Jerusalem Talmud Shabbat Chapter 9

אָמַר רִבִּי עֲקִיבָה מִנַּיִין לַעֲבוֹדָה זָרָה שֶׁהִיא מְטַמָּא בְמַשָּא כַּנִּידָּה שֶׁנֶּאֱמַר תִּזְרֵם כְּמוֹ דָוָה צֵא תֹּאמַר לוֹ. מַה הַנִּידָּה מְטַמָּא בְמַשָּׁא אַף עֲבוֹדָה זָרָה מְטַמָּא בְמַשָׂא: כָּתוּב תּוֹעֵבָה בְנִידָּה. וְכָתוּב תּוֹעֵבָה בָעֲבוֹדָה זָרָה וְכָתוּב תּוֹעֵבָה בִשְׁרָצִים. כָּתוּב תּוֹעֵבָה בְנִידָּה. כִּי כָּל אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וגו׳. תּוֹעֵבָה בָעֲבוֹדָה זָרָה. וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ וגו׳. תּוֹעֵיבָה בִשְׁרָצִים. לֹא תֹאכַל כָּל תּוֹעֵבָה. אֲבָל אֵין אֲנִי יוֹדֵעַ לְאֵי זֶה מֵהֶן הוּקְשָׁה. רִבִּי עֲקִיבָה אוֹמֵר. לְתוֹעֵבָה שֶׁבְּנִידָּה הוּקְשָׁה. מַה הַנִּידָּה מְטַמֵּא בְמַשָּׂא. אַף עֲבוֹדָה זָרָה מְטַמָּא בְמַשָּׂא. א[וֹ] מַה הַנִּידָּה מְטַמָּא בְאֶבֶן מְסַמֵּא. אַף עֲבוֹדָה זָרָה מְטַמָּא עַל גַּבֵּי אֶבֶן מְסַמֵּא. רִבִּי זְרִיקָן בְשֵׁם רַב יְהוּדָה וְאִית דְּאָמְרִין בְּשֵׁם רַב חִסְדָּא. מוֹדֶה רִבִּי עֲקִיבָה לַחֲכָמִים שֶׁאֵין עֲבוֹדָה זָרָה מְטַמֵּא עַל גַּבֵּי אֶבֶן מְסַמֵּא. וְרַבָּנִן אָמְרֵי. לְתוֹעֵבָה שֶׁבִּשְׁרָצִים הוּקְשָׁה. מַה הַשֶּׁרֶץ מְטַמֵּא בְהֵיסֵט אַף עֲבוֹדָה זָרָה מְטַמֵּא בְהֵיסֵט. א[וֹ] מַה הַשֶּׁרֶץ מְטַמֵּא בְכַעֲדָשָׁה. אַף עֲבוֹדָה זָרָה מְטַמָּא בְכַעֲדָשָׁה. רִבִּי זְעוּרָה רִבִּי יִצְחָק בַּר נַחְמָן בְשֵׁם רִבִּי לָעְזָר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים. מַה הַמֵּת מְטַמֵּא בִכְזַיִת אַף עֲבוֹדָה זָרָה מְטַמָּא בִּכְזַיִת. א[וֹ] מַה הַמֵּת עַד שֶׁיַכְנִיס רֹאשׁ אֶצְבָּעוֹ. אַף עֲבוֹדָה זָרָה עַד שֶׁיַכְנִיס רֹאשׁ אֶצְבָּעוֹ. נְתִיצָה נְתִיצָה מִבַּיִת הַמְנוּגָּע. מַה בַּיִת הַמְנוּגָּע עַד שֶׁיַכְנִיס רֹאשׁוֹ וְרוּבּוֹ. אַף עֲבוֹדָה זָרָה עַד שָׁיַכְנִיס רֹאשׁוֹ וְרוּבּוֹ. אָמַר רִבִּי חֲנַנְיָה. זֹאת אוֹמֶרֶת שֶׁאֵין טוּמְאַת עֲבוֹדָה זָרָה מְחוּוֶרֶת. דִּלֹא כֵן מַקִּישָׁהּ לַקַּלִּים וְאֵינוֹ מַקִּישָׁהּ לַחֲמוּרִים. אָמַר רִבִּי מָנָא. מָחוּוֶרֶת הִיא. וְלָמָּה הוּא מַקִּישָׁהּ לָמֵת לְשֶׁרֶץ. לְלַמֵּד מֵהֶם לַקַּלִּים שֶׁבָּהּ. הָדָא דָאַתְּ אָמַר בַּעֲבוֹדָה זָרָה שְׁבוּרָה. אֲבָל בִּשְׁלֵימָה אֲפִילוּ כָּל שֶׁהוּא. דְּאָמַר רִבִּי חוּנָה רִבִּי חָמָא בַּר גּוֹרִיוֹן בְּשֵׁם רב. הַבַּעַל רֹאשׁ גְּוִיָיה הָיָה וּכְאָפוּן הָיָה. וַיָּשִׂימוּ לָהֶם בַּעַל בְּרִית לֵאלֹהִים. מַה טַעֲמֵיהּ דְּרִבִּי עֲקִיבָה. תַּעֵב תְּתַעֲבֶנּוּ. כְּנִידָּה. מַה טַעֲמוֹן דְּרַבָּנִין. שַׁקֵּץ תְּשַׁקְּצֶנּוּ. כִשְׁרָצִים. מַה מְקַיְימִין רַבָּנִן טַעֲמֵיהּ דְּרִבִּי עֲקִיבָה. תַּעֵב תְּתַעֲבֶנּוּ. צָאֵיהוּ נַבְּלֵיהוּ. מַה מְקַיֵים רִבִּי עֲקִיבָה טַעֲמוֹן דְּרַבָּנִן. שַׁקֵּץ תְּשַׁקְּצֶנּוּ. שַׁקְּצֵיהוּ נַבְּלֵיהוּ. מְנַיִן לְרַבָּנִן נַבְּלֵיהוּ. רִבִּי שְׁמוּאֵל רִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶלְעָזָר. צֵא תֹּאמַר לוֹ. צוֹאְה תֹאמַר לוֹ. צָאֵיהוּ נַבְּלֵיהוּ. אֶת שֶׁקּוֹרִין אוֹתוֹ פְּנֵי מֶלֶךְ קוֹרִין אוֹתוֹ פְּנֵי כֶלֶב. עֵין כּוֹס עֵין קוֹץ. גָּדִיָּא גָלִיָיא. רִבִּי תַנְחוּמָה בְשֵׁם רַב חוּנָא. הָעַי אֲשֶׁר עִם בֵּית אָוֶן מִקֶּדֶם לְבֵית אֵל. מִקֶּדֶם הָיוּ קוֹרִין אוֹתוֹ בֵּיתְאֵל וְעַכְשָׁיו קוֹרִין אוֹתוֹ בֵּית אָוֶן. תַּנֵּי בְשֵׁם רִבִּי אֶלְעָזָר. לֹא רָצָה לְהִיקָּרוֹת עֹמְדָה. קוֹרִין אוֹתָהּ עֲמִידָה. דְּאָמַר רִבִּי אַבָּא בַּר כַּהֲנָא. תַּמָּן צַוְוחִין לְפָעֲלָה טָבָא עֹמְדָה. וּצְוָוחִין לִרְחוֹץ שֶׁלְּמֵימֵי רַגְלַיִם עֲמִידָה. מַה מְקַיֵים רִבִּי עֲקִיבָה צֵא תֹּאמַר לוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן רַב חוּנָה בְשֵׁם רַב יוֹסֵף. מִיכָּן שֶׁאֵין אוֹמְרִים לָאָדָם צֵא עַד שֶׁיִּכָּנֵיס רֹאשׁוֹ וְרוּבּוֹ. אִית מַתְנִיתָא אָמְרָה. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְנִידָּה. וְאִית מַתְנִיתָא אָמְרָה. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְשֶׁרֶץ. מָאן דְּאָמַר. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְנִידָּה. נִיחָא. וּמָאן דְּאָמַר. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְשֶׁרֶץ. כָּל עַצָמוֹ אֵין כָּתוּב נִידָּה אֶלָּא בִמְשַׁמְּשִׁין. וְטִמֵּאתֶם אֶת צִיפּוּי אֵלִילֵי כַסְפֶּךָ וְאֶת אֲפֻדַּת מַסֵּכַת זְהָבֶךָ. תִּיפְתָּר בַּחֲקוּקִים עַל גּוּפָהּ. רִבִּי יַעֲקֹב דִּכְפַר חָנָן אָמַר. תִּפְתָּר בְּמִשְׁתַּחֲוֶה לָאֵפוֹד עַצְמוֹ. כְּעִנְיָין שֶׁנֶּאֱמַר וַיַּעַשׂ אוֹתוֹ גִדְעוֹן לְאֵפוֹד. מַתְנִיתִין כְּמָאן דְּאָמַר. עֲבוֹדָה זָרָה כְנִידָּה וּמְשַׁמְּשֶׁיהָ כְנִידָּה. וְתַנִּינָן. אֲבָנָיו וְעֵצָיו וַעֲפָרוֹ מְטַמְּאִין כַּשֶּׁרֶץ. תִּיפְתָּר שֶׁהִשְׁתַּחֲוֶה לַבַּיִת וְאַחַר כָּךְ בְּנָייוֹ. וְהָא תַנִּינָן. שְׁלֹשָׁה בָתִּים הֵן. תִּיפְתָּר שֶׁהִשְׁתַּחֲוֶה לַבַּיִת וְאַחַר כָּךְ חִידְּשׁוֹ. דְּאָמַר רִבִּי זְעוּרָא רַב חוּנָה בְשֵׁם רַב. הַמִּשְׁתַּחֲוֶה לַבַּיִת אֲסָרוֹ. רִבִּי זְעוּרָה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הַמַּקְדִּישׁ אֶת הַבַּיִת מוֹעֲלִין בּוֹ. אָמַר רִבִּי זְעוּרָה. הֲוֵויי בָהּ רַבָּנִן פְלוּגָא. מָאן דְּאָמַר. אֲסָרוֹ. מוֹעֲלִין בּוֹ. מָאן דְּאָמַר. לֹא אֲסָרוֹ. אֵין מוֹעֲלִין בּוֹ. הָתִיב רִבִּי חַגַּי קוֹמֵי רִבִּי יוֹסֵה. מַתְנִיתָא פְלִיגָא עַל רַב. הַשּׁוֹקֶת שֶׁבַּסֶּלַע אֵין מְמַלִּין בָּהּ. מִפְּנֵי שֶׁחֲקָקָהּ וְאַחַר כָּךְ חִיבְּרָהּ. הָא אִם חִיבְּרָהּ וְאַחַר כָּךְ חֲקָקָהּ לֹא. וְהָהֵן בַּיִת לָאו כְּמִי שֶׁחֲקָקוֹ וְאַחַר כָּךְ חִיבְּרוֹ הוּא. מָה עֲבַד לָהּ רַב. פָּתַר לָהּ. סִיתוּתָן שֶׁלָּאֲבָנִים הִיא גְמַר מְלַאכְתָן. וְלֵית הָדָא פְּלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. עֲבוֹדָה זָרָה שֶׁנִּשְׁתַּבְּרָה אֲסוּרָה. לֹא כֵן סָבְרִנָן מֵימַר. אִם בְּשֶׁאֵינוֹ עָתִיד לְהַחֲזִירָן לְכִלְיָין. דִּבְרֵי הַכֹּל מוּתָּר. וְהָא תַנִּינָן. שָׁלֹשׁ אֲבָנִים הֵן. תִּיפְתָּר שֶׁנִּשְׁתַּחֲוֶה לְכָל אֶבֶן וָאֶבֶן וְאַחַר כָּךְ בְּנָיָיהּ. וַאֲפִילוּ עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לֵית הִיא פְלִיגָא. דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עֲבוֹדָה זָרָה שֶׁנִּשְׁתַּבְּרָה מוּתֶּרֶת. לֹא כֵן סָבְרִנָן מֵימַר. אִם בְּעָתִיד לְחֲזִירָן לְכִלְיָין. דִּבְרֵי הַכֹּל אָסוּר. וְאָמַר רִבִּי יוּדָן אֲבוֹי דְרִבִּי מַתַּנְיָה. אִם הָיוּ מוּנָחִין בִּמְקוֹמָן לֹא כְמִי שֶׁהוּא עָתִיד לְהַחֲזִירָן לְכִלְיָין הֵן. וְאֵילּוּ בִּמְקוֹמָן הֵן. רִבִּי בָּא בְשֵׁם רַב. הַמִּשְׁתַּחֲוֶה לַבַּיִת אֲסָרוֹ. לְאִילָן לֹא אֲסָרוֹ. וְהָא תַנִּינָן. שָׁלֹשׁ אֲשֵׁירוֹת הֵן. תִּיפְתָּר שֶׁנִּשְׁתַּחֲוֶה לַזְּמוֹרָה וְאַחַר כָּךְ נְטָעָהּ. לֵוִי אָמַר. הִשְׁתַּחֲוֶה לַבַּיִת אֲסָרוֹ. לַמְּעָרָה לֹא אֲסָרָהּ. מַּה בֵין בַּיִת וּמַה בֵין מְעָרָה. אָמַר רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִלֵּל. בַּיִת הָיָה לוֹ שְׁעַת תְּלִישָׁה. מְעָרָה לֹא הָיָה לָהּ שְׁעַת תְּלִישָׁה.

MISHNAH: Rebbi Aqiba says, from where that idolatry makes impure by load like a menstruating woman? For it is said. 30:22 . , you shall throw it away like feeling miserable; you will call it excrement . Since the menstruating makes impure by load. 15:20–21 it is stated that anything the menstruating woman lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he had touched the woman herself. , idolatry also makes impure by load. HALAKHAH: , where the differences in spelling are noted. Evidence points to Šabbat as the primary source. Much of the argument is found in Babli Šabbat 82b–83b. There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s. 18:29 . The verse refers to all prohibitions of a sexual nature. , etc. Abomination about idolatry, and do not bring any abomination into your house . 7:26 . This verse refers uniquely to idols and idolatry. , etc. Abomination about vermin, do not eat any abomination . 14:2 . The verse refers to all food prohibitions. . But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load. 15:20–21 it is stated that anything the menstruating woman lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he had touched the woman herself. . Or since the menstruating woman imparts impurity through a cover stone 69b . , does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion, so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity 1:8 . This minimum size for generation of impurity does not apply to complete limbs. does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead . 106:28 . . As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in 2:1 Note 34) which is created by any part of a person’s body being under the same roof as a corpse, even if it is only a finger tip. , could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house. 14:45 ). Pagan altars must be torn down ( Deut . 12:3 ). By the nature of the topics, the verb נתץ is used in the singular in the first case, in the plural in the second. Therefore this is a comparison (הקש), not an “equal cut” (גזירה שוה); the laws will be similar, not exactly identical. . Since in a leprous house when he entered with his head and most of his body. 14:46 , which decrees impurity for anybody coming into the house, Sifra Meṣoraˋ Pereq 5(4), Mishnah Negaˋim 13:8 . , so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it, in: “Confrontations with Judaism”, ed. Ph. Longworth, London 1966, p. 185. . This is for a broken idol. But a whole one even in the most minute size 6:1 Note 64 ). , as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god . 8:33 . Instead of “Baal of Covenant” one reads “Baal of circumcision” referring to the place of circumcision. This identifies the Semitic Baal with the Greek and Roman Priapus. . What is Rebbi Aqiba’s reason? You should treat it as an abomination . 7:26 . , like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination ? Treat it as excrement, make it vile 20 (p. 332 ed. Horovitz-Rabin). . How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination ? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement ; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel . 7:2 . . Earlier it was called Bethel but now one calls it Bet-Awen, Tübingen 1938, identifies Bet-Awen as the old name of “The Ai (ruin)”; cf. Arabic ١ون “calm, tranquillity”.) . It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida 7:2; Gen. rabba 39(24), on Gen . 12:8 . since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘ amida . How does Rebbi Aqiba interpret you shall call it excrement ? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: Rebbi Ḥuna. : from here that one does not tell anybody to leave unless he entered with his head and most of his body. There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals 83a. . The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances. 30:22 , which is the base of R. Aqiba’s argument, reads: You will defile the cover of your silver statues and the clothing of your golden casts; you shall throw it away like feeling miserable, you shall call it excrement . Therefore the reference of “feeling miserable”, which is the description of a female period, refers to appurtenances only. The second version of the position of R. Aqiba seems untenable. ? You will defile the coating of your silver gods and the clothing of your molten gold . Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod . 8:27 . . Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal 3:8. Since this sentence in the Mishnah precedes the statement of R. Aqiba who imposes the impurity of niddah also on the stones which form the shell of the house of worship but are not the object of worship. ”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses” 3:9. Only a house originally built as a temple is permanently forbidden; all others can be cleansed by removing the idol and all installations and ornamentations made for it. How could one decree severe impurity which can be easily eliminated? ? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden 20a . . Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it. 27:14–15 ). Improper use of dedicated things is larceny which must be expiated by a sacrifice and payment of a fine, ( Lev . 5:14–16 ). Just as real estate cannot become forbidden by idolatry, larceny by improper use of dedicated objects does not apply to real estate. If a house is considered real estate, it cannot become forbidden by worship, and its improper use while in the possession of the Temple cannot trigger a fine for larceny. If it is not considered real estate since the building materials were movables before being used, but it can become forbidden and improper use can trigger the fine. ? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it. 5:7 . The ashes of the Red Cow, used to purify a person from the impurity of the dead, must be strewn on flowing water in a vessel ( Num . 19:17 ). A vessel is movable; therefore a trough hewn into the rock is not a vessel. The water flowing from the source into the trough becomes standing water. Therefore it may be used neither (1) to fill a vessel for the ashes, nor (2) to put some ashes in the water, “to sanctify it”, nor (3) to sprinkle the water on impure persons to purify them. In addition, a corpse in a “tent” makes everything in the tent impure including the contents of vessels whose cover is not tightly fastened ( Num . 19:15 ). Since the trough is not a vessel, if it is under one roof with a corpse it only needs to be covered but the cover does not have to be fastened. A miqweh (ritual bath) has to contain 40 seah of water. It becomes invalid if 3 log (⅛ seah ) of water from a vessel is poured into it before it has reached the level of 40 seah . If the trough is not a vessel, its water cannot invalidate the miqweh . On the other hand, if the trough was a vessel before it was fastened in the rock, it can be used for the ashes of the red cow, and its water will disqualify the miqweh . Since a house was not a vessel before being connected to the ground, it should be considered real estate and not be subject to prohibition because of worship. ” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones” 3:10. ? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted 20a . . And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden 20a . , a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera (Mishnah Avodah zarah 3:11) but no idol is found buried under it. Then as connected to the ground it should not be part of the real estate and not be forbidden. It becomes permanently forbidden only if it was planted as a holy shoot. ”? Explain it that he worshipped a vine and then planted it. Levi said, one who worships a house makes it forbidden 20a . , a cave he does not make forbidden. What is [the difference] between a house and a cave? Rebbi Ḥanania the son of Rebbi Hillel said, a house was separated at some time; a cave never was separated.

מִנַּיִין לַסְּפִינָה שֶׁהִיא טְהוֹרָה שֶׁנֶּאֱמַר דֶּרֶךְ אֳנִיָּה בְלֶב יָם. מִנַּיִין לַעֲרוּגָה שֶׁהִיא שִׁשָּׁה עַל שִׁשָּׁה טְפָחִים זוֹרְעִין בְּתוֹכָהּ חֲמִשָּׁה זֵרְעוֹנִים אַרְבַּע בְּאַרְבַּע רוּחוֹת עֲרוּגָה וְאַחַת בָּאֶמְצַע שֶׁנֶּאֱמַר כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ. זַרְעָהּ תַצְמִיחַ לֹא נֶאֱמַר אֶלָּא זֵרוּעֶיהָ תַצְמִיחַ: ב׳. וְלֹא מִן הַיָּם לָמַדְתָּ. מַה יָם טָהוֹר. אַף הַסְּפִינָה טְהוֹרָה. וְלֹא מִן הַשַּׁק לָמַדְתָּ. מַה הַשַּׂק מְשַׁמֵּשׁ בַּיָּם וּמְשַׁמֵּשׁ בַּיַּבָּשָׁה. סְפִינָה מְשַׁמֶּשֶׁת בַּיָּם וְאֵינָהּ מְשַׁמֶּשֶׁת בַּיַּבָּשָׁה. רַבָּנִן דְּקַיְסָרִין אָמְרֵי. זוֹ סְפִינָה שֶׁלְּחֶרֶשׂ. מַה הַשַּׂק אֵינוֹ מְלַמֵּד עַל כָּל הָאָמוּר בַּפָּרָשָׁה. יָצָא כְלֵי חֶרֶשׂ שֶׂאֵינוֹ כָתוּב בַּפָּרָשָׁה שֶׁיְּלַמֵּד עָלָיו הַשַּׂק. זֵירוּעֶיהָ. מִיעוט זֵירוּעֶיהָ שְׁנַיִם. אָמַר רִבִּי שְׁמוּאֵל בַּר סִיסַרְטָא. מִשְּׁנַיִם אַתְּ לָמֵד אַרְבָּעָה. מַה שְׁנַיִם אַתְּ נוֹתֵן בִּתְחִילַּת שִׁשָּׁה וּמֵיצַר וְהוֹלֵךְ. אַף אַרְבָּעָה אַתְּ נוֹתֵן בִּתְחִילַּת שִׁשָּׁה וּמֵיצַר וְהוֹלֵךְ. אֵיפְשַׁר שֶׁלֹּא יְהֵא שָׁם נֶקֶב אֶחַד פָּנוּי לִיטַּע בּוֹ אֶת הָאֶמְצָעִי. אָמַר רִבִּי יוֹנָה. עֲבוֹדָה פוֹגַעַת בָּעֲבוֹדָה. וְאֵין מִין פּוֹגֵעַ בַּחֲבֵירוֹ לְחוֹבְשׁוֹ. רִבִּי יְהושֻׁעַ בֶּן לֵוִי אָמַר. זַרְעָהּ זְרָעֶיהָ זֵירוּעֶיהָ. וּכְרִבִּי יְהוּדָה. דְּרִבִּי יְהוּדָה אָמַר. שִׂשָּׁה. זֶרַע זַרְעָהּ זְרָעֶיהָ זֵירוּעֶיהָ. רִבִּי חַגַּי אָמַר. זְרָעֶיהָ חֲמִשָּׁה. כָּל הָהֵן דַּאֲנָא מִשְׁכַּח לֵהּ וָו אֲנָא מְחִיק לֵהּ. אִישְׁתְּאָלַת לְרִבִּי חוּנָה סַפְרָא דְסִדְרָא וַאֲמַר. זֵירוּעֶיהָ מָלֵא. רִבִּי יוֹחָנָן בְשֵׁם רִבִּי יַנַּאי. כּוּלְּהוֹן חוּץ לְשִׁשָּׁה. אִם כּוּלְּהֹן חוּץ לְשִׁשָּׁה נִיתְנֵי. תִּשְׁעָה. אָמַר רִבִּי תַנְחוּם בּוֹצְרַיָּה. וְכֵינִי. בַּעֲרוּגָה שֶׁבָּעֲרוּגוֹת הִיא מַתְנִיתָה.

MISHNAH: From where that a ship is pure? For it is said. 30:19 . , the way of a ship in the heart of the Sea . From where that a garden bed that is six by six hand-breadths one may sow with five kinds of seeds, four at its four sides and one in the middle, the prohibition to grow different kinds of produce on the same field. Different kinds if grown on parallel fields must be separated by an uncultivated strip, but such fields may touch one another at a single point. The minimum size of a plot that can be planted with several kinds is a 6-by-6 hand-breadths plot, cf. Mishnah Kilaim 3:1 Notes 1–2 ; the configuration envisaged by the Mishnah is shown there in fig. 3–1. It is suggested that one divide the plot into 36 squares of one hand-breadth edge length each. Along the four edges, the corner squares are left fallow. Then on each edge, a rectangle, 4 long and 1 wide, can be planted. These 4 rectangles may be planted with 4 different kinds since they meet only at a pair of vertical angles. Together, they contain 16 of the 1-by-1 squares. The interior edges of the rectangles enclose a 4-by-4 square. In this square, a square can be planted in the shape of a diamond, having its vertices at the midpoints of the inner edges of the rectangles. This is permitted as רֹאשׁ תּוֹר. The diagonals of the diamond have length 4; it covers exactly half of the internal square of 16 square hand-breadths. Hence, the entire cultivated area is 8 + 16 = 24 hand-breadths square. [If instead we assume that the fallow squares at the corners have edge length a , then the total cultivated area, in square handbreadths, is f ( a ) = 4 a (6 - 2 a ) + 0.5(6 - 2 a ). A simple computation then shows that the maximum is attained for a = 1, f (1) = 24. One third of the total area must lie fallow.] ? For it is said. 61:11 . , for like the earth it will bring out its plants and like a garden it will cause it to grow its sown seeds . HALAKHAH: 2. Did you have to learn from the sea, just as the sea is pure so also the ship is pure? Did you not learn this from the sack. 11:32 where impurity of implements is introduced. These are described as wooden vessels, or textiles, or leather, or a sack, or anything used in work . This is read to mean that containers are subject to impurity only if they can be handled like a sack; i. e., transported by a human both empty and filled. Usually a ship is too large to be handled in this way. ? The sack may be used both on sea and on dry land; a ship can be used on sea but cannot be used on dry land. The rabbis of Caesarea say, this is about a clay vessel. Since the sack teaches only about what is written in the paragraph. 11:32 ; the rules for these must be derived from other sources which, however, do not lend themselves to interpretation based on size. , this excludes clay vessels which are not mentioned in the paragraph so that the sack could have taught about it 3:1 (Notes 6–18 , כ ). In the copy here, an essential sentence was omitted by the scribe. On the other hand, the spelling here is somewhat more careful than in Kilaim. Its sown seeds : the minimum of seeds are two but its seedlings. The verse uses a plural for the seedlings in a garden( interpreted as one garden bed); this proves only that it is possible to sow more than one kind. . Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle 2:8 Note 120 ) prohibit to grow one kind of produce on a field surrounded by four fields on which other kinds are grown and therefore require that at the corners squares of one hand-breadth each must be empty. In order to grow two kinds of plants, one may sow two strips, each 4 hand-breadths long, along parallel edges, each one 2.25 hand-breadths wide, so that the required separation of 1.5 hand-breadths be observed in the middle. But then the argument may be used also for the other two edges. This means that one sows four triangular patches; each one has a base of 4 hand-breadths on an edge of the garden bed, with base angles of 45°. These triangles must be separated by strips 1.5 hand-breadths wide. This means that at the edges, we must leave a square of edge length a empty, whose diagonal is 1.5 = a 2. Hence, a = 1.061; the bases of the triangle can only be 3.878 hand-breadths. In that case, the distance of the third vertex of the triangle from its base is equal to half the base on the edge, or 1.939 hand-breadths. The distance from the center is a = 1.061 < 1.5. In order to plant a single seed in the middle, it is therefore necessary to cut off the triangles at distance 1.5 from center and edge, creating four congruent trapezoids. The height of a trapezoid is h =1.5, its base 2 b =3.878. By similar triangles, the length t of its top is given by 2 b / b = t /( b-h ) or t = 0.878. That makes it possible to plant a single fifth kind in a small space in the middle. The total area planted amounts to four times the area of the trapezoids, 15.044 square hand-breadths, plus the area of the small space in the middle. . Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds ., that the verse itself implies more than 2 kinds. The word זרוע appears only twice in the Bible, Is . 61:11 and in a description of grain ( Lev . 11:37 ): seeds of seedlings that may be sown . In contrast to modern dictionaries which take זרוע as a word different from זרע, the authors here take it as expansion of זרע “seed.” The root is expanded three times, by taking the plural, adding a possessive suffix, and adding the letter ו. Each change is taken as a plural, hence three plurals are added for a total of six units. . That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds . Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it3:1 . . This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene by י is standard only in Mishnaic and later texts, not in Biblical ones. Hence, the plene writing refers to the masoretic spelling of the word; one has six letters, supporting Rebbi Jehudah. . Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds 86b). Otherwise, it really is possible to sow 9 kinds, as the Babli puts it ( Šabbat 86a), in the case of a garden bed planted on land otherwise dry, with no other beds nearby. Rav in the Babli still admits only five kinds even on dry land. .

מִנַּיִין לְפוֹלֶטֶת שִׁכְבַת זֶרַע בַּיּוֹם הַשְּׁלִישִׁי שֶׁהִיא טְמֵאָה שֶׁנֶּאֱמַר הֱיוּ נְכוֹנִים לִשְׁלשֶׁת יָמִים אַל תִּגְשׁוּ אֶל אִשָּׁה. מִנַּיִין שֶׁמַּרְחִיצִין אֶת הַקָּטָן בַּיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בַּשַּׁבָּת שֶׁנֶּאֱמַר וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים. מִנַּיִין שֶׁקּוֹשְׁרִים לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ. שֶׁנֶּאֱמַר אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ וגו׳: ג׳. אָמַר רִבִּי יוֹחָנָן. מִסִּינַי לָמְדוּ. יָרַד מֹשֶׁה בַּשְּׁלִישִׁי בַשַּׁבָּת. אָמַר לָהֶן. הֱיוּ נְכוֹנִים לִשְׁלשֶׁת יָמִים אַל תִּגְּשׁוּ אֶל אִשָּׁה. כָּל מִי שֶׁפִּירֵשׁ בַּשְּׁלִישִׁי. יֵשׁ כָּאן (שְׁלִישִׁי) לֵיל רְבִיעִי וּרְבִיעִי לֵיל חֲמִישִּׁי וַחֲמִישִּׂי. בַּשִּׁישִׁי פָּלְטָה בַלַּיְלָה טְמֵאָה בַיּוֹם טְהוֹרָה. כָּל מִי שֶׁפִּירֵשׁ בָּרְבִיעִי. יֵשׁ כָּאן רְבִיעִי לֵיל חֲמִישִּׁי וַחֲמִישִּׂי. בַּשִּׁישִׁי פָּלְטָה בַלַּיְלָה טְמֵאָה בַיּוֹם טְהוֹרָה. אָמַר רִבִּי יוֹחָנָן. זוֹ בְסִינַי. אֲבָל לְדוֹרוֹת אוֹ בְאַרְבַּע אוֹ בְשֵׁשׁ. רִבִּי עֲקִיבָה אוֹמֵר. לְעוֹלָם הֵן חָמֵשׁ. וְכֵן לְדוֹרוֹת. תַּמָּן תַּנִּינָן. הַפּוֹלֶטֶת שִׁכְבַת זֶרַע בַּיּוֹם הַשְּׁלִישִׁי טְהוֹרָה. דִּבְרֵי רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. רִבִּי יִשְׁמָעֵאל אוֹמֵר. פְּעָמִים שֶׁהֵן אַרְבַּע עוֹנוֹת. פְּעָמִים שֶׁהֵן חָמֵשׁ. פְּעָמִים שֶׁהֵן שֵׁשׁ. רִבִּי עֲקִיבָה אוֹמֵר. לְעוֹלָם הֵן חָמֵשׁ. אִם יָצָאת מִקְצַת עוֹנָה הָרִאשׁוֹנָה מַשְׁלִימִין לָהּ מִקְצַת עוֹנָה שִׁשִּׁית. הָא רִבִּי יִשְׁמָעֵאל עֲבַד יוֹם עוֹנָה וְלַיְלָה עוֹנָה. רִבִּי עֲקִיבָה עֲבַד יוֹם עוֹנָה וְלַיְלָה עוֹנָה. מַה בֵינֵיהוֹן. עוֹנוֹת שְׁלֵימוֹת בֵּינֵיהוֹן. רִבִּי יִשְׁמָעֵאל עֲבַד מִקְצַת עוֹנָה כְכוּלָּהּ. וְרִבִּי עֲקִיבָה לָא עֲבַד מִקְצַת עוֹנָה כְכוּלָּהּ. וְתַנֵּי כֵן עַל דְּרִבִּי עֲקִיבָה. לְפִיכָךְ אִם נִכְנְסָה מִקְצַת עוֹנָה רִאשׁוֹנָה מַשְׁלִימִין לָהּ מִקְצַת עוֹנָה שִׁשִּׁית. תַּנֵּי. רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר. יוֹם וְלַיְלָה עוֹנָה. וּמִקְצַת עוֹנָה כְכוּלָּהּ. וְתַנֵּי כֵן עַל דְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. פְּעָמִים יֵשׁ שָׁם יוֹם וְכָל שֶׁהוּא וְהִיא טְהוֹרָה. שְׁנֵי יָמִים וְחָסֵר כָּל שֶׁהוּא וְהִיא טְמֵיאָה. יוֹם וְכָל שֶׁהוּא וְהִיא טְהוֹרָה הֵיךְ עֲבִידָא. שִׁימְּשָׁה אֶת בֵּיִתָהּ עֶרֶב שַׁבָּת קוֹדֶם לִשְׁקִיעַת הַחַמָּה וּפָלְטָה בְמוֹצָאֵי שַׁבָּת לְאַחַר שְׁקִיעַת הַחַמָּה. הֲרֵי יֵשׁ כָּאן יוֹם וְכָל שֶׁהוּא וְהִיא טְהוֹרָה. שְׁנֵי יָמִים וְחָסֵר כָּל שֶׁהוּא וְהִיא טְמֵיאָה הֵיךְ עֲבִידָה. שִׁימְּשָׁה אֶת בֵּיתָהּ עֶרֶב שַׁבָּת לְאַחַר שְׁקִיעַת הַחַמָּה וּפָלְטָה בְאֶחָד בַּשַּׁבָּת קוֹדֶם לִשְׁקִיעַת הַחַמָּה. הֲרֵי יֵשׁ כָּאן שְׁנֵי יָמִים חָסֵר כָּל שֶׁהוּא וְהִיא טְמֵיאָה. אָמַר רִבִּי יוֹחָנָן. מִדִּבְרֵי כולָּם. טְבוּלֵי יוֹם קִיבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה. הָדָא דְאַתְּ אָמַר בַּנָּשִׁים. אֲבָל בָּאֲנָשִׁים כְּבָר טִהֲרוּ. מַה טַעַם. וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם. אָמַר רִבִּי יוֹחָנָן. זוֹ דִּבְרֵי רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרִבִּי יִשְׁמָעֵאל וְרִבִּי עֲקִיבָה. אֲבָל דִּבְרֵי חֲכָמִים. עַד שְׁלֹשָׁה יָמִים. מִיכָּן וָהֵילַךְ הִיא נִסְרַחַת. וְאַתְיָא כְּהַהִיא דְאָמַר רִבִּי זְעוּרָא בְשֵׁם רִבִּי יוֹחָנָן. זֹאת תּוֹרַת הַזָּב וַאֲשֶׁר תֵּצֵא מִמֶּנּוּ שִׁכְבַת זֶרַע. מַה תּוֹרַת הַזָּב עַד שְׁלֹשָׁה יָמִים. אַף תּוֹרַת שִׁכְבַת זֶרַע עַד שְׁלֹשָׁה יָמִים. אֲנָן תַּנִּינָן. מַרְחִיצִין אֶת הַקָּטָן. תַּנֵּיי דְבֵית רַב. מַרְחִיצִין אֶת הַמִּילָה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְּמִי שֶׁהוּא אוֹמֵר. מַרְחִיצִין אֶת הַקָּטָן. אָמַר רִבִּי יוֹסֵה. עַל כּוֹרְחָךְ אַתְּ אוֹמֵר. מַרְחִיצִין אֶת הַקָּטָן. תַּנֵּי שְׁמוּאֵל. לְעוֹלָם אֵין מוֹנְעִין לֹא שֶׁמֶן וְלֹא חַמִּין מֵעַל גַּבֵּי מַכָּה בַשַּׁבָּת. אָמַר רִבִּי יוֹסֵה. כָּל שָׁעָה הֲוָה רִבִּי זְעִירָא רִבִּי אוֹמֵר לִי. תְּנִי מַתְנִיתָךְ. וְלֹא עוֹד אֶלָּא שֶׁמְזַלְּפִין חַמִּים עַל גַּבֵּי מַכָּה בַשַּׁבָּת. אִם אוֹמֵר שֶׁמַּרְחִיצִין אֶת הַמִּילָה. מַה בֵּין מַכָּתוֹ שֶׁלְּגָדוֹל לְמַכָּתוֹ שֶׁלְּקָטָן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶלְעָזָר. הֲלָכָה כְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. רִבִּי אַבִּין בְשֵׁם רִבִּי אַבָּהוּ. טַעֲמָא דְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כּוֹאֲבִים. בִּהְיוֹתוֹ כוֹאֵב אֵין כָּתוּב כָּאן. אֶלָּא בִּהְיוֹתָם כּוֹאֲבִים. בְּשָׁעָה שֶׁכָּל אֵיבָרֵיהֶם כּוֹאֲבִים עֲלֵיהֶם. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. רִבִּי אֶלְעָזָר וְרִבִּי יוֹחָנָן מְפַקְּדִין לַחַיָיתָא. כָּל שִׁיקּוּיִין דְּאַתּוּן עָבְדִין בְחוֹלָא עָבְדִין בְּשׁוּבְתָא. לָכֵן צְרִיכָה. אֲפִילוּ בַיּוֹם הְשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. שְׁמוּאֵל אָמַר. מִפְּנֵי הַסַּכָּנָה. רִבִּי יוֹסֵה בָעֵי. אִם מִפְּנֵי סַכָּנָה מְחַמִּין לוֹ חַמִּין. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם רַבָּנִן תַּמָּן. מְחַמִּין לוֹ חַמִּין בַּשַּׁבָּת. וְתַנֵּי כֵן. מְחַמֵּם הוּא אָדָם לוּנְטִית וְנוֹתְנָהּ עַל גַּבֵּי מַכָּה בַשַּׁבָּת. לֹא יִטּוֹל אָדָם עֲרִיבָה מְלֵיאָה חַמִּין וְיִתְּנֶינָּה עַל גַּבֵּי מֵעָיו בַּשַּׁבָּת. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. לֵית כָּאן אֶלָּא מוֹתָּר. בָּרִאשׁוֹנָה הָיוּ קוֹשְׁרִין אוֹתוֹ בַחֲלוֹנוֹתֵיהֶם. וְיֵשׁ מֵהֶן שֶׁהָיָה מַלְבִּין וְיֵשׁ מֵהֶם שֶׁהָיָה מַאֲדִים. וְהָיוּ מִתָבַּיְישִׁין אֵילּוּ מֵאֵילּוּ. חָזְרוּ לִהְיוֹת קוֹשְׁרִים אוֹתוֹ בְפִתָחוֹ שֶׁלְהֵיכָל. וְיֵשׁ שָׁנִים שֶׁהָיָה מַלְבִּין וְיֵשׁ שָׁנִים שֶׁהָיָה מַאֲדִים. חָזְרוּ וְקָשְׁרוּ אוֹתוֹ בַסֶּלַע. כְּתִיב לְכוּ נָא וְנִוָּכְחָה יֹאמַר יְי וגו׳. תַּנֵּי. רִבִּי אֱלִיעֶזֶר אוֹמֵר. אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים וגו׳. כַּשָּׁנִים שֶׁבֵּין שָׁמַיִם לָאָרֶץ. כַּשֶּׁלֶג יַלְבִּינוּ. יֶתֶר מִיכֵּן כַּצֶּמֶר יִהְיוּ. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים. כִּשְׁנֵי אָבוֹת. כַּשֶּׁלֶג יַלְבִּינוּ. יֶותֶר מִיכֵּן כַּצֶּמֶר יִהְיוּ. אָמַר רִבִּי יוּדָן בַּר פָּזִי. אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ. בָרִאשׁוֹן. וְאִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ. בַּשֵּׁינִי. וְרַבָּנִן אָמְרֵי. אִם יִהְיוּ חַטָּאָיו שֶׁלְּאָדָם כְּפִי שָׁנָיו. כַּשֶּׁלֶג יַלְבִּינוּ. יֶתֶר מִיכֵּן כַּצֶּמֶר יִהְיוּ. אָמַר רִבִּי יוּדָן עַנְתֹדְרַיָיא. בְּשָׁעָה שֶׁעֲווֹנוֹת קַלִּין כַּשֶּׁלֶג יַלְבִּינוּ. בְּשָׁעָה שֶׁהֵן כְּבֵידִין כַּצֶּמֶר יִהְיוּ.

MISHNAH: From where that one. 15:16–17 and sexual intercourse makes impure, v . 18. Semen which no longer can fertilize is not impure. The question is how long after intercourse must one suspect that semen released by the female still produces impurity? The answer which is given here states that semen may stay alive inside the woman’s body for three days. who loses semen on the third day is impure? For it is said. 19:15 . , be prepared for three days, do not touch a woman . From where that one washes a baby on the third day if it falls on a Sabbath? For it is said. 34:25 . , it was on the third day when they hurt . From where that one ties a crimson band to the head of the scapegoat 4:2 requires that a crimson band be tied to the horns of the goat sent to the cliff. ? For it is said. 1:18 . , if your sins were like scarlet they will be snow white , etc. HALAKHAH: 3. 8:3 , quoted in the next paragraph, to which the present is an introduction. Rebbi Joḥanan said, they learned from Sinai 19 . . Moses came down on the third day of the week and told them, be prepared for three days, do not approach a woman . 19:15 . . For any one who separated on the third day, there is (the third), the night of the fourth, and the fourth, the night of the fifth, and the fifth. On the sixth, if she ejected in the night she was impure, during the day pure without problems. . For any one who separated on the fourth day, there is the fourth, the night of the fifth, and the fifth. On the sixth, if she ejected in the night she was impure, during the day pure 8:3 . . Rebbi Joḥanan said, this was on Sinai. But for future generations either four or six 8:3 . ; Rebbi Aqiba says, forever there are five, also for future generations. There 8:3 . , we have stated: “One who loses semen. 15:16–17 and sexual intercourse makes impure, v . 18. Semen which no longer can fertilize is not impure. The question is how long after intercourse must one suspect that semen released by the female still produces impurity? The answer which is given here states that semen may stay alive inside the woman’s body for three days. on the third day is pure, the words of Rebbi Eleazar ben Azariah. Rebbi Ismael says, sometimes they are four terms, sometimes they are five, sometimes they are six. Rebbi Aqiba says, always they are five. If part of the first term had elapsed, one completes it by the sixth term.” Therefore Rebbi Ismael makes the day one term and the night one term; Rebbi Aqiba makes the day one term and the night one term. In what do they differ? They differ in complete terms. Rebbi Ismael treats part of a term like the whole, but Rebbi Aqiba does not treat part of a term like the whole. It was stated so about Rebbi Aqiba: “Therefore if part of the first term had elapsed, one completes it by the sixth term”. It was stated: Rebbi Eleazar ben Azariah says, day and night each are a term, and part of a term is like the whole. It was stated so about Rebbi Eleazar ben Azariah: Sometimes after slightly more than a day she is pure; sometimes after slightly less than two days she is impure. How does it happen that after slightly more than a day she is pure? She had intercourse Friday afternoon before sundown and lost Saturday night after nightfall; there is slightly more than a day she is pure. How does it happen that after slightly less than two days she is impure? She had intercourse Friday night after sundown and lost Sunday night before nightfall; there is slightly less than two days she is impure. Rebbi Joḥanan said, from the words of all of them, Israel received the Torah as immersed on the same day, the purification occurs in two stages. Impurity is removed by immersion in a miqweh but purity is acquired only at sundown ( Lev. 22:6–7 ). In the meantime, the ṭevul yom person does not contaminate anything by his touch but is not permitted any sanctified food (cf. Berakhot 1:1 Note 3 ). . That is, the women; but the men already were purified. What is the reason? Sanctify them today and tomorrow and let them wash their garments . 19:10 . A man may immerse himself immediately after intercourse and become completely pure after the next sundown. . Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, and Rebbi Ismael, and Rebbi Aqiba. But the word of the Sages is, up to three days; after that it decayed. This parallels what Rebbi Zeˋira said in the name of Rebbi Joḥanan: This are the instructions for the sufferer from gonorrhea and from whom semen is ejaculated . 15:32 . . Since the instructions of the sufferer from gonorrhea are based on three days 1:1 ). , also the instructions for semen are up to three days. 80(8 ), on Gen . 43:25 . We have stated: “One washes the baby.” It was stated in the House of (Rav) [Rebbi]: “One washes the circumcision.” Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows him who says, “one washes the baby”. Rebbi Yose said, you are forced to say, one washes the baby. Samuel stated, one never witholds either oil or warm water from a wound on the Sabbath. Rebbi Yose said, my teacher Rebbi Zeˋira always was saying to me, state in your Mishnah, not only this but one sprinkles warm water on a wound on the Sabbath. If you are saying, “one washes the circumcision”, what is the difference between an adult and a baby? Rebbi Abbahu in the name of Rebbi Eleazar. Practice follows Rebbi Eleazar ben Azariah. Rebbi Abbin in the name of Rebbi Abbahu, the reason of Rebbi Eleazar ben Azariah: it was on the third day when they hurt . 34:25 . . It does not say, “when it hurt”, but when they hurt , at a time when all their limbs hurt them. Rebbi Jacob bar Aḥa said, Rebbi Eleazar and Rebbi Joḥanan ordered for the women having newborns, that all treatments which you give on a weekday should be given on the Sabbath. This is necessary for the case that the third day falls on a Sabbath. Samuel said, because of the danger. Rebbi Yose asked, if it is because of the danger one heats hot water for him! Rebbi Yose ben Rebbi Abun in the name of the rabbis there: One heats hot water for him. And it was stated thus: A person heats a linen cloth and puts it on (a wound) (his belly); G has a lacuna at this place. The second version is that of 19 and the Babli (40b ). on the Sabbath. A person may not take a bottle full of hot water and put it on his belly on the Sabbath. Rebbi Joshua ben Levi said, on the contrary it is permitted. 6:6 , half of which was tied to the cliff from which the scapegoat was pushed down. The first paragraph is a baraita also reproduced in the Babli, Yoma 67a , Roš Haššanah 31b. Both paragraphs are copied (the second incompletely) in Yoma 6:5 ( ו ). Originally they were tying it to their windows; some of them were turning white and some turning red; these were ashamed in front of the others. They changed and tied it to the door of the Sanctuary. Some years it was turning white, in others turning red. They changed and tied it to the rock. It is written. 1:18 . , let us go and argue, says the Eternal , etc. It was stated, Rebbi Eliezer said, If your sins were like years . 31:21 , Midrash Mishle (ed. S. Buber, p. 110, Note ל) reads the word as שְׁנַיִם “two, double”. The only rabbinic source which recognizes שָׁנִים as “scarlet” is in Midrash Mishle ( loc. cit . p. 112). , etc., like the years from Heaven to Earth 1:1, Note 83 . , they will be snow white ; more than that, they shall be like wool . Rebbi Joshua said, if your sins were like years , like the years of the patriarchs, they will be snow white ; more than that, they shall be like wool . Rebbi Yudan bar Pazi said, If your sins were like years they will be snow white , the first time, if they were like purple they shall be like wool , the second time. But the rabbis said, If the sins of a person are like his years, they will be snow white ; more than that, they shall be like wool . Rebbi Yudan Antordiyya said, at a time when a person’s sins are light, they will be snow white ; at a time when they are serious, they shall be like wool .

מִנַּיִין לְסִיכָה שֶׁהִיא כַשְּׁתִיָיה בְּיוֹם הַכִּפּוּרִים. אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר. שֶׁנֶּאֱמַר וַתָּבוֹא כַמַּיִם בְּקִרְבּוֹ וְכַשֶּׁמֶן בְּעַצְמוֹתָיו: ד. מִנַּיִין לְסִיכָה כול׳. כְּהָדָא דְּתָנֵי. בַּשַּׁבָּת בֵּין סִיכָה שֶׁהִיא שֶׁלְתַּעֲנוֹג בֵּין סִיכָה שֶׁאֵינָהּ שֶׁלְתַּעֲנוֹג מוּתָּר. בְּיוֹם הַכִּיפּוּרִים בֵּין סִיכָה שֶׁהִיא שֶׁלְתַּעֲנוֹג בֵּין סִיכָה שֶׁאֵינָהּ שֶׁלְתַּעֲנוֹג אָסוּר. בְּתִשְׁעָה בְאַב וּבְתַעֲנִית צִיבּוּר סִיכָה שֶׁהִיא שֶׁלְתַּעֲנוֹג אָסוּר. שֶׁאֵינָהּ שֶׁלְתַּעֲנוֹג מוּתָּר. תַּנֵּי. שָׁוַות סִיכָה לִשְׁתִיָיה לְאִיסּוּר וּלְתַשְׁלוּמִין אֲבָל לֹא לָעוֹנֵשׁ. בְּיוֹם הַכִּיפּוּרִים לְאִיסּוּר אֲבָל לֹא לָעוֹנֵשׁ. וְהָא תַנֵּי. וְלֹא יְחַלְּלוּ. לָהָבִיא אֶת הַסָּךְ וְאֶת הַשּׁוֹתֶה. אָמַר רִבִּי יוֹחָנָן. לֵית כָּאן סָךְ. אָמַר רִבִּי אַבָּא מָרִי. אִם אוֹמֵר אַתְּ. לֵית כָּאן סָךְ. לֵית כָּאן שׁוֹתֶה. דִּלֹא כֵן דָּבָר שֶׁהוּא בָא מִשְׁנֵי לָוִוין מִצְטָרֵף. מְנַיִין שֶׁהוּא מְחוּוָּר בַּעֲשֵׂה. רִבִּי אֶלָעָזָר בְשֵׁם רִבִּי סִימַיי. לֹא נָתַתִּי מִמֶּנּוּ לְמֵת. מָה אֲנָן קַיָימִין. אִם לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין. לַחַי הוּא אָסוּר לֹא כָל שֶׁכֵּן לָמֵת. אֵי זֶה דָבָר שֶׁהוּא מוּתָּר לַחַי וְאָסוּר לַמֵּת. הֲוֵי אוֹמֵר. זֶה סִיכָה.

MISHNAH: From where that anointing is like drinking on the Day of Atonement? Even though it is no proof, there is a hint, as it is said. 109:18 . , it came like water into him and like oil in his bones . HALAKHAH: 2:1 (Notes 28–35, ג ) and Taˋanit 1:6 ( ד ). The Genizah text starts again at the end of the paragraph. 4. “From where that anointing,” etc. As we have stated: On the Sabbath both anointing for pleasure and anointing not for pleasure are permitted. On the Day of Atonement, both anointing for pleasure and anointing not for pleasure are forbidden. On the Ninth of Av and public fasts, anointing for pleasure is forbidden but anointing not for pleasure are permitted. It was stated: Anointing is equal to drinking regarding prohibition and reparation but not punishment. On the day of Atonement regarding prohibition but not punishment. But was it not stated, they shall not desecrate . 22:15 . The verse refers to the non-Cohen who “eats” holy food in error. Babli Niddah 32a . , to include him who anoints or drinks? Rebbi Joḥanan said, there is no “anoints” there. Rebbi Abba Mari said, if there is no “anoints” there is no “drinks”. For if it were not so, do matters combine which come from two different prohibitions. is needed to subsume drinking under eating, it is incomprehensible that for inadvertently eating and drinking together on the Day of Atonement one should be responsible only for one sacrifice since in that case, one infringes on two separate biblical prohibitions and should be liable for two separate sacrifices. Similarly, if one illegimately ate and drank heave one should be liable for two separate fifths. Since in both cases the Mishnah treats eating and drinking together, the verse cannot express a separate status for drinking; the addition of anointing and drinking is rabbinic interpretation but not biblical law and there is no reason to exclude anointing. ? From where that there is a clear commandment? Rebbi Eleazar in the name of Rebbi Simai: I did not give from it to the dead . 26:14 . . Where do we hold? If not to bring a casket or shrouds for him, this is forbidden for the living, therefore certainly for the dead. What is permitted for the living but prohibited for the dead? Deut . 302. I am saying that this is anointing.

הַמּוֹצִיא עֵצִים כְּדֵי לְבַשֵּׁל בֵּיצָה קַלָּה. תַּבְלִין כְּדֵי לְתַבֵּל בֵּיצָה קַלָּה וּמִצְטָרְפִין זֶה עִם זֶה. קְלִיפֵּי אֱגוֹזִים קְלִיפֵּי רִמּוֹנִים אִסָטִיס וּפוּאָה כְּדֵי לִצְבֹּעַ בָּהֶן בֶּגֶד קָטָן כִּשְׂבָכָה. מֵי רַגְלַיִם נֶתֶר וּבוֹרִית קְימוּנְיָא וְאָשְׁלָג כְּדֵי לְכַבֵס בָּהֶן בֶּגֶד קָטָן כִּשְׂבָכָה. רִבִּי יְהוּדָה אוֹמֵר כְּדֵי לְהַעֲבִיר עַל הַכֶּתֶם: ה׳. וְקַשְׁיָא. כָּמוּן וּמֶלַח מִצְטָרְפִין. רִבִּי אִילָא בְשֵׁם רִבִּי אֶלְעָזָר. בְּמִינֵי מְתִיקָה שָׁנוּ. תַּמָּן תַּנִּינָן. שִׁיעוּר הַמְלַבֵּן הַמְנַפֵּס וְהַצּוֹבֵעַ וְהַטּוֹוֶה. וְהָכָא אַתְּ אָמַר הָכֵין. תַּמָּן בְּצוֹבֵעַ. בְּרַם הָכָא בְּמוֹצִיא לִצְבוּעַ. נֶתֶר. נִטְרוֹן. בִּירִית. בִּירִיתָה. קְימוּן. קַלְיָא. אָשְׁלָג. רִבִּי יוּסֵי בֵּירִבִּי בּוּן אָמַר. אצרות רֵוח.

MISHNAH: One who brings out wood to cook an easily cooked egg, spices to spice an easily cooked egg, and these combine one with the other. Shells of walnuts, skins of pomegranates, isatis, and madder to dye a small tissue like a hair net. Soda, and soap, Cimolian earth, and potash, to wash a small tissue like a hair net; Rebbi Jehudah says, to use on a stain. . HALAKHAH: 5. This is difficult. May cumin and salt combine? Rebbi Ila in the name of Rebbi Eleazar: they taught this about sweeteners. There, we have stated: “The measure for one who bleaches, who beats flax, or who dyes, or who spins,” and here you are saying so? The one who dyes, here one who brings out to dye. נֶתֶר is νίτρον. בִּירִית is קְימוּן .בִּירִיתָה is kali . אָֽשְׁלָג, Rebbi Yose ben Rebbi Abun said, אצרות רוח. is the plant, saltwort, or its ashes. בִּירִיתָה must be a plant used in the manufacture of soap; the identity of אצרות רוח (if the word is spelled correctly) is everybody’s guess. In the Babli 90a , for בִּירִיתָה one reads כבריתא “sulfur”; this identification is rejected there and replaced by “aloe”. It seems that here also the materials are of vegetal origin.

פִּלְפֶּלֶת כָּל שֶׁהוּא. וְעִיטְרָן כָּל שֶׁהוּא מִינֵי בְשָׂמִים וּמִינֵי מַתְּכוֹת כָּל שֶׁהֵן. מֵעֲפַר הַמִּזְבֵּחַ מֵאַבְנֵי הַמִּזְבֵּחַ מִמֶּקֶק סְפָרִים מִמֶּקֶק מִטְפְּחוֹתֵיהֶם כְּל שֶׁהֵן מִפָּנֵי שֶׁמַּצְנִיעִין אוֹתָן לְגוֹנְזָן. רִבִּי יְהוּדָה אוֹמֵר אַף הַמּוֹצִיא מִמְּשַׁמְּשֵׁי עֲבוֹדָה זָרָה כָּל שֶׁהוּא שֶׁנֶּאֱמַר וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם: ו׳. תַּנֵּי. אַף רֵיחַ רַע כָּל שֶׁהוּא. אָמַר רִבִּי אִילָא. אַף רִבִּי שִׁמְעוֹן מוֹדֶה בָהּ. מוֹדֵי רִבִּי שִׁמְעוֹן בְּאִיסּוּרֵי הֲנָיָיה.

MISHNAH: Pepper in any amount, ˋiṭran in any amount, spices and metals in any amount. Of the altar’s dust, of the altar’s stones, of rot of scrolls, of rot of their bindings the most minute amount since one collects them to hide them away. Rebbi Jehudah says, also one who takes out the most minute amount of appurtenances of idol worship, as it is said. 13:18 . , nothing of the ban shall cling to your hand . HALAKHAH: 6. It was stated: Also bad smell in any amount. Rebbi Ila said, also Rebbi Simeon agrees to this. Rebbi Simeon agrees in cases of prohibitions of usufruct.

הַמּוֹצִיא קוּפַּת הָרוֹכְלִין אַף עַל פִּי שֶׁיֶּשׁ בָּהּ מִינִין הַרְבֵּה אֵינוֹ חַיָּיב אֶלָּא חַטָּאת אֶחָת. זֵרְעוֹנֵי גִינָּה פָּחוֹת מִכַּגְּרוֹגֶרֶת. רִבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר חֲמִשָּׁה. זֶרַע קִשּׁוּאִין שְׁנַיִם. זֶרַע דְּלוּעִין שְׁנַיִם זֶרַע פּוֹל מִצְרִי שְׁנַיִם. חָגָב חַי כָּל שֶׁהוּא. מֵת כַּגְּרוֹגָרֶת. צִפֹּרֶת כְּרָמִים בֵּין חַיָּה בֵּין מֵתָה כָּל שֶׁהוּא מִפְּנֵי שֶׁמַּצְנִיעִין אוֹתָהּ לִרְפוּאָה. רִבִּי יְהוּדָה אוֹמֵר אַף הַמּוֹצִיא חָגָב חַי טָמֵא כָּל שֶׁהוּא מִפְּנֵי שֶׁמַּצְנִיעִין אוֹתוֹ לַקָּטָן לִשְׂחֹק בּוֹ: ז. וְקַשְׁיָא. אִילּוּ הוֹצִיא וְהוֹצִיא בְהֶעֱלֵם אֶחָד כְּלוּם הוּא חַיָיב אֶלָּא אֶחָד. לְמִי נִצְרְכָה. לְרִבִּי אֱלִיעֶזֶר. שֶׁלֹּא תֹאמַר. מִינִים הַרְבֶּה יֵיעָשׂוּ בְּהֶעֱלֵימוֹת הַרְבֶּה וִיהֵא חַיָיב עַל כָּל אַחַת וַָאַחַת. לָפוּם כֵּן צָרַךְ מֵימַר. אֵינוֹ חַיָיב אֶלָּא אַחַת. זֵרְעוֹנֵי גִינָּה פָּחוֹת מִכַּגְּרוֹגֶרֶת. רִבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר. חֲמִשָּׁה. מָה טַעֲמָא דְרִבִּי יְהוּדָה בֶּן בְּתֵירָא. שֶׁכֵּן דַּרְכָּן לְהִיזָּרַע בָעֲרוּגָה. זֶרַע קִישּׁוּאִין שְׁנַיִם. זֶרַע דִּילוּעִין שְׁנַיִם. זֶרַע פּוֹל מִצְרִי שְׁנַיִם. תַּנֵּי. חִטִּים מָדִיּוֹת שְׁתַּיִם. רִבִּי שְׁמוּאֵל בְשֵׁם רִבִּי זְעִירָא. חִיטִּין עַל יְדֵי שֶׁהֵן חֲבִיבוֹת עָשׂוּ אוֹתָן כִּשְׁאַר זֵירְעוֹנֵי גִינָּה שֶׁאֵינָן נֶאֱכָלִין. חָגָב חַי כָּל שֶׁהוּא. מֵת כַּגְּרוֹגֶרֶת. הָדָא דָאַתְּ אָמַר. בְּטָהוֹר. אֲבָל בְטָמֵא כִּמְלוֹא פִי הַכֶּלֶב. צִפֹּרֶת כְּרָמִים בֵּין חַיָּה בֵּין מֵתָה כָּל שֶׁהִיא. שֶׁמַּצְנִיעִין אוֹתָהּ לִרְפוּאָה. אָמַר רִבִּי אָחָא. שֶׁכֵּן אִשָּׁה סְטִיפָה מוֹשֶׁחֶת מִמֶּנָּהּ וְהִיא מִתְרַפָּא. תַּמָּן אָמְרִין. מָאן דְּבָעֵי נִיפְרוֹשׁ מִן דֶּרֶךְ הָאָרֶץ אֲכִיל פַּלְגָּא וּשְׁבִיק פַּלָגָּא. שֶׁלִּשְׂמֹאל אָסוּר וְשֶׁלִּימִין מוֹתָּר. אָבַד כָּל שֶׁהוּא חָסֵר כָּל שֶׁהוּא אֵין לוֹ תְקָנָה עוֹלָמִית. כֵּיצַד הוּא עוֹשֶׂה. אָמַר רִבִּי יוּסֵי בֵּירִבִּי בּוּן. יְהַב לָהּ גַּו צְלוֹחִית דְּבַשׁ. רִבִּי יְהוּדָה אוֹמֵר אַף הַמּוֹצִיא חָגָב חַי טָמֵא כָּל שֶׁהוּא. הָא טָהוֹר בֵּין חַי בֵין מֵת כַּגְּרוֹגֶרֶת. רִבִּי יְהוּדָה כְדַעְתֵּיהּ. דְּרִבִּי יְהוּדָה אוֹמֵר. אוֹכְלִין טְהוֹרִין אֵין מְשַׂחֲקִין בָּהֶן. וְהָא כְתִיב הַתְשַׂחֶק בּוֹ כַּצִּפּוֹר. לֹא הֵיתֵר מִן כְּלָל אִיסּוּר הוּא. וְהָא כְתִיב כַּצִּפּוֹר. אָמַר רִבִּי מַתַּנְיָה. מִכֵּיוָן שֶׁהִיא מְחוּסֶּרֶת שְׁחִיטָה כִּטְמֵיאָה הִיא.

MISHNAH: One who takes out a peddler’s bag, even though it contains many kinds, is liable only for one purification sacrifice. Garden seeds less than the volume of a dried fig; Rebbi Jehudah ben Bathyra said, five. Green melon1:2, Note 38 . In modern Hebrew the word means “zucchini”. seeds two, squash seeds two, Egyptian bean seeds two. A live locust in any amount, dead in the volume of a dried fig. A vineyard bird 5(9), permitted as food. either live or dead in any amount since one keeps it as medicine. Rebbi Jehudah says, also one who brings out a dead locust in the most minute amount since one keeps it as a toy for children. HALAKHAH: 7. It is difficult. If he continues to bring out in one forgetting, is he not liable only once? For whom is it necessary? For Rebbi Eliezer 3:10 states that repeated identical acts in one period of oblivion may trigger many liabilities. Cf. Chapter 7, Note 48 ff. . That you should not say, many kinds should be treated like as many forgettings and he would be liable for each single one. Therefore it was necessary to say that he is liable only once. “Garden seeds less than the volume of a dried fig; Rebbi Jehudah ben Bathyra said, five.” What is Rebbi Jehudah ben Bathyra’s reason? Because this is what one usually sows in a garden bed. “Green melon1:2, Note 38 . In modern Hebrew the word means “zucchini”. seeds two, squash seeds two, Egyptian bean seeds two.” It was stated: Median wheat two. Rebbi Samuel in the name of Rebbi Zeˋira: Because wheat was so much in esteem they treated it like garden vegetables which are not eaten. “A live locust in the most minute amount, dead in the volume of a dried fig..” That means, if it is pure 11:22 . . But if it is impure, a dog’s mouthful. “A vineyard bird 5(9), permitted as food. either live or dead in any amount since one keeps it as medicine.” Rebbi Aḥa said, for a woman with rough skin rubs in with it and she is healed. There, they said, a person who wants to renounce sexual activity eats half of it and keeps half of it. The left hand part is forbidden, the right hand part is permitted. If anything was lost or missing he has no recourse ever. What should he do? Rebbi Yose ben Rebbi Abun said, he preserves it in a honey flask. “Rebbi Jehudah says, also one who brings out a dead locust in the most minute amount.” Therefore pure in the amount of a dried fig whether alive or dead. Rebbi Jehudah follows his own opinion since Rebbi Jehudah says one does not play with pure food. But is there not written 40:29 , speaking of the Behemoth. , would you play with him as with a bird? Is it not permitted out of a prohibition? But is it not written, as with a bird 1:1, Note 29 . ? Rebbi Mattaniah said, since it is lacking slaughter it is as if impure 9a ). .