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You have some knots for which one is not liable like [one is] for camel-drivers’ knots and sailors’ knots. A woman may tie up the opening of her chemise, the strings of her hair-net and of her belt, the laces of her shoes or sandals, leather-bottles of wine and oil, and a meat dish. Rabbi Elazar ben Ya’akov says: one may tie [a rope] in front of an animal, that it should not go out. One may tie a bucket [over a well] with a belt but not with a rope; Rabbi Judah permits it. Rabbi Judah stated a general rule: any knot that is not permanent one is not liable for it.

Rebbi Jeremiah sent Rebbi Zeïra a basket of figs that were not put in order. Rebbi Jeremiah said to himself, would Rebbi Zeïra eat anything that was not put in order? Rebbi Zeïra said to himself, it is impossible that Rebbi Jeremiah would send me anything that was not put in order. In the meantime, ṭevel was eaten. The next day, when he was with him, he asked him: Was that basket you sent me put in order? He answered him, I said, would Rebbi Zeïra eat anything that was not put in order? He answered, I also said, would Rebbi Jeremiah send me anything that was not put in order? Rebbi Abba bar Zemina said in the name of Rebbi Zeïra: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yaïr.

Thieves stole the she-ass of Rebbi Phineas ben Yaïr at night. She was hidden with them for three days during which she did not eat anything. After three days, they took counsel to return her to her master. They said, let us send her to her master lest she die with us and foul up the cave. They let her out; she stood at her master’s door and started braying. He said to them, open to that poor creature because for three days now she did not taste anything. They opened for her and she entered. He said to them, give her something to eat. They put oats before her but she did not eat. They said to him, rabbi, she does not want to eat. He asked them, did you put it in order? They said: Yes. He asked them, did you remove its demay? They said, did the rabbi not teach us: “He who buys for seeds or animals, flour for tanning, oil for lighting, or oil to rub vessels, is free from demay.” He said to them, what can we do with this poor creature since she is very restrictive for herself? They removed the demay and she ate.

Two poor people entrusted two se’ah of barley to Rebbi Phineas ben Yaïr; he sowed them and harvested them. They came to him and wanted to take their barley. He said to them, bring camels and donkeys to carry their barley.

Rebbi Phineas ben Yaïr went to a place where they came to him and said, rats are eating our grain. He commanded them; they assembled and started to whistle. He asked them, do you understand what they are saying? They said, no. He said to them, they say that it is not put in order. They said to him, be our guarantor. He promised and they had no further losses.

A pearl of the king of Saracens fell and was swallowed by a rat. He came to Rebbi Phineas ben Yaïr, who said to him, am I a sorcerer? He answered, I came because of your good name. He commanded them; they assembled. He saw one coming that was hunchbacked. He said, it is in this one; he gave the rat a command and it spat out the pearl.

Rebbi Phineas ben Yaïr went to a place where they came to him and said, our water source is not sufficient for us. He said to them, perhaps you do not put in order? They said to him, be our guarantor. He promised them and it became sufficient for them.

Rebbi Phineas ben Yaïr went to the House of Assembly when Ginai overflowed. He said: Ginai, Ginai, why do you prevent me from going to the House of Assembly? It split before him and he crossed it. His students asked him, may we cross also? He said to them, he who knows of himself that he never slighted a Jew may cross and will not be harmed.

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

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: It happened that a pious person used to dig cisterns, ditches, and caves for travellers. Once, his daughter travelled to marry and she was swept away by a river. All people came to him and wanted to console him, but he refused to be consoled. Rebbi Phineas ben Yaïr came to him and wanted to console him, but he refused to be consoled. He told them, is that your pious man? They said to him: Rabbi, such and such he did, such and such happened to him. He replied: It is impossible that he would honor his Creator by water and He hurts him by water! Immediately, there started a rumor in the town that the pious man’s daughter had returned. Some say, she got trapped in a hedge of thorns, others say that an angel came in the appearance of Rebbi Phineas ben Yaïr and saved her.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: It happened that a pious person used to dig cisterns, ditches, and caves for travellers. Once, his daughter travelled to marry and she was swept away by a river. All people came to him and wanted to console him, but he refused to be consoled. Rebbi Phineas ben Yaïr came to him and wanted to console him, but he refused to be consoled. He told them, is that your pious man? They said to him: Rabbi, such and such he did, such and such happened to him. He replied: It is impossible that he would honor his Creator by water and He hurts him by water! Immediately, there started a rumor in the town that the pious man’s daughter had returned. Some say, she got trapped in a hedge of thorns, others say that an angel came in the appearance of Rebbi Phineas ben Yaïr and saved her.

Rebbi Mana said, what you enumerate was earlier. But now there [are other towns that were held by Israel and they are forbidden. “ These are the towns forbidden in district] Susita: Al ‘Awaniš, Eyn Tara‘, the heights of Barin, the spring Ya‘riṭ, Kefar Yaḥrib, Nab, Ḥasfin, and Kefar Ẓemaḥ. Rebbi permitted Kefar Ẓemaḥ.” Rebbi Immi asked: Are these not of the taxpayers? Rebbi Immi is of the opinion that taxpayers count as if they were conquered.

Rebbi Mana said, what you enumerate was earlier. But now there [are other towns that were held by Israel and they are forbidden. “ These are the towns forbidden in district] Susita: Al ‘Awaniš, Eyn Tara‘, the heights of Barin, the spring Ya‘riṭ, Kefar Yaḥrib, Nab, Ḥasfin, and Kefar Ẓemaḥ. Rebbi permitted Kefar Ẓemaḥ.” Rebbi Immi asked: Are these not of the taxpayers? Rebbi Immi is of the opinion that taxpayers count as if they were conquered.

Ashqelon itself? Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: Since we have stated “the gardens of Ascalon” it follows that Ascalon is outside. Rebbi Simon in the name of Hilfai: The House of Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they voted to free it from tithes. Rebbi Ismael ben Rebbi Yose removed his hand that was leaning on Ben Qappara. He said to him, my son, why did you not say to me: why did you remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah?

MISHNAH: A donkey may not go out with its saddle cloth if it is not bound to it, nor with a bell even if it is plugged, nor with a ladder on its neck, nor with a strip on its foot. Chicken may no go out with threads or strips on their feet. Rams may not go out with a carriage under their tails nor female sheep with yaḥnun, nor a calf with gimun, nor a cow with hedgehog hide, nor with a strip between her horns. Rebbi Eleazar ben Azariah’s cow went out with a strip between her horns against the will of the Sages.

“Nor female sheep with yaḥnun.” Rav Jehudah says, a woolen cap. Rebbi Yasa in the name of Rebbi Ḥama bar Ḥanina: It is a root named yaḥnūnâ. Rebbi Zeˋira asked before Rebbi Yose: Does this not imply that it is forbidden to let an animal go out with an expert amulet? He told him, yes, Babylonian, you understood it.

“Nor female sheep with yaḥnun.” Rav Jehudah says, a woolen cap. Rebbi Yasa in the name of Rebbi Ḥama bar Ḥanina: It is a root named yaḥnūnâ. Rebbi Zeˋira asked before Rebbi Yose: Does this not imply that it is forbidden to let an animal go out with an expert amulet? He told him, yes, Babylonian, you understood it.

MISHNAH: A large courtyard was in Jerusalem called Bet Ya`zeq; there all witnesses assembled and there the Court examined them. A big meal one prepared for them so they should get used to come. Originally they did not move from there the entire day. The Elder Rabban Gamliel instituted that they could walk 2’000 cubits in every direction. Not only these but also the midwife who comes to assist in a birth, and one who comes to save from a fire, and from the army, and from a collapse, are like the people of the town and have 2’000 cubits in every direction.

HALAKHAH: “A large courtyard was in Jerusalem called Bet Ya`zeq.” What is Bet Ya`zeq? There practice was hoed, as you say, he hoed it and removed its stones.

HALAKHAH: “A large courtyard was in Jerusalem called Bet Ya`zeq.” What is Bet Ya`zeq? There practice was hoed, as you say, he hoed it and removed its stones.

Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin from Ahab, Ben Kalba Savua` from Kaleb, Rebbi Yannai from Eli, Men Yehudah from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal, Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor.

Rebbi Levi said, Yehoyariv, a person. Meron, a town. Mesarbei. He delivered His House to the enemies. Rebbi Berekhia said, [Yehoyariv], Yah quarrelled with His children since they rebelled and rejected Him. Yeda`ya Amoq Sipporim. Yah knew the deep counsel in their hearts and exiled them to Sepphoris.

We find that Rebbi Ismael ben Rebbi Yose disagrees with his father since Rebbi Simon said in the name of Hilfai: Rebbi, Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they wanted to vote to free it from tithes but Rebbi Ismael ben Rebbi Yose removed his hand. He was leaning on Ben Qappara. He said to him, my son, why did you not say to me: did you not remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah? When is it impure because of territory of Gentiles? But we found that he stated in the name of his father that they accepted tithes voluntarily! And he said, it is correct that if tithes are from their words and the food of the daughters is of their words that their words may uproot their words.

It is written: “And David sang this elegy”, etc., “and said: To teach the people of Judah archery.” Is it reasonable that he had to teach the people of Judah, who was he? But David said, when the just have disappeared, the haters come and attack Israel. “Is that not written in the book Yashar?” Two Amoraïm. One says, that is the book of Genesis. But the other said, that is the fifth of Numbers. The one who said, this is the book of Genesis, is understandable. But the one who said, that is the fifth of Numbers, what war is reported there? “The Children of Israel travelled from the springs of Bene-Ya‘aqon to Mosera; there Aaron died.” Did Aaron die at Mosera? Did he not die on Mount Hor? That is what is written: “Aaron the Cohen ascended Mount Hor and died there.” But when Aaron died and the clouds of glory disappeared, the Canaanites desired to attack Israel. That is what is written: “The Canaanite, the king of Arad, dweller in the Southland, heard that Israel came by the way of the scouts.” What is “the way of the scouts”? He heard that Aaron died, the great scout, who did scout the way for them. They came and attacked them. Then Israel wanted to return to Egypt and travelled eight stations backward. The tribe of Levi ran after them and killed eight families from them. They also killed four of their families. That is what is written: “The Amramite, the Yiṣharite, the Ḥebronite, the Uzielite.” When were they re-established? In David’s time. That is what is written: “In his days, the just will blossom”. They said, what caused us all this bloodshed? They said, because we did not perform kindness for that just man. They went and organized a eulogy and performed kindness for that just man. The verse considers it as if he died and was buried there where they performed kindness for that just man.

MISHNAH: When Rabban Joḥanan ben Zakkai died, the splendor of wisdom disappeared. When the elder Rabban Gamliel died, the honor of Torah disappeared, purity and self-discipline died. When Ismael ben Phiabi died, the splendor of priesthood died. When Rebbi died, meekness and fear of sin died. When Rebbi Meїr died, the inventors of parables disappeared. When Rebbi Aqiba died, the preachers disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the students disappeared. When Rebbi Joshua died, good disappeared from the world When Rebbi Eleazar ben Azariah died, wealth disappeared from the Sages. When Rabban Gamliel died, locusts came and troubles increased. When Rebbi Ḥanina ben Dosa and Yose the small died, piety disappeared. Why was he called Yose of the small room? For he was the concentrate of pious men. Rebbi Phineas ben Yaїr says, after the Temple was destroyed, fellows and freeborn were ashamed and covered their heads, people of [good] deeds shrivelled, strong-armed people and informers became dominant, nobody explains, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. The great Rebbi Eliezer says, from the day the Temple was destroyed, the Sages were diminished to be like scribes, the scribes like community servants, the community servants like common people; the common people go and degenerate, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. On the heels of the Messiah impertinence will grow, inflation will lead, the vine will give its fruit but the wine will be expensive, the government will turn heretic, nobody rebukes, the assembly hall will be a brothel, Galilee will be destroyed and Gaulanitis become deserted, frontier dwellers will move from city to city and nobody will have mercy on them, the wisdom of scholars will be defective, those who fear sin will be despised, truth will be absent, young men will insult Elders, Elders will stand before the young, “a son will abuse his father, a daughter rebel against her mother and a daughter-in-law against her mother-in-law, the enemies of a person are his family”, the generation is dog-faced, a son is not ashamed before his father. What do we have to rely on? Our Father in Heaven.

Bar Qappara said, Ahaz and all evil kings of Israel have no part in the World to Come. What is the reason? All their kings fell, not one of them calls to Me. They objected to him: Is he not mentioned in the era of kings, in the days of Uzziahu, Yotham, Ahaz, Yeḥizqiahu the kings of Jehudah? He answered them, because he showed shame. How did he show shame? Rebbi Aḥa in the name of Rebbi Eleazar, Rebbi Yose in the name of Rebbi Joshua ben Levi: You find that when the prophet came to accuse him, he fled to an impure place and buried his face in an impure place, implying that the Divine Presence does not dwell at an impure place. That is what is written: The Eternal said to Isaiah, please go out towards Aḥaz, you and your son Še’ar Yašuv, to the end of the canal of the upper pond, to the path of the fuller’s field. Do not read fuller’s but suppressing. He hid his face and fled before him. (How is that? When the prophet came to accuse him, he fled to an impure place and buried his face in an impure place.) Rebbi Jehudah says, because he was made to suffer about his firstborn son. What is the reason? Zimri, the strongman of Ephraim, killed etc. Rebbi Hoshaia the Elder said, because his father was just. But was Manasse’s father not just? Manasse’s father was just but his son was evil. Hezekias’s father was evil and his son was evil. That is what Hezekias says: Behold about peace, bitter is bitter for me. Bitter before me, from Aḥaz. Bitter after me, from Manasse. Aḥaz’s father was just and his son just, that is what is written: hand to hand will not cleanse evil, but the seed of the just will escape. [Rebbi Phineas said.] it is not written “the seed of a just will escape” but the seed of the just will escape. The seed lying between two just men will escape.

How do we know that this “passing” means “before”? R. Nahman b. Isaac said: Scripture says, “Then Ahimaaz ran by way of the plain and overran [wa-ya’avor] the Cushite” (II Samuel 18:23). Abaye said: We prove it from here: “And he himself passed over before them” (Genesis 33:3). Or, if you want, I can say: “And their king passed on before them and the Lord at the head of them” (Micah 2:13).