Source Sheet for Mishnayos Parah

(6) Take the Levites from among the Israelites and cleanse them. (7) This is what you shall do to them to cleanse them: sprinkle on them water of purification, and let them go over their whole body with a razor, and wash their clothes; thus they shall be cleansed.

(1) The LORD spoke to Moses and Aaron, saying: (2) This is the ritual law that the LORD has commanded: Instruct the Israelite people to bring you a red cow without blemish, in which there is no defect and on which no yoke has been laid. (3) You shall give it to Eleazar the priest. It shall be taken outside the camp and slaughtered in his presence. (4) Eleazar the priest shall take some of its blood with his finger and sprinkle it seven times toward the front of the Tent of Meeting. (5) The cow shall be burned in his sight—its hide, flesh, and blood shall be burned, its dung included— (6) and the priest shall take cedar wood, hyssop, and crimson stuff, and throw them into the fire consuming the cow. (7) The priest shall wash his garments and bathe his body in water; after that the priest may reenter the camp, but he shall be unclean until evening. (8) He who performed the burning shall also wash his garments in water, bathe his body in water, and be unclean until evening. (9) A man who is clean shall gather up the ashes of the cow and deposit them outside the camp in a clean place, to be kept for water of lustration for the Israelite community. It is for cleansing. (10) He who gathers up the ashes of the cow shall also wash his clothes and be unclean until evening. This shall be a permanent law for the Israelites and for the strangers who reside among you. (11) He who touches the corpse of any human being shall be unclean for seven days. (12) He shall cleanse himself with it on the third day and on the seventh day, and then be clean; if he fails to cleanse himself on the third and seventh days, he shall not be clean. (13) Whoever touches a corpse, the body of a person who has died, and does not cleanse himself, defiles the LORD’s Tabernacle; that person shall be cut off from Israel. Since the water of lustration was not dashed on him, he remains unclean; his uncleanness is still upon him. (14) This is the ritual: When a person dies in a tent, whoever enters the tent and whoever is in the tent shall be unclean seven days; (15) and every open vessel, with no lid fastened down, shall be unclean. (16) And in the open, anyone who touches a person who was killed or who died naturally, or human bone, or a grave, shall be unclean seven days. (17) Some of the ashes from the fire of cleansing shall be taken for the unclean person, and fresh water shall be added to them in a vessel. (18) A person who is clean shall take hyssop, dip it in the water, and sprinkle on the tent and on all the vessels and people who were there, or on him who touched the bones or the person who was killed or died naturally or the grave. (19) The clean person shall sprinkle it upon the unclean person on the third day and on the seventh day, thus cleansing him by the seventh day. He shall then wash his clothes and bathe in water, and at nightfall he shall be clean. (20) If anyone who has become unclean fails to cleanse himself, that person shall be cut off from the congregation, for he has defiled the LORD’s sanctuary. The water of lustration was not dashed on him: he is unclean. (21) That shall be for them a law for all time. Further, he who sprinkled the water of lustration shall wash his clothes; and whoever touches the water of lustration shall be unclean until evening. (22) Whatever that unclean person touches shall be unclean; and the person who touches him shall be unclean until evening.

(8) A gentile asked Rabbi Yochanan ben Zakkai, "These rituals you do, they seem like witchcraft! You bring a heifer, burn it, crush it up, and take its ashes. [If] one of you is impure by the dead [the highest type impurity], 2 or 3 drops are sprinkled on him, and you declare him pure?!" He said to him, "Has a restless spirit ever entered you?" He said to him, "No!" "Have you ever seen a man where a restless spirit entered him?" He said to him, "Yes!" [Rabbi Yochanan ben Zakkai] said to him, "And what did you do for him?" He sad to him, "We brought roots and made them smoke beneath him, and pour water and it flees." He said to him, "Your ears should hear what leaves from your mouth! The same thing is true for this spirit, the spirit of impurity, as it is written, (Zachariah 13:2) "Even the prophets and the spirit of impurity will I remove from the land." They sprinkle upon him purifying waters, and it [the spirit of impurity] flees." After he left, our rabbi's students said, "You pushed him off with a reed. What will you say to us?" He said to them, "By your lives, a dead person doesn't make things impure, and the water doesn't make things pure. Rather, God said, 'I have engraved a rule, I have decreed a decree (chukah chakakti, gezeira gazarti), and you have no permission to transgress what I decreed, as it says "This is a chok (rule) of the Torah."

(1) The commandment of the red heifer: That Israel was commanded to burn the red heifer so that its ashes will be ready for anyone who needs it to be purified from the impurity of the dead, as it is stated (Numbers 19:2), "Speak to the Children of Israel and they shall take to you a red heifer," and it is written below this (Numbers 19:9), "It will be a safeguard for the Children of Israel." Even though my heart has given me the gumption to write hints of the simple reasons for the previous commandments, with the excuse that [this] work is to instruct my son and his young friends, may God protect them; on this commandment my hands are weak and I am afraid to open my mouth about it at all, since I have seen that our Rabbis, may their memory be blessed, spoke at length regarding the depth of its secret and greatness of its content; to the point that they said (Bemidbar Rabbah 19, Midrash Tanchuma 4:6:6) that King Solomon was able through his great wisdom to understand all the reasons of the Torah, except for this - as he stated about it (Ecclesiastes 7:23), "I have said that I will understand, but it is far from me." They also said in the Midrash Tanchuma 4:6:8, "Rabbi Yose BeRebbi Chanina says, 'The Holy One, blessed be He, said to Moshe, "To you I will reveal the reason for the red heifer, but not to others."'" And there are many other similar statements. And now, the listener should not think that the matter of its secret and the matter of its being an arational commandment (chok) is that the ashes affect purification, as one will find a similar [process] with other sacrifices for the person with a discharge or a new mother, whose purification is completed by the offering of their sacrifices.

(2) The real wonder, so far as I have heard, is in its purifying the impure, yet rendering impure those involved in its burning. And even though the same is true for all burnt-offerings from cows and goats - that the one who burns them makes his clothes impure at the time that he burns them until they become ashes - nonetheless, their ashes do not purify. Also [part of] its great wonder is that the [process] is done outside of the camp, unlike the way of other offerings. And about this point the [other] nations [have a claim against] Israel, as they will think that it is offered to the demons in the open field, as is their practice today. And yet many medicinal herbs of the field and [medicinal] trees - from the cedars that are in Lebanon to the hyssop on the wall - are full of mysteries [that operate] in opposite [ways]. They heat the cold and cool the hot. And if we understood the nature of the spirit, its root, its illness and its health, we would also understand [perhaps] (about the sickness), since the mystery of the heifer is also to sicken the soul and render impure those who are involved in the burning, while its ashes heal from the sickness of impurity. Yet it is not clear that this would yield any result, but the love of the sacred and the desire to understand the hidden moves the quill to write.

(5) “And he shall go out to the altar that is before the Lord” (Leviticus 16:18): that is the golden altar. He then began to purify [the altar by sprinkling] in downward motion. From where does he begin? From the northeast horn [of the altar], then the northwest, then the southwest, then the southeast. From the place where he begins [sprinkling when offering] a sin-offering on the outer altar, there he completes [sprinkling] on the inner altar. Rabbi Eliezer says: he remained in his place and sprinkled. And on every horn he would sprinkle from below upwards, with the exception of the horn at which he was standing, which he would sprinkle from above downwards.

(1) [The declaration over] the heifer whose neck is to be broken must be in the holy tongue; as it is said, “If a corpse is found slain on the land . . . then your elders and judges shall go out” (Deuteronomy 21:1-2)--three used to go out from the high court in Jerusalem. Rabbi Yehudah says: five, as it is said, “Your elders”—two, “and your judges”—two, and there cannot be a court of an even number, so they add one more.

(5) The elders of Jerusalem departed and went away. The elders of that city bring “a heifer which has never been worked, which has never been yoked” (Deuteronomy 21:3). And a blemish does not disqualify it. They bring it down to a hard (eitan) wadi— “eitan” is understood in its literal sense of “hard”. Even if it is not “hard”, it is valid. They break its neck with a hatchet from behind. And its place may never be sown or tilled, but it is permitted to comb flax there and chisel rocks there.

(6) [That which is] valid for the red heifer is invalid for the eglah arufah [a calf whose neck is broken to atone for an unsolved murder]. [That which is] valid for the eglah arufah is invalid for the red heifer. [That which is] valid for Kohanim [member of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple] is invalid for Levites. [That which is] valid regarding Levites is invalid regarding Kohanim. [That which is] pure for earthenware vessels is impure for all the [other] vessels. [That which is] pure for all the [other] vessels is impure for earthenware vessels. [That which is] pure for wooden vessels is impure for metal vessels. [That which is] pure for metal vessels, is impure for wooden vessels. The [conditions] which obligate bitter almonds [for tithes], exempt for sweet ones. Those which obligate for sweet almonds, exempt for bitter ones.

(2) He would bring a new clay bowl, and put into it half a log of water from the basin. R. Yehuda said: a quarter [of a log]. For just as he minimizes the writing, so too does he minimize the water. He entered the Sanctuary and faced to his right, and there was a place one cubit by one cubit and a marble tablet with a ring that was affixed to it. And when he lifted it, he took dust from beneath it and put [in the bowl] enough to be seen on the water, as it says, "and from the dust that will be on the floor of the Tabernacle the priest will take and give to the water" (Numbers 5:17).

(1) What are the locations of the sacrifices? Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] are slaughtered on the north [side of the altar]. [The] bull and [the] goat of Yom Kippur are slaughtered on the north [side of the altar] and their blood is collected in a consecrated vessel on the north [side of the altar]. Their blood requires sprinkling between the staves [of the ark] and on the curtain [separating the main shrine from the Holy of Holies chamber] and on the golden [incense] altar. [The omission] of one of these applications invalidates [the offering]. He [a priest] poured out the remainder of the blood on the western base of the outer altar. If he did not [pour it out], that does not invalidate [the offering].

(2) The bulls and the goats which are burned are slaughtered on the north [side of the altar] and their blood is collected in a consecrated vessel on the north [side of the altar]. Their blood requires sprinkling on the curtain and on the golden altar. [The omission] of one of these applications invalidates [the offering]. He poured out the remainder of the blood on the western base of the outer altar. If he did not [pour it out], that does not invalidate [the offering]. Both of these [offerings] are burned in the place of the ashes [outside of the city].

(5) The bulls that are burned [entirely] and the goats that are burned [entirely] - when they are burned properly, are burned in the place of ashes [outside Jerusalem], and they render clothing [worn by the one who burns them] impure. If these [offerings] are not burned properly [but became invalid], they are burned on the Temple Mount and do not render clothing impure.

(1) How does one purify the leper? He would bring a new earthenware pitcher and place within it a Revi'it [specific unit of volume] of spring water and bring two wild birds. He slaughters one of them over the earthenware vessel and the spring water. He digs and buries it before him. He takes cedar wood, and hyssop and a red string and ties them together with the ends of the string. He surrounds them with the tips of the wings and the tip of the tail of the second one. He dips and sprinkles seven times on the back of the hand of the leper. Some say on his forehead. And so too would he sprinkle on the outer lintel of the house.

(8) He comes to the guilt-offering, and leans his two hands on it, slaughters it and two priests capture its blood, one in a vessel and one in his hand. The one who captures it in the vessel goes and throws it on the wall of the altar. The one who captures it in his hand goes to the leper. The leper immerses in the chamber of the lepers. He then goes and stands in the Gate of Nikanor. Rabbi Yehuda says he does not require immersion.

(6) Regarding a girl of eleven years and one day, her vows are examined [i.e she is questioned in order to determine if her vows are valid]. At twelve years and one day, her vows stand. And we examine [her vows] for the entire twelfth [year]. Regarding a boy of twelve years and one day, his vows are examined [to determine if they are valid]. At thirteen years and one day, his vows stand. And we examine [his vows] for the entire thirteenth [year]. Prior to this time [i.e. eleven years and one day for a girl and twelve years and one day for a boy], even if they said, "We know in whose name we vowed, and in whose name we sanctified," their vows are not vows and their sanctifications are not sanctified property. After this time, even if they say, "We do not know in whose name we vowed, and in whose name we sanctified," their vows are vows and their sanctifications are santified property.

(1) If one buys an animal from a non-Jew and it is not known whether it had given birth or had not given birth, Rabbi Yishma'el says: [The offspring of] a goat in its first year certainly belongs to the priest. From that point on it is questionable. [The offspring of] a two-year-old ewe certainly belongs to the priest. From that point on it is questionable. [The offspring] of a three-year-old cow or donkey certainly belongs to the priest. From that point on it is questionable. Rabbi Akiva said to him: If an animal were exempted only with the birth of offspring, you would be correct. Rather they said: The sign of offspring in small cattle is filth [from the womb]. In large cattle [the sign is] the after-birth. In a woman [the sign is] the fetus and the after-birth. This is the general rule: When it is known that [the animal] has given birth, the priest receives nothing. When it has never given birth, it belongs to the priest. If there is a doubt, it is eaten blemished by the owners. Rabbi Eli'ezer ben Jacob says: If a large domestic animal discharges a clot of blood, [the clot] is buried, and [the mother] is exempt from [the obligations of] the firstborn.

(6) Rabbi Yehoshua says, "I heard [from one of my teachers] that a temurah [an animal which has been substituted, wrongfully, for a sacrificial animal, and which thereby becomes sanctified for certain purposes] for [another, intended as] a Pesach sacrifice, may be offered; and [also] that a temurah for [another, intended as] a Pesach sacrifice, may not be offered; and I do not have with what to explain [this]." Rabbi Akiva said, "I will explain [it]: if the Pesach sacrifice [which had been lost] is found, before the [second] Pesach sacrifice [intended to replace the lost one] is slaughtered, it must be left to pasture until it [contracts a blemish], and shelamim [offerings whose various parts are consumed by its owners, the Kohanim and the fire on the altar] may be purchased from [the proceeds of its sale]; and so [too with] its temurah, and if it was found after the [second] Pesach sacrifice [intended to replace the lost one] is slaughtered, it may be sacrificed as shelamim, and so [too with] its temurah."

(4) Rabbi Yehoshua said: I have heard that a eunuch undergoes Chalitzah [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] and that one undergoes Chalitzah for his wife; and that a eunuch does not undergo Chalitzah and that one does not undergo Chalitzah for his wife, but I am unable to explain this. Rabbi Akiva said: I will explain it: a man-eunuch [castrated by a person] undergoes Chalitzah and one undergoes Chalitzah for his wife because there was a time when he was fit [to have children]; a sun-eunuch [who was born that way] does not undergo Chalitzah nor does one undergo Chalitzah for his wife since there was never a time when he was fit. Rabbi Eliezer says: Not so! Rather, a sun-eunuch undergoes Chalitzah and one undergoes Chalitzah for his wife because because there is a cure; a man-eunuch does not undergo Chalitzah nor does one undergo Chalitzah for his wife since he has no cure. Rabbi Yehoshua ben Betiera testified concerning Ben Megusat who was a man-eunuch in Jerusalem and they performed Yibum [Levirate marriage wherein a man weds his childless brother's widow] for his wife, to uphold the opinion of Rabbi Akiva.

(1) Kerem Revai [the fruit of vines and trees in the fourth year after their planting. This produce, or its redemption value, must be taken up to Jerusalem and consumed there in ritual purity.], they mark it with clods of earth, and Orlah [fruits in the first three years after their planting, which may not be eaten] with pottery clay, and graves with lime, which he dissolves and pours. Rabban Shimon ben Gamaliel said: When does this apply? In the Sabbatical year. The conscientious put down coins and say: Any fruit gathered from this [vineyard] will be made into Chulin [non-sacred produce, by transferring their sacredness] to these coins.

(2) Kerem Revai was brought to Jerusalem from a radius of a day-long journey. And what is its boundary? From Eilat in the south and Akrabat in the north. From Lod in the west and the Jordan river in the east. And when the produce increased, they decreed that it could be redeemed even up to the wall. And the matter was conditional—that whenever they wanted, the matter would revert to how it was originally. Rabbi Yosi says: This condition was made when the Temple was destroyed, and the condition was that whenever the Temple would be rebuilt, the matter would revert to how it was originally.

(3) [Regarding] Kerem Revai: Beit Shammai says it does not require an extra fifth [when redeemed] and it does not require removal. Beit Hillel says it does. Beit Shammai says it requires Peret [fallen grapes given to the poor] and Olelot [grapes that do not grow in clusters and are given to the poor], and the poor redeem it for themselves.Beit Hillel says that all of it goes to the wine press.

(4) How do people redeem Neta Revai [the fruit of vines and trees in the fourth year after their planting. This produce, or its redemption value, must be taken up to Jerusalem and consumed there in ritual purity.]? One sets down the basket [of fruit] in front of three, and says: "How much would a man want to redeem with one Selah [specific unit of money] on condition that the expenditures must come from his household?" One then sets down the coins and says: "Anything harvested from this [tree], will be made into Chulin [by transferring its sacredness] to these coins, at [a rate of] so-and-so many baskets for a Selah.

(5) But in the Sabbatical year he must redeem it for its value. And if it was all made Hefker [ownerless property], he can only collect the cost of harvest. One who redeems his Neta Revai adds on a fifth of its value, whether it was his own or given to him as a gift.

(9) One who enters a house with a Nega and has clothing on his shoulders and his sandals and rings are in his hands, he and all of them become impure immediately. If he was wearing his clothes and his sandals were on his feet and his rings were in his hands, he becomes impure immediately, and they are pure until he stays there long enough to eat half a loaf of bread, wheat bread and not barley bread, while leaning and eating with a condiment.

(10) If he was standing inside and he extended his hand outside and his rings were in his hands, if he remained there long enough to eat half a loaf of bread, they are impure. If he was standing outside and extended his hand inside and his rings were in his hands, Rabbi Yehuda declares him impure immediately but the Sages say, until he remains long enough to eat half a loaf of bread. They said to Rabbi Yehuda, "If when his entire body is impure, things that are on him only become impure if he remains long enough to eat half a loaf of bread, when his whole body is not impure should not what is on him certainly not become impure until he remains long enough to eat half a loaf?"

(2) How much is its legal quantity [of food required to effect the combination of techumim]? Food for two meals for every one [who participates], for weekday meals, but not for Shabbat meals – so says Rabbi Meir. Rabbi Yehuda says, “For Shabbat meals, but not for weekday meals;” and both intend to render lenient decisions. Rabbi Yochanan ben Beroka says, “[It is sufficient to effect the combination if each person has] a loaf [that is sold] for a fundyon [a specific amount of money], when the price of four se'in [a specific unit of volume] of flour is one sela [a specific amount of money].” Rabbi Shimon says, “two-thirds of a loaf [such as is produced when making] three [loaves] with one kav [a specific unit of volume] of flour. [The time it takes to eat] half [of such a loaf is the time that it takes for someone’s clothes to become impure] in a leprous house; and [impure food that is] the half of a half [of the quantity needed to make such a loaf will suffice] to make the body [of a priest] unfit [for the consumption of terumah – a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household].”

(6) Five quarters [of a Kav] of flour are obligated in Challah. If they and their leaven, and their light bran and their coarse bran make up five quarters, they are obligated [in Challah]. If their coarse bran was removed and then was returned to them, [it is excluded from the total] and is exempt from Challah.

(2) Shammai says: [Dough] greater than a kav [a measure] [is obligated] in [the law of] challah [setting aside a portion of dough for the priests]. Hillel says: From two kabbim. The Sages say: Not like the words of [Shammai] and not like the words of [Hillel]; rather, one and a half kav is obligated in challah. After they made the measures larger they said: Five quarters are obligated. Rabbi Yossi says: Five are not obligated; five and more are obligated.

(12) For the following they do not slaughter [as a sacrifice on the mizbeach] - neither in the Temple nor outside the Temple: If it had non-persistent white spots in its eye, or non-persistent tearing or if its inner gums are missing a piece but not uprooted, or if it had eczema, a wart or boils or if it was old or sick or smelled bad, or if a sin [of bestiality] was committed with it or if it killed a man [as determined] by the word of one witness or by the owners admission, a tumtum [an animal with recessed sexual organs whose sex is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such an animal is male or female] or an androginos [an animal with both male and female sexual organs. It is halachically uncertain whether such an animal is male, female or, perhaps, has a uniquely defined halachic sex], neither in the Temple or outside it. Rabbi Yishmael says, there is no blemish greater than this [i.e. being an androginos;] but the Sages say it is not a first born and can be sheared and worked.

(1) How long must an Israelite tend to the first born? Thirty days for a sheep or goat, and fifty days for a cow. Rabbi Yossi says: Three months for a sheep or goat. If the priest says to [the owner] during that time: "Give it to me", [the owner] does not give it to [the priest]. If it was blemished and [the priest] says to [the owner]: "Give it to me so I can eat it", it is permitted [to give it to the priest]. During the time of the Temple, if it is unblemished, and [the priest] says to [the owner]: "Give it to me so I can offer it", it is permitted [to give it to the priest]. The first born is eaten year by year, whether unblemished or blemished, as it is said (Deuteronomy 15:20): "You will eat it before God year by year".

(2) If it develops a blemish within its first year, [the owner] is permitted to keep it the entire first year. [If it develops a blemish] after the first year, [the owner] is allowed to keep it only thirty days.

(1) [One who says] "Konam, wine that I will taste today," it is only forbidden until it becomes dark. "This week," he is forbidden the whole week, and Shabbat [belongs to the week] that passed. "This month," he is forbidden the entire month, but Rosh Chodesh [belongs to the month] to come. "This year," he is forbidden for the entire year, but Rosh Hashanah [belongs to the year] to come. "This seven year cycle," he is forbidden for the entire seven year cycle, and the seventh year [belongs to the cycle] that passed. and if he says "one day," "one week,""one month,""one year,""one seven year cycle," he is forbidden from day to day.

(1) The four new years are: On the first of Nisan, the new year for the kings and for the festivals; On the first of Elul, the new year for the tithing of animals; Rabbi Eliezer and Rabbi Shimon say, on the first of Tishrei. On the first of Tishrei, the new year for years, for the Sabbatical years and for the Jubilee years and for the planting and for the vegetables. On the first of Shevat, the new year for the trees according to the words of the House of Shammai; The House of Hillel says, on the fifteenth thereof.

(4) “The [determination of] age is according to the subject of the vow" - how so? If a child evaluated an old man, he must pay the value of an old man; but, if an old man evaluated a child he must pay the value of a child. "The [gender for] the evaluations is according to the subject of the evaluation" - how so? If a man evaluated a woman, he must pay the value of a woman; but if a woman evaluated a man, she must pay the value of a man. “The [age for] evaluations [is determined] at the time of the evaluation" - how so? If he evaluated one who was less than five years of age, and [in the meantime] he became older than five years of age, or if [he evaluated one] who was less than twenty years of age and he became twenty years old, he must pay [only] according to the age at the time of the evaluation. The thirtieth day is considered to be under this age. The fifth year or twentieth year is considered to be under this age. For it says: “And if he is from sixty years old and upward” (Leviticus 27:7), thus we learn with regard to all others from what is said about sixty years: just as the sixtieth year is considered to be under this age, so also the fifth and twentieth years are under this age. [But] is that so? Just because [the Torah] accounts the sixtieth year to be under this age, thereby being more stringent, shall we account the fifth or the twentieth year to be under this age, in order to be lenient?! Scripture says, “year,” “year” as a gezerah shavah [a technique of halachic interpretation employing an established link between identical or nearly identical words]: just as with the sixtieth year the word “year” means that it is considered under this age, so the word “year” with the fifth and with the twentieth year are considered under this age, whether [this results in] being lenient or being stringent. Rabbi Elazar says: [this rule holds true] until they are a month and a day beyond the year.

(3) If one sold a house among the houses of a walled city, he may redeem it at once and at any time during twelve months. This is a kind of interest, yet it is not interest. If the seller died, his son may redeem it. If the purchaser died, it may be redeemed from his son. One counts the year only from the time that he sold it, as it is said, “Before a full year has elapsed” (Leviticus 25:30). When it says a “a full” [year], an intercalated month is included. Rabbi says: he [always] gives him a year and its intercalation.

(5) "Until the rains," "until there has been rain," until the second rain falls. Rabbi Shimon ben Gamliel says, until it reaches the time of the second rain. "Until the rain stops," until all of Nissan passes, these are the words of Rabbi Meir. Rabbi Yehudah says, until Passover passes. "Konam, wine that I will not taste this year;" if they add on to the year, he is forbidden during the year and the extension. "Until the beginning of Adar," until the beginning of Adar I. "Until the end of Adar," until the end of Adar I. Rabbi Yehudah says, "Konam, wine that I will not taste until it will be Passover," he only forbidden until the night of Passover, because he only intended until the time that it is the way of men to drink wine.

(8) The Bechor [first-born offering], the Ma'aser [animal tithe], and the Passover offering [are sacrifices within the category of] Kodashim Kalim. They are slaughtered anywhere in the Temple courtyard, and their blood requires one application as long as it is applied at a spot next to the base [of the altar]. These differ with regard to their consumption: the Bechor is eaten by the priests, but the Ma'aser is eaten by anyone. They are [both] eaten throughout the city [of Jerusalem] (by anyone) prepared in any manner, for two days and an [intervening] night. The Passover offering is only eaten at night, and only until midnight. It is only eaten by those assigned to it, and it is only eaten roasted.

(6) All the offerings of the community and of the individual require libations except the first-born animal, the tithe of cattle, the pesach, the sin offering and the guilt offering; But the sin offering and the guilt offering of the metzora [One rendered severely impure from an unsightly skin disease. Upon recovery and purification, he must bring offerings.] do require libations.

(7) All of the offerings of community do not require the laying on of hands except the bull that is offered for [the transgression] of any of the commandments, and the scapegoat. Rabbi Shimon says: also the goats offered for [the transgression] of idol worship. All the offerings of an individual require the laying on of hands except the first-born, the cattle tithe, and the pesach. And an heir may lay his hands [on them], and he may bring the libations, and [if he wrongfully] substitutes [another animal for it, it is holy].

(1) One should not leave cattle in the inns of non-Jews, for they are suspect regarding bestiality. A woman should not be alone with them for they are suspect regarding fornication. A man should not be alone with them, for they are suspect regarding the spilling of blood. A Jewess should not be a midwife to a non-Jewish woman, for she is birthing one for [a life of] idolatry. But a non-Jewish woman may be a midwife to a Jewess. A Jewess may not suckle a child of a non-Jewish woman, but a non-Jewish woman may suckle the child of a Jewess, within her domain.

(5) Despite the fact that it was taught that we do not accept mortgages from women, slaves and children - if they gave a half-shekel it was accepted. The half-shekel of non-Jew or the Cuthite is not accepted. We also do not accept from a non-Jew or a Cuthite the bird offering of a man who was a zav [had an unusual genital flow] or a woman who was a zavah [had an unusual genital flow], the bird offering of a woman who has given birth, sin offerings or guilt offerings, but we do accept from them vowed offerings. This is the rule: Any vowed or donated offering is accepted from them; any offering that is not vowed or donated is not accepted from them. Accordingly it was explained by Ezra who said, "It is not for you and for us to build a house for our God." (Ezra 4:3)

(6) Rabbi Shimon says: The [high] court decreed seven things and this was one of them: a non-Jew who sends an offering [to be brought for him] from far away, and he sends its libations with it, they are brought from his [libation or money sent for it]. If he did not [send any libations], they are brought from public [funds]. Similarly, a convert who died and left behind [designated] offerings, if he has libations [to accompany them] they are brought from his [funds], but if not, they are brought from public [funds]. It is also a stipulation of the court that if the High Priest died, that his daily flour offering be brought from the public funds. Rabbi Yehudah says [the High Priest's offering] is brought from the funds of his heirs and it was brought in its entirety [at its next offering time].

(8) Inside the wall [of Jerusalem] is more holy than these, because there the less holy [offerings] and the second tithe are eaten. The Temple Mount has greater sanctity, because men and women with discharges, menstruating women, and women who have given birth may not enter there. The Cheil [a low fence around the Temple, which served as a boundary, beyond which entry to those impure was prohibited] has higher sanctity, because gentiles and people contaminated with corpse impurity may not enter there. The women's courtyard has higher sanctity, because a tevul yom may not enter there, but they are not liable for a sin offering for doing so. The Israelites' courtyard has higher sanctity, because one who lacks atonement may not enter there, and is liable for a sin offering for doing so. The priests' courtyard has higher sanctity, because the Israelites may not enter there except at the time of their [ritual] requirements: the laying on of hands, the slaughter, and the wave-offering.

(1) All public and private offerings can be brought from the Land [of Israel] or outside the Land, from the new or the old [grain] except for the omer and the two breads [of Shavuot] which can only be brought from the new [grain] and from the Land of [Israel]. And all of them should only be brought from the best. What is the best? Michmas and Mizoniacha are the best [areas] for fine flour. Second best for fine flour are Chafaraim in the valley. The [grain of the] whole land was valid, but they used to bring it only from these places.

(6) [With regard to] one who sells his slave to a non-Jew or to someone outside Eretz Yisrael, [the slave automatically] goes free. We do not ransom captives for more than they are worth, due to Tikkun HaOlam. We do not help captives escape, due to Tikkun HaOlam. Rabban Shimon ben Gamliel says: "[It is] due to the enactment of the captives. We do not buy sefarim [books of the Tanach written in holiness, on parchment, and used for personal or public study, or for reading aloud in public. Sometimes the intent is specifically Torah scrolls], tefillin, and mezuzot from the non-Jews for more than their worth, due to Tikkun HaOlam.

(9) Any [fish] that has scales has fins. But there may be one which has fins but does not have scales. Any [animal] that has horns has [split] hooves. But there maybe be one which has [split] hooves but does not have horns.

(5) And the following are [items] that come down [even] if they went up [to the top of the altar]: The flesh of Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely], and the flesh of Kodashim Kalim [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem], the remainder of the Omer [the special barley offering offered on the sixteenth of Nisan which permits grain harvested in the last year to be eaten], Shtei HaLechem [two leavened loaves of wheat brought as offerings on Shavuot which permitted using the new grain for holy offerings], Lechem HaPanim [twelve specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple], leftover portions of meal-offerings, and the Ketoret [holy incense offered twice a day on the golden altar inside the Temple]. The wool from the heads of sheep, the hair from the beards of goats, and the bones, and the sinews, and the horns, and the hooves - these, while attached are brought up as it says, (Leviticus 1:9) "And the priest shall make all of it burn on the altar." Once they have been removed they are not brought up, as it says, (Deuteronomy 12:27) "And you shall make your Olot the flesh and the blood."

(4) If one slaughters an offering in order to eat an olive's bulk from the skin, or from the sauce [of the meat], or from the spices [used in cooking the meat], or from the pieces of meat stuck to the skin, or from the bones, or from the sinews, or from the hooves, or from the horns, after its time or outside of its proper place - the offering is valid and one is not liable for Piggul [a sacrifice that becomes unfit due to the intention of the officiating priest, while offering it, to consume it outside its permitted time], or for Notar [a sacrifice that becomes unfit due to being unconsumed past the permitted time], or for rendering it impure.

(1) The hide, the juice, the sediment, the offal, the bones, the sinews, the horns, and the hooves combine [to become the minimum size] to render food impure, but not to impart nevelah [an improperly slaughtered animal of a permitted species] impurity. Similarly, one who slaughters an unclean animal for a non-Jew and it is [still] kicking, it renders food impure. But it does not impart nevelah impurity until it dies or its head is cut off. [The Torah] increased those which render food impure over the amount it increased those which impart nevelah impurity. Rabbi Yehuda says, "Offal which combines, if it has an olive's volume in one place, one is liable for it [for nevelah impurity]."

(4) And regarding an animal: the hide, the sauces [in which it is cooked], the seasonings, the meat stuck to the hide, the bones, the sinews, the horns, and the hooves combine to render impure with the impurity of foods, but not with the impurity of carcasses. Similarly, one who slaughters an impure animal for a gentile and it is still twitching, it can render impure with the impurity of foods, but not with the impurity of carcasses until it dies or until its head is chopped off. The rendering of the impurity of foods was made more numerous than the rendering of the impurity of carcasses.

(6) One whose ankles or knees knock or a ba'al pikah or an akel - [these are blemishes]. Who is an akel? One who places his feet together and his knees do not touch. [Who is a ba'al pikah?] If a bunion extends from his thumb or big toe. [If] his heel juts out backward, or if his sole is as wide as that of a goose. If his fingers or toes lie on top of each other, or they are webbed up to the joint - he is valid; beyond the joint and he cut it - he is valid. If he had an extra [digit] and he cut it off, if there was a bone in it, he is invalid, but if not he is valid. If he had extra [digits] on his hands and feet - [if he has] six digits each [for a total of] twenty-four, Rabbi Yehuda validates him, but the Sages invalidate him. One who is ambidextrous - Rabbi [Yehudah HaNasi] invalidates him but the sages validate him. A dark-skinned person, or red-skinned or an albino or a very tall person or a dwarf or a deaf-mute or a shoteh, or one who is drunk or one who has lesions [deemed] pure, these invalidate a person but are valid for an animal. Rabban Shimon ben Gamliel says: An insane animal is not considered choice [for sacrificial use], Rabbi Eliezer says also those with dangling [appendages of] flesh - this is invalid in a person but valid for an animal.

(3) Regarding a cup, if the majority of it [i.e. of its circumference] has been damaged, it is pure. If it is damaged in three places extending over the majority of it, it is pure. Rabbi Shimon says: if it disperses the majority of the water [put into it], it is pure. If it was punctured and one fixed it, whether with tin or pitch, it is pure. Rabbi Yose says: if with tin it is [susceptible to being rendered] impure; and if with pitch, it is pure.

(9) When raising [thread] from one coil to another, from one spool to another, or from the upper beam to the lower beam, or similarly two sides of a shirt upon one of which a Nega appears, the second remains pure. [If it appears while still] inside the body of the loom or on warp standing [for weaving], they become impure from Negaim immediately. Rabbi Shimon says, if the warp is close together it does not become impure.

(6) Five kinds [colors] of blood in a woman are impure: the red, and the black, and like the brightness of a crocus, and like earthy waters, and like diluted wine. Beit Shammai say: also like fenugreek water, and like the waters of roasted meat. And Beit Hillel consider these [last two] pure. Regarding that which is yellow [literally: green], Akavia ben Mahalalel considers it impure, and the Sages consider it pure. Rabbi Meir said: even if it does not render impurity as a [blood] stain, it [nonetheless] renders impurity as a liquid. Rabbi Yose says: neither thus, nor thus.

(7) What is [considered] red? Like the blood of a wound. Black? Like ink-sediment; [black which is] deeper than this is impure, paler than this is pure. And [what is considered] like the brightness of a crocus? Like the clearest [shaded petal] in it. And like earthy waters? [Like the reddish earth] from the Bet Kerem valley, with waters floating over it. And [what is considered] like diluted wine? Two parts water, and one [part] wine, from wine of Sharon.

(1) The appearances of Negaim [diseased patches on skin, clothes, or houses that create impurity] are two which are four: Baheret is bright [white] like snow, its subsidiary is like the lime of the Temple. Se'et is like the membrane of an egg, its subsidiary is like white wool; the words of Rabbi Meir. The Sages say, Se'et is like white wool, its subsidiary is like the membrane of an egg.

(2) The Patukh [red-tinge] in the snow [white patch] is like wine poured into snow. The Patukh in the lime [patch] is like blood poured into milk. These are the words of Rabbi Yishmael. Rabbi Akiva says: The ruddiness of this [one] and that [one] is like wine poured into water, except that of the snow [patch] is brighter and that of the lime is duller than it.

(1) Everything that is forbidden [from being offered] on the altar is forbidden in any amount. [The things that are forbidden are:] an animal with which a woman committed bestiality, an animal with which a man committed bestiality, an animal set aside, an animal which was worshipped, a prostitute's fee, a dog's exchange, a Kilaim, a Treifah [an animal with a mortal condition such that it would die within one year], and [an animal] delivered by Caesarean section. What is a "set aside"? An animal set aside for idol worship. It is forbidden, but that which is upon it is permitted. What is a worshipped [animal]? All that serve it. It and that which is upon it is forbidden. Both this [the set aside] and this [the worshipped animal] may be eaten.

(2) What is a prostitute's fee? One says to a prostitute, "Take this lamb as your payment." Even [if he gave her] one hundred [lambs], they are all forbidden. So too is the one who says to his friend, "Take this lamb and your maidservant will sleep with my slave," Rebbe says, "This is not a prostitute's payment." The Sages say, "It is a prostitute's payment."

(3) What is a dog's exchange? One says to his friend, "Take this lamb in place of this dog." So too for two partners who split up. If one took ten [lambs] and one took nine [lambs] and a dog, [and the ten lambs] are equivalent to the dog [and the nine lambs], then [the ten lambs] are forbidden. [The nine lambs] that are with the dog are permitted. A dog as the prostitute's fee, or the exchange of a prostitute are permitted, as it says, (Deuteronomy 23:19), "Two" and not four. Their children are permitted, [as it says], (Deuteronomy 23:19), "them" and not their children.

(5) The elders of Jerusalem departed and went away. The elders of that city bring “a heifer which has never been worked, which has never been yoked” (Deuteronomy 21:3). And a blemish does not disqualify it. They bring it down to a hard (eitan) wadi— “eitan” is understood in its literal sense of “hard”. Even if it is not “hard”, it is valid. They break its neck with a hatchet from behind. And its place may never be sown or tilled, but it is permitted to comb flax there and chisel rocks there.

(9) If he handed it to an unpaid guardian, or to a borrower, or to a paid guardian, or to a hirer, they take the place of the owners; an attested danger pays full damages, and a harmless ox pays half damages. If its owner had tied it with a halter, or locked it up properly, but it came out and caused damage, the owner is liable, whether it was an attested danger or accounted harmless, the words of Rabbi Meir. Rabbi Yehudah says: A harmless ox is liable, but an attested danger is exempt, as it says, “and its owner did not guard it”, and this one has been guarded. Rabbi Eliezer says: It can only be guarded by the knife.

(4) A large animal is acquired through transfer [of the reins], and a small animal through lifting [it]; these are the words of Rabbi Meir and Rabbi Elazar. The Sages say, "A small animal is acquired through pulling [it]."

(5) [If] one dampens [fruit] in dried clay, Rabbi Shimon says: If there is liquid dripping onto it, it achieves BeKhi Yutan, and if not, it does not achieve BeKhi Yutan. [If] one sprinkles [water] in his granary, he need not worry that he put wheat in it that became damp. [If] one plucks grass with dew on it in order to dampen wheat with it, that does not achieve BeKhi Yutan; but if he intended it for that, it achieves BeKhi Yutan. [If] one takes wheat to grind and rain falls on it, if he is happy [with this] it achieves BeKhi Yutan. Rabbi Yehudah says: It is impossible not to be happy, but if he stopped [it achieves BeKhi Yutan].

(6) [If] one's olives were placed on the roof and rain fell upon them, if he is happy [with that] it achieves BeKhi Yutan. Rabbi Yehudah says: It is impossible not to be happy, but if he plugged the gutter or turned them [the olives, it achieves BeKhi Yutan].

(1) [If] one takes his fruit up to the roof because of the worms, and dew falls on them that does not achieve BeKhi Yutan. If he intended that [to happen] it does achieve BeKhi Yutan. [If] a deaf-mute, [or] an imbecile, or a minor took them up they [the fruit] do not achieve BeKhi Yutan even if he hoped that dew would fall on them, because they can act but they have no intention.

(6) With the basket still on one's shoulder, one would recite from "I declare today to the Lord my God" (Deuteronomy 26:3-10) until finishing the entire passage. Rabbi Judah says, until "My father was a wandering Aramean" (Deut. 26:5). Once one gets to "My father was a wandering Aramean", one takes the basket off one's shoulder and holds it by one's lip. The priest places his hand under it and waves it. He then recites from "My father was a wandering Aramean" until finishing the entire passage and rests [the basket] beside the altar and prostrates and leaves.

(12) The two hairs spoken of regarding a red heifer [i.e. that two white or black hairs invalidate it, see, Parah 2:5], and [those spoken of] regarding nega'im [diseased patches on skin, clothes, or houses that create impurity; i.e. that two hairs on a blemish are a sign of impurity, see Nega'im 4:4], and regarding those spoken of anywhere, [the hairs must be long] enough to bent their tips to [touch] their roots, according to Rabbi Yishmael. Rabbi Eliezer says: [long] enough to be pinched by a finger-nail. Rabbi Akiva says: [long] enough to be removed with scissors.

(4) Two hairs whose roots are black and tips are white are [still] pure. [Two hairs] whose roots are white and tips are black are impure. How much whiteness [is required]? Rabbi Meir says: Any amount. Rabbi Shimon says: [Enough] to be able to cut [them] with scissors. If [the hair] was one at the bottom but it split at the top and looks like two, it is [still] pure. A Baheret [type of diseased patch that creates impurity] in which there is white hair or black hair is impure, [because] we do not worry lest the area of the black hair reduced the [total area of the] Baheret [and made it smaller than the minimum size] because it does not have significance.

(4) An article of clothing whose warp is colored and its weft is white, or its warp is white and its weft is colored, everything goes according to its appearance. Clothing becomes impure by the deepest green of the green or by the deepest red of the red. If it was deep green and spread as a deep red or a deep red and spread as a deep green, it is impure. If it changed [color] and spread or changed [color] but did not spread, it is as if it did not change. Rabbi Yehuda says, it should be examined as if in the beginning [of the Nega].

(1) One may move even four or five baskets of straw or of grain [to make room] for guests, or to [avoid] neglect of the Beit HaMidrash [a facility devoted to the study and teaching of Torah]; but [one may] not [move] the entire storehouse. One may remove pure Terumah [a portion of a crop given to a kohen which becomes holy upon separation and may only be consumed by kohanim and their households], and Demai [produce from which it is uncertain whether tithes have been taken], and Ma'aser Rishon [the first tithe of produce which must be given to the Levi] from which Terumat Ma'aser [a tenth of the tithe given to the Levite (the first tithe) which must in turn be given to a Kohen and which becomes holy upon separation and can only be consumed by Kohanim and their households] has been taken, and Ma'aser Sheni [the second tithe of produce which must be taken to Jerusalem and consumed there] and Hekdesh [property, living or inanimate, devoted by its owner for sacred purposes by which action he ceases to be its owner] which have been redeemed, and dried lupines - since these are food for the poor. But [one may not move] move Tevel [produce from which tithes and priestly gifts have not yet been taken], nor Ma'aser Rishon from which the Terumat Ma'aser has not been taken; nor Ma'aser Sheni or Hekdesh which have not been redeemed; nor arum [a plant], nor mustard. Rabbi Shimon ben Gamliel permits arum [to be moved] since it is food for [pet] ravens.

(5) How far [from birth] must her difficulty be [for her pains to be considered a difficult labor]? Rabbi Meir says: even forty or fifty days [before the birth]. Rabbi Yehuda says: [being in] the [ninth] month is sufficient for her [to consider her pains to be caused by difficult labor]. Rabbi Yose and Rabbi Shimon say: difficult labor is not for more than two weeks [before birth].

(1) Seven days before the Day of Atonement, we sequester the High Priest from his house to the Palhedrin Chamber, and we prepare for him another priest in his place, [for] perhaps there will occur in him a disqualification. Rabbi Yehuda says: We even prepare another wife for him, [for] perhaps his wife will die; as it is said, "and he shall atone for himself and for his household" - his "household" is his wife. The Sages said: If so, there is no end to the matter.

(3) Higher than these: one who has intercourse with a niddah [a woman who is menstruating or has menstruated, but has not yet immersed], for he renders impure the bottom [layer] of what lies beneath him in like degree to the top. Higher than this: the abnormal genital discharge of a zav [man with an abnormal genital discharge], his spittle, his semen, and his urine, and the blood of the menstruant, for they convey impurity both by contact and by carrying. Higher than these: the impurity of a saddle, for it conveys impurity even to what lies beneath a heavy stone. Higher than a saddle: what one lies upon, since contact with it is equal to carrying it. Higher than what one lies upon: a zav; for a zav conveys impurity to what he lies upon, while what he lies upon does not convey the same level of impurity to that upon which it lies.

(1) On the first of the month of Adar a proclamation is made about the [giving of the] shekalim and about kilayim [forbidden mixed plantings]. On the 15th of the month the Book of Esther is read in cities. Additionally, they repair the roads between cities, the roads within cities, the mikvaot [pools for ritual immersion], take care of all public needs, mark graves and remove the kilayim [from the fields].

(9) The amah [cubit] that was mentioned is an average amah, and two amah measures were at the Shushan Habirah [area of the Temple], one in the northeastern corner and one in the southeastern corner. The one which was in the northeastern corner was greater than that of Moses by half a fingerbreadth. The one that was in the southeastern corner was greater than it by half a fingerbreadth; therefore, it is greater than that of Moses by a fingerbreadth. And why did they say [there must be] one large and one small? So that the workmen could take according to the small and return according to the large, so that they would not misappropriate consecrated goods.

(8) If the entire, or majority [of the, Pesach sacrifice] became impure, it must be burned in front of the palace [the Temple] with wood from the arrangement [set up for the altar]. If the lesser part of it became impure, or [concerning] notar [a sacrifice that becomes unfit, due to being left unconsumed until after the time limit for its consumption], they must burn it in their [own] courts, or on their [own] roofs, with their own wood; avaricious persons, [however], may burn it in front of the palace [the Temple], in order [to allow] that they may derive benefit from the wood from the arrangement [set up for the altar].

(5) The bulls that are burned [entirely] and the goats that are burned [entirely] - when they are burned properly, are burned in the place of ashes [outside Jerusalem], and they render clothing [worn by the one who burns them] impure. If these [offerings] are not burned properly [but became invalid], they are burned on the Temple Mount and do not render clothing impure.

(1) The following vessels protect their contents when they have a tightly fitting cover: those made of cattle dung, of stone, of clay, of earthenware, of sodium carbonate, of the bones of a fish or of its skin, or of the bones of any animal of the sea or of its skin, and wooden vessels that not subject to impurity. They protect whether [the covers close] their mouths or their sides, whether they stand on their bottoms or lean on their sides. If they were turned over with their mouths downwards they afford protection to all that is beneath them to the deep. Rabbi Eliezer declares this impure. These protect everything, except that an earthen vessel protects only foods, liquids and earthen vessels.

(5) If [over the hatch] there were vessels made of dung, stone vessels, or vessels of [unbaked] earth, everything [in the upper story] remains pure. If it was a vessel known to be pure for Kodesh [holy items] or for the Chatat [purifying waters of the red heifer], everything is pure, since everyone is trusted with regard to the Chatat. For the [above-mentioned] vessels are pure and earthenware vessels are pure (and) protect with the walls of tents.

(1) How can one harvest grapes in the Beit Pras [a field in which a grave has been plowed over]? We sprinkle on the person and the vessels and repeat and they can harvest the grapes and take them out of the Beit Pras, and others receive from them and carry to the winepress. If these [people] touched those, they are impure according to the words of the House of Hillel. The House of Shammai say, he holds the sickle with palm tree bark [which cannot become impure] or harvests the grapes with a rock and places them in a basket and take them to the winepress. Rabbi Yossi says, when is this the case? In a vineyard that became the Beit Pras, but if he planted in the Beit Pras, they should be sold in the market.

(1) Rabbi Ishmael says: On Shabbat the omer [The special barley offering, offered the day after Pesach, which permits grain harvested in the last year to be eaten] would come from three se'im [a specific measure of volume] and on a weekday from five; the Sages say: whether on Shabbat or on a weekday it would come from three se'im. Rabbi Hanina Segan HaKohanim says: on Shabbat it was reaped by one person with one sickle into one basket, and on a weekday it was reaped by three people into three baskets and with three sickles; the Sages say: whether on Shabbat or on a weekday it was reaped by three people into three baskets and with three sickles.

(2) Said Rabbi Eliezer, "Does it not follow logically — if slaughtering an animal which is [forbidden] on account of ‏melakhah [one of thirty-nine types of constructive labor forbidden on Shabbat and festivals]‎ pushes off Shabbat [and is allowed in this instance of the Pesach sacrifice]; these [acts enumerated in the previous mishna], which are [forbidden] on account of ‏shevut‎ [restrictions established by the Sages regarding Shabbat to prevent violation of Torah-level Shabbat prohibitions, and to increase its sanctity], do they not [also] push off Shabbat?" Rabbi Yehoshua said [back] to him, "[The laws concerning the] festival will determine [this case; the Sages] permitted many [prohibitions] on it which are [forbidden] on account of ‏melachah, whilst [they left] forbidden on it [prohibitions which are] on account of shevut‎‎." Rabbi Eliezer said [back] to him, "What is this, Yehoshua? What [sort of] proof is it [to infer] from voluntary [acts on the festival] to [one which is] a commandment [namely, acts surrounding the offering of the Pesach sacrifice]?" Rabbi Akiva responded and said, "The sprinkling [of purifying waters on someone impure from contact with the dead] shall determine [this case]; for it is [also] a commandment, and is [forbidden only] on account of ‏shevut‎, and does not push off Shabbat; [then] you too do not wonder that these, even though they are [associated with] a commandment, and are [forbidden only] on account of ‏shevut‎, that [they] will not push off Shabbat." Rabbi Eliezer said [back] to him, "About it [too] I make the inference; if slaughtering an animal which is [forbidden] on account of ‏melakhah pushes off Shabbat, does it not follow that the sprinkling, which is [only prohibited] on account of ‏shevut‎‎ should [also] push off Shabbat?" Rabbi Akiva said [back] to him, "Or reverse [the logic]; if the sprinkling, which is only prohibited on account of ‏shevut‎ does [nevertheless] not push off Shabbat, does it not follow that slaughtering, which is prohibited on account of melakhah should [also] not push off Shabbat?" Rabbi Eliezer said [back] to him, "Akiva! you have [thus] uprooted that which is written in the Torah, 'between the evenings... at its appointed time,' (Numbers 9:3), whether [that be] on a weekday or on Shabbat." He said [back] to him, "My teacher!, bring me [a verse of the Torah which prescribes] an appointed time for these [acts, even] as [it does] for the slaughtering." [This] general rule did Rabbi Akiva say, "All [‏melakhah‎] which is possible to do from the eve of Shabbat, does not push off Shabbat, [but] slaughtering, which is impossible to do from the eve of Shabbat, pushes off Shabbat."

(4) One who checks must check a cubit by a cubit and then may leave a cubit until he reaches a rock or virgin soil. One who removes soil from an impure place can eat from his Terumah [A portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] but one who clears away a mound cannot eat from his Terumah.

(5) If three women were sleeping in one bed and blood was found under the middle one, they are all impure. If [it was found] under the one on the inside [i.e. if the bed was beside a wall], the two inner ones are impure and the one on the outside is pure. If [it was found] under the outside one, the two outside ones are impure and the one on the inside is pure. Rabbi Yehuda said: when is this the case? When they passed by way of the foot of the bed; but if the three of them passed by way of climbing on [from the side], they are all impure. If one of them examined [herself] and was found to be pure, she is pure and the other two are impure. If two of them examined and found [themselves] to be pure, they are pure and the third one is impure. If the three of them [examined] and found themselves to be pure, they are all impure. To what is this comparable? To an impure mound [of stones containing a corpse] which became mixed among two pure mounds. If one of them was examined and found to be pure, it is pure and the other two are impure. If two of them were [examined and] found to be pure, they are pure and the third is impure. If the three of them were [examined and] found to be pure, they are all impure, according Rabbi Meir, for Rabbi Meir would say: Anything which is presumed to be impure remains in its impurity until the location of the impurity becomes known in certainty. And the Sages say: one should examine [the mounds to search for the corpse] until one reaches a rock or virgin soil [underneath them, indicating the absence of impurity].

(3) When does this case apply? When it is a hollow vessel. If it was broken and plugged with straw or if it was pressed - what is considered pressed? Anything that does not have a hand-breadth from another place - if a [piece the size of] an olive is placed beneath it, opposite it down to the depths is impure. If on top of it, opposite it up to the firmament is impure. If [it is] in the house only the house is impure, if [it is] inside it only inside it is impure.

(7) [Something that is] one handbreadth by one handbreadth and one handbreadth high [and] square conveys impurity and blocks impurity. How so? A drain that is covered beneath a house, if it has in it a handbreadth's space and it has in its outlet a handbreadth's space: If there is impurity inside it, the house remains pure; If there is impurity in the house, that which is inside it [the drain] is pure, for the manner of impurity is to go out and its manner is not to go in. If it has in it a handbreadth's space and it does not have in its outlet a handbreadth's space: if there is impurity inside it, the house is impure; if there is impurity in the house, that which is within it is pure, for the manner of impurity is to go out and its manner is not to go in. If it does not have in it a handbreadth's space and it does not have in its outlet a handbreadth's space: if there is impurity inside it, the house is impure; if there is impurity in the house, that which is within it is impure. [These rules apply to] both a hole carved out by water or by creepy crawly things, or if it had been eaten out by salt. And similarly a row of stones or a pile of beams. Rabbi Judah says: any "tent" not made by a person is not considered a "tent." But he agrees that clefts and crags [are considered as ‘tents’].

(7) If, after the blood of a Pesach sacrifice had been sprinkled [on the altar], it became known that [its blood or meat] was impure, the forehead plate [worn by the Kohen Gadol] expiates [the sin]; but if the body [of its owner] became impure, the forehead plate does not expiate [it]; because [the Sages] said, "[In the cases of the sacrifices brought by] a nazir [a person who vows to avoid corpse impurity, refrain from cutting his hair and abstain from all grape products] and [someone with] a Pesach sacrifice, the forehead plate expiates [the sin caused by] the impurity of the [sacrifice's] blood; but it does not expiate [the sin that is a result] of the impurity of the body [of its owner]. It does, however, expiate, for [the sin caused by the so-called] impurity of the abyss [when someone became impure as a result of contact with a highly hidden corpse].

(2) A nazir who [already] shaved and it becomes known to him that he is impure, if it was a known impurity, [his term] is void. But if it was impurity of the depths (hidden) it is not void. If it was before he shaved, in either case it would be void. How [does this work]? If he went down to immerse in a cave and a corpse was found floating at the entrance of the cave, he is impure. [If] it was found sunken on the bottom of the cave, if he went down to cool off, he is pure. [If he went down] to purify from the impurity from a corpse is impure. For one already held in a state of impurity [remains] impure, and one held in a state of purity [remains] pure, for this matter has a leg on which to stand upon (there is support behind the logic).

(1) People and vessels act like tents to impurify but not to protect purity. How so? If four people were carrying a slab, if the impurity is under it, the vessels on top of it are impure. If the impurity was on top of it, the vessels underneath it are impure, but Rabbi Eliezer declares [them] pure. If it was placed down on four vessels even if they are made of dung, stone, or earth, if the impurity is underneath the vessels on top are impure and if the impurity is on top the vessels underneath are impure. If it was placed on four stones or on top of any living thing, if the impurity is underneath, the vessels on top of it are pure and if the impurity is on top the vessels underneath are pure.

(9) How are the water libations done? A golden flask, that could hold three logim [a measure], was filled from the Shiloach [spring]. When they would arrive [with it] at the Gate of Water, they would blow a tekiyah, and a teruah, and a tekiyah. He [the priest] would then ascended the ramp [of the altar], and turned to his left; two silver basins were there. Rabbi Yehudah says: they were [made] of plaster, but their surfaces would darken from the wine. And they had perforations [at their bases] like two narrow nostrils, one [the basin for the wine, had a] wider [perforation], and one [the basin for the water, had a perforation that was] narrower, so that they would both run out at once. The western one was for water, and the eastern one was for wine. If one empties the one for water into the one for wine, or the one for wine into the one for water, one [nonetheless] fulfilled [the requirement]. Rabbi Yehudah says: The libations would be done with one log on each of the eight [days]. And they [the people] would say to the one doing the libations, "Raise your hands," because one time it happened that one [priest] poured the libations on his feet, and all the people pelted him with their citrons.

(5) If he was checking and he reached a brook or a channel or a public road, he may stop. A field in which slain people were slain, he may gather bone by bone and everything is pure. One who removes a grave from his field, he may gather bone by bone and everything is pure. A pit into which miscarried fetuses or slain people were thrown, he may gather bone by bone and everything is pure. Rabbi Shimon says, if it was designated as a grave from the beginning, it has surrounding soil [that is considered impure and must also be collected].

(3) Inside of it [the wall of the Temple Mount] was the Soreg [a low fence around the Temple, which served as a boundary, beyond which entry to those impure was prohibited] ten tefachim [hand-breadths] high. There were thirteen breaches in it, made originally by the Greek kings, and when the Jews fixed these breaches, they enacted thirteen prostrations equivalent to them. Inside the Soreg was the Cheil [a low fence around the Temple, which served as a boundary, beyond which entry to those impure was prohibited], [which was] ten amot [wide]. There were twelve steps there, and the height of each step was half an amah, and its tread was half an amah. All the steps that were there [in the Temple] had a height of half an amah and a tread of a half an amah, except those into the Antechamber. All the entrances that were there were twenty amot high and ten amot wide except to the Antechamber. All entrances that were there had doors except for of the Antechamber. All the gates that were there had lintels, except for the Tadi [gate], which had two stones leaning one on top of the other. All the [doors of the] gates were changed to gold [from copper] except the gates of Nikanor, since a miracle happened with them. Some say it is because its copper shone [like gold].

(3) The following impurify through touching and carrying, but not through overshadowing: bone the size of a grain of barley, [earth from] foreign lands, a Beit Pras [a field in which a grave has been plowed over], a limb from a corpse or a limb from a living person that do not have flesh on them as is appropriate, the spine or the skull that are deficient. How much is a deficiency in the spine? The Beit Shammai say two vertebrae. Beit Hillel say even one vertebra. And in the skull? Beit Shammai say [the size of] a hole [made] by a drill, but Beit Hillel say as much as if it were taken from a living person he would die. Of what drill did they speak? Of the small one of doctors, these are the words of Rabbi Meir. The Sages say, the large one of the Temple-chamber.

(6) One who immerses [in order to eat] chullin and considers himself pure to eat chullin, is forbidden to eat ma'aser. If he immerses [in order to eat] ma'aser and considers himself pure to eat ma'aser, he is forbidden to eat terumah. If he immerses [in order to eat] terumah, and considers himself pure to eat terumah, he is forbidden to eat kodesh. If he immerses [in order to eat] kodesh, and considers himself pure to eat kodesh, he is forbidden to touch the chattat water [made from the ashes of the Red Heifer]. If he immerses [to meet] stringent [requirements], he is permitted to [items carrying] the more lenient [requirements]. If one does not consider himself pure [after immersing], it is as if he did not immerse.

(3) And they [Beit Shammai and Beit Hillel] are in agreement that [on festivals] one may touch [impure] waters [to the mikvah waters] using a stone vessel [containing the impure waters, which cannot itself be rendered impure] in order to purify them [the impure waters], but one may not immerse [an impure vessel containing impure waters, as that would purify the vessel as well, which may not be done on a holiday]. And [they are also in agreement] that one may immerse [vessels on a festival] from one level to another [i.e. to raise the purity level of something that is already pure, such as immersing something that was already pure for terumah so that is will be pure for sanctified foods as well], and [that, on a festival, one may immerse vessels] from one group to another group [i.e. for the Pascal offering, which must be brought and eaten with a designated group, if one immersed vessels to be used for the offering of one group, and then he switched to another group, he may immerse them again, on the festival, for use for the offering of the second group, such as if the second group requires a higher level of purity].

(2) Shimon the Righteous was from the remnants of the Great Assembly. He would say, "On three things the world stands: on the Torah, on the service and on acts of lovingkindness."

(15) Yochanan the High Priest dismissed the confessions of the tithe. He also eliminated those who recited the "Wake up" verse and the knockers [of sacrificial calves]. Until his day, the hammer would be striking in Jerusalem. In his day, no one had to ask about Demai [produce from which it is uncertain if tithes were already taken].

(10) Yohanan the high priest brought to an end the confession made over the tithe. He also discontinued the wakers and the knockers. Up to his days the hammer used to strike in Jerusalem, and in his days there was no need to inquire about doubtfully tithed produce.

(6) The Sadducees say: We denounce you, Pharisees! For you say that holy Scriptures render the hands impure, but the books of Homer [literally: Hameiras, i.e. secular books] do not render the hands impure. Rabban Yochanan ben Zakkai said "And is this alone all we have [to object to] over Pharisees? For they also say that the bones of a donkey are pure, but the bones of Yochanan the high priest are impure." They [the Sadducees] said to him, "In accordance with their love is their impurity, so that one does not fashion the bones of his father or his mother into spoons." He said to them, "So too regarding the sacred Scriptures; in accordance with their love is their impurity; and the books Homer, which are not beloved, do not render the hands impure."

(15) When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Yehoshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts came and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased—and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yohanan ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood died. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the Messiah insolence will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, those who fear sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law—a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. R. Pinchas ben Yair says: Quickness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to sanctity, sanctity leads to humility, humility leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit. And the Holy Spirit leads to the resuscitation of the dead, and the resuscitation of the dead leads to the coming of Elijah, may he be remembered for good, Amen.

(4) They made a special ramp for him [who led the goat out], because of the Babylonians who used to pull at his hair, and say to him, Take [our sins] and go quickly, take [our sins] and go quickly. The leading citizens of Jerusalem would accompany him to the first booth. There were ten booths from Jerusalem to Tzuk [the cliff to which the goat was taken], a distance of ninety ris [2/15 of a mil], seven and a half ris per mil [two thousand cubits, for a total distance of twelve milin].

(4) And from where did they light these mountain fires? From the Mount of Olives to Sartava, and from Sartava to Grofina, and from Grofina to Havran, and from Havran to Beit Biltin; and from Beit Biltin, [the agents] did not move from there, but [rather] he would wave [the flaming brands] to and fro, upward and downward, until he could see the whole Diaspora in front of him [lit up] like a torch fire.

(1) A Tevul Yom [a person who has immersed that day for purification but who must wait for night-fall to be fully pure], and a Mechusar Kippurim [one who has purified himself via immersion but still needs to bring a sacrifice before eating from offerings], do not receive [portions of] the sacrifices that are eaten that evening. An Onen [a person whose close relative has died but has not yet been buried] may touch [sacrifices] but may not offer [them] and does not receive portions to eat that evening. Blemished priests do receive portions and may eat [sacrificial meat regardless of] whether their blemishes are permanent or are temporary. However, [blemished priests] may not officiate [in offering sacrifices]. Anyone who is unfit to perform the [Temple] service does not receive [a portion] of meat to eat, and whoever does not receive [a portion] of meat does not receive [a portion] of the hides. [If a priest] was impure at the moment the blood was dashed [on the altar], he does not receive [a portion] of the meat even if he became pure by the time the fats were burned, as it says (Leviticus 7:33) "He among the sons of Aharon who offers the blood of the Shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] and the fat receives the right thigh for a portion."

(5) Ten degrees of impurity are derived from a person: the one whose atonement is incomplete [who has not brought a required sacrifice] is prohibited to eat kodesh [portions of offerings assigned to the priests], but permitted to eat terumah [portion of crops, wine, etc. required to be given to a priest] and ma'aser [tithes]. Should he become a tevul yom [immerses in the day and becomes pure upon nightfall], he is forbidden to eat kodesh and terumah, but permitted to eat ma'aser. Should he have a nocturnal emission, he is prohibited in all three. Should he have intercourse with a niddah, he transmits impurity to the bottom layer lying beneath him as he does to the top. Should he become a zav and has seen two appearances [of discharge], he transmits impurity to the bed and the chair and needs to immerse in running water, but he is exempt from [bringing] an offering. If he sees a third [appearance], he is bound [to bring] an offering. Should he become a quarantined [suspected] metzora, he transmits impurity by entering [a house], but is exempt from loosening [hair], from tearing [of clothing], from shaving, and from the [offering of the] birds. But if he is declared a metzora, he is obligated in all of them. If a limb without enough flesh on it is separated from him, it transmits impurity through contact and through carrying, but it does not transmit impurity in a tent. And if there is enough flesh on it, then it transmits impurity through contact, and through carrying and in the tent. The measure of flesh that is sufficient is enough to bring up a scab. Rabbi Yehuda says, If there is enough [flesh] in one place to surround it with the thread of the woof, it is able to bring up a scab.

(8) Inside the wall [of Jerusalem] is more holy than these, because there the less holy [offerings] and the second tithe are eaten. The Temple Mount has greater sanctity, because men and women with discharges, menstruating women, and women who have given birth may not enter there. The Cheil [a low fence around the Temple, which served as a boundary, beyond which entry to those impure was prohibited] has higher sanctity, because gentiles and people contaminated with corpse impurity may not enter there. The women's courtyard has higher sanctity, because a tevul yom may not enter there, but they are not liable for a sin offering for doing so. The Israelites' courtyard has higher sanctity, because one who lacks atonement may not enter there, and is liable for a sin offering for doing so. The priests' courtyard has higher sanctity, because the Israelites may not enter there except at the time of their [ritual] requirements: the laying on of hands, the slaughter, and the wave-offering.

(9) Challah and Terumah carry the death penalty [if a non-Kohen knowingly eats from them] and the one-fifth penalty [if a non- Kohen unwittingly eats from them] and they are forbidden to non-Kohanim, and they are the property of the Kohanim, and they are neutralized in 101 parts, and they require washing of the hands [before handling] and they require the setting of the sun [in order to eat them after purification] and they may not be set aside from the pure for the defiled, and they may be [only] set aside for that which is nearby, and from that which its preparation has been completed. [If one says that] "All of my threshing floor is Terumah all my dough is Challah," they have said nothing, unless they have some leftover.

(1) Terumah [a portion of a crop given to a Kohen, priest; pl. Kohanim, which becomes holy upon separation, and can only be consumed by Kohanim or their household] and Bikkurim [first-fruits that must be brought to the Temple in Jerusalem and given to the Kohen] are subject to the [laws of the] death penalty [if a non-Kohen deliberately consumes them] and [the penalty of an additional] fifth, and they are forbidden to non-Kohanim, and they are the property of the Kohen, and they are neutralized in one hundred and one [of non-sanctified foodstuff], and they require hand-washing [before handling] and [a Kohen who became impure and then immersed himself to become pure again may eat them only] after sunset. All of the above is all for Terumah and Bikkurim, and not for Ma'aser [Sheni, the second tithe of produce, which must be taken to Jerusalem and consumed there].

(1) From when may one recite Shema in the evening? From the time when the Kohanim go in to eat their Terumah [produce consecrated for priestly consumption], until the end of the first watch – so says Rabbi Eliezer. And the Sages say: Until midnight. Rabban Gamliel says: Until the break of dawn. It once happened that his [Rabban Gamliel’s] sons came from a house of feasting. They said to him: We have not recited Shema. He said to them: If dawn has not broken, you are obligated to recite it. And [this is true] not only in this case; rather, in all cases where the Sages said that [some precept can be performed only] until midnight — their precepts are [still in force] until the break of dawn. [For example:] Burning the fats and limbs [of the sacrifices, on the Temple altar] — their precepts [can be performed] until the break of dawn. And [another example:] all [sacrifices] which may be eaten for one day — their precepts [of eating them can be performed] until the break of dawn. If that is so, why did the Sages say, "until midnight"? To distance a person from transgression.

(1) Liquids [such as spittle, urine, tears] of a tevul yom [one who has immersed that day in a mikvah, but who must wait until nightfall to become fully pure, and is of a second degree impurity until then] are like the liquids which he has touched; neither of them are rendered impure. And all others who are impure, whether with a minor or a major degree [or impurity], the liquids emitted by them are like liquids which one of them has touched; these and those are of a primary degree [of impurity], except for a liquid which is an Origin of impurity [i.e. such as the spit of urine of a zav].

(1) Regarding food taken as the [first] tithe, which was primed for impurity by a liquid, if it was then touched by a tevul yom [one who has immersed that day in a mikvah, but who must wait until nightfall to become fully pure, and is of a second degree impurity until then] or by one with soiled [i.e. impure] hands, terumat ma'aser [a tenth of the tithe given to a Levi which must, in turn , be given to a kohen and which becomes holy upon separation, and can only be consumed by kohanim or their household] may be separated from it in purity, because it is of a third degree [level of impurity], and something of a third degree is pure with regard to chullin [produce or food that is not sanctified, and is permitted for general consumption].

(7) And they are in agreement that she may eat from tithes [i.e. from ma'aser sheini, the second tithe of produce, which must be consumed in Jerusalem], and she can cut off [a piece of dough to be] challah [a portion of a batch of bread dough which must be separated out and given to a priest, which can only be consumed by priests or their household], and she can bring it [i.e. the piece of dough] around [to be close to the rest of the dough], and designate it [to be the challah for all of that dough]. And if any of her saliva or her blood of purity [i.e. from her postpartum days of purity] fell on a loaf of terumah [a portion of a crop given to a priest, which can only be consumed by priests or their household], it is pure. Beit Shammai say: She requires immersion at the end [of her postpartum days of purity, and not only at the beginning of those days, before she can eat terumah]. And Beit Hillel say: she does not require immersion at the end [of her days of purity].

(3) On the seventh day he shaves a second shaving like the first shaving, he washes his clothing and immerses. He is [now] pure in that he does not make things impure like a vermin, and is now [in terms of purity status] a Tevul Yom [someone who has immersed on that day]. He is permitted to eat tithes. Once the sun sets he can eat from Terumah [a portion of a crop given to a priest which becomes holy upon separation]. Once he brings his atonement [sacrifices] he can eat from holy things. It is found that there are three stages of purity by a leper and three stages of purity by one who gives birth.

(6) Rabban Gamliel was stringent in accordance with Beit Shammai regarding three things: hot foods may not be covered [for insulation] on a festival [in order to be used] for Shabbat; one may not set right a [broken] lamp on a festival; and one may not bake coarse bread, but only [bread that is] thin. Rabban Gamliel said, "In all the days of my father's household they did not bake coarse bread, only thin." They said to him, "What can be done for your father's house, that they were stringent upon themselves, but lenient for all of Israel, [to allow them] to bake coarse bread and thick cakes [baked upon coals]."

(3) The school of Shammai says: In the evening all people should recline and recite [Shema], and in the morning they should stand, since it says [in the verse (Deut. 6:7)], “And when you lie down and when you arise.” But the school of Hillel says: Each person may recite it in his usual way (posture), since it says (ibid.), “And when you walk on the road.” If so, why does it say “and when you lie down and when you arise”? —[It means:] at the time when people are lying down, and at the time when people are arising. Said Rabbi Tarfon: “I was once traveling on the road, and I reclined to recite [Shema] in accordance with the view of the school of Shammai, and [by doing so] I put myself in danger of [attack by] bandits.” They [the other Sages] said to him: “You would have deserved to be guilty for your own fate, since you went against the view of the school of Hillel.”

(7) The clothes of an Am Ha'aretz [unlearned person] are midras [considered impure by treading] for perushin [individuals, generally Sages, highly concerned with maintaining ritual purity]. The clothes of perushin are midras for those who eat terumah. The clothes of those who eat terumah are midras for kodesh [and those who eat it]. The clothes of [those who eat] kodesh are midras for [those who touch]chattat water. Yose ben Yoezer was a pious man of the priesthood, and his cloak was midras for kodesh. Yochanan ben Gudgeda ate [even chullin] at the purity [required for] kodesh all his days and his cloak was midras for chattat water.

(6) [If] a zav was on one pan a balance and food or liquid in the second pan, they are unclean. [In the case of] a corpse, everything [in the other pan] are clean except for a man [if a man is in the other pan and his pan went down and the corpse was raised]. This [is a case of] greater stringency applied to a zav than to a corpse, [but there is another case of] greater stringency applied to a corpse than to a zav . For a zav renders unclean by lying or sitting anything that is under him , to convey uncleanliness to people and garments, and [imparts into] whatever is above him madaf uncleanliness [uncleanliness arising from the unclean person's indirect contact], so that they render food and liquids unclean, [whereas] a corpse does not render them unclean. Greater stringency is found by a corpse, for the corpse conveys uncleanliness by overshadowing and imparts uncleanliness for seven days, which is not the case by a zav .

(4) Beit Shammai permit the rivals to the brothers [for marriage], but Beit Hillel forbid [them]. [If these women] had performed Chalitzah Beit Shammai disqualify them from [subsequently marrying] priests, but Beit Hillel allow them [to do so]. [If these women] had undergone Yibum, Beit Shammai permit them [to subsequently marry priests], but Beit Hillel disqualify them [from such a union]. Even though these [one school] prohibit and these [the other school] permit, these disqualify and these allow, Beit Shammai did not refrain from marrying women from Beit Hillel, nor did Beit Hillel [refrain from marrying women] from Beit Shammai. [With regard to] purity and impurity where these ruled [a matter] pure and these ruled [it] impure, they did not refrain from using [utensils] the other deemed pure.

(3) They provided for him elders from the elders of the [high] court who would read before him the order of the service [for Yom Kippur]. They would say to him: My master the High Priest, memorize the order of the service; perhaps you forgot or never learned. On the day before Yom Kippur in the morning they stood him in the eastern gate of the Temple and passed before him all the bulls, rams and lambs [that would be used the next day in the service] so that he would recognize and be familiar with the service [of offering each of them].

(5) The elders of the [high] court would transfer him to the elders of the priesthood, and they would bring him up to the upper chamber of the House of Avtinas, administer the oath to him, take their leave and depart. And they would say to him, My master, High Priest, we are the messengers of the beit din, and you are our messenger and the messenger of the [high] court. We make you swear, by He Who caused His name to dwell in this House, that you will not change a thing from what we have told you. He would separate from them and sob, and they would separate from him and sob.

(7) If he wanted to fall asleep, young priests would snap their middle fingers in front of him and say to him, My master the High Priest, stand up and get rid [of the fatigue] this once [by standing] on the floor. And they would engage with him until the time came for slaughtering [the morning sacrifice].

(1) He shook the urn and brought up the two lots. On one was inscribed: “For Hashem,” and on the other: “For Azazel.” The deputy High Priest was at his right hand, the head of the [ministering] family at his left. If the lot “For Hashem” came up in his right hand, the deputy high priest would say to him: “My master, High Priest, raise your right hand!” And if the lot “for Hashem” came up in his left hand, the head of the [ministering] family would say: “My master, High Priest, raise your left hand!” Then he placed them on the two goats and said: “A sin-offering for Hashem!” Rabbi Ishmael said: he did not need to say, “a sin-offering”, but just “for Hashem." And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”

(3) The one who had won the right to the incense [service] took the censer from the spoon and gave it [the censer] to his friend or his relative [of his choice]. If some of it spilled into the spoon, he [the friend or relative] would give it to him [the priest] and put it into his hands. They would instruct him: Be careful not to begin [by dropping the incense] in front of you or else you may burn yourself. He then began spreading the incense and then went out. The one who burned the incense did not do so until the appointed one said to him,"Burn the incense." If it [the one offering] was the Kohen Gadol he would say to him:"Master Kohen Gadol, burn the incense." The people went out and he [the priest] burned the incense, he bowed down and went out.

(4) They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and washed his hands and feet. They brought him the tamid [offering]. He cut its throat and another finished [the slaughtering] for him. He received the blood and sprinkled it. He went inside to offer the morning incense, to trim the lamp, and to offer the head, the limbs, the chavitim and the wine.

(1) The Kohanim [priests] stood watch in three places in the Temple: in the Chamber of Avtinas [name of a family] , in the Chamber of Nitsots [spark] , and in the Chamber of Fire. The Avtinas and Nitsots chambers were elevated and the youngsters [priests] would [stand] watch there. The Chamber of Fire was domed structure, surrounded by benches of stone. The elders of the ministering priestly family would sleep there and the keys to the courtyard were in their hands. The young priests would sleep in their clothes on the ground. They did not sleep in their holy clothes but would take them off, fold them, put them under their heads and sleep wearing their own clothing. If one had a seminal emission, he would exit and walk down a circular [staircase] that led under the Temple where candles were burning on both sides [to give light] until he got to the Room of Immersion. There was a bonfire and a restroom there. This was the respectfulness: If he found it locked, he would know that there was somebody there. If it was open, he would know that there was nobody there, he would go down and immerse himself, come up and dry off and warm himself by the bonfire. He would go [to the Chamber of Fire] and sit with the other priests until the gates opened and leave and go on his way.

(4) If he saw one [discharge of zivah] and it stopped long enough for him to immerse himself [in a mikveh] and dry himself, and then he saw two [discharges] or one [discharge] as profuse as two, or if he saw two [discharges] or one [discharge] as profuse as two, and it stopped long enough for him to immerse himself [in a mikveh] and dry himself, and then he saw one [discharge] he is a full fledged zav.

(4) He [the priest] arranged the large pyre towards the east [side of the altar], and it "looked" [small openings] towards the east [side] and the ends of the inner logs would touch the Tapuach. There was space between the logs from where they would ignite the twigs.

(4) One who sends a fire in the hands of a deaf-mute, a shoteh, or a minor is exempt by the laws of man, but he is liable by the laws of Heaven. If he sent it in the hands of a person of sound senses, the one of sound senses is liable. If one brought the fire and another brought the wood, he that brought the wood is liable. If one brought the wood and another brought fire, he that brought the fire is liable. If another came and lit the fire, the one who lit the fire is liable. If the wind fanned the flames, they are all exempt. One who sent forth fire, and it consumed wood or stones or dust, he is liable, as it says: “When a fire breaks out and spreads to thorns so that the stacked corn is consumed, or the standing corn, or the field, he that kindled the fire shall surely make restitution” (Exodus 22:5) If it passed over a fence four cubits high, or over a public path, or over a river, he is exempt. One who kindled fire within his own domain, how far does it need to spread [for him to be liable]? Rabbi Eleazar ben Azariah says: We look at it as if it was in the middle of a kor’s space[75,000 square cubits]. Rabbi Eliezer says: Sixteen cubits [in every direction] like a public road. Rabbi Akiva says: Fifty cubits. Rabbi Shimon says: ‘He that kindled the fire shall surely make restitution’, all is in accordance with the nature of the fire.”

(3) How were these mountain fires lighted? They brought long staves of cedar wood, and shoots, and sticks from oil trees, and the scraps of flax, which were [all] tied on the top of [the staves] with twine; [with these, the court's agent] went to the top of the mountain, and lighted the fire; and waved them to and fro, upward and downward, until he could see his fellow, [and] that [the latter] was doing the same on the top of the next mountain; and so too, [this process was repeated with regards to the next fellow] on the top of the third mountain.

(1) They would not tie the lamb up [for slaughtering, as was normally done], but would bind it [right forelimb to right hind limb and left forelimb to left hind limb]. The ones who won [the right] to [carry] the limbs would hold it [as it was being slaughtered]. This is how they would bind it: its head would face south and its face turned [to face]to the west. The one slaughtering it stood to the east [of the lamb] with his face to the west. [The Tamid offering] of the morning was slaughtered on the north western corner [of the altar], on the second ring. The [Tamid offering] of the evening was slaughtered on the north eastern corner on the second ring. The slaughterer would slaughter and the one who [was designated] to receive [the blood] would receive it and go to the north eastern corner [of the altar] and tossed it to the east and north. [Then he went to] the south western [corner] and tossed it to the west and south. The rest of the blood was poured on the southern base [of the altar].

(8) He came to his bull and his bull was standing between the Ulam [entrance hall] and the altar, its head to the south and its face [turned] to the west. And the priest stood on the east side facing the west. He laid both his hands upon it and confessed. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the Torah of Moses Your servant: 'For on this day shall atonement be made for you'," etc. [to cleanse you of all your sins; you shall be clean before the Lord] (Leviticus 16:30). And [when the people heard the four letter Name] they answer after him: “Blessed be the Name of His glorious Kingdom forever and ever”.

(4) Pious people and men of [great] deeds would dance before them with lit torches in their hands, and says before them words of song and praise. And the Levites [would play] with lutes, and harps, and cymbals, and trumpets, and countless musical instruments, upon the fifteen steps which descent into the women's court, corresponding with the fifteen songs of ascents in the Psalms, that upon them the Levites would stand with their musical instruments and sing. And two priests would stand at the upper gate, which descends from the court of the Israelites to the women's court, with two trumpets in their hands. When the rooster [first] crowed, they would blow a tekiyah [a steady blast], and a teruah [a broken blast], and [another] tekiyah. When they arrived at the tenth step, they would [again] blow a tekiyah, and a teruah, and a tekiyah. When they arrived at the court, they would [for a third time] blow a tekiyah, and a teruah, and a tekiyah. They went on, blowing and walking, until they arrived at the gate that goes out to the east. When they arrived at the gate that goes out to the east, they turned their faces westward [towards the Temple], and said, "Our ancestors, who were in this place, their backs were [turned] towards the Temple of Hashem, and their faces eastwards, and they would bow eastward to the sun; but we, our eyes are [raised] towards God." Rabbi Yehudah says: they would repeat and say, "We are for God, and our eyes are towards God."

(4) He [the priest] arranged the large pyre towards the east [side of the altar], and it "looked" [small openings] towards the east [side] and the ends of the inner logs would touch the Tapuach. There was space between the logs from where they would ignite the twigs.

(5) If she says "I am impure," she breaks her Ketubah [monetary settlement payable to a married woman upon divorce or the death of her husband], and she departs. And if she says "I am pure," they bring her up to the eastern gate by the entrance of the Gate of Nicanor, where suspected adulteresses [warned by their husbands against seclusion with a particular man] are made to drink, where they purify women after childbirth, and where they purify metzoraim [people afflicted with a disfiguring skin disease]. And a priest grasps her garment--if it tears, it tears; if it unravels, it unravels--till he has bared her bosom, and he loosens her hair. Rabbi Yehudah says: if her bosom is beautiful, he does not bare it; if her hair is beautiful, he does not loosen it.

(4) All of the walls that were there [around the Temple] were high except for the Eastern wall, so that the Kohen who would burn the [red] heifer could stand on top of Mount of Anointing [Olives] and see the opening of the vestibule [over the eastern wall] the time that he sprinkled the blood [of the red heifer].

(10) He then takes from the Log [specific unit of volume] of oil and pours some on the palm of his friend [the other priest]. If he poured it into his own palm it is valid. He dips [his finger in the oil] and sprinkles seven times towards the Holy of Holies and before every sprinkling there was a dipping. He then came to the leper and wherever he placed the blood, there he places the oil, as it says (Leviticus 14) "On the place of the blood of the guilt-offering. What remains from the oil in the palm of the priest he should place on the head of the person being purified to atone." If he placed it he atones, if not he does not atone, says Rabbi Akiva. Rabbi Yochanan ben Nuri says, they are the leftover of a commandment and regardless of whether he places it or he does not place it he atones but we consider him as if he did not atone. If part of the Log was deficient before he poured it, he must refill it, once he pours it out he must bring another as in the beginning, says Rabbi Akiva. Rabbi Shimon says, if the Log was deficient before he placed it he must refill it, once he placed it he must bring another as in the beginning.

(1) [If] a red heifer was burned outside of its specific spot [on the Mount of Olives], and similarly [if] the [special] goat sent away [to the desert wilderness outside of Jerusalem on Yom Kippur] was offered outside [the Temple precincts], [these acts] do not make one liable, as it says (Leviticus 17:4) "And to the opening of the Tabernacle he did not bring it" [if] something is not fit to be brought to the door of the Tabernacle, one is not liable [for offering it outside].

(6) The commandment of the cedar wood is that its length should be one cubit and its width should be a quarter of the leg of a bed, cutting one piece to two and then those two to four. The commandment of the hyssop is that it should not be Greek hyssop or blue hyssop or Roman hyssop or desert hyssop or any type of hyssop which has an accompanying name.

(3) How would they do [the reaping of the omer]? The agents of the court would go out on the eve of the holiday and they would make them into bundles while they were still attached to the ground so that they would be easy to cut. And all cities that were near there would come so that it would be cut with a great fanfare. Once it got dark, [the reaper] would say to them, "Has the sun set?" and they would answer "Yes!". Has the sun set? and they would answer "Yes!" "With this a sickle?" and they would answer "Yes!", "With this a sickle?" and they would answer "Yes!" "Into this a basket?", and they would answer "Yes!", "Into this a basket?" and they would answer "Yes!" On Shabbat, he would say to them, "Is it Shabbat?" and they would answer "Yes!", "Is it Shabbat?" and they would answer "Yes!" "Shall I reap?" and they would answer "Reap!" "Shall I reap?" and they would answer "Reap!" Three times for each question and they would answer, "Yes! Yes! Yes!" Why so much? To prove wrong the Baitusim [a sect akin to the Sadducees, who rejected the Oral Torah] who would say that the omer was only reaped on [the day] after [the first day of the Pesach] holiday.

(3) [The emissary from] Rabban Gamliel’s household would enter [the chamber] with his shekel between his fingers, and would throw it in front of the one who made the appropriation, while he who made the appropriation would direct his attention to it and place it into the basket. The one who made the appropriation would not make it until he first said to them [the witnesses]: “Should I make the appropriation?” And they would say to him three times: “Make the appropriation! Make the appropriation! Make the appropriation!”

(5) How is the mitzvah of the willow [branches] done? There was a place below Jerusalem, and it is called Motzah. They would descend to there and gather from there large willow branches, and they would come and stand them upright on the sides of the altar, with their tips inclining over the alter. They would blow a tekiyah [a steady blast], and a teruah [a broken blast], and a tekiyah. Every day they would circle the altar one time and say, "We beseech you Hashem, redeem us, please; we beesech you Hashem, bring prosperity, please." Rabbi Yehudah says: [they would say,] "Ani vaho, bring redemption, please." [The literal meaning of this latter phrase, which perhaps contains hidden numerical meanings or names of Hashem, is unclear.] And on that particular day [i.e. the seventh days of willow ritual], they would circle the altar seven times. At the hour of their departure, what did they say? "Beauty for you, O altar! Beauty for you, O altar!" Rabbi Eliezer says: [they would say,] "For Hashem and for you, O altar! For Hashem and for you, O altar."

(8) The portion read by the king: How so? At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they made a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The sexton takes a Torah scroll and passes it to the head of the synagogue, the head of the synagogue passes it to the deputy, who passes it to the high priest, and the high priest passes it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother, you are our brother!” He reads from the beginning of “These are the words” (ibid 1:1) until the Shema (ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid 28), until he finishes all the section. The blessings that the high priest blesses, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.

(7) The head of the court [then] said, "[The new month is] consecrated" and all the people answered after him, "Consecrated, consecrated." Whether [the new moon] had been seen at its time [meaning, on the first of the two possible days] or whether it had not been seen at its time, it was consecrated. Rabbi Eliezer bar Tsadok, said, "If it had not been seen at its time, it was not consecrated, because it had already been consecrated by the Heavens [on the second day]."

(4) She barely finishes drinking before her face becomes green, her eyes bulge, and she [seems] filled with sinews (or "veins"), and they [the priests] say, "remove her, remove her!" so she does not defile the courtyard. If she has merit, it [the effects described above] would be suspended for her. There is merit that suspends for one year, there is merit that suspends for two years, there is merit that suspends for three years. From here Ben Azai says: A man is obligated to teach his daughter Torah, for if she drinks [as a suspected-adulteress], she will know that the merit suspends it for her. Rabbi Eli'ezer says: Whoever teaches his daughter Torah is considered as if he taught her foolishness. Rabbi Yehoshua says: A woman desires a kav and foolishness more than nine kavs and abstinence. He would say: A foolish pious man, a cunning evil man, an [excessively] abstinent woman, and the self-flagellations of ascetics, all these destroy the world.

(6) The Mitzvah of Chalitzah [is as follows]: He [the Yavam] and his Yevamah come to a court and they advise him according to circumstances, for it is said, "And the elders of his city shall call him, and speak to him," (Devarim 25:8), and she says, "My husband's brother refuses to raise up for his brother a name in Israel; he will not perform for me the duty of a husband's brother" (Devarim 25:7). And he says, "I do not wish to take her" (Devarim 25:8). And they would recite [these statements] in the Holy language [Hebrew]. "Then shall the brother's wife approach him in the presence of the elders and loosen his shoe from his foot, and spit before him" (Devarim 25:9) - spit that can be seen by the judges. "And she shall respond and say, 'So shall it be done to the man who will not build up his brother's house'" (Devarim 25:9). This is as far as they read, but when Rabbi Hurcanus had [the text] read under the terebinth in the village of Etam, and had the passage completed, it became customary to read the whole passage. "And his name shall be called in Israel 'The house of him who had his shoe loosed'", (Devarim 25:10). It is a Mitzvah upon the judges but it is not a Mitzvah upon the students. Rabbi Yehudah says: It is a Mitzvah upon all standing there to state, "The man who had his shoe loosed! The man who had his shoe loosed! The man who had his shoe loosed!"

(1) How does one purify the leper? He would bring a new earthenware pitcher and place within it a Revi'it [specific unit of volume] of spring water and bring two wild birds. He slaughters one of them over the earthenware vessel and the spring water. He digs and buries it before him. He takes cedar wood, and hyssop and a red string and ties them together with the ends of the string. He surrounds them with the tips of the wings and the tip of the tail of the second one. He dips and sprinkles seven times on the back of the hand of the leper. Some say on his forehead. And so too would he sprinkle on the outer lintel of the house.

(2) How do they bring the Bikkurim up [to Jerusalem]? All the cities of a Ma'amad [one of 24 regions, each of which sent in turn a delegation to the Temple to be present and represent the entire people at the public sacrifices] would go into [central] city of the Ma'amad and sleep in the streets of that city without going into the houses. When they arose, the supervisor would say, "Arise! Let us go up to Zion, to the house of the Lord our God!"

(1) All offerings which are not offered for their own sake are valid, but they have not fulfilled the obligations of [their] owners. [This is true] except for the Passover offering and the Chattat [an offering brought to expiate sin]. The Passover offering [is invalid if not slaughtered for its own sake] at its appropriate time, and the Chattat [is invalid if not slaughtered for its own sake] at any time. Rabbi Eliezer says: Even the Asham [an offering brought to alleviate guilt]. The Passover offering [is invalid if not slaughtered for its own sake] at its appropriate time, and the Chattat and the Asham [are invalid if not slaughtered for their own sake] at any time. Rabbi Eliezer said: The Chattat comes [to atone] for sin and the Asham comes [to atone] for sin. Just as the Chattat that is not [offered] for its own sake is invalid, so too the Asham that is not [offered] for its own sake is invalid.

(4) [If] the Passover offering and the Chattat were not slaughtered for their own sake, [or if the priest] did not collect [the blood from these sacrifices] for its own sake, or did not carry [the blood to the altar] for its own sake, or did not sprinkle [the blood] for its own sake; or [if he performed these acts both] for their own sake and not for their own sake; or [both] not for their own sake and for their own sake - they are invalid. How can it be both for their own sake and not for their own sake? [The priest acted] for the sake of a Passover offering and for the sake a Shelamim. [A priest acting] not for its own sake and for its own sake [would be if he acted] for the sake of a Chattat and for the sake of a Passover offering. For an offering can be invalidated through four things: through slaughtering, and through collecting [the blood], and through carrying [the blood to the altar], and through dashing [the blood on the altar]. Rabbi Shimon validates carrying [regardless of intent], for Rabbi Shimon used to say: It is impossible [to offer a sacrifice] without slaughtering, and without collecting [the blood], and without dashing [the blood], but it is possible [to offer a sacrifice] without carrying [blood] - one slaughters at the side of the altar and dashes [it from where he stands]. Rabbi Eliezer says: [If] one carries [blood] in a case where he needs to carry it, [improper] thought invalidates [the offering]; [if] he carries it in a case where he does not need to carry, [improper] thought does not invalidate [the offering].

(1) All grain offerings from which handfuls were taken not for their own sake are valid, but they do not fulfill the obligation of their owners. [This is true] except for the grain offering of a sinner or the grain offering brought out of jealousy [by the suspected adulteress]. The grain offerings of a sinner and of jealousy from which handfuls were collected not for their own sake, or that were put into a vessel, or that were brought [to the altar], or were burned not for their own sake, or one [action was done] for their own sake and the other not or their own sake, or one [action was done] not for their own sake and one [was done] for their own sake, they are invalid. What [is meant by] ["an action done] for their own sake and [one done] not for their own sake?" For the sake of the grain offering of the sinner and for the sake of the voluntary grain offering. [And what is meant by "an action done] not for their own sake and [one done] for their own sake"? With the intent of a voluntary grain offering and with the intent of a grain offering of a sinner.

(2) If the Pesach sacrifice had been slaughtered without specific intention for it, or that its blood has been received or been brought to the altar or sprinkled, without specific intention for it; or [that one sacrificial act had been done to it] with specific intention for it, and [another] without specific intention for it, or [that one sacrificial act had been done to it] without specific intention for it, and [another] with specific intention for it,—it is disqualified. What is meant by '[one sacrificial act had been done to it] with specific intention for it, and [another] without specific intention for it?' [It is when at first some sacrificial act was done to it] with the intention that it be a Pesach sacrifice, and [another act, subsequently] with the intention that it be a shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar]. [What is meant by 'one sacrificial act had been done to it] without specific intention for it, and [another] with specific intention for it?' [It is when at first some sacrificial act was done to it] with the intention that it be a shelamim, and [another act, subsequently] with the intention that it be a Pesach sacrifice.

(6) Each offering is offered for six objectives: For the sake of the offering, for the sake of the one who brings the offering, for the sake of God, for the sake of [burning parts of it in] the [altar] fires, for the sake of the smell [of the offering as it burns], for the sake of the aroma [for God]. And [with regard to] the Chattat and the Asham, [these are also brought] for the sake of the sin [for which they atone]. Rabbi Yose said: Even if an individual did not have one of these [objectives] in mind the sacrifice is still valid, because it is a stipulation of the court that [only] the intentions of the one performing the service matter [rather than those of the owner].

(1) All offerings whose blood was collected by a non-priest, [or] by an Onen [a person whose close relative has died but has not yet been buried], [or] by a Tevul Yom [a person who has immersed that day for purification but who must wait for night-fall to be fully pure], [or] by a person who lacks [priestly] garments, [or] by a Mechusar Kippurim [one who has purified himself via immersion but still needs to bring a sacrifice before eating from offerings], [or] by a person with unwashed hands and feet, [or] by an uncircumcised person, [or] by an impure person, [or] by a person who is sitting, [or] by one who is standing on vessels, [or] on an animal, [or] on his friend's feet - these [offerings] are invalid. If one collected [the blood] with his left [hand], he has invalidated [the offering]. Rabbi Shimon deems it valid. [If the blood] spilled on the floor and he [a priest] collected it, it is invalid. If he sprinkled it [the blood] on the ramp, [or at a spot] not next to the base [of the altar], [or] if he sprinkled [blood] that should be sprinkled below [the altar's midpoint] above [it], [or if he sprinkled blood] that should be sprinkled above the altar's midpoint] below [it], or [if he sprinkled blood] that should be [sprinkled] inside [the Temple on the inner altar, on the] outside [altar], or [if he sprinkled blood] that should be [sprinkled on the] outside [altar] on the inside [altar], it is invalid but he is not subject to Karet [excision at the hands of Heaven].

(10) These are the sacrifices that must be sacrificed in the Tabernacle[even when the Bamot were permitted]: Sacrifices consecrated [specifically] for the Tabernacle. Communal sacrifices were sacrificed at the Tabernacle, and personal sacrifices [could be offered] at the Bamot. Personal sacrifices that were consecrated [specifically] for the Tabernacle, [had to be] sacrificed at the Tabernacle, and if [the individual] sacrificed them at a Bamah, he is exempt. What differentiates a personal Bamah from a communal Bamah? Laying the hands [on the animal], and slaughtering it in the north [of the altar], and dashing [the blood] around [the altar, on the corners], and waving [certain sacrifices], and bringing [the meal-offering]. Rabbi Yehudah says: The meal-offering cannot [be brought at a Bamah], nor are Kohanim [necessary there], nor are priestly garments, nor are service vessels, nor is the pleasing aroma, nor is a dividing blood line [the red marking on the altar indicating where blood should be dashed], nor is washing the hands and feet [necessary there]. But [the Tabernacle and the Bamot] are similar with regard to time, and Notar [a sacrifice that becomes unfit due to being unconsumed past the permitted time], and impurity.

(10) These are the sacrifices that must be sacrificed in the Tabernacle[even when the Bamot were permitted]: Sacrifices consecrated [specifically] for the Tabernacle. Communal sacrifices were sacrificed at the Tabernacle, and personal sacrifices [could be offered] at the Bamot. Personal sacrifices that were consecrated [specifically] for the Tabernacle, [had to be] sacrificed at the Tabernacle, and if [the individual] sacrificed them at a Bamah, he is exempt. What differentiates a personal Bamah from a communal Bamah? Laying the hands [on the animal], and slaughtering it in the north [of the altar], and dashing [the blood] around [the altar, on the corners], and waving [certain sacrifices], and bringing [the meal-offering]. Rabbi Yehudah says: The meal-offering cannot [be brought at a Bamah], nor are Kohanim [necessary there], nor are priestly garments, nor are service vessels, nor is the pleasing aroma, nor is a dividing blood line [the red marking on the altar indicating where blood should be dashed], nor is washing the hands and feet [necessary there]. But [the Tabernacle and the Bamot] are similar with regard to time, and Notar [a sacrifice that becomes unfit due to being unconsumed past the permitted time], and impurity.

(5) The High Priest served in eight vestments, and the ordinary priest in four. The ordinary priest wore a tunic, pants, hat, and belt. The High Priest added to these the breastplate, the efod [apron], robe, and tsits [forehead plate]. They were only allowed to question the urim vetumim [oracular device carried in the breastplate] while wearing these eight vestments. The urim vetumim was only questioned on behalf of the king, court, or someone the community requires [for leadership].

(1) [If] a red heifer was burned outside of its specific spot [on the Mount of Olives], and similarly [if] the [special] goat sent away [to the desert wilderness outside of Jerusalem on Yom Kippur] was offered outside [the Temple precincts], [these acts] do not make one liable, as it says (Leviticus 17:4) "And to the opening of the Tabernacle he did not bring it" [if] something is not fit to be brought to the door of the Tabernacle, one is not liable [for offering it outside].

(8) If two came out at the same time, he counts them two at a time. If he counted [the two] as one, the ninth and the tenth are spoiled. If the ninth and the tenth came out at the same time, the ninth and the tenth are spoiled. If he called the ninth "tenth", the tenth "ninth" and the eleventh "tenth", all three are holy: the ninth may be eaten when it becomes blemished, the tenth is the tithe and the eleventh is sacrificed as a shelamim offering, and it can make a temurah- [these are] the words of Rabbi Meir. Rabbi Judah said: can one temurah make another temurah? They said in the name of Rabbi Meir: if it were a temurah, it would not have been sacrificed. If he called the ninth "tenth", tenth "tenth" and the eleventh "tenth", the eleventh is not holy. The following is the general rule: wherever the name of the tenth [animal] has not been uprooted, the eleventh is not holy.

(10) [If] blood that [requires] one application became mixed with [other] blood that [also requires] one application, they [should apply] one application. [If] blood that [requires] four applications [became mixed with blood that requires] four applications, they [should apply] four applications. [If] blood that [requires] four [applications became mixed] with [blood] that [requires] one, Rabbi Eliezer says: They [should apply] four applications. Rabbi Yehoshua says: They [should apply] one application. Rabbi Eliezer said to him [that by doing so] one violates [the commandment of] "Do not detract [from the Torah's commandments]". Rabbi Yehoshua said to him [that by following his approach] one violates [the commandment of] "Do not add [to the Torah's commandments]". Rabbi Eliezer said to him: "Do not add" only applies if it is by itself. Rabbi Yehoshua said to him: "Do not detract" [too] only applies if it is by itself. And Rabbi Yehoshua further said: When you apply [extra] you actively violate "Do not add"; [but] when you do not apply, you violate "Do not detract" but you do it passively.

(4) They would bring him the goat. He would slaughter it and receive its blood in a bowl. He entered [again] into the place where he had entered, and stood [again] on the place on which he had stood, and sprinkled once upwards and seven times downwards, and he did not intend to sprinkle [simply] upwards or downwards but rather like one who cracks a whip. And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and place [the bowl] on the second stand in the Heikhal. Rabbi Yehudah said: there was only one stand there. He would take the blood of the bull and put down the blood of the goat, and sprinkle from it upon the curtains facing the Ark outside, once upwards, seven times downward, intending to sprinkle neither [simply] upwards nor downwards, but rather like one who cracks a whip. Thus would he count [as above]. Then he would take the blood of the goat, and put down the blood of the bull, and sprinkle from it upon the curtain facing the ark outside once upwards, seven times downwards [as above]. Then he would pour the blood of the bull into the blood of the goat, emptying the full vessel into the empty one.

(3) If one slaughters an offering [with the intention] of eating something that is not usually eaten, or of burning something [on the altar] that which is not usually burned [on the altar] - it is valid. Rabbi Eliezer invalidates it. [If one slaughters an offering with the intention] of eating something that is usually eaten or of burning something that is usually burned - [if it was] less than a olive's bulk, it is valid. [If he intended] to eat half an olive's bulk and to burn half an olive's bulk - it is valid because eating and burning are not combined.

(1) If he took the handful from the grain offering intending to eat [outside its proper place or after its proper time] a part that it is not usual to eat or to burn [outside its proper place or after its proper time] a part that it is not usual to burn, [the offering] is valid. Rabbi Eliezer invalidates [it]. [If he intended] to eat less than an olive's bulk of a part that it is usual to eat, or to burn less than an olive's bulk of a part that it is usual to burn, [the offering] is valid. [If he intended] to eat a half an olive's bulk and to burn a half an olive’s bulk, [the offering] is valid, for eating and burning are not reckoned together.

(5) Two Kabim [of dough], this one had its Challah removed on its own, and this one on its own, and then one goes back and made of them one batch of dough: Rabbi Akiva exempts, but the Sages make it liable. It turns out that the stringency [of his ruling] leads to the leniency [of his other ruling].

(2) A zaken mamre [who rebels] against [a ruling of] the court—as it is written, (Deuteronomy 17:8) "If there arise a matter too hard for thee in judgment, etc." There were three courts there, one sitting at the entrance of the Temple Mount, one sitting at the entrance of the Temple Courtyard, and one sitting at the Chamber of Hewn Stone. They come to the one at the entrance of the Temple Mount, and say, "Thus I have expounded and thus have my fellows expounded"; "Thus I have taught and thus have my fellows taught." If they heard [the teaching], they tell them. If not, they come to those at the entrance of the Temple Courtyard, and say, "Thus I have expounded and thus have my fellows expounded"; "Thus I have taught and thus have my fellows taught." If they heard [the teaching], they tell them. If not, they all come to The Great Court in the Chamber of Hewn Stone, from which Torah goes out to all of Israel, as it is says, (Deuteronomy 17:10) "from that place which the Lord shall choose." [If] he returned to his city and taught again the way he taught [previously], he is exempt. [But if] he ruled [for others] to act [in accordance with his deviant teaching], he is liable, as it says, (Deuteronomy 17:12) "and the man that doeth presumptuously": he is not liable until he rules [for others] to act [in accordance with his deviant teaching]. A student [of his] who rules [for others] to act [in accordance with his teacher's deviant teaching] is exempt; it results that his stringency [that his is not qualified to offer practical instruction] is his leniency [that he is exempt from punishment].

(5) The following religious acts may be done during the whole of the day [on which they are obligatory], viz.:—The reading of the Megillah; of the Hallel; the sounding of the cornet; the use of the loolab, or palm-branch; the prayer at the additional offering; the additional offering; the confession of sin on sacrificing the bulls; the confession to be made on bringing the [second] tithe; the confession of sin by the high priest on the day of atonement; the imposition of hands [on a sacrifice]; the slaughtering of a sacrifice; the waving of the offering; the bringing it to the altar; the taking of the handful of flour (Lev. 2:2); the burning with incense of the fat of a sacrifice on the altar; the pinching or wringing off the head of fowls brought as sacrifices (Lev. 1:15); the receiving of the blood of a sacrifice; the sprinkling thereof on the altar; the giving the bitter waters to drink to a woman suspected of adultery; the striking off of the heifer's neck (Deut. 21:4); and the purification of a leprous person.

(2) Vessels finished in purity must be immersed [so that they can be used for] kodesh, but do not need to be immersed for terumah. A vessel unites with its contents [if any become impure] for kodesh, but does not unite for terumah. The fourth [degree of impurity] invalidates kodesh, but [no further than] the third [degree of impurity] invalidates terumah. Regarding terumah, if one hand of a person becomes impure, his other hand is still pure. Regarding kodesh, he must immerse both hands, for one hand makes the other hand impure regarding kodesh, but not terumah.

(4) An earthenware vessel that has three lips, if the inner one extends, everything is pure; if the outer one extends, everything is impure. If the middle one extends, from it to the inside is impure, and from it to the outside is pure. If they were all even, Rabbi Yehudah says the middle one is divided, but the Sages say the entire vessel is pure. When does an earthenware vessel become susceptible to impurity? When it is fired in the kiln, and this completes its work.

(5) If [over the hatch] there were vessels made of dung, stone vessels, or vessels of [unbaked] earth, everything [in the upper story] remains pure. If it was a vessel known to be pure for Kodesh [holy items] or for the Chatat [purifying waters of the red heifer], everything is pure, since everyone is trusted with regard to the Chatat. For the [above-mentioned] vessels are pure and earthenware vessels are pure (and) protect with the walls of tents.

(5) From Modi'im and inwards [toward Jerusalem], they [amei ha-aretz] are trusted in regard to earthenware vessels. From Modi'im and outwards, they are not trusted. How so? If the potter selling pots entered inwards of Modi'im, then the same potter in regard to the same pots, and regarding the same buyers, is trusted. If he went outwards from Modi'im, he is not trusted.

(3) If one loses something during the day and finds it that day, it is pure. If [he loses it] during the day and he finds it that night, or at night and he finds it the next day, or that day and finds it the next day, it is impure. This is the rule: Anything which the night, or part of it, passed over it [while it was lost] is impure. If one spread out vessels in a public domain they are pure. If [he did so] in a private domain they are impure, but if he was guarding them they are pure. If they fell [beyond his view] and he went to retrieve them, they are impure. If his bucket fell into the pit of an am ha'aretz, and he [the owner] went to bring something with which to bring it up, it is impure because it was left it in the domain of an am ha'aretz for even one moment.

(1) A potter who left his pots and went down to drink, the inner pots are pure but the outer ones [those facing the road or public domain] are impure. Rabbi Yose says: to which cases does this apply? To unbound ones; but if they are tied together, everything is pure. One who gives over his [house] key to an am ha'aretz [a non-learned person, assumed to be impure], the house is pure, because he only gave over to him [the rights of] the guarding of the key.

(1) On the evening of the fourteenth [of Nissan] we check for leavened bread by candlelight. Any place which we do not bring leavened bread into does not require checking. And why did [the sages] say [that we must check up to] two rows in the wine cellar? [It is] a place which we bring leavened bread into. The House of Shammai say: Two rows upon the entire wine-cellar. The House of Hillel say: The two outer rows, which are the uppermost.

(6) [If] a stone [sits] in a pumpkin one may draw water with it [the pumpkin] if the stone does not fall out, but one may not draw water with it [if the stone] does [fall out]. [If] a vine-branch is tied to a pitcher, water may be drawn with it on Shabbat.

(3) Black calla lily that has passed the Sabbatical year, Rabbi Eliezer says: If the poor have gathered its leaves, they have gathered [and nothing further is required]; but if not, one must reckon with the poor [and pay them for what grew during the Sabbatical year]. Rabbi Yehoshua says: If the poor have gathered its leaves, they have gathered; but if not, the poor are not owed a reckoning from him.

(8) A vessel of Terumah that has developed in it a chance that it is impure: Rabbi Eliezer says, if it had been deposited in a neglected place, one should deposit it in a hidden place; and if it was uncovered, one should cover it. Rabbi Yehoshua says, if it had been deposited in a hidden place, one should deposit it in a neglected place; and if it was covered, one should uncover it. Rabban Gamliel says, one should not do anything new to it.

(4) The covering stone and the supporting stone of a grave impurify through touching and through overshadowing, but not through carrying. Rabbi Eliezer says, they do impurify through carrying. Rabbi Yehoshua says, if there is grave-dust under them, they impurify through carriage, but if not, they do not impurify through carrying. What is the supporting stone? It is that upon which the covering stone is buttressed. The stone that buttresses the supporting stone, however, is pure.

(17) The base of the goldsmiths’ anvil is susceptible to impurity, but that of the blacksmiths is pure. A sharpening-board which has a receptacle for oil is susceptible to impurity, but one that has none is pure. A writing-tablet that has a receptacle for wax is susceptible to impurity, but one that has none is pure. A straw mat or a tube of straw: Rabbi Akiva declares it is susceptible to impurity, but Rabbi Yohanan ben Nuri declares it pure. Rabbi Shimon says: the hollow stalk of colocynth is subject to the same law. A mat of reeds or rushes is pure. A reed-tube that he cut for receiving anything remains pure until he removes all the pith.

(1) The blood of a niddah [a female who has menstrual discharges which render her impure] and the flesh of a corpse render impurity when damp, and render impurity when dry. But the discharge [of a zav, a male who has certain types of atypical genital discharges which render him impure], and the phlegm [of a zav], and the spit [of a zav], and a [dead] vermin, and carrion, and semen render impurity when damp but do not render impurity when dry. If they can be steeped [in water] and thereby revert to their original condition, they render impurity when wet and render impurity when dry. And how long must they be steeped? In lukewarm water, from a time to that time [twenty four hours later]. Rabbi Yose says: the dry flesh of a corpse, if it cannot be steeped and thereby reverted to its original condition, is pure.

(4) All are qualified to read the Megillah, with the exception of a deaf-mute, a shoteh, or a minor; but Rabbi Yehudah allows it to be said by a minor. The following religious acts may not be done before sun-rise on the day on which they are obligatory, viz.:—To read the Megillah, to circumcise, to bathe [on the seventh day of the purification of an unclean or defiled person], to sprinkle [the unclean as a purification]; nor may a woman [who had experienced her menses beyond the usual time, and who was to] wait a day [before she might bathe] do so before the sun-rise of that day. But if any of these acts have been done at any period after day-break, they are valid.

(2) One may pour [water for washing] onto the hands from all [kinds of] vessels, even from vessels of bovine dung, from vessels of stone, or from earthen vessels. One may not pour [water for washing] onto the hands out of the sides of vessels [i.e. from vessel fragments], nor using the [broken off] bottom of a large jug, nor using the bung of a cask, nor may one pour [water] onto [the hands of] his fellow out of the hollow of his [own] hand, since one may only fill, sanctify, or sprinkle the chatat waters [the waters containing the ashes of the red heifer, used as part of the purification ritual] with a vessel, nor may one take them into one's hands. And nothing can be preserved [from being rendered impure, in cases of an impurity caused by being overshadowed by an enclosed area containing an Origin of impurity] by means of a tight seal [which can sometimes protect against an overshadowing impurity], unless it is [contained within] a [whole] vessel. And something can only be preserved from [being rendered impure by an impure object contained beside it within] an earthenware vessel if it is itself a vessel.

(1) If one places vessels under a [drain] pipe, whether they are large vessels or whether they are small vessels, or even vessels made from feces, stone vessels, or earthen vessels, [if rainwater flowed through the pipe and into them] they invalidate a mikveh [a gathering of water collected by natural means and immersed in for purification; if the waters flow through these vessels and into a mikveh they invalidate it, since they are considered drawn waters]. Whether one places them [under the drainpipe] or forgets them, [this still applies,] according to Beit Shammai. And Beit Hillel consider it pure [i.e. the waters do not render a mikveh invalid from being able to purify] in the case of one who forgets. Rabbi Meir says: they voted [on this matter], and Beit Shammai had the majority over Beit Hillel. And they [Beit Shammai] agree in case of one who forgets [vessels] in a courtyard, that it [a mikveh into which rainwater from those vessels was poured] is pure. Rabbi Yose says: the disagreement still stands in its place.

(1) The following vessels protect their contents when they have a tightly fitting cover: those made of cattle dung, of stone, of clay, of earthenware, of sodium carbonate, of the bones of a fish or of its skin, or of the bones of any animal of the sea or of its skin, and wooden vessels that not subject to impurity. They protect whether [the covers close] their mouths or their sides, whether they stand on their bottoms or lean on their sides. If they were turned over with their mouths downwards they afford protection to all that is beneath them to the deep. Rabbi Eliezer declares this impure. These protect everything, except that an earthen vessel protects only foods, liquids and earthen vessels.

(1) People and vessels act like tents to impurify but not to protect purity. How so? If four people were carrying a slab, if the impurity is under it, the vessels on top of it are impure. If the impurity was on top of it, the vessels underneath it are impure, but Rabbi Eliezer declares [them] pure. If it was placed down on four vessels even if they are made of dung, stone, or earth, if the impurity is underneath the vessels on top are impure and if the impurity is on top the vessels underneath are impure. If it was placed on four stones or on top of any living thing, if the impurity is underneath, the vessels on top of it are pure and if the impurity is on top the vessels underneath are pure.

(2) From where [do we know] that a ship is not subject to impurity [literally: is pure]? Because it states, "The way of a ship in the midst of the sea," (Mishlei 30:19). From where [do we know] that in a garden-bed that is six hand-breadths by six hand-breadths, one may sow five [different kinds of] seeds - four [kinds] on the four sides of the garden-bed, and one in the middle? Because it states, "For as the earth brings forth her growth and as the garden causes the things grown in it to blossom," (Yeshaya 61:11). The text does not say, "its seed" but "the things grown in it."

(3) The pure ones (that cannot be rendered impure) among clay vessels are: a tray that does not have a rim; a split poker; a roaster's rack; pipes - even though [they are] bent, [or] even though [they have sections that] accumulate; a cover that is made for a bread basket; jars that are designed [to cover] grapes; a sailor's [floating] barrel; inner barrels at the bottom of the crushing [vats]; a bed; a chair; a bench, a table; a boat; a clay lamp - behold, these are pure. This is the general principle - every clay vessel that does not have an interior does not have an exterior [that can become impure].

(3) Netting placed over the mouth of an oven and slightly sinking into it, and having no frame: If a sheretz was in it, the oven becomes impure; if the sheretz was in the oven, the food in the netting becomes impure, since only vessels afford protection against an impurity in an earthen vessel. If a barrel full of pure liquids is placed beneath the bottom of an oven, and a sheretz is in the oven – the barrel and the liquids remain pure. If it was inverted, with its mouth over the air-space of the oven, and a sheretz was in the oven, the liquid that clings to the sides of the barrel remains pure.

(14) There are things that were created on the first day that are susceptible to impurity. On the second day, nothing created is susceptible to impurity. On the third day, there are things susceptible to impurity. On the fourth day and on the fifth day, nothing created is susceptible to impurity except for the wing of the vulture or an ostrich-egg that is plated. Rabbi Yohanan ben Nuri said: Why should the wing of a vulture be different from all other wings? Anything created on the sixth day is susceptible to impurity.

(7) [If] a woman said, "My husband died and then my father-in-law died", she may marry and collect her Ketubah, but her mother-in-law is forbidden [to marry]. If she [the mother-in-law] was the daughter of an Israelite [married] to a priest she may eat Terumah, these are the words of Rabbi Tarfon. Rabbi Akiva says: This is not the way to prevent her from sin, rather she is forbidden to marry and forbidden to eat Terumah. [If] an individual betrothed one of five women but does not know which [of them] he betrothed, [and] each one says, "He betrothed me" - he gives a bill of divorce to each one, and places [the value of] a Ketubah among them and bolts, these are the words of Rabbi Tarfon. Rabbi Akiva says: This is not the way to prevent him from sin, rather he must give a bill of divorce and a Ketubah to each one. [If] an individual stole from one of five people but does not know from which [of them] he stole, [and] each one says, "He robbed me" - he places the stolen object among them and bolts, these are the words of Rabbi Tarfon. Rabbi Akiva says: This is not the way to prevent him from sin, rather he must pay [the value of] the stolen object to each one.

(5) If two [men] sent two equivalent bills of divorce and they got mixed up, [each one] gives both [bills of divorce] to each [woman]; therefore, if one of them gets lost, the second one is nullified. If five men wrote a general statement [in a single bill of divorce], So-and-so divorces So-and so, and So-and-so divorces So-and-so, and the witnesses are [signed] at the bottom, they are all valid, and it must be delivered to each one. If the form is written [separately] for each one and the witnesses are [signed] on the bottom, whichever [bill of divorce] has [the names of the] witnesses read with it is is valid.

(5) A predated Pruzbul is effective, but a postdated one is ineffective. Loan-documents which are predated are ineffective, but postdated ones are effective. If one borrows from five different people, a Pruzbul must be written for each [of the lenders] individually. If five borrow from one person, only one Pruzbul may be written for all of them.

(5) One who balds his head, one who cuts the [hair] encircling the corners of his head, one who destroys the corners of his beard, and one who cuts [even] one cut [on himself] because of [mourning for] the dead, he is liable [for lashes]. If he made one cut because of [mourning for] five dead people, or five cuts because of [mourning for] one dead person, he is liable for each one. [For cutting] on his head, [he is liable] twice, one for one side and one for the other side [both sides of the head]. [For destroying] his beard, [he is liable] two for one side here and two for the other side and one at the bottom [the various corners of the face]. Rabbi Eliezer says, "If they all were taken off in one [motion], he is only liable for one." And he is only liable for taking them off with a straight razor. Rabbi Eliezer says, "Even with tweezers or pincers, he is liable.

(4) [If] a zav was lying on five benches or five money-bags, [if he was lying on them] lengthwise they are unclean, [if he was lying on them] breadthwise they are clean. [If] he slept [on them across their width and] there is doubt whether he turned over on them [along their length], they are unclean. If he was lying on six seats, [with] his two hands on two [seats], his two feet on two [seats], his head on one [seat], [and] his body on one [seat], only the one [seat] that was under his body is unclean. If he sood on two seats, Rabbi Shimon says, if they were distant from each other, they are clean.

(6) If one takes a fee to judge, one's rulings are invalid. [If one takes a fee] to testify, one's testimony is invalid. [If one takes a fee] to sprinkle [ashes of the red heifer] or to mix [them with water], the water is like cave water and the ashes are the ashes of a regular fire. If a priest was made impure to eat Terumah [by the one who took the fee], one must feed him, give him drink and anoint him. If the person was old, one must transport him on a donkey give him his wages like a worker [idled from his work].

(10) [With regard to] one who betroths with terumah [a portion of a crop given to a kohen which becomes holy upon separation, and can only be consumed by kohanim or their household], or with tithes, or with [sacrificial] gift portions [given to the kohen], or with the purifying water [used as part of the purification process of one who is impure due to contact with a corpse], or with the ash of the Red Heifer, she is betrothed, even if he is an Israelite [i.e., non-kohen].

(16) An arm of a scale or the leveling-rod that has a compartment in it for metal, and the yoke that has a compartment in it for money, and a poor person's cane that has a compartment in it for water, and a walking stick that has a compartment in it for a mezuzah or pearls - these are susceptible to impurity. And about all of these Rabbi Yochanan ben Zakkai said, "Woe is me if I speak! Woe is me if I do not speak!"

(2) How so? If a spindle was stuck into a wall and [a piece of dead body the size of] half an olive was below it and half an olive above it, even if they are not aligned, it is impure. We see that it spreads impurity to itself in any amount. If a potter was passing with a basket on his shoulder and one side of his overshadowed a grave, vessels on the other side are pure. If there is in the basket a handbreadth's space, they are impure. Mounds of dirt which are close to a city or a road whether new or old are impure, those far, the new are pure and the old are impure. What is considered close? Fifty cubits. What is considered old? Sixty years, says Rabbi Meir. Rabbi Yehuda says close means there are none closer than it and old means that no one remembers [when] it [was created].

(4) [If] one intends to carry out [an object] in front of him and it gets behind him, he is exempt; [if he intends to carry it] behind him and it gets in front of him, he is liable. In truth they [the Sages] said: [If] a woman carries out something in her petticoat [underskirt] she is liable, whether [she carries it] in front of her or behind her since it is liable to shift. Rabbi Yehudah says: The same [applies to] letter-carriers.

(10) The one who deposited coins with his neighbor, and he tied them up [in a package] and carried it over his shoulder, or he entrusts them to his minor son or daughter, and locked it up before them [in a way] that was not satisfactory, he is liable, because he did not guard [them] in the manner of guardians, [however] if he did guard [them] in the manner of guardians, he is exempt.

(1) These are the terefot [an animal with a mortal condition such that it would die within one year] for cattle: a puncture of the esophagus; and a split [width-wise] of the trachea; the membrane of the brain is perforated; the heart chamber is perforated; the spine is broken and its cord is split; the liver is removed and none of it remains; the lung which is punctured or missing - Rabbi Shimon says, "Only when it is punctured through the bronchial tubes;" the stomach was pierced; the abomasum was pierced; the gall-bladder was pierced; the small intestines were pierced; the inner rumen was pierced; or if the majority of the outer was ripped - Rabbi Yehuda says, "[For] the larger [animals] a tefach [a specific unit of length] and for the smaller [animals] the majority; the omasum or reticulum which were punctured to the outside; fallen from a roof; most of its ribs were fractured; or clawed by a wolf. Rabbi Yehuda says, "Clawed by a wolf for small cattle and clawed by a lion for large cattle. Clawed by a hawk for a small bird and clawed by a large bird for a large bird." This is the general rule: anything where something similar to it cannot live is a terefah.

(4) [If] rain water dripped into a jar [of fruit], Beit Shammai say: He must break it; Beit Hillel say: He can pour [the water] out. And they agree that he can reach his hand into it and take fruit from it and it is pure.

(7) Rabbi Akiva said: When I went down to Nehardea to intercalate the year, I found Nechemiah of Beit Delhi who said to me, "I heard that in the Land of Israel only Rabbi Yehudah ben Bava allows a woman to marry based on a single witness." And I said to him, "That is so". He said to me, "Tell them in my name: You know that the country is rife with soldiers; I have a tradition from Rabban Gamliel the Elder that we allow a woman to marry based on a single witness. And when I went and reported this before Rabban Gamliel he exulted in my words and said, 'We have found a colleague for Rabbi Yehudah ben Bava.' Through the conversation Rabban Gamliel recalled that people were killed at Tel Arza and Rabban Gamliel allowed their wives to marry based on a single witness, and they established a rule to allow women to marry based on a single witness, and they established a rule to allow women to marry based on [what] a witness [heard] from a witness, and based on [the testimony of] a slave, [or] based on [the testimony of] a woman, [or] based on [the testimony of] a maidservant. Rabbi Eliezer and Rabbi Yehoshua say: We do not allow a woman to marry based on [the testimony] of a single witness. Rabbi Akiva says: [We do] not [allow a woman to marry] based on [the testimony] of a woman, and not based on [the testimony] of a slave, and not based on [the testimony] of a maidservant, and not based on [the testimony] of relatives. They [the Sages] said to him: It once happened that some Levites went to Tzo'ar, the city of palm trees, and one of them fell ill on the journey, and he was brought to an inn [and left there]. And on their return they said to the woman innkeeper, "Where is our friend?" She said to them, "He died and I buried him", and they allowed his wife to marry. They said to him [Rabbi Akiva]: And shall the daughter of a priest not be as [trusted] as the woman innkeeper? He said to them: When the woman innkeeper is trusted [in this case that is because] the woman innkeeper brought out to them his staff, and his bag, and his Torah scroll that he had had with him.

(4) [If] a man fell into the water his wife is forbidden [to re-marry] whether or not the [body of] water has a [visible] end. Rabbi Meir said: It once happened that a person fell into a large pit and he emerged after three days. Rabbi Yose said: It once happened that a blind man went down to immerse in a cave and his escort went down after him, and they remained long enough for their souls to depart, and their wives were permitted to marry. And another incident happened in Asya with an individual who was lowered to the sea and only his leg came up. The Sages said: [If they retrieved a leg which was severed] from the knee and above [his wife] may marry, [if the leg was] from the knee and below she may not marry.

(9) He then went to the east of the Temple courtyard, to the north of the altar, the deputy High Priest at his right and the head of the [priestly] family [ministering that week] at his left. There were two goats and an urn was there, and in it were two lots. They were of boxwood and Ben Gamla made them of gold, and they would mention his name in praise.

(2) On comets, and on earthquakes, and on lightning and on thunder, and on storms say, “Blessed [be He] whose strength and might fill the world.” On mountains, and on hills, and on seas, and on rivers, and on deserts say, “Blessed [is He] who makes the works of the beginning.” R’ Yehuda says, “One who sees the great sea says, ‘Blessed [is He] who made the great sea,’ only if he sees it occasionally.” On rain and on good news say, “Blessed is He who is good and does good.” And on bad news say, “Blessed [are You] the true judge.”

(14) During the war with Vespasian they decreed against crowns worn by bridegrooms and against the bell. During the war with Quietus they decreed against crowns worn by brides and that nobody should teach their child Greek. During the final war they decreed that a bride should not go out in a palanquin inside the city, but our rabbis decreed that a bride may go out in a palanquin inside the city.

(1) There are three regions in regard to the Sabbatical [laws]. All [land] that was controlled by those who came up from Babylon, [that is,] from the Land of Israel until Kiziv, [its produce] may not be eaten and [it] may not be cultivated. And all [land] that was controlled by those who came up from Egypt, [that is,] from Kiziv until the river and until Amanah, [its produce] may be eaten, but [it] may not be cultivated. From the river and from Amanah and further, [its produce] may be eaten and [it] may be cultivated.

(8) Rabban Gamliel says, There are three regions with regard to [the laws of] Challah: From the land of Israel to Keziv, one [portion of] Challah; from Keziv to the river and to Amanah, two [portions of Challah - one to the fire and one to the priest, with [the one] to the fire having a minimum measure, and [the one] to the priest lacking a minimum measure; from the river and from Amanah and inward, two [portions of] Challah, one for the fire and one for the priest, with [the one] for the fire lacking a minimum measure, and [the one] for the priest having a minimum measure. And [a impure priest] who has immersed himself, but it is still day, may eat it. Rabbi Yosei says, he does not require immersion. But it is forbidden to Zavim [sing., Zav, males who have certain atypical genital discharges, which render them impure] and Zavot [sing., Zavah, females who have certain types of atypical genital discharges, distinct from their menses, which render them impure], to the Niddah [a female who has menstrual discharges which render her impure], and to women after childbirth. Though it may be eaten with a non-Kohen at the [same] table and it may be given to any Kohen.

(2) Three kings and four commoners have no share in the World to Come. The three kings are: Jeroboam, Ahab, and Manasseh. Rabbi Yehudah says, Manasseh does have a share in the World to Come, as it says (II Chronicles 33:13), "And [Manasseh] prayed unto Him; and He was entreated of him, and heard his supplication, and brought him back to Jerusalem into his kingdom." [The Sages] said to him, to his kingdom He brought him back, but He did not bring him back to life in the World to Come. The four commoners are: Balaam, Doeg, Achitophel, and Gehazi.

(3) If one rinsed baskets of olives or baskets of grapes in it [in a mikveh] and they changed its appearance, it is valid. Rabbi Yose says: dyed waters invalidate it if there are three log of them, but they do not invalidate it due to a change in appearance. If wine or olive juices fell into it and they changed its appearance, it is invalid. What should one do [in such a case]? One should wait until it rains and its appearance returns to that of water. If it contained forty se'ah [of valid waters], one can fill [water] by one's shoulder [i.e. drawn waters which one carried over] and add them into it, until its appearance returns to that of water.

(4) If wine or olive juices fell into it, and they changed its appearance in part [i.e. the appearance of part of the mikveh was changed], if it does not contain forty se'ah that have the appearance of water, one should thereby not immerse in it.

(5) If there are three log of [drawn] water, and a kortov of wine fell into them, and their appearance is thereby like that of wine, and they [that mixture] fell into a mikveh [containing fewer than forty se'ah], they have not rendered it invalid [as drawn waters, since their appearance is that of wine]. If there are three log of water less one kortov, and a kortov of milk fell into them, and their appearance is thereby [still] like that of water, and they fell into a mikveh, they have not rendered it invalid [since there is still less than three log, of drawn water]. Rabbi Yochanan ben Nuri says: everything follows the appearance.

(8) Mikvaot can be purified [i.e. made valid], a higher one by a lower one, and a distant one by a near one. How so? One brings a pipe of earthenware or lead [and puts one end in the upper mikveh], and puts his hand under [the other end of] it until it fills with water, and he brings it and touches it [to the lower and valid mikveh] even by a hair's width; that is sufficient [to render the upper mikveh valid]. If the upper [mikveh] contained forty se'ah [of valid waters], and the lower one had nothing, one can fill [water] by one's shoulder [i.e. drawn water which one carried over] and add to the upper one, until forty se'ah flow down into the lower one.

(4) [One is liable if he carries out] sufficient glue to put on the top of the lime twig [to trap birds]; sufficient pitch or sulfur to make a hole; sufficient wax to stop up a small hole [in a cask]; sufficient clay to make an opening for the crucible of a gold refiner. Rabbi Yehudah says: Enough to make a stand [for such a crucible]. Sufficient bran to place on the hole of a gold refiners’ crucible. Sufficient lime to cover the [finger] of the smallest of girls. Rabbi Yehudah says: Enough to cover her temples. Rabbi Nechemyah says: Enough to anoint her forehead.

(2) How do they tightly fit the cover? With lime or gypsum, pitch or wax, mud or excrement, crude clay or potter's clay, or any substance that is used for plastering. One may not make a tightly fitting cover with tin or with lead because though it is a covering, it is not tightly fitting. One may not make a tightly fitting cover with swollen fig-cakes or with dough that was kneaded with fruit juice, since it might cause it to become unfit. If he did make a tightly fitting cover [from such material] it protects.

(3) A woman may not go out with a needle that has an eye, nor with a ring that has a seal, nor with a diadem‎; nor with a perfume pouch, nor with a balsam-flask. And if [a woman] has gone out [with any of these] she is liable for a Chattat, these are the words of Rabbi Meir; but the Sages exempt her [regarding] a perfume pouch and a balsam-flask.

(2) [One is liable if] he carries out sufficient rope to make a handle for a basket; or sufficient reeds to make a handle for a sifter or a sieve. Rabbi Yehudah says: [To be liable for a reed one must carry out] enough to take the measure for a child's shoe. [One is liable if he carries out] enough paper to write a custom-collector's receipt, and one who carries out an [actual] custom-collector's receipt is liable. [One is liable if he carries out] enough used paper to wrap the mouth of a small perfume flask.

(9) How are the water libations done? A golden flask, that could hold three logim [a measure], was filled from the Shiloach [spring]. When they would arrive [with it] at the Gate of Water, they would blow a tekiyah, and a teruah, and a tekiyah. He [the priest] would then ascended the ramp [of the altar], and turned to his left; two silver basins were there. Rabbi Yehudah says: they were [made] of plaster, but their surfaces would darken from the wine. And they had perforations [at their bases] like two narrow nostrils, one [the basin for the wine, had a] wider [perforation], and one [the basin for the water, had a perforation that was] narrower, so that they would both run out at once. The western one was for water, and the eastern one was for wine. If one empties the one for water into the one for wine, or the one for wine into the one for water, one [nonetheless] fulfilled [the requirement]. Rabbi Yehudah says: The libations would be done with one log on each of the eight [days]. And they [the people] would say to the one doing the libations, "Raise your hands," because one time it happened that one [priest] poured the libations on his feet, and all the people pelted him with their citrons.

(4) [If] one writes two letters under one spell of unawareness, he is liable. He is liable if he writes in ink, or Sikra [an orange earth], or resin, or Kankantom [a copper based paint], or any substance that leaves a mark. [If one writes] on two [adjacent] walls [that form a] corner, or on two leaves of a tablet so that the [letters match up and] are read together, he is liable. [If] one writes on his flesh, he is liable. [If] one scratches [letters] on his flesh, Rabbi Eliezer deems him liable for a Chattat [an offering brought to expiate sin], but Rabbi Yehoshua exempts him.

(1) [If] one traps or wounds [any of] the eight Sheratsim [creeping animals] mentioned in the Torah, he is liable. [If] one wounds any other Shekatsim U'Remasim [small animals such as reptiles, insects or rodents which move by scurrying, creeping or slithering] he is exempt. [If] one traps [the latter] for [some] use he is liable; [if] for no use he is exempt. [If] one [traps] wild animals or birds that are in his domain [under his control] he is exempt; [if] one wounds them he is liable.

(1) The Origins of impurity: the sheretz [one of eight creeping creatures, whose identities are debated, and whose carcasses transmit ritual impurity upon contact], semen, that which is rendered impure by a dead body, the metzora [victim of a Divinely inflicted skin disease] while he is in his days of counting, a small amount of purifying water that is not enough to perform the sprinkling ceremony - can render persons and vessels impure through touch, and pottery vessels through the air, but they do not render impure when they are carried.

(2) Higher than these: the nevelah [an animal which died without proper slaughter] and purifying water of which there is enough to perform the sprinkling ceremony, as they render impure a person through carrying and clothing through touch, and without clothes [on an unclothed area of a person], by touch.

(7) A dog who ate the flesh of a dead body, and the dog died and was lying on the threshold, Rabbi Meir says, if his neck has a space that is a handbreadth he spreads the impurity, but if not he does not spread the impurity. Rabbi Yosi says we check the impurity, [if it is found] from the threshold and inside, the house is impure, [if found] from the threshold and out, the house is pure. Rabbi Elazar says if his mouth faces to the inside, the house is pure, but if it faces to the outside, the house is impure, since the impurity leaves by way of his rear. Rabbi Yehuda Ben Betaira says in either case the house is impure. How long does it stay in his innards? Three days from the time [of day it was eaten] to that time [of day three days later]. By birds and fish, long enough for it to fall in the fire and be burned, says Rabbi Shimon. Rabbi Yehuda ben Betaira says by birds and fish it is from the time [of day it was eaten] to that time [of day one day later].

(3) If one sees a seminal emission [followed by a second emission], he does not convey uncleanliness by way of zivah for a twenty four hour period [starting from the time of the sighting]. Rabbi Yose says, [only] that day. A non-Jew who saw a seminal emission and converted, he is immediately unclean by way of zivah. If one [a woman] saw [menstrual] blood or had difficulty [in labor], [the time prescribed for retroactively making things that she touched unclean] is a twenty four hour period. One who strikes his slave, the 'day or two' [that the Torah (Exodus 21:21) speaks of] is a twenty four hour period. If a dog ate the flesh of a [human] corpse, [the flesh remains] in its natural state for three days [twenty four hour periods].

(6) [If] a zav was on one pan a balance and food or liquid in the second pan, they are unclean. [In the case of] a corpse, everything [in the other pan] are clean except for a man [if a man is in the other pan and his pan went down and the corpse was raised]. This [is a case of] greater stringency applied to a zav than to a corpse, [but there is another case of] greater stringency applied to a corpse than to a zav . For a zav renders unclean by lying or sitting anything that is under him , to convey uncleanliness to people and garments, and [imparts into] whatever is above him madaf uncleanliness [uncleanliness arising from the unclean person's indirect contact], so that they render food and liquids unclean, [whereas] a corpse does not render them unclean. Greater stringency is found by a corpse, for the corpse conveys uncleanliness by overshadowing and imparts uncleanliness for seven days, which is not the case by a zav .

(2) Another general rule they said, Anything that is carried above a zav [even though there is no contact] becomes unclean and all things above which he [the zav] is carried is clean except objects on which he can sit or lie upon and a person. How so [does this law apply]? [If] the finger of a zav was under a layer of stones and one [a person] that is clean is [sitting] above, he renders unclean at two [levels] and renders unfit [terumah] at one [level more]. If he separated himself [from the source of unclenaliness], he renders unclean at one [level] and renders unfit [terumah] at one [level more]. If the unclean one was above, and the clean one below, he renders unclean at two [levels], and disqualifies [terumah] at one [level more]. If he separated himself [from the source of uncleanness], he renders unclean at one [level] and renders unfit [terumah] at one [level more]. [If] food, liquids or objects on which he can sit or lie upon or madaf [other articles] were above [the zav], he renders unclean at two [levels], and disqualifies [terumah] at one [level more]. If he separated himself [from the source of uncleanness], he renders unclean at one [level] and renders unfit [terumah] at one [level more]. If objects on which he can sit or lie upon were below [the zav], he renders unclean at two [levels], and disqualifies [terumah] at one [level more]. If he separated himself [from the source of uncleanness], he renders unclean at two [levels] and renders unfit [terumah] at one [level more]. If food, liquids and a madaf are below they are clean.

(5) Rabbi Yehoshua and Rabbi Yakim, leader of Hadar, testified about an [earthenware] jar that contained [ashes of the red heifer, biblically referred to as] the sin-offering, which was passed over an insect, that it was impure. Rabbi Eliezer declared it pure. Rabbi Pappayis testified about one who vows two Nazarite vows [each thirty days long], that if he cut his hair on the thirtieth day of the first [vow], he could cut his hair on the sixtieth day of the second one. If he had cut his hair on the day before the sixtieth day [i.e. the fifty-ninth day], he [nevertheless] fulfilled his Nazarite vows, because the thirtieth day [when he cut his hair for the first time] counts for him from the count [as both the end of the first vow and the beginning of the second vow].

(1) [If] one throws [an object] from a private domain to a public domain, [or] from a public domain to a private domain, he is liable; [if one throws an object] from one private domain to [a different] private domain with a public domain between [the two] Rabbi Akiva deems him liable; but the Sages exempt him.

(6) The commandment of the cedar wood is that its length should be one cubit and its width should be a quarter of the leg of a bed, cutting one piece to two and then those two to four. The commandment of the hyssop is that it should not be Greek hyssop or blue hyssop or Roman hyssop or desert hyssop or any type of hyssop which has an accompanying name.

(4) If there is an uncertainty as to whether they [i.e. the waters which one used to wash one's hands] have been used for any occupation or have not been used for any occupation, or an uncertainty as to whether they contained the required measure [for washing] or did not contain the required measure, or an uncertainty as to whether they were impure or pure [waters], their uncertainties [in all these cases] are pure, since they [i.e. the Sages] said: The uncertainty of hands regarding whether they can be rendered impure, or render impurity, or be rendered pure, is pure [i.e. in all those circumstances of uncertainty they are assumed to be pure]. Rabbi Yose says: regarding [the uncertainty as to] whether they can be rendered pure, they are impure. How so? If one's hands were pure, and before him are two impure loaves, and there is an uncertainty as to whether he touched or did not touch [the impure loaf]; or if one's hands were impure, and before him are two pure loaves, and there is an uncertainty as to whether he touched or did not touch [either of the loaves]; or if one of one's hands was impure and the other pure, and before him are two pure loaves, and he touched one of them, and there is an uncertainty as to whether he touched with the impure [hand] or with the pure one; or if one's hands were pure, and before him are two loaves, one impure and one pure, and he touched one of them, and there is an uncertainty as to whether he touched the impure one or the pure one; or if one of one's hands was impure and one pure, and before him are two loaves, one impure and one pure, and he touched both of them, and there is an uncertainty as to whether [he touched] the impure [loaf] with the impure [hand] and the pure [loaf] with the pure [hand], or the pure [loaf] with the impure [hand] and the impure [loaf] with the pure [hand]. The hands [in all of these cases of uncertainty] are they were [i.e. with regard to their purity status, remaining either pure or impure], and the loaves [as well] are as they were.

(7) Even though they said that her hour suffices, she should be examining [herself], except for a niddah [a female who has menstrual discharges which render her impure], or one who is sitting over pure blood [i.e. following a period of impurity after giving birth, there is a period of days during which a woman remains pure even if she sees blood]. And she should have intercourse using checking-cloths [literally: witnesses, before and after intercourse], except for one who is sitting over pure blood, or a virgin whose blood is pure. And she should examine twice [daily], in the morning and at twilight, and when she going to have relations with her husband [literally: her house]. More [restricted] than this are priestly women [for they should examine themselves] at the hour that they eat from terumah [a portion of a crop given to a priest which becomes sanctified upon separation, and can only be consumed by priests or their household, and which should not be rendered impure]. Rabbi Yehuda says: [they should examine themselves] also when they are leaving from having eaten terumah.

(1) Every hand that examines frequently, regarding women, this is praiseworthy; and regarding men, it should be cut off. Regarding a deaf woman, a shotah, a blind woman, or a woman whose cognition has been impaired, if they have able-minded women [to care for them], they prepare them [i.e. help them check themselves and immerse for purity], and they may then eat terumah [a portion of a crop given to the priests which becomes designated as such upon separation, and can only be consumed by priests or their household, and which one is forbidden to render impure]. It is the way of the daughters of Israel to have intercourse using two checking-cloths [literally: witnesses], one for him, and one for her. The modest ones prepare a third, to prepare herself [literally: the house, before intercourse].

(2) [If] a woman married based on the court's authorization [where a single witness testified], she leaves [both men] and is exempt from a sacrifice [for unlawful relations]. [If] she did not marry based on the court's authorization she leaves and is liable for a sacrifice. This is the strength of the court in that it exempts her from a sacrifice. [If] the court ruled that she may marry and she went and acted unlawfully, she is liable for a sacrifice since the court only allowed her to get married [lawfully].

(1) If the court issued a ruling to violate one of the commandments mentioned in the Torah, and an individual went and accidentally did it on their instructions, whether they did it and he did it with them, whether they did it and he did it after them, whether they did not do it and he did it, he is exempt because he relied on the court. If the court issued [such] a ruling and one of them knew that they erred, or a student who is capable of ruling [knew that they erred], and he went and did it because of their instructions, whether they did it and he did it with them, whether they did it and he did it after them, whether they did not do it and he did it, he is liable because he was not relying on the court. This is the rule: If one relies on himself, he is liable. If one relies on the court, he is exempt.

(5) One ritually washes one's hands for chullin [unsanctified food], ma'aser [tithed food] and for terumah [food tithed as the priest's gift]. For kodesh [portions of offerings eaten by the priests] one must immerse [in a mikveh]. And for chattat [water of purification] if one's hands are [ritually] impure, one's body is [ritually] impure.

(1) Rabbi Yehoshua the son of Beteira testified about the blood of [an improperly slaughtered] carcass that it was pure. Rabbi Shimon the son of Beteira testified about [the ashes of a red heifer, biblically referred to as] the sin-offering, a little of which came in contact with something impure, that it causes the entire [batch of ashes] to become impure. Rabbi Akiva added: About fine flour, the incense, the frankincense, and the coals, a little of which came into contact with a tevul yom [one who has already immersed in a ritual bath but is waiting for the sun to set to become fully pure]: he invalidates them all.

(4) All are qualified to read the Megillah, with the exception of a deaf-mute, a shoteh, or a minor; but Rabbi Yehudah allows it to be said by a minor. The following religious acts may not be done before sun-rise on the day on which they are obligatory, viz.:—To read the Megillah, to circumcise, to bathe [on the seventh day of the purification of an unclean or defiled person], to sprinkle [the unclean as a purification]; nor may a woman [who had experienced her menses beyond the usual time, and who was to] wait a day [before she might bathe] do so before the sun-rise of that day. But if any of these acts have been done at any period after day-break, they are valid.