as to moisten something which can moisten something else.

Minyamin, the servant of R. Ashi, had his shirt soaked in water, and he spread it out on their Sukkah. R. Ashi said to him, ‘Remove it, lest they say that it is permissible to use as a covering something which is susceptible to impurity. ‘But can they not see that it is wet?’ ‘I mean [the first answered] when it is dry.'

Men may eat dry food with ceremonially unclean hands etc. There is a Baraitha, viz., R. Chănina ben Antigonus said, Does such a question as whether a thing be dry or wet exist as regards hallowed things? Nay, does not love for the hallowed things make men careful where they are concerned? Yea, every one will admit that it was not necessary to say this. But this is the case supposed, viz., that a man's companion put a piece of the hallowed things into his mouth, or he put it into his own mouth with a spindle or with a skewer, or attempted to eat along with these an onion or garlic taken from unconsecrated things. Our Rabbis decided that this should be the case for hallowed things; for the heave-offering our Rabbis decided that it should not be the case.