Jerusalem Talmud in English

1MISHNAH: Within three days before Gentile holidays one is forbidden to trade with them, to lend them and to borrow from them, to give them loans and to ask them for loans, to pay debts to them and to accept payment from them. Rebbi Jehudah says, one may accept payment from them because this hurts him. They told him, even though it hurts him now he will enjoy it later. Rebbi Ismael says, three days before and three days afterwards are forbidden but the Sages say, before their holidays it is forbidden, after their holidays it is permitted.

2HALAKHAH: “Within three days before Gentile holidays,” etc. Rebbi Ḥama bar Uqba understood all from here: Bring your sacrifices in the morning, on the third day your tithes . 4:4 , speaking of the sinful service of the Golden Calf of Beth El. . Rebbi Yose said to him, if it were so, even in the diasporas. But it was stated, Nahum the Mede said, in the diasporas one day is forbidden. What about this? There, they checked and found that they supplied their needs in one day and forbade them one day. But here they checked and found that they cover their needs in three days and forbade them three days.

3How does Rebbi Yose uphold this verse, bring your sacrifices in the morning , etc§542. ? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal . 7:6. The tradition that Ṭabeal is a place rather than a personal name was accepted by the Medieval commentators of Prophets. According to Rashi the name is coded; one has to replace letter nby n +/-11; then טבאל becomes רַמְלֵא, a city founded after the Arab conquest. . Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me . 2:28 . . Pagan worship says, he made priests from the fringes of the people . 12:31 ; quoted in the Babli, Qiddušin 75b , in the name of R. Joḥanan. . Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning . 23:28 . ; but pagan worship said, bring your sacrifices in the morning . 4:4 , speaking of the sinful service of the Golden Calf of Beth El. . The Torah said, it should be eaten on the day of its slaughter and the next day . 19:6 . ; but pagan worship said, on the third day your tithes . 4:4 , speaking of the sinful service of the Golden Calf of Beth El. . The Torah said, do not sacrifice the blood of My sacrifice on leavened matter . 23:28 . ; but pagan worship said, and burn your thanksgiving offer of leavened matter . 4:4 , speaking of the sinful service of the Golden Calf of Beth El. . The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it . 23:22 . , but pagan worship said, pledge gifts, publicize them . 4:4 , speaking of the sinful service of the Golden Calf of Beth El. . Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand . 4:5 . . On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping. . 4:6 . All night long their baker did not sleep. In the morning he is burning like fire of a conflagration . 4:6 . . In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges 4:7 . All of Talmudic literature assumes that the legal system imagined for late Hasmonean rule was that of the Davidic kingdom. . Rebbi Levi said, they killed them, as is written, if a corpse is found . 21:1 . This sermon derives הֶחֱלוּ in Hos . 4:5 not from חלה “to be sick” but from חלל “to be perforated”. . Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat . 4:5 . . 4:5 from חול “to be profane”. ; the day when princes were profaned. From wine’s heat , they were addicted to wine. He draws the mockers by his hand : When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan .

4The haughtiness of Jeroboam damned him absolutely11:2 as having no part in the Future World who is not rehabilitated in the Yerushalmi Halakhah. The following argument is reproduced in Babli Sanhedrin 101b . . Rebbi Yose ben Jacob said, Jeroboam became king at the end of a Sabbatical year. This refers to what is written. 31:11 . , at the end of seven years, at the time of the Sabbatical year, on the festival of Tabernacles, when all of Israel comes to appear before the Eternal, your God, at the place which He shall choose, you shall read this Torah in the presence of all of Israel to their ears. He said, if I am asked to read6:7). It is presumed that the same was true for the First Temple. There is no provision that two kings could read alternate portions, or if they did, the local king certainly would have precedence. The assertion of the book of Kings that there was a perpetual state of war between the Northern and the Southern kingdoms in the time of Jeroboam ( 1K . 15:6 ) is interpreted as a war of words conducted in the House of Study. Another tradition (mentioned frequently but not undisputed) holds that nobody is allowed to sit in the Temple but a Davidic king ( Pesaḥim 5:10 , Yoma 3:2 , Soṭah 7:7 ; Babli Sanhedrin 101b , Soṭah 40a , 41a , Yoma 25a , Qiddušin 78a , Tamid 27a ). If Yeroboam would have to stand while Rehabeam was sitting, an impossible situation would be created. , I have to stand. They will say, the local king has precedence. But if I am reading as second, it is a shame for me. If I do not read, it is a disgrace for me. And if I let them go, they will ascend and desert me. They will go to Rehabeam, Solomon’s son. This is what is written. 12:26 . : If this people would go up to sacrifice in the Temple in Jerusalem will this people’s heart return to their master, to Rehabeam . What did he do? He made two golden calves and wrote on their hearts, “they will kill you.” He said, any king who will succeed me will look at them. Rebbi Ḥuna said, companions of ingenious conjurations . 58:6 . . Anybody who joined with him he will make a coconspirator. Rebbi Ḥuna said, a slaughtering place deepened by seducers . 5:2 . , for he deepened in crime. He said, anybody, I shall kill anybody who makes this public.

5Rebbi Abin bar Cahana said, we find that Jeroboam also invented Sabbaths and holidays. That is what is written. 12:32–33 . : Jeroboam made the holiday in the eighth month, on the fifteenth of the month, like the holiday in Jehudah, and went on the altar; so did he at Bethel to sacrifice … in the month which he invented . “In addition to” is written is מִלִּיבּוּ “by his invention”; the Ketib is מִלְּבַד “in addition” (or “except”). This is read to mean that in addition to the holiday month which he invented, he invented something else. By comparing the expression used in Lev . 23:38 , the “else” is found to be the Sabbath, justifying R. Abin bar Cahana’s statement. (Cf. Num. r . 21:23 .) , as you say, in addition to the Sabbaths of the Eternal .

6It was stated: If one transgressed and traded with him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Yose, in the name of Rebbi Joḥanan: Even on his holiday. It was stated so:. אסור . When was this said? About a Gentile whom he does not know. But with a Gentile of his acquaintance it is permitted since he is flattering him. It was stated: If one enters a town and finds them celebrating, he celebrates with them because he only is flattering them.

7A ducenarius (2’000 gold denarii ), if a soldier, a commander of 200 men. honored Rebbi Jehudah the Prince with a plate full of denarii . He took one of them and sent the remainder to him. He asked Rebbi Simeon ben Laqish who said, he shall bring the value to the Dead Sea. But was he not an acquaintance and it was in the past? Rebbi Abbahu said, did not Rabban Gamliel ben Rebbi asked me, may one go to a fair, and I forbade it to him, although it was stated: “one goes to fairs and buys there male and female slaves.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina . What about this? Rabban Gamliel was a minor personality and Rebbi Abbahu desired to confine him. But Rebbi Judan the Prince was an important person and Rebbi Simeon ben Laqish wanted to limit the matter.

8One understands “to lend;” “to borrow” from them? Because he increases his reputation. One understands “to give them loans;” “to ask them for loans”? Because he increases his reputation. One understands “to pay debts to them;” “to accept payment from them”? That he should not say, his pagan worship had helped him. Rebbi Abba bar Tevelai in the name of Rav: If it was a loan in danger of being lost it is permitted. It was stated thus: A loan in danger of being lost, by witnesses. A loan not in danger of being lost, by document102a . . Even a loan by document is in danger of being lost, for not at all times does a person succeed in liquidating his debt ולפרוע . . How is this? A loan not in danger of being lost, by pledge. A loan in danger of being lost, not by pledge. It was found following the former [opinion]: A loan in danger of being lost, by witnesses. A loan not in danger of being lost, by document.

9There, we have stated1:5 (in the Mishnah editions, 1:7.) Babli Mo`ed qaṭan 9b. : “Rebbi Jehudah says, a woman should not apply lime because it disfigures her but since the Babli consistently has ניוול they must have heard the Galileans pronounce the word with a soft ב (which does not exclude that Galilean בּ also was pronounced v ; cf. Berakhot 2:4 Note 167 .) .” Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yose said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent. Just as Rebbi Jehudah said there, temporary disfiguration is disfiguration, so he says here, temporary pain is pain. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.

10Jewish craftsmen working for a Gentile at that time, in his house it is forbidden, in their houses permitted. Rebbi Simeon ben Eleazar says, when has this been said? When it was cut from the ground, but as long as it is standing on the ground it is forbidden1, 4a l. 58) R. Simeon ben Eleazar holds that a Gentile contractor can work on a Jew’s contract in his house on the Sabbath, but not in the Jew’s house nor if he is paid for his time on the Sabbath. . In another town in any case it is permitted. What means “in any case it is permitted”? Whether cut or standing, whether hired or contracting. Rebbi La said, Whether cut or standing, but only in contracting. Rebbi Simeon ben Karsana in the name of Rebbi Aḥa, concerning Sabbath1, 4a l. 58) R. Simeon ben Eleazar holds that a Gentile contractor can work on a Jew’s contract in his house on the Sabbath, but not in the Jew’s house nor if he is paid for his time on the Sabbath. , mourning. According to Nachmanides ( Milḥamot Hashem ad Alfasi Mo`ed qaṭan §1232) it refers to the baraita in the Babli Mo`ed qaṭan 26b where R. Simeon ben Eleazar forbids invisible mending of garments torn at the news of the death of a close relative. , and pagan worship practice follows Rebbi Simeon ben Eleazar.

11The colleagues say, the reason of Rebbi Ismael is because of the holiday’s son. Rebbi Abba said, because he knows that it is forbidden to you to trade with him, he reduces the enjoyment of his holiday. What is the difference between them? To sell them things which do not keep. In the opinion of the colleagues it is forbidden. In the opinion of Rebbi Abba it is allowed) one may sell perishable items on that day since the Gentile could not have bought them before and their availability will not influence the Gentile’s behavior on his holiday. . Rebbi Yudan said, a verse supports what the colleagues said. On the twenty-fourth day of the seventh month the sons of Israel assembled in fasting, and crying , and in sackcloth, and dirt on them . 9:1 . Words not appearing in MT are underlined . . Why does it not say, on the twenty-third? Because of the holiday’s son. If you want to say because that was on a Sabbath, you cannot do this, because then the Great Fast would have been on a Sunday19b s. v . מימות ; one must assume that the author was ignorant of this paragraph in the Yerushalmi.) . And what about this? Does not Rebbi Onias make light of him who would move it from its place 61 ? Rebbi Joḥanan ben Madia said, I computed it and it was not on a Sabbath.

1MISHNAH: The following are the holidays of the Gentiles: Calendae, Saturnalia, and Cratesis, and the king’s birthday, and birthday, and the day of death, the words of Rebbi Meïr. But the Sages say, any death for which there is burning is idolatrous; if there is no burning it is not idolatrous.

2HALAKHAH: “The following are the holidays of the Gentiles,” etc. 8:7, Notes 157–160 . Rav said ‘edehen and Samuel said `edehen . He who said ‘ edehen, they are their witnesses 44:9 . . He who said `edehen, for the day of their misfortune is near . 32:35 . . Rav said me`abberim, and Samuel said me‘abberin . He who said me`abberin , one adds a limb to it. He who said me‘abberin , like a pregnant woman. Rav said ye`utu , and Samuel said, ye‘utu . He who said ye`utu , but with this we shall be agreeable to you . 34:15 . . He who said ye‘utu, to know, to inform the weary of wisdom . 50:4 . .

3Rav said, Adam, the first man, instituted Calendas. When he saw that the night was getting longer, he said, woe to me, maybe this is what is written for, he shall smite your head, you will sneak to his heel 3:15 . , maybe it will come to bite me. I said, but darkness will smite me 139.11 . Psalm 139 , ascribed in the book of Psalms to David, is in aggadic tradition at least partially ascribed to Adam (cf. Midrash Tehillim , Ps . 139 , the suthor’s The Scholar’s Haggadah p. 220). . When he saw that days were getting longer, he said calendas , καλόν dies “day”, nominative) perhaps to indicate the popular language of the unlettered. . This follows him who said that the world was created in Tishre27a and the author’s Seder Olam (Northvale NJ 1998) pp. 47–48 (Note 3). . But following him who said that the world was created in Nisan, he would have known. Rebbi Yose ben Rebbi Abun said, who thinks that the world was created in Tishre? Rav! As we have stated in the composition for shofar blowing from the House of Rav prayer on New Year’s Day. The sentence is found in the middle section. : “This is the day of the beginning of Your works, a remembrance of the first day.” This implies that the world was created on New Year’s Day.

4Rebbi Joḥanan does not say so, but the empire of Egypt and the empire of Rome were fighting with one another. They said, how long are we killing one another in this war? Let us institute the rule that the empire should be preeminent which will tell its army commander, fall on your sword, and he will obey. The Egyptian did not obey. In Rome there was an old man by the name of Januarius who had twelve sons. They told him, if you obey us we shall make your sons dukes, pl. duces . , eparchoi, and generals. He listened to them. Therefore, it is called Calendae Januarii . The next day they mourn him, a black day, a black (unlucky) day. Dies postridiani , following calendae, ides, or nonae, were considered inauspicious. . Rebbi Yudan from Antodra4:1 Note 72 . said, if one sows lentils63(19). on that day, they will not succeed.

5Rav said, Calendae are forbidden for everybody. Rebbi Joḥanan said, it is forbidden only for those worshipping on them. Saturnalia are forbidden for everybody. Rebbi Joḥanan said, both Calendae and Saturnalia are forbidden only for those worshipping on them. The colleagues asked: are wives of worshippers like worshippers? Rebbi Abbahu asked: is the parade of Caesarea like worship, since it is full of Samaritans? The parade of Duqim is questionable. Rebbi Ze‘ira sent Rebbi Bevai that he should buy him a small web from the Saturnalia of Bet-Shean. He came to Rebbi Yose. He thought that he would instruct him following Rebbi Joshua ben Levi who permitted it. But he instructed him following Rebbi Joḥanan that it was forbidden. Rav said, Calends are eight days before the solstice, Saturnalia eight days after the solstice. Rebbi Joḥanan said, prwqṭw is the head of the turning point for procto, meaning that when the sun is standing over the tropic this is the time of the solstice. It is difficult to accept a double metathesis, and the sun being over one of the tropics is not a beginning of the solstice; it is the solstice. Also תְּקוּפָה “turning point” denotes any one of the four cardinal points of the ecliptic, both solstices and both equinoxes. S. Krauss is correct in rejecting Musaphia’s explanation but his own, by a non-existing Greek word, is no better. Cf. Latin procitat “it drew near”, said e. g. of the orbits of two stars. The earth is nearest to the sun at the summer solstice (E. G.). One would vocalize פְּרוֹקִטוֹ. .

6Rebbi Abba in the name of Rav: There are three times in Babylonia, three times in Media. Three times in Babylonia, מהורי וכנוני וכוונתה, Arabic مهرجان, a fall festival. In Responsen der Geonim (Harkavy), Berlin 1887, No. 46 (p. 22) the Gaon describes this as the solstices, still celebrated as a holiday in his time. Also in מהורי one recognizes the root mehr “Mithra”, the sun-god. In כנוני one recognizes kanun , the Accadic and Syriac name of the Month of Ṭevet (or Kislev and Ṭevet ) which leads one also to identify the day as connected to the winter solstice. In the Babli (11b ) the readings are for Persian festivals מוטרדי וטוריסקי מוהרנקי ומוהרין, ms. readings מוטירדי וטירייסקי מוהרסנקי ומוהרין, מוטרדי ומורייסקי מוהרקני ומוחרנן, for the Babylonians מוהרנקי ואקניתי׳ בחנוני ועשר באדר, מוהרנקי ואקניתיה ,ואקניית׳ במני ואסר באדר בחנוני ועשרים באדר. In the ms. readings the first series is from the Munich ms. ( Diqduqe Soferim ), the second from the NY ms. published by Shraga Abramson (New York 1957). The readings do not help much but it is clear that on base of the next sentence in the Yerushalmi in the list of Babylonian festivals one must read with the NY ms. “20 Adar” as Median New Year’s Day. (In his Notes, p. 150a, Abramson incorrectly reads “10 Adar” with the other Babli sources.) . Three in Media, , Arabic مهرجان, a fall festival. In Responsen der Geonim (Harkavy), Berlin 1887, No. 46 (p. 22) the Gaon describes this as the solstices, still celebrated as a holiday in his time. Also in מהורי one recognizes the root mehr “Mithra”, the sun-god. In כנוני one recognizes kanun , the Accadic and Syriac name of the Month of Ṭevet (or Kislev and Ṭevet ) which leads one also to identify the day as connected to the winter solstice. In the Babli (11b ) the readings are for Persian festivals מוטרדי וטוריסקי מוהרנקי ומוהרין, ms. readings מוטירדי וטירייסקי מוהרסנקי ומוהרין, מוטרדי ומורייסקי מוהרקני ומוחרנן, for the Babylonians מוהרנקי ואקניתי׳ בחנוני ועשר באדר, מוהרנקי ואקניתיה ,ואקניית׳ במני ואסר באדר בחנוני ועשרים באדר. In the ms. readings the first series is from the Munich ms. ( Diqduqe Soferim ), the second from the NY ms. published by Shraga Abramson (New York 1957). The readings do not help much but it is clear that on base of the next sentence in the Yerushalmi in the list of Babylonian festivals one must read with the NY ms. “20 Adar” as Median New Year’s Day. (In his Notes, p. 150a, Abramson incorrectly reads “10 Adar” with the other Babli sources.) נוסרדי ותירייסקי ומהירקנה. Rebbi Huna in the name of Rab Naḥman bar Jacob: New Year’s Day is on the second of March in Persia, on the 20 th of March in Media.

7“Saturnalia,” “hidden hatred; hating, taking revenge, preserving [hatred].” This is what you say, Esau hated Jacob . 27:41 . . Rebbi Isaac ben Rebbi Eleazar said, in Rome they call it “senate of Esau66(7 ) there is a different, more intelligible version: Esau hated Jacob ; R. Eleazar ben R. Yose said, he was his steward (סַנְטֻרוי) but became hating, taking revenge, preserving [hatred]; for this one calls the Senators (סֶנָטֹרוי) of Rome. For סנטר saltuarius cf. Bava mesi‘a 5:7 Note 138 . .”

8“Cratesis.” The day when Rome took hold of the Empire. Was this not stated already ? Rebbi Yose ben Rebbi Abun said, for the second time. Rebbi Levi said, on the day when Solomon married the daughter of Pharao Necho, the king of Egypt, Michael descended and put a stick into the Sea which attracted debris and formed a forest; that is the great fortification in Rome. On the day when Jeroboam put up two golden calves, Remus and Romulus built two sheds in Rome. On the day Eliahu disappeared a king was installed at Rome; a king, there is no king appointed in Edom . 22:48 . The verse is quoted in incomplete form; in the biblical text נִצָּב is not a verb but a noun: There was no king in Edom; a governor was king . A shortened version is found in the Babli, Sanhedrin 21b . .

9“The king’s birthday.” It was on the third day, Pharao’s birthday . 40:20 . .

10“Birthday, and the day of death.” The preceding was for the public, from here on private. But it is written34:5 . Since God promises Sedekia that one will burn things at his funeral, the practice cannot be prohibited. : You shall die in peace, and what was burned for your earlier forefathers … So is the Mishnah: “Any death where there is smoke and burning is idolatrous; if there is not smoke and burning it is not idolatrous.

1MISHNAH: The day of the first shaving of his beard and his locks §29-8, where a golden box with the shavings of the master’s first beard stands in a niche with the lares and a statue of Venus.) According to Ravad [Commentary to Sifra Ahare Pereq 13(9)] this is the sacrifice of locks that one grows for a year or two and then cuts as a religious rite. , the day he arrived from a trip at sea, the day he was freed from jail, or a Gentile wedding feast for his son, are forbidden only on the day itself and for this man.

2HALAKHAH: “The day of the first shaving of his beard,” etc. What means “only on the day itself”; maybe the same day every year? Did we not state, his haircut and his son’s haircut is implies that he celebrates the anniversary of his first shave every year and then shaves his son on that same date. The answer is that nothing in the baraita implies that one speaks of the first shaving of the beard; it could well be that the father lets his hair grow three years from the date of birth of his son and then cuts his and his son's hair on the same day in one pagan rite. forbidden? Explain it that they had a haircut together. Did we not state, his wedding feast and his son’s wedding feast are forbidden? Explain it that they together had a haircut and married women. Did we not state, his birth and his son’s birth is forbidden? Could you say that they were born together? Explain it that he did not do it on his day, but after the son was born he did it with him does not refer to the birthdays of the persons but to birth of children to both of them; nor does it imply that the birthdates are identical; only the celebrations are. The problem is undecided; for practical purposes only the day itself is forbidden, not its date every following year. .

34:6, Notes 73–74 . The basic reference is Tosephta Baba qamma 7:8 which declares creating a false impression to obtain goodwill as “stealing minds” and forbidden. The example in the Tosephta reads: “he should not open for him amphoras sold to a grocer,” i. e., one should not give the guest the impression that one goes to great expense for him when in fact the amphora had to be opened anyhow to fulfill an existing sales contract. The text here does not make much sense. The next sentence is also in Demay (Babli Ḥulin 94a ) and makes perfect sense. He should not send him amphoras sold to the grocer because that is like claiming an unnecessary claim. One should not invite another knowing that he will not accept. He should not offer many gifts of closeness knowing that he does not want [them]. What is “of closeness”? He trusts another corner: “He knows that the other person expects that he would exert himself for him.” . And in Jerusalem he was switching his ‘ikhla from right to left Note 74. Compare Arabic عٍكال “cord (of a curtain)”. .

44:7, Notes 76–80 ; Tosephta Giṭtin 3:13–14 ; Babli Giṭtin 61a . It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.

1MISHNAH: Outside a town with pagan worship it is permitted. If the pagan worship was outside, inside is permitted. May one go there? If the road was dedicated to this place it is forbidden, but if one could go there also to another place it is permitted. If a town has pagan worship and there were stores decorated and not decorated; there was a case in Bet Shean and the Sages said that the decorated ones are forbidden, the not decorated ones are permitted.

2HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina . But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated. 22:24 ). The Babli 13a explains “castrating” as “making unfit for agricultural work” similar to the meaning of the root عقر “to starve an animal” in Arabic. ? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden45a ) requires the communal court to force the seller to buy the slave back for up to 10 times the sale price. It is forbidden to sell a circumcised slave, who has to keep the Sabbath and eat kosher, to a Gentile. On the other hand, a slave who refuses to be circumcised and become a semi-Jew may be sold to Gentiles without penalty. . Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

3Rebbi Abbahu in the name of Rebbi Joḥanan: If one bartered an animal for an idol it becomes forbidden. Rav Ḥisda asked: If he had worshipped it he would not have made it forbidden6:1 ), but living things cannot become forbidden for all use. Why should barter make the living animal forbidden? . Because he bartered an animal for an idol he made it forbidden? Maybe it was said about merchandise assembled before the fair. There came Rebbi Ze‘ira, Rebbi Abbahu in the name of Rebbi Joḥanan: If one bartered an animal for an idol it becomes forbidden. This was said about merchandise assembled before the fair. Rebbi Abbahu said, it is forbidden to make a group visit to a fair, as we have stated: “One should not greet him at a place where it gives him prestige. If he meets him on his way, he greets him gravely.”

4Rebbi Ḥiyya bar Abba sent to buy sandals for himself at the fair of Tyre. Rebbi Jacob bar Aḥa said to him, are you a buyer at fairs? He answered him, did you never buy a loaf of bread? He said to him, there is a difference, since Rebbi Joḥanan said, they did not forbid the necessities of life. Rebbi Simeon ben Joḥanan sent to ask Rebbi Simeon ben Josadaq, did you not check out the nature of the fair at Tyre? He told him, yes. He gave two pounds6:3, Note 34 . of peppers to an , a document keeper), Levy (a small oven), and Kohut (Persian eskodār , a courier) are unsatisfactory. איסקרנדה. He went and found an inscription there, “I, King Diocletian, settled this fair at Tyre to the genius of my brother Heraklius, eight days.” Rebbi Isaac bar Naḥman asked Rebbi Ḥanina: What is the nature of the fair at Gaza? He said to him, did you ever go to Tyre and see a Jew and a Gentile sharing a pot, and he does not worry that the Gentile pour something into the pot? This is difficult. He asked him; what did he answer him? But since Rebbi Ḥanina never said something that he had not heard, for that reason when he asked him this he responded with that. Rebbi Yose ben Rebbi Abun came, Abba bar bar Ḥana in the name of Rebbi Joḥanan: They forbade only the fair at Botnah, as it was stated thus: There are three fairs, the fair at Gaza, the fair at Acco, the fair at Botnah. The clearest of them is the fair at Botnah.

5“May one go there?” If he was a guest, it is forbidden; a town dweller is permitted. A caravan is permitted since caravans go everywhere.

6How are they decorated? Rebbi Joḥanan said, with myrrh; Rebbi Simeon ben Laqish said, with any kind. In the opinion of Rebbi Joḥanan, all is forbidden; in the opinion of Rebbi Simeon ben Laqish only the addition is forbiddden. How is this done? If he usually takes five boxes outside and he took ten. If you say as a decoration, it is forbidden. If you say as sales practice, it is permitted.

1MISHNAH: The following are forbidden to be sold to them: Pine cones, and white figs1:1, Note 5 . with their stalks, and incense, and white cocks. Rebbi Jehudah says, it is permitted to sell a white cock among chickens; when it is alone he cuts one claw and sells it since one does not sacrifice defective ones in pagan worship. All other things are permitted if unspecified but forbidden if specified. Rebbi Meïr says, it is also forbidden to sell good dates, and curved dates, and Nicolaos dates6:5, Note 162 . to Gentiles.

2HALAKHAH: “The following are forbidden.” Simeon bar Abba in the name of Rebbi Joḥanan: White figs with their stalks and pine cones with their attachments.

3“And incense.” It was stated, if it was a bundle it is permitted. How many are a bundle? “Rebbi Jehudah ben Bathyra said, there are no less than five kinds in a bundle of incense. If he was a pagan priest it is forbidden, a medical man is permitted, a trader is permitted. A suspect trader is forbidden.”

4We have stated, “a white cock.” Rebbi Ḥiyya stated unspecified “a cock.” Our Mishnah needs the baraita of Rebbi Ḥiyya and the baraita of Rebbi Ḥiyya needs our Mishnah. If we had stated but Rebbi Ḥiyya had not stated, we would have said, only a white cock but an unspecified cock would be permitted even alone. Therefore the baraita of Rebbi Ḥiyya is needed. Or if Rebbi Ḥiyya had stated but we had not stated, we would have said, this is only for an unspecified cock, but a white cock even among chickens is forbidden. Therefore our Mishnah is necessary and the baraita of Rebbi Ḥiyya is necessary. “A chicken to sell,” one may sell him a white cock. “A white cock to sell,” we say by itself it is forbidden, among chickens it is permitted. Rebbi Abun bar Ḥiyya asked: If one saw chickens grazing on a garbage heap and a white cock among them and said, whose is it? Is it as if he specified?

5If it had a defect. The verse says that they sacrifice defectives in pagan worship. If you present a blind one to be sacrificed, is there nothing bad 1:8 . If it had not been acceptable for the Gentiles, the Jews would not have thought of doing this. ? This says that they sacrifice defectives in pagan worship.

6“Rebbi Meïr says, it is also forbidden to sell good dates, and curved dates, and Nicolaos dates to Gentiles.” Rebbi Ḥama bar Uqba said, Caryotis2:1 Note 24 ). . Rebbi Eleazar ben Rebbi Yose said, it is a kind known as ḥaṣda . If somebody transgressed and sold? It will come similar to what Rebbi Eleazar said, if he transgressed and built it is permitted, and here if he transgressed and sold it is permitted.

1MISHNAH: At a place where they used to sell small cattle to Gentiles one sells; at a place where they used not to sell one does not sell; nobody should change this because of controversy. Nowhere does one sell to them large animals, calves, and donkey foals, whole or damaged. Rebbi Jehudah permits damaged ones; Ben Bathyra permits horses 4:3 (פ) which partially survives in a Genizah text (ג) edited by L. Ginzberg, New York 1909. It is difficult to determine which text is original. .

2HALAKHAH: “At a place where they used to sell small cattle,” etc. But is it permitted to raise them7:10, Note 97), from where does one get them to sell them to a Gentile? ? Rebbi Abba said, for example Mahir which is sixteen by sixteen mil is described in Eccl. rabba 1(34) as situated in the domain of the tribe of Reuben in Transjordan, a country of sheep and goats ( Num . 32:4). Mentioned also in Pesaḥim 5:3 . . They wanted to say, he who said it is permitted to sell [says] it is permitted to raise: “to leave alone”. . But he who says, it is forbidden to sell [says] it is forbidden to leave it alone. Rebbi Jonah, Rebbi Eleazar in the name of Rav: Even one who says it is permitted to sell it [says] it is forbidden to leave it alone. What is the difference between selling and leaving alone? When he sells it to him it becomes the Gentile’s animal. If he lets it be alone with him, it is the Jew’s animal and he is suspected about it.

3“At a place where they used not to sell one does not sell.” Why? Because he eliminates the duty of shearing. 18:4 . But goats are not raised for wool and are included in the prohibition. . Think of it, if it was a goat! Because he eliminates the duty of the first-born. 15:19 . But a male animal does not bear lambs and also is included in the prohibition. . Think of it, if it was a male! Because he eliminates the gifts. 18:3 . . Then one should not sell wheat to them because he eliminates the duty of ḥallah 15:20 . ; then one should not sell wine and oil to them because he eliminates the duty of benedictions The problem treated here is that in the next paragraph it is stated that one does not sell large animals to Gentiles because of problems with the laws of the Sabbath. Therefore one is inclined to say that the prohibitions of Mishnah 5 are because of pagan worship and those of Mishnah 6 because of Jewish worship. It is shown that this does not hold; the first part of Mishnah 6 is about pagan worship, about places where sheep or goats are sacrificed by pagans; only the second part is about Jewish matters. .

4Nowhere does one sell large animals to them.” Why? For a large animal there might be an obligation for a purification offering; for a small animal there can be no obligation for a purification offering. But does he not shear, does he not milk? One says, there it is liable, here he is liable7:2). The Yerushalmi holds that milking a goat also is a biblical prohibition. But giving the animal rest on the Sabbath is an obligation of the owner; he is liable even if another person does the work with his consent. But the Gentile who shears or milks the animal violates no prohibition; since the animal is passive the owner also does not violate any biblical statute. . But if it is sold, is it not the Gentile’s animal? The Babylonian Rebbi Immi in the name of the rabbis there: Sometimes he sells it on trial and returns it after three days, then it turns out that he did do work with the Jew’s animal. Then on trial it should be forbidden, not on trial permitted. One is because of the other.

5If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double3a , he authorizes a fine up to ten times its price. to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to Arameans. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehuda2:1 , Babli Bekhorot 2b . : “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish is more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

6“Rebbi Jehudah permits damaged ones.” Rebbi Jehudah said this only for a damaged one which cannot be healed. They told him, may he not bring a male to it, he fertilizes it and it gives birth? He said to them, I also said this only about a male (horse) [damaged one]. which cannot be healed. They told him, may he not bring a female to him, she is fertilized by him and gives birth? Rav Abin in the name of the rabbis there: This implies that one is forbidden to provide them with fetuses2b , disagrees and reports that R. Jehudah denies that a disabled cow will accept a male. . There1:1 . , we have stated: “If somebody buys a Non-Jew’s donkey fetus or who sells one to him even though he is not authorized, or one who enters into partnership, or accepts from him as contractor, or lets it in contract, is not liable for firstling.” Rebbi Ḥaggai asked before Rebbi Yose, does this not imply that one is forbidden to provide them with fetuses? He said to them, Rebbi Abin in the name of the rabbis there already preceded you: This implies that one is forbidden to provide them with fetuses.

7“Ben Bathyra permits horses.” Ben Bathyra said this only about a male horse because it kills its owner in war. Some say, because it runs after females, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after females, it does not run. He who says because it stands still to urinate, this one also stands still to urinate. [Rebbi Aḥa in the name of] texts. Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: Ben Bathyra and Rebbi Nathan both said the same94a . , as it was stated8:34 Babli Šabbat 94a . : “If he carried out domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a (small) [large], the text in parentheses is from Avodah zarah . In the last sentence, the Genizah text follows the one in Avodah zarah ; this clearly is impossible. domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Rebbi Ḥanan bar Abba in the name of Rav: A wild animal is like a (large) [small], the text in parentheses is from Avodah zarah . In the last sentence, the Genizah text follows the one in Avodah zarah ; this clearly is impossible. domestic animal.

1MISHNAH: One does not sell them bears and lions, or anything damaging to the public; nor does one build with them a basilica, a gallows, a stadion, or a rostrum. But one builds with them publicדימוסיות from Greek δημόσια. and private baths; when they come to the cupola where an idol will be placed it is forbidden to build it.

2HALAKHAH: “One does not sell them bears and lions,” etc. Therefore something which does not present a danger to the public one may sell to them. Our Mishnah follows Rebbi. As it was stated1:1 (#613). : “One who sees snake charmers and conjurers, muqion, mupion, mulion, milarin, milaria, sigillarin, sigillaria , the buffoon, corresponding to the Babli’s bucco, μώκος the comedian, mulio the donkey trainer. Sigillaria is the holiday which concludes the saturnalia ; Kohut notes a meaning “puppeteer” for sigillarius (סגילרין) quoted in DuCange’s Medieval Latin dictionary. Compare also sicinnista , “dancer ( m .) of the sicinnis ” a dance of satyrs (E. G.) The remaining two words מילרין מילריה seem to remain without reasonable identification. , this is forbidden because of ‘seat of the scoffers,’ as it is said, 1:1 . in the seat of scoffers he did not sit. All this leads to neglect of the Torah, as it is said1:2 . , but in the teachings of the Eternal is his desire. Going to the theater is forbidden as pagan worship, the words of Rebbi Meïr, but the Sages say, when they present offerings it is forbidden because of pagan worship, otherwise it only is forbidden because of ‘seat of scoffers.’ One who goes to the theater to shout; if it is for a public need it is permitted, if to ingratiate himself it is forbidden. One who sits in the stadium is a spiller of blood. Rebbi Nathan permits because of two reasons, because he can shout and save lives, and he can testify for a woman that she can remarry.”

3If he transgressed and built. Rebbi Eleazar said, it remains permitted. Rebbi Mana said, it rather seems reasonable following the opinion that it is forbidden because he would have prevented the entire cupola.

1MISHNAH: One does not sell to them anything connected to the ground, but one may sell for when it will be cut. Rebbi Jehudah says, he may sell for the purpose of cutting.

2HALAKHAH: “One does not sell to them anything connected to the ground,” etc. Rebbi Abun bar Ḥiyya asked: Is there also a disagreement about large cattle? May one sell for the purpose of slaughter? It was found stated: Also large cattle is in dispute; Rebbi Jehudah says, he may sell for the purpose of slaughtering.

1MISHNAH: In the Land of Israel6:1. one does not lease houses to them and certainly not fields. In Syria7:6 Note 119 . one leases houses to them but not fields. Outside the Land one sells houses to them and leases fields, the words of Rebbi Meïr. Rebbi Yose says, also in the Land of Israel one leases houses to them but not fields; in Syria one sells houses and leases fields; outside the Land one sells both.

2HALAKHAH: “One does not lease houses to them,” etc. . 7:2 is Amoraic even though in the Babli it is supported by a baraita . Rebbi Ze‘ira in the name of Rebbi Yose ben Ḥanina, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: לֹא תְחָנֵּֽם. 7:2 . The verse refers only to the original Canaanite inhabitants. do credit them with charm; לֹא תְחָנֵּֽם do not give them free gifts; לֹא תְחָנֵּֽם do not give them encampment in the Land. But did we not state, “Rebbi Yose says, also in the Land of Israel one leases houses to them”? A house is not a source of blessing; a field is a source of blessing66b Tosaphot s. v. מירוח . . Rebbi Yose ben Rebbi Abun instructed that it is forbidden to let them lease a grave in the Land of Israel because of “do not give them encampment in the Land.”

3לֹא תְחָנֵּֽם do not give them free gifts. But was it not stated2:15 ; Babli Eruvin 64b , Lev. rabba 37(3 ). There it is stated that he went from Acco to Akzib near the Lebanese border riding on a donkey and implied that it was the day after the end of Passover. : “It happened that Rabban Gamliel was walking on the road and saw a loaf of bread thrown on the road. He said to his slave Tabi, pick up this loaf. He saw a Gentile coming towards him and said to him, Mabgai, “village dweller”. It is possible to see here the root بجّ “to fatten animals” said of pasture. , take this loaf. Rebbi Illai ran after him and asked him, what is your name? He told him, Mabgai. From where are you? He told him, from the guard-tower, watch lower at a limes , Greek πυργός “tower”. villages. Did Rabban Gamliel ever come to know you?, He told him, no. Rabban Gamliel had it right by the Holy Spirit. We learned from him three things. We learned that one does not pass over food. And that leavened matter of a Gentile is permitted immediately after Passover. And that one follows the majority of travelers(6:1 Note 21 ) as being the border between Jewish Galilee to the East and pagan Phoenicia to the West. If the leavened bread had been the property of a Jew during Passover its usufruct would be permanently forbidden to Jews. .” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: That is, in earlier times. But today we pass over edibles because of sorcery.

4“When he was leaving Akzib there came a person to ask about his vow, p. 422; Nedarim 3:1 Note 7 . . He asked his travel companion, would you say that we drank a quartarius of Italian wine? He said to him, yes. He told the person who asked, walk with us until we dissipate our wine. When they came to the Tyrian Ladder on the Lebanese border. Rabban Gamliel dismounted, covered himself, sat down, and dissolved his vow. From his words we learned that a quartarius of wine intoxicates and that travelling dissipates the wine. Also that one does not ask about vows and gives no instruction after drinking wine. 10:9–10 . . Also one does not dissolve vows while walking but covered and sitting.” Rebbi Joḥanan said, so he opened for him: Some blurt out unthinkingly like sword piercing . 12:18 . etc. For example, one who made a vow not [to eat] a loaf. Woe if he eats, woe if he does not eat. If he eats he violates his vow. If he does not eat he sins against himself who vows to abstain from wine at the end of his period of abstinence has to bring a purification offering usually reserved for sinners. His sin is that he voluntarily deprived himself of permitted enjoyments; cf. Nedarim 1:1 Note 95 , Qiddušin 4:12 Note 272 . . What should he do? He should go to the Sages who will dissolve his vow as is written, but the sayings of the Sages are healing .

5לֹא תְחָנֵּֽם do not credit them with charm. 9:2, Notes 79–81 . But was it not stated: It happened that Rabban Gamliel while walking on the Temple Mount saw a beautiful Gentile woman and recited a blessing over her. Does Rabban Gamliel usually look at women? It was a curved road, like a pswros , he looked at her because he could not avoid her. But did not Rebbi Ze‘ura in the name of Rebbi Yose ben Ḥanina, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan say: לֹא תְחָנֵּֽם do not credit them with charm? What did he say? He did not say ἀβάσκαντα9:2, Note 79. but “praised be He Who has beautiful creatures in His world,” because even if one saw a beautiful donkey, a beautiful camel, a beautiful horse, one says “praised be He Who has such beautiful creatures in His world.”

6Rebbi Simeon, Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: a Jewish braider should not braid a Gentile because of “do not give on them charm.” Also a Jew should not be a Gentile’s best man because of do not contract marriage with them .. 7:3 . Rebbi Isaac from Gufta asked before Rebbi Mana: It is forbidden to go to their wedding feasts, not a fortiori to become his best man? He told him, to put a biblical prohibition on it.

73 (1932) pp. 15–26, in addition to the Leiden ms. (L). The present paragraph is a copy from Demay 6:1 ( ד ) Notes 15–18. In the readings, a reference (G) means that the word is not completely preserved in G. Rabbi Simon had vineyard planters on King’s Mountain5 Note 115 , Ševi‘it 9 Note 63 . In Amoraic times it was settled only by Gentiles. The text of the other two sources, “fields” is preferable over “vineyard planters”. . He asked Rebbi Joḥanan who told him, let them lie fallow and do not lease them to a Gentile. He asked Rebbi Joshua [ben Levi], may one lease them to a Gentile? Rebbi Joshua [ben Levi] permitted it at a place where no Jews could be found as for example Syria. About Syria we can understand from the following: Rebbi Ḥaggai went to Homs. Those of Bar Ashtor came and asked him: Since we cannot find Jews we lease to Gentiles;l do we have to tithe through them? He sent and asked Rebbi Ze‘ira. Rebbi Ze‘ira asked Rebbi Immi (and said to him, rabbi, does one have to tithe?) He told him, one does not have to tithe because of them. From this you (Rebbi Simeon) [understand] to lease following Rebbi Yose. In addition, from what Rebbi Ḥanina (Rebbi Abbahu) the son of Rebbi Abbahu said, my father had a case. He sent and asked Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, and they instructed him to lease following Rebbi Yose. Therefore one does not tithe through them.

1MISHNAH: Also in a case where they said to lease they did not mean a dwelling because he will introduce idols as it is said, do not bring an abomination into your house for you would be anathema like it . 7:26 . , etc. In any case he should not lease to him a bath house because it is called by his name.

2HALAKHAH: “Also in a case where they said to lease,” etc. Therefore, at a place where one is used to sell, he may sell even a dwelling and lease a dwelling. 7:26 applies only to the Land. In the theory of the Babli, Gentiles outside the Land are no real idolators but only followers of inherited superstitions. Cf. Tosephta 2:8 . . Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Eleazar ben Rebbi Yose: Even a small room as in the tannery of Sidon. Not only all of it, but even one room. “If there were two, one inside the other, the inner one is liable, the outer one is not liable.3:5 (Note 92). Harvested grain becomes liable for tithes only when it is being prepared for storage. An example of this is grain transported from the field to the courtyard attached to the farmer’s dwelling. R. Jehudah holds that if there is a courtyard inside another, the inner one only counts in this respect. ” If there was one and it was subdivided into two, two and combined into one? Rebbi Abin in the name of the rabbis there: This implies that if there was a field adjacent to a road it is forbidden to lease it to Gentiles because it is known by the name of the Jew and they plough there on Sabbaths and holidays.

1MISHNAH: One does not put up an animal in hostelries of Gentiles since they are suspected of bestiality. A woman should not be alone with them because they are suspected of forbidden sexual relations; a man should not stay alone with them since they are suspected of shedding blood. A Jewish woman should not be a midwife for a Non-Jew but a Non-Jew may be a midwife for a Jewish woman. A Jewish woman should not nurse the child of a Non-Jewish woman but a Non-Jewish woman may nurse the child of a Jewish woman at her home.

2HALAKHAH: “One does not put up animals in hostelries of Gentiles,” etc. Rebbi Ze‘ira, Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina; Rebbi Abba, Rebbi Jonah: explain it following Rebbi Eliezer, since Rebbi Eliezer said “it may not be bought from Gentiles.2:1 . This refers to the Red Cow ( Num . 19 ) whose ashes are needed to cleanse people from the impurity of the dead. The Cow is not a Temple sacrifice; how far the restrictions imposed on sacrificial animals and the officiating priests apply to the Cow and its officiants are old matters of dispute between Sadducees and Pharisees ( Mishnah Parah 3:3 , 7 ) and among the rabbis themselves. One of the biblical requirements is that the Red Cow never carried a yoke ( Num . 19:2 ). In Mishnah Parah 2:1 , a first statement of R. Eliezer validates a pregnant Red Cow for the ceremonies; the reason is explained in Mishnah 4 by his student’s R. Illai’s son R. Jehudah, that a bull mounting the Cow on his own cannot be considered making her carrying anything; only copulation by human intervention makes the ox the equivalent of a yoke. The majority rejects the ruling; it considers the Cow and its fetus as two separate beings but v. 19:3 requires the Cow alone to be taken. These restrictions do not apply to ordinary sacrifices. R. Eliezer then forbids buying a Red Cow from Gentiles since a sodomized animal is unfit for the altar; the Sages disagree since without reason one does not suspect that such a thing happened; this would make the Mishnah here unreasonable. (The last generation R. Yose bar Abun even introduces buying a Red Cow from a Gentile into a story about R. Eliezer; Peah 1:1 Notes 99 ff., Qiddušin 1:7 Notes 607 ff.) Babli 23a . ” Rebbi Jonah asked, why do we not explain it according to everybody, following what Rebbi Eleazar said in the name of Rav: Even one who says it is permitted to sell [says] it is forbidden to leave alone. If he transgressed and left it alone by everybody’s opinion. Rebbi Jeremiah said, let us hear from the following2:9 . If she is jailed because of money matters one must assume that she was not raped; if she was condemned to death one must assume that she was raped or consented to sex with her jailers. If a woman can be alone in the custody of Gentiles without being raped, may the same not be assumed of female animals? : “A woman who was jailed by Gentiles.” Rebbi Yose said, it is different for a woman because she usually cries. Think of it if she was mute! She uses sign language. What about it? Explain it following Rebbi Eliezer, since Rebbi Eliezer said “it may not be bought from Gentiles.” They wanted to say, where do Rebbi Eliezer and the rabbis disagree? About the cow, because of “eminence was given to the cow, an adornment was made for the cow.3:7 , 8 ). ” But since the rabbis answer to Rebbi Eliezer all sheep of Qedar will be assembled for you 60:7 . The verse ends: they will be brought on My altar for pleasure . This gives divine sanction for using animals raised by Gentiles for the altar. Since the verse speaks of sacrifices, not of the Red C ow, R. Eliezer must hold that sacrificial animals cannot be bought from Gentiles. The same argument is quoted in the Babli 24a . , this says that Rebbi Eliezer disagrees about everything. Rebbi Hoshaia asked, does one reply with an argument about the future against one about the past? Rebbi Abin asked, does one reply with an argument when evil inclinations will have disappeared against one when evil inclinations exist?

3Rebbi Hoshaia said60:7 quoted earlier. , why do we not explain it according to everybody, as Rav Huna said in the name of Rav: They weighed for me my (sheqels) [wages] 11:12 . The quote is wrong in L (in parentheses), correct in G [in brackets]. In v. 13 the pieces of silver are declared to be “the Eternal’s treasure;” this explains the identification as saints. , thirty pieces of silver . These are the thirty commandments which the descendants of Noah will take upon themselves in the future98(14 ) as opinion of R. Joḥanan. In the Babli, Ḥulin 92a , in one opinion 30 commandments which the Gentiles already took upon themselves, of which they keep only three; one of them being not to allow homosexual marriages. . But the rabbis say, there are the 30 just persons which the world never will be lacking. rabba 35(2 ) in the name of R. Simeon ben Ioḥai. In the Babli, Ḥulin 92a , in another opinion the 30 just Gentiles on whose merit the Gentile world exists. The Jewish world exists for the Babli on the merit of 36 just men ( Sukkah 45b , Sanhedrin 97b ). , as Rebbi Naḥman said in the name of Rebbi Mana, the world cannot be with less than 30 just men like our father Abraham. What is the reason? Abraham will certainly be . 18:18 . , the numerical value of יהיה is 30. Sometimes the majority are in Babylonia and the minority in the Land of Israel; sometimes the majority are in the Land of Israel and the minority in Babylonia. It is a good sign for the world if most of them are in the Land98(14 ) as opinion of Rav. . Rebbi Ḥiyya bar Julianus in the name of Rebbi Hoshaia: In the future the descendants of Noah will take all commandments upon themselves. What is the reason? Then I shall transform Gentiles’ purified lips 3:9 . The verse ends: They all are invoking the Eternal’s Name, to serve Him with united shoulder , implying that the Gentiles will accept the Jewish style of worship. Babli Berakhot 57b , in the name of R. Simeon ben Ioḥai. . But at the end they will renege on it. What is the reason? Let us break their chains, and throw from us their ropes . 2:3 ; cf. Babli 3b . ! That is the commandment of phylacteries2(8 ). The chains are the straps of the phylactery on the arm. ; that is the commandment of ṣiṣit 3b s. v. ומניחין . .

4Rebbi Isaac and Rebbi Immi were sitting and asking, is it not written15:11 . At first glance this refers to the booty which they took from the Nubians as described in Chapter 14 since no other war of Asa was mentioned. : On that day they slaughtered of the booty for the Eternal ? They explained it, but we do not know whether the colleagues explained it or Rebbi Immi explained it, from previous ones, from booty which was in their hands they sacrificed. But is it not written. 6:15 , one the day the Philistines returned the Ark on a carriage drawn by cows. : The men of Bet Shemesh brought an elevation offering and slaughtered family offerings to the Eternal, oxen ? Can we learn anything from the rulers of the Philistines? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, they even sacrificed females, the cows they offered as elevation offering to the Eternal . 6:14 . In Lev . 1:3 it is spelled out that an elevation offering must be a male animal. Since the entire proceedings were irregular, one cannot infer anything about the rules to follow. . But is it not written. 15:15 . As explained in v. 21 , the animals taken from the Gentile tribe were to be slaughtered as sacrifices. Babli 24b . , Saul said, they brought them from the Amalekite ? One does not learn from Saul; as Rebbi Simeon ben Laqish said, Saul was a sycamore shoot53a/b , the verse 1S . 14:47 in interpreted that religious practice never follows Saul. The same is intended here. . But it is not written. 24:24 . , David bought the threshing floor ? He bought but did not sacrifice. But is it not written. 24:23 . To give pleasure before the Eternal usually is asserted of sacrifices (e. g., Ex . 28:38 ). Babli 24b . , Arawna said to the king, may the Eternal, your God, have pleasure with you. May he find pleasure with you in prayer. But is it not written. 22:25 . , Also from the hand of a stranger you should not bring your God’s bread from any of these ? From any of these you do not sacrifice; you buy unblemished ones and sacrifice. What does Rebbi Eliezer do with this? You are buying for money and sacrifice? The one who stated “for money” cannot follow Rebbi Eliezer7(12 ) where the verse is read to prohibit accepting money of the Temple tax from Gentiles. .

5It was stated: “One does not put up animals in hostelries, even males next to males and females next to females; it is not necessary to say males next to females and females next to males.” Males next to males, what do you have? His beloved comes and she does not find him, then she is impregnated by it that male animals attract homosexuals and females heterosexuals. If males are put next to females, animal copulation will stimulate Gentile voyeurs. . Females next to females, what do you have? Her lover comes and does not find her and impregnates it. Rebbi Ḥaggai in the name of Rebbi Ze‘ira: Not only the Jew’s animal at a Gentile’s but even a Gentile’s animal at a Jew’s should not be left alone with another Gentile acquaintance, lest it cause him a mishap. But then even if he leased his animal it would not be nice to return it to be alone with him, lest it cause him a mishap? He is suspected of cohabiting with another’s animal; he is not suspected to have sexual relations with his own animal. For he knows that if he cohabits with her he makes her sterile; therefore he will not cohabit with her.

6“But one may put up an animal in a Samaritan hostelry,”) should have been quoted. etc. This implies that Samaritans are not suspected of forbidden relations. And it was stated thus5:9 . : “A woman may be alone with two men4:11, Notes 246–254 ). Babli 25b . , even if both are slaves. or one a Samaritan and one a slave. But she should not be alone with a Gentile. His mother-in-law, and his wife’s sister, and all other forbidden relations should be alone with him but require the presence of two [others]5:10 , Babli Qiddušin 81b . These Babli sources have “sister” instead of “wife’s sister” but the Yerushalmi text is confirmed by G. In contrast to the Babli, the Yerushalmi both here and in Qiddušin unquestionably permits a man to be alone with his sister (but not to share a bed with her.) .”

7It was stated: “One sells them neither weapons nor accessories to weapons. One does not sharpen weapons for them.” Explain it in a town of only Gentiles. Is a woman not in danger to be killed? Rebbi Immi. In the latter’s interpretation, a strong woman is one who would survive a gang rape. In a quote in Tosaphot 25b s. v. איכא R. Jeremiah. said, explain it about a muscular one. Rebbi Abin said, even you may say [about a weak one.] A woman may hide herself and say, I am a Gentile, but a man cannot hide himself and say, he is a Gentile.

8It was stated: “If a Gentile is paired with a Jew, he puts him on his right hand side. Rebbi Ismael ben Rebbi Yose says, with a sword, at his right; with a staff, at his left. If he climbs with him to an upper floor or descends to the exit, the Jew should be higher and the Gentile below. He should not lie down before him lest he smite his skull. And he should extend the way to him, that if he asks him where he goes he should indicate a farther distance, as our father Jacob did with Esau, until I shall come to my Lord at Seir . 33:14 . . But he went to Sukkot . Rebbi Huna said, we do not find that our father Jacob went to Seir. Rebbi Yudan, son of Rebbi [Aivo], he spoke to him of the future world, when saviors will climb on Mount Sion to judge Mount Esau. . 21. ”

9“A Jewish woman should not be a midwife for a Non-Jew, for she brings a son to pagan worship; but a Non-Jew may be a midwife for a Jewish woman.” It was stated so: From the outside but not the inside. She should not put her hand inside not to squish the fetus in her innards, and she should not give her a cup of root-extract to drink6:6 ); therefore a woman is permitted to use chemical birth control methods which do not change the sex act. Since Gentiles are suspect as potential murderers such a potion may be taken only from a Jewish source or, as indicated later in this paragraph, also from a duly qualified Gentile professional. . If she was a medical doctor? This will come as what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted. And here, if she was a medical doctor it is permitted. [Rebbi Yose bar Abun, these questions … [doc]tor permitted.; probably a confirmation of the permission to use Gentile certified medical professionals. ]

10“A Jewish woman should not nurse the child of a Non-Jewish woman” because she gives it life. Rebbi Yose said, this implies that one may not teach him a trade4:12 . . As the following: Two trades, glaziers and carpenters“craftsman of …” There exists a Greek word κιβωτάριον but this is a diminutive, “small box or chamber” and does not designate a profession. Jastrow explains as “maker of pickles” but this is a gross misreading of κιβώτιον in Terumot 10:3, Note 36 . were at (Giro) [Acco]. The glaziers did not teach and continued, the carpenters taught and were pushed out.

11“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 . 49:23 , giving divine sanction to Gentile 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 impurity9:22: One does not nurse from a Non-Jewish woman or from a non-kosher animal but if it was a matter of survival nothing stands before saving lives. .

1MISHNAH: One may be healed from the healing of property but not healing of persons. One may not be shaved from them anywhere, the words of Rebbi Meïr; but the Sages say it is permitted in the public domain but not in private.

2HALAKHAH: “One may be healed from the healing of property,” etc. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: “healing of property,” his animal. “Healing of persons,” his body. Rebbi Abba in the name of Rav Jehudah: If it was scratched it is forbidden. He does not permit any Gentile doctor, even qualified, to do any surgical procedure on the body of a Jew; only medication can be accepted. The translation reads here נחמס as in the sequel, not נחמם “developed a fever.” G is missing at this passage. . As in the following case: Rebbi Immi went with Rebbi Jehudah the Prince to the hot springs of Gader. He hurt his finger and put a bandage“pad, wound dressing”; cf. Orlah 3:1 Note 20 . on it. He saw it penetrate and cut it off. Did he not hear what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted? This is not comparable. There if it was scratched it is permitted, but here it was scratched and is forbidden.

3May one have one’s eyelids painted by them, originally the Aramaic/Arabic name for antimony, then used for any paste applied in ophthalmology. ? Rav said, anybody who wants to be blinded may be blinded. Levi said, anybody who wants to die may die55b . . Rav never had his eye painted; Levi had his eye painted. Rebbi Abba said, but do we not see that they taste this collyrium ? We may say that they taste it if it is good. If it is no good it keeps and blinds. Opium is dangerous. Treacle ἀντίδοτος, “antidote against a poisonous bite.” , Rebbi Simon says it is forbidden; Rebbi Joḥanan says it is permitted.

4The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath. Rebbi Ze‘ira objected, did we not state14:4 . While one is permitted to drink (diluted) vinegar on the Sabbath, one may not use it as a pain killer since this is medical treatment of a situation which in general is not life-threatening. : “A person having a tooth ache should not suck vinegar with them”? Is this not inside from the lips? Rebbi Ze‘ira did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger. Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spit is forbidden for the eye on the Sabbath108b , with the names of Rav and Samuel switched. Since people sometimes put wine on their eyelids for non-medical reasons, it is permitted to do the same for minor aches for which medical intervention would be forbidden on the Sabbath. From this you infer for lichen. The rabbis of Caesarea said, ranula an infection of the mouth. is dangerous. Rebbi Ḥizqiah (said) [from Acco] in the name of the rabbis of Caesarea: spider sickness is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover. A boil is permitted. Rebbi Yose said, the Mishnah says this17:2 . As a matter of principle one may move a vessel on the Sabbath only if it is of any use on this day. A sewing needle cannot be used for its usual function on the Sabbath but may be used to remove a thorn in one’s foot or to open a boil. : “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye, they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted it to them. He told them, also I am permitting it.

514:4. Babli 28a . Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy. Rashi in the Babli explains the word as French muguet , English thrush, a sickness producing a musk like smell of the mouth. is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus Here “Domitianus’s”. If they are professionals, female doctors are as acceptable as male. of Tiberias. Friday evening he went down to her14:4, “went up.” In Tiberias, one goes up or down, almost never level. and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits, some say of Nicolaus dates, split and heated, skin of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in the House of Study14:4 “in public”, which is the better version. . She heard it and strangled herself; but some say that she converted. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals on the Sabbath. You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted.

6Rebbi Joshua ben Levy was suffering from colic; Rebbi Ḥanina and Rebbi Jonathan instructed him to grind taḥlusin , put it in old wine and drink it to avoid becoming endangered.

7His grandson suffered from choking; there came one, whispered something in the name of Jesus ben Pandera) is unexplained. [Perhaps a distortion of Greek πανταρκής, Latin Pantarces , “all-helping”, a surname of Jupiter (E. G.)]. and he could breathe. When he left, he asked him, what did you say over him? He answered, such and such words. He said, it would have been better for him had he died and not heard these words. It happened to him, like an erroneous order from a ruler.

8Rebbi Jacob [bar Idi], needed for chronological reasons. In the Babli, Pesaḥim 25a , the tradition is by R. Abin (Abun) in the name of R. Joḥanan. in the name of Rebbi Joḥanan: One heals with anything except pagan worship, uncovering nakednesses, and spilling blood. Rebbi Phineas asked: So far if he said, bring me leaves from pagan worship, and he brought him. If he said to him bring me leaves (unspecified) and he brought him from pagan worship? Let us hear from the following: Rebbi Aḥa had a fever attack. They brought him from the penis of Dohi but he did not drink. They brought to Rebbi Jonah and he drank. Rebbi Mana said, if my father Rebbi Jonah had known from where it was, he would not have drunk.

9Rebbi Huna said, (this means) [a baraita implies], has to be preferred over the text here (in parentheses). that one does not heal through uncovering nakedness, as it was stated: The Sabbath was permitted in exceptional cases; the betrothed maiden was never permitted in exceptional cases. Was not the Sabbath permitted in exceptional cases for healing? Therefore the betrothed maiden was never permitted, not even for healing. Not only if one said to another, bring me a married woman, but even to hear her voice, as the following75a . The text in the Babli makes it clear that R. Eleazar here is the Tanna, ben Shamua. : In the days of Rebbi Eleazar a man loved a woman and fell dangerously ill. They came and asked Rebbi Eleazar, should she parade before him that he may live? He said to them, he should die but not this. May he hear her voice and live? He said to them, he should die but not this. How was it? Rebbi Jacob bar Idi and Rebbi Isaac bar Naḥman, one said, she was a married woman, but one said, she was single. One who said that she was a married woman we understand. But the one who said that she was single? Did not Bar Koḥa the carpenter love a woman in the days of Rebbi Eleazar and (became dangerously sick) [and he permitted him], to be preferred over the text here in parentheses. The main point is that R. Eleazar permitted the man to date the woman and to contract a marriage which was neither pre-arranged nor brokered. ? One case about a married woman and the other about a single one. Even you may say, here and here about a single one, here and here about a married woman. Explain it that he became infatuated with her when she still was married. Some want to say, she was a woman of substance (and did not listen to him) [and did not want to marry.], to be preferred over the text here in parentheses. In the Babli they hold that the man was not interested in marriage at all, only in sex. Everything which he did was forbidden; therefore he did permit nothing to him.

10Rebbi Ḥanina said, (this means) [a baraita implies], has to be preferred over the text here (in parentheses). that one does not heal through spilling blood, as we have stated there7:6 . The Mishnah states that if a child during childbirth endangers the life of the mother one saves the mother’s life by cutting the fetus into pieces. But if head and part of the body are already born so that the baby breathes on his own one may not harm him. Maimonides in his Mishnah Commentary notes “all this is obvious and does not need commentary.” : “If most of his body was outside one does not touch him,” we suspect that he will live, “for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he tell him, injure that person. A Gentile against a Gentile, a Gentile against a Jew, is liable. A Jew against a Gentile is not liable6:5 Note 75 ). . Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi:: Rav Ḥisda. There it is different for it is not known who is endangering whom.

11It happened that Eleazar ben Dama was bitten by a snake and Jacob from Kefar-Sama came to heal him (,and told him, I shall speak to you) in the name of Jesus ben Pandera. Rebbi Ismael said to him, Ben Dama you are not allowed. He told him, I shall bring a proof that he can heal me. He could not bring proof before he died. Rebbi Ismael said to him, you are blessed, ben Dama, that you left this world in peace and did not tear down the fences of the Sages, (to confirm) as it is written. 10:8 . The fence is a stone wall without mortar with holes in which a snake may hide. , he who tears down a fence will be bitten by a snake . But did not a snake bite him? But that it will not bite him in the Future World. What could he have said? Which a person should do and live by them . 18:5 . .

12“One who cuts a Gentile’s hair cuts it until he comes to the lock21a explains by Arabic دوابة which means both a toupee and a mane; cf. Chapter 1, Note 105 . Levy suggests Latin vellera crinis . . Once he comes to the lock he desists. One who gets a haircut from a Gentile looks in the mirror. 22:5 ). Babli 29a . , from a Samaritan he does not look into the mirror. They permitted the family of Rebbi that they might look, because they were in need of Roman government connections.” Three things they permitted the House of Rebbi, that they might look into a mirror, that they got a haircut with a lock, and that they taught their children Greek 49b . , because they were in need of Roman government connections.

13A convert was a barber and astrologer. He saw in his astrology that Jews were spilling his blood. This only referred to his circumcision but when a Jew came to him to get a haircut, he killed him. How many did he kill? Rebbi Eleazar ben Rebbi Yose said eighty. Rebbi Yose ben Rebbi Abun said three hundred. At the end they prayed about him and he returned to his origin.

144:6, Notes 170–172 . It was stated: One does not buy from a Gentile who sells Torah scrolls, phylacteries, and mezuzzot 45b ) which permits to buy these from a Gentile trader if one is able to check that they are written according to the special rules. The problem is that one may be able to verify that all letters were written correctly but it is impossible to verify that the leather (or in later technology the parchment) was prepared correctly and that they were written by a Jew obligated to have one of these. The latter requirement is indispensable. . 45b . “It happened that a Gentile in Sidon was selling phylacteries, Torah scrolls, and mezuzzot . The case came before the Sages who ruled that one might buy from him.” Rebbi Samuel ben Naḥman in the name of Rebbi Ḥama bar Ḥanina: This was a convert who returned to his origin to his doorpost, and to study Torah, i. e., also empowered to write it. .