El Talmud babilónico en la selección

Rabbi Zaddok says: Make not thy learning a crown wherewith to boast of thyself, and make it not a spade wherewith to dig, for Hillel used to say: He who maketh use of the crown shall vanish. Thou mayest know that he that benefits from his learning removes his life from the world.

Rabbi Yosi says: He that honors the Torah is honored by mankind. He that profanes the Torah shall be scorned by mankind.

His son, Rabbi Ishmael says: He who refrains from passing judgments avoids enmity, robbery and false swearing; and he who is ill-mannered is a fool, wicked and haughty.

He used to say: Pass not judgment by yourself; there is only One who may; and say not: Accept my opinion; for they may do it, but not thee.

Rabbi Jonathan says: Whosoever fulfills the Torah in poverty, shall finally fulfill it in riches; and whosoever neglects the Torah in riches shall finally neglect it in poverty.

Rabbi Meir says: Occupy thyself less with trade, and devote thyself to the Torah. Be meek before all men. If thou hast neglected the Law many things shall be

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neglected for thee, but if thou hast labored for the Torah, many rewards are in store for thee.

Rabbi Eliezer ben Jacob says: Whosoever fulfills one precept secures for himself one defender. Whosoever commits one transgression secures for himself one accuser. Repentence and good deeds are a shield against misfortune.

Rabbi Yohanan, the shoemaker, says: A society that has been consecrated in the name of the Lord shall endure, but a society that is not consecrated in the name of the Lord shall not endure.

Rabbi Eleazar ben Shamua says: Let the honor of thy disciple be as dear to thee as thine honor, and the honor of thy colleague as respected as thy teacher's, and the honor of thy teacher's as respected as the honor of the Lord.

Rabbi Yehuda says: Be careful in thy studies, for errors in study cause presumptuousness.

Rabbi Simon says: There are three crowns: the crown of the Torah, the crown of priesthood, and the crown of kingdom; but the crown of a good name is greater than any of them.

Rabbi Nehorai says: Exile thyself to a place of learning and say not that the Torah will follow thee, that thy colleagues will establish it for thee; and rely not on thine own judgment.

Rabbi Yanai says: It is not in our power to explain the security of the wicked, nor the suffering of the righteous.

Rabbi Mathia ben Heresh says: Be first to every man; and be a tail unto the lion, and be not a head to the fox.

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Rabbi Jacob says: This world is like a vestibule before the world to come. Prepare thyself in the vestibule, so that thou mayest enter the banquet hall.

He would say: One hour of repentence and good deeds in this world is worth more than all life in the world to come; and better is one hour of contentment in the world to come than all life in this world.

Rabbi Simeon ben Eleazer says: Pacify not thy friend in the moment of his anger, and comfort him not while his deceased lies before him; question him not while he is making his vow, and endeavor not to see him at the moment of his disgrace.

Samuel the Younger says: (Prov. xxiv, 17) Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: Lest the Lord see it, and it displease him and he turn away his wrath from him.

Elisha ben Abuyah says: He that learns as a child is like ink written on new paper, he that learns while he is old is like ink written on a blotted paper.

Rabbi Yosi bar Yehuda from Kfar-Babli says: He who learns from the young is like one who eats unripe grapes and drinks wine out of the wine press. He who learns from the old is like one who eats ripe grapes and drinks old wine. The Rabbi says: Look not at the jug but at what it contains. There may be a new jug that containeth old wine, and an old jug that containeth not even new wine.

Rabbi Eleazar Hakappar says: Envy, lust and ambition put a man out of the world.

He used to say: Those who were born are to die, and those who are dead are to be born again; those who are alive are to be judged, to know, to proclaim, and to

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make known that He is the Lord, the Master, the Creator; He, the Discerner; He, the Judge; He, the Witness; He, the Complainant; and He shall surely judge. Blessed be He. Before Him there is no injustice and no forgetting, nor regard for persons, nor taking of bribes, for all is His, and everything will accord with the reckoning. And let thy impulse not assure thee that the grave is thy refuge, for without thy will hast thou been created, and despite thy will art thou alive and despite thy will shalt thou die, and despite thy will art thou bound to give a reckoning before the King of Kings, the Holy One. Blessed be He.

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V

WITH ten maxims was the world created. The learned may say: It could have been created with one. This was done in order to punish the wicked who destroy this world that was created with ten maxims, and to give many rewards to the just who sustain this world that was created with ten maxims. There were ten generations from Adam to Noah; to show how patient the Lord is. So many generations had vexed Him till He brought upon them the deluge. There are ten generations from Noah to Father Abraham; to show how patient the Lord is, for ten generations had vexed Him till Father Abraham appeared and received the reward of all of them. Ten times was Father Abraham tried, and came through each time to show how great was the love of the Lord in Abraham. Ten miracles were performed to our fathers in Egypt and ten at the sea. Ten plagues were brought upon the Egyptians and ten at the sea. Ten times have our fathers tempted the Lord in the desert, as was said: (Numbers xiv, 22) And ye have tempted me now these ten times, and have not hearkened to my voice. Ten miracles have been performed for our fathers in the temple. No woman has miscarried because of the odor of the sacred flesh, and the sacred flesh never became putrid, and never was a fly seen in the slaughter house, and never has pollution come upon the High Priest

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on the day of Atonement, and the rains have not extinguished the fires of the fuel pile, and no wind has prevailed against the pillar of smoke, no defect was found in the Omer or in the two loaves of bread. People stood together yet prostrated themselves in comfort. And no snake or scorpion ever stung anyone in Jerusalem, and no man ever said to his fellow: (Isaiah xlix, 20) I cannot find lodging in Jerusalem. Ten things were created at twilight on the eve of the Sabbath: the mouth of the earth, the mouth of the well, the mouth of the she-ass, the rainbow, manna, the rod of Moses, the diamond, letters, and writing, and the Tablets. Some say also the evil spirits and the grave of Moses, and the ram of Abraham, our father.

Some say also, the tongs made with tongs.

There are seven types of fool and seven of wise man. A wise man does not speak before one who is greater than he in wisdom and in years, does not interrupt the conversation of his fellows. He is not hasty with his answers, inquires what is pertinent, and answers in accordance with the Law, speaks of the first subject first, and of the last, last. If he does not know, he says: I know it not, and accepts the truth. The opposite are the characteristics of the fool.

Seven kinds of punishments are meted out to the world for seven kinds of transgressions. If some give the tithe, and others do not give it, there comes a famine from drought; some go hungry and some have plenty. When all decide not to give the tithe, a famine, the result of chaos and drought, comes upon the world. If the people set not apart the offering of dough, there comes the famine of extermination.

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Pestilence comes upon the world for capital crimes mentioned in the Torah, that are not referred to the court, and for not letting the ground lie fallow in the seventh year.

The sword comes upon the world when justice is suppressed or perverted. And because of them who teach the Torah not in accordance with the Law. Wild beasts come upon the world because of false swearing and the profanation of the name of the Lord. Exile comes upon the world because of idolatry, for incest, for bloodshed, and for not letting the land lie fallow in the sabbatical year.

At four periods does pestilence increase; at the fourth year, at the beginning and at the end of the seventh, and at the ending of the Fast of Tabernacles each year. At the fourth year, because of the tithe for the poor that is due in the third year. At the seventh because of the tithe for the poor due in the sixth. At the end of the seventh because of the produce from the fields that should have lain fallow. At the conclusion of the Fast because of the stealing of the gifts for the poor.

There are four types of men. The one that says: Mine is mine and thine is thine; this is the common type. And some say this is the attitude of Sodom. The one that says: Mine is thine and thine is mine; this is the ignorant. Mine is thine and thine is thine:—a pious man. Mine is mine and thine is mine; this is the attitude of the wicked.

There are four types of temperament. Quick in anger, and as soon appeased. His gain is voided by his loss. Slow to anger but hard to appease. His loss is voided by his gain. Slow to anger but easy to appease. He is

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kindly. Quick to anger but hard to appease. He is wicked.

There are four types of students. Quick to absorb and quick to forget. His gain is voided by his loss. Slow to absorb and slow to forget. His loss is voided by his gain. Quick to absorb and slow to forget. He is smart. Slow to absorb but quick to forget. This is bad.

There are four ways of giving charity. One wishes to give but wants no one else to give. This is unjust towards others. One wishes others to give but himself refuses. This is evil on his part. One gives and wishes others to give. He is pious. One will not give and wants no one else to. He is wicked.

There are four types who enroll in the House of Study. He that attends but does nothing. He gets the benefit of attendance. He that studies but does not attend. The reward of study is his portion. Attends and studies—he is pious. Attends not and studies not—he is wicked.

There are four types who sit at the feet of the sages; a sponge, a funnel, a strainer and a sieve. The sponge absorbs everything indiscriminately. The funnel takes in at one end and lets out at the other. The strainer lets through the wine and retains the lees. The sieve lets off the bran and retains the flour.

All love based on ulterior motives will cease when the motives cease. But love that depended not on ulterior motives will never cease. Love that is based on ulterior motives is as the love of Amnon and Tamar. Love that is not based on ulterior motives is as the love of David and Jonathan.

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A controversy that is for the sake of the Lord will at the end bring forth something of permanent value. A controversy that is not for the sake of the Lord shall come to naught. What is a controversy for the sake of the Lord? The controversy of Hillel and Shamai. And what is not for the sake of the Lord? That is the controversy of Korah and all of his congregation.

Whosoever bestirs others to do the right, shall himself never cause sin. Whosoever leads others to commit sin, shall himself never find repentance. Moses was righteous and bestirred others to do right. The righteousness of others was added to his account, as was said: (Deuteronomy xxxiii, 21) He executed the justice of the Lord, and his judgment with Israel. Jeroboam sinned and led others to sin. The sin of others is accredited to him, as was said: (1 Kings xv, 30) Because of the sins of Jeroboam, which he sinned, and which he made Israel sin.

Whosoever possesses three certain things, is of the disciples of our father, Abraham; whosoever, three other things, is of the disciples of Balaam, the wicked. A benevolent eye, a meek spirit, and a humble heart—is of the disciples of Father Abraham. A wicked eye, a bold spirit, and a proud heart is of the disciples of Balaam, the wicked. What is the difference between the disciples of Father Abraham and the disciples of Balaam, the wicked? The disciples of Father Abraham benefit in this world and shall inherit the world to come, as was said: (Proverbs viii, 21) That I may cause those that love me to inherit substance; and I will fill their treasures. But the disciples of Balaam shall inherit Hell and go down to the depths of desolation, as was said:

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[paragraph continues] (Psalms ii, 23) But Thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in Thee.

Yehuda ben Tema says: Be as fierce as the panther, lightwinged as the eagle, swift as the deer and strong as the lion, to do the bidding of thy Father in Heaven.

He used to say: The insolent shall go to Hell and the modest to Heaven. Lord, our God, may it be Thy will to build our City soon in our days, and let our lot be Thy Torah.

He would say: Age of five is for reading, ten for Mishna, thirteen for precepts, fifteen for Talmud, eighteen for marriage, twenty for pursuits, thirty for strength, forty for wisdom, fifty for council, sixty of ripe age, eighty of power, ninety of decline. A man of one hundred is as dead and gone out of this world.

Ben Bag-Bag says: Turn the Law this way and that way, everything can be found therein. Thou shalt get old and gray, but turn not away from the Torah. There is no better rule for thee.

Ben He-He says: The reward is commensurate with the effort.

AGRICULTURE

[figure]

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AGRICULTURE

ZERAIM

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The Portion of the Poor

(Tractate Peah)

THE following have no prescribed measure: Peah, * First-Fruits, Festival-Offerings, deeds of kindness, and the study of the Law. And the following are the things the fruit of which a man enjoys in this world, but the capital fund of which remains for him in the world to come: The honoring of father and mother, deeds of kindness, and the making of peace between one man and another, but the study of the Law is greater than any of them.

One should not leave Peah less than one-sixth of the field. And although there is no prescribed measure it should be fixed according to the size of the field, the number of the poor, and the need.

One may leave Peah in the beginning or in the middle of the field. Rabbi Simon says: As long as he leaves at the end the prescribed measure. Rabbi Yehuda says:

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[paragraph continues] If he leaves but one stalk at the end, he has fulfilled his obligation as to Peah; but if not, whatever he left at the beginning or at the end is regarded as abandoned property.

A ruling has been established as regards Peah: whatever is used as food, and has to be tended, and is raised from the soil, and is reaped at one time, and is brought in for storage, requires the leaving of Peah; and this includes grain and pulse.

Of the trees, sumach, carob, nut trees, the almond, vines, the pomegranate, the olive, and date palm are all subject to Peah.

THE following serve as boundaries for a field, in all that concerns Peah: A river, a pond, a private road, a public road, and a public path. Also a private path that is used during the summer and during the rainy-season, uncultivated soil, fallow-land, and a different variety of crop. If one cuts the produce of one field for fodder, he makes thereby a boundary, this is according to Rabbi Meir, but the Sages say: It does not act as a boundary unless he ploughed it up.

A stream, both sides of which cannot be cut in one operation serves as a boundary, according to Rabbi Yehuda. The hills that can be ploughed by a mattock, though the oxen cannot go through them with their plough, is considered one field, and is subject to only one Peah.

Everything serves as a boundary for a sown field, but for trees a fence only serves as a boundary, but if the branches of the trees intertwine, then the fence does not

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constitute a boundary, and all is subject to only one Peah.

FROM CHAPTER I

PEAH is given from what is attached to the soil. From vines and date palms, the owner takes down some fruit and distributes it to the poor. Rabbi Simon says: This applies also to nut trees.

If ninety-nine of the poor vote that Peah be distributed, and one says that it should be left for them to help themselves, it is to be done according to the one because the law is in agreement with him.

But it is not so with vines and date palms; if ninety-nine vote for helping themselves and one says it should be distributed, he is followed, because the law is in agreement with him.

If one took some of the Peah and threw it over the rest, none of it belongs to him. If he fell upon it or spread his cloak over it, it must be taken away from him. The same applies to Gleaning and to Forgotten Sheaf.

Peah must not be cut with a sickle and must not be uprooted with a hatchet, so that one will not hurt his neighbor.

If a heathen reaped his field and then became a proselyte, he is exempt from Gleaning, from Forgotten Sheaf, and from Peah. Rabbi Yehuda says: He is subject to the Forgotten Sheaf, because this is given at the time of binding.

What constitutes Gleaning? Whatever falls down at the time of reaping. If one cut a handful, or pulled up a handful, and a thorn pricked him and it fell from his hands to the ground, it belongs to the owner. If it fell on the inside of the hand or the inside of the sickle, it belongs

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to the poor; if it fell on the outside of the hand or the back of the sickle, it belongs to the owner. If it fell over the top of the hand or the top of the sickle, Rabbi Ishmael says: It belongs to the poor. Rabbi Akiba says: It belongs to the owner.

FROM CHAPTER II

FROM a stack of sheaves beneath which no Gleaning has been taken, everything that touches the ground belongs to the poor. If the wind scattered the sheaves from the stack, one must estimate the amount of gleanings that would be gathered from the field and give it to the poor. Rabbi Simon ben Gamaliel says: One gives in proportion to the yield of the field.

If a man sells a field the seller may take the gleanings, but the buyer must not take any. One must not hire workers with the stipulation that the worker's son shall gather the gleanings behind him. One who does not allow the poor to gather, or allows one, and does not allow another; or if he aids one of them, he is robbing the poor. Of such a one it was said: (Proverbs xxii, 28) Remove not the ancient landmark which thy fathers have set. (The Mishna reads the word "Olam" as "Olim" and translates the second part of the verse: for those that come up.)

FROM CHAPTER VII

A POOR man who goes from one place to another should be given not less than a loaf worth one Pandion, and one Selah's worth of grain. If he stays for the night, he should be given his needs for the night. On the Sabbath he should be given three meals.

If a man has food for two meals, he should not take any food from the public kitchen. If he has food enough

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for fourteen meals, he should not take anything from the charity chest. Money for the charity chest is to be collected by two, and should be distributed by three.

If a man has two hundred Zuz, he must not take Gleanings, Forgotten-Sheaf, Peah, and Poor-man's Tithe. But if he has two hundred less one Denar, even if a thousand was given to him at one time, he may still take everything that is allowed to a poor man. If his money is pledged to a debtor, or for his wife's marriage contract, he may take of the poor man's portions. A man must not be compelled to sell his house or his tools.

If one has fifty Zuz, and he trades with them, he must not take of the poor man's portions. He who does not need and takes will not die of old age, until he has been compelled to seek the aid of his fellow man. But one who needs and does not take any, will not die of old age, till he shall be in a position to aid others. Of him it was said: (Jeremiah xvii, 7) Blessed is the man that trusteth in the Lord, and whose hope the Lord is. And this applies also to the judge who renders a true verdict according to the evidence. And every person who is not lame, blind or dumb, but pretends that he is; shall not die of old age before he does become like one of them, for it was said: (Proverbs xi, 27) He that seeketh mischief, it shall come unto him. And it was also said: (Deuteronomy xvi, 20) That which is altogether just shalt thou follow. A judge who accepts a bribe and perverts a decision shall not die from old age until his eyes have become blinded, for it was said: (Exodus xxiii, 8) And thou shalt take no gift, for the gift blindeth the wise, and perverteth the words of the righteous.

FROM CHAPTER VIII

Footnotes

49:* Peah: corner of the field, the portion of the crop that must be left by the owner to the poor. See Leviticus xix, 9, xxiii, 22.

HOLY DAYS

[figure]

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HOLY DAYS

MOED

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Sabbath

(Tractate Shabbath)

ONE does not sit down before the barber, close to the time of the afternoon prayer, unless he has already said his prayer. Neither shall he enter the bath house or a tannery, or sit down to eat or begin a law suit; but if they have begun it, they need not interrupt it. One interrupts for the reading of "Hear, O Israel", but not for the prayer.

A tailor should not take his needle on Sabbath eve just before nightfall; he may forget and go out with it. Nor the scribe take his pen. One should not begin to clean his clothes, and one does not read at the lamplight (because he may tilt it) . But the schoolmaster may supervise the reading of the children, but he himself should not read.

Similarly a man that is in heat should not eat together with a woman that is in heat, because it may lead them to sin.

(Mishna)

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AFTER all we speak here of the usual haircut. Why may not one sit down at the beginning? Because the shears may be broken. Thus one may not enter the bathhouse if only for sweating. Why not at the outset? Because one may faint. Nor a tannery if only to inspect it. Why not at the outset? Because one may notice that his goods are being spoiled, and that will worry him; nor sit down to eat, not even a small meal. Why not in the first place? Because one may prolong the meal. Nor to a law suit, even if at the end of it. Why not in the first place? Because he may find a new plea for changing the decision.

What constitutes the beginning of haircutting? Rabbi Abim says: When the sheet is spread on one's knee. What constitutes the beginning of a bath? Rabbi Abim says: When one takes off his coat. And what is the beginning of tanning? When one tied his apron round his shoulders. When does the meal begin? Rabbi says: When one washed his hands. Rabbi Hanina says: When one loosened his girdle. There is no disagreement here. One speaks of the Babylonians and the other of the Palestinians.

SAID the Holy One, blessed be He, to Moses: I have a precious gift in my treasure and its name is "Sabbath" and I wish to give it to Israel. Go and inform them of it. From this remark I infer, said Rabbi Simon ben Gamaliel, that if one gives a piece of bread to a child, he must inform the mother of it. How does one do it? He dabs him with oil and paints him with Kohl. But how about these days, when we are afraid of witchcraft? Rab Pupa says: One does the same.

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[paragraph continues] But it is not so. For Rabbi Hama ben Rabbi Hanina says: If one makes a gift to his neighbor one does not have to inform him for it was said: (Exodus xxxiv, 29) Moses wist not that the skin of his face shone while he talked with him. There is no contradiction here. In one instance, the fact will be evident in any case. In the other instance it may not be known. The Sabbath, too, was bound to be known. But its reward was not bound to be known.

Raba ben Mehasia said, in the name of Rabbi Hama ben Goria, in the name of Raba: One should never single out one of his children. Because Jacob gave Joseph two Selah weight more of silk than to his other children, Joseph's brothers became jealous of him, and this finally caused our forefathers to go to Egypt.

Raba ben Mahasia, also, said in the name of Rabbi Hama ben Goria in the name of Rab: Any city whose roofs are higher than the Prayer House, will, at the end, be destroyed. As it was said: (Ezra ix, 9) To set up the house of our God to repair the desolation thereof. This refers only to regular houses, but towers and turrets are different. Rabbi Ashi said: I saw to it that the city of Mehasia was not destroyed. How so? But indeed it was destroyed. Well, it was not destroyed because of that sin.

Said Raba ben Mehasia, in the name of Rabbi bar Goria in the name of Rab: One should rather be subjected to an Ishmaelite than to a foreigner; under a stranger but not under a Parsee; under a Parsee, but not under a scholar; under a scholar but not under an orphan or a widow.

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Rabbi ben Mehasia, also, said in the name of Rabbi Hama bar Goria in the name of Rab: Any sickness but not that of the bowels; any pain but not that of the heart; any ache but not that of the head; anything evil, but not an evil wife.

Rabbi bar Mehasia, also, said in the name of Rabbi Hama ben Goria in the name of Rab: If all the seas were ink and all the reeds were pens, and all the skies were parchment, and all men could write, they would not suffice to write down all the red tape of government. What in the Scriptures refers to this? Rabbi Meshershia said: (Proverbs xxv, 3) The heaven for height, the earth for depth, and the heart of Kings is unsearchable.

RABBI Simon ben Eleazer said in the name of Rabbi Simon ben Gamaliel: One does not arrange for the betrothal of children; one does not engage a teacher for his son, nor does he make arrangements to teach him a trade; one does not comfort mourners, nor does one visit sick people on the Sabbath. This is according to the House of Shamai, but the house of Hillel permits it.

The Rabbis taught: When one visits a sick person on the Sabbath, he says: It is Sabbath; tears are forbidden. A speedy recovery. Rabbi Meir says: One may have compassion. Rabbi Yehuda says: The Lord may have mercy on you and on the sick in Israel. Rabbi Yosi says: May the Lord have mercy on you among the sick of Israel. Shebna, a man of Jerusalem, said upon entering: Peace, and upon departing, he said: Sabbath. Tears are forbidden. A speedy recovery. His mercy is abundant; rest in peace.

(Gemara)

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THE House of Shamai says: Ink, dyes and vetches must not be soaked on Sabbath eve, unless there is time for them to be thoroughly soaked before the Sabbath sets in. But the House of Hillel permit it. The House of Shamai says: Nets and traps must not be set to catch fish or birds or animals, unless they will be caught before sundown. But the House of Hillel permit it.

The House of Shamai says: One must not sell anything to a Gentile or help him load his beast, or put a burden on his shoulder, unless he can reach a nearby place soon, before sundown. But the House of Hillel permit it.

The House of Shamai says: Hides must not be given to a tanner, nor clothes to a Gentile launderer, unless they can be done on Sabbath eve before sundown. But the House of Hillel permit it.

Rabbi Simon ben Gamaliel said: In my father's house they used to give the linen to a Gentile launderer three days before the Sabbath. Both houses agree, however, that one may set the beams of the oil press and the rollers of the wine press.

One must not put bread in the oven on Sabbath eve before darkness, nor may cakes be put on the coal unless there is time for the crust to form. Rabbi Eliezer says: In time for the crust to form on the bottom. But the Passover offering may be put in the oven just before darkness. One may, also, kindle the fire in the chamber of the hearth, but in the country only if most of it will catch fire before darkness. Rabbi Yehuda says: If one burns coal, if any amount at all will catch fire, it is well.

(Mishna)

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THE Rabbis taught: One may open a water canal into the garden on Sabbath eve, so that the water will flow all day. One may put a perfumed sachet under the clothing on Sabbath eve so that it will penetrate the clothing all day. One may put sulphur under utensils on Sabbath eve so that the process of sulphuring will go on all day. One may put a salve on the eye, a plaster on a wound so that the healing goes on all day. But one must not put more wheat in the water mill than can be ground before sundown. What is the reason?

Said Rabba: Because of the noise that it makes. Rabbi Joseph said to him: May not the Master say: Because the utensils have to rest too? For we were taught: (Exodus xxiii, 13) And in all things that I have said unto you be circumspect. That means, also, the resting of the utensils. Rabbi Joseph said: You may say: On account of the resting of the utensils.

The Rabbis taught: The House of Shamai says: One must not sell anything to a Gentile, nor lend him money, nor make a loan to him of anything, nor make a gift of it, unless he can get with it to his house before sundown. The House of Hillel says: If he can reach a house near the city wall, it is permitted. Rabbi Akiba says: As long as he can leave the house of the Jew before sundown. Said Rabbi Yosi ben Rabbi Yehuda: The words of Rabbi Akiba are the same as the words of the House of Hillel. Rabbi Akiba came only to amplify the words of the House of Hillel.

The Rabbis taught: A man must not sell his leaven bread to a non-Jew, unless he knows that the Gentile will eat it before the Passover. This is the opinion of the

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[paragraph continues] House of Shamai, but the House of Hillel says: As long as the Jew may eat it, he may sell it.

The Rabbis taught: A man must not rent his utensils to a non-Jew on Sabbath eve. However, on the fourth and fifth day of the week he may do it. One does not send a letter to a Gentile on Sabbath eve, but one sends it on the fourth or fifth day of the week.

The Rabbis taught: One must not send a letter through a Gentile on Sabbath eve, though one has arranged to pay him for it, unless he can reach the house before sundown. This is according to the House of Shamai. The House of Hillel, however, says: If he can reach a house near the city wall, it is permitted. But isn't the messenger getting paid for it? Rabbi Shesheth says: This is the meaning: He must have time to reach the house. According to the House of Shamai; or according to the House of Hillel, he must reach a house near the city wall. But we learned in the first place, that one does not send at all. There is no contradiction here. One speaks of a town where there is a Post Office and the other speaks of a town where there is no Post Office.

The Rabbis taught: One must not ship on a boat less than three days before Sabbath. This refers to a pleasure trip. But if the voyage is undertaken for a good deed, it is permissible, and one should stipulate that the ship will rest on the Sabbath; but if it does not rest, it is well. Thus the word of Rabbi. Rabbi Simon ben Gamaliel says: It is not necessary. A trip from Tyre to Sidon is permitted even on Sabbath eve.

The Rabbis taught: One must not besiege a city less than three days before Sabbath, but if the siege has begun,

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it is not necessary to stop. And thus did Shamai say: (Deuteronomy xx, 20) Until it be subdued even on the Sabbath day.

Said Rabbi Zadok: Thus was it customary in the House of Rabbi Gamaliel. The white garments were given to the launderer three days before the Sabbath, but colored garments even on Sabbath eve. And from this we learn that white garments are harder to launder than colored garments.

Abaya said: When one gives a garment to a launderer he should give it to him by measure and take it back by measure. If he finds it larger the launderer spoiled it by stretching. If he found it smaller, he spoiled it by shrinking.

(Gemara)
FROM CHAPTER I

WHAT may one use for lighting on the Sabbath, and what must one not use? One must not use cedar fibre, nor oakum, nor silk, nor a bast wick, nor a desert wick, nor seaweed, nor pitch, nor wax, nor castor oil, nor burnt oil, nor tail fat, nor tallow. Nahum the Mede says: One may use boiled tallow, but the Sages say: Whether boiled or not one may not light with it.

One does not light on festival days with sanctified oil that has been defiled. Rabbi Ishmael says: One must not light with tar because of the respect for Sabbath. The Sages permit all oils: Sesame oil, nut oil, radish oil; cucumber oil, tar and Naptha. Rabbi Tarfon says: Only olive oil may be used for lighting.

(Mishna)

THE Rabbis taught: All the things that we were told are not to be used for lighting on the Sabbath, one may

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use them to make a large fire to warm oneself by, or to use for light, whether it is used on the hearth or in the stove. It was only forbidden to make a wick of it, nothing else.

Rabbi Huna said: All wicks and oils which are forbidden to be used on the Sabbath are, also, forbidden to be used on Hanukah whether on the Sabbath or on a weekday.

The Rabbis taught: The precept of Hanukah demands a light for each man and his house. The zealous light a candle for each one. And the very zealous? The House of Shemai says: They light eight candles the first day and one candle less each day. The House of Hillel says: The first day they light one candle and each day they add one.

Said Raba ben Bar Hanai, in the name of Rabbi Yahanan: There were two Elders in Sidon, one acted according to the House of Shamai, and one acted as the House of Hillel. The first gave his reason that it should correspond to the offerings of the festival. While the other said: One progresses in Holy things but one does not retrogress.

The Rabbis taught: It is decreed that the Hanukah light be placed near the door on the outside, but if one lives in an upper story one puts it at the window nearest the street. But if there is danger one may put it on a table. Raba said: An additional candle is needed if it is to be used for light.

What is Hanukah? The Rabbis taught: On the twenty-eighth day of Kislev begins the festival of Hanukah. It lasts eight days. On these, no lamentations for

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the dead nor fasting is allowed. For when the Greeks entered the Temple they defiled all the oils. When the Hashmoneans overpowered and defeated them, they searched and found only one vial of oil which was lying with the seal of the High Priest, and there was not more in it than enough for one day, but a miracle was performed, for it burned eight days. The following year these days were decreed a festival with rejoicing, Hallelujah and thanksgiving.

It was taught: If a spark from the anvil caused a damage, the smith is liable for it. If a camel laden with flax passed through the street and some of the flax got into a store and was ignited by the storekeeper's lamp and burned the building, the camel driver is liable for the damage. But if the storekeeper put the lamp on the outside, then the storekeeper is liable.

Rabbi Yehuda says: If it were a Hanukah light, he is not liable. Rabbina said in the name of Rab: This shows that a Hanukah lamp must be put ten feet from the ground. If you think it should be more than ten, then he could have said: He should put it higher than the camel and its driver. Yet, if we put one to too much trouble, he may not observe the precept altogether.

Rabbi Kahana said: Rabbi Nathan bar Minyomi explained in Rabbi Tanhum's name: A Hanukah lamp that is put higher than twenty ells is unfit, the same as a Sukah or a marquee over an entrance.

Said Rabbi Yehuda in the name of Rabbi Ashi in the name of Rab: One must not count money by the light of a Hanukah lamp. When I said this before Samuel, he answered: Is there any sanctity attached to the lamp?

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RABBI Joshua ben Levi was asked: May one make use of the decorations of the Sukah during the seven days of festival? He answered: Indeed, we were told that one must not count money at the light of the Hanukah lamp. Said Rabbi Joseph: Lord of Abraham! he makes what was taught hinge upon what was not taught. As for the Sukah, we were explicitly taught, while as for Hanukah, it was not taught. It was taught: If the roof is according to the law, decorate it with hangings and rugs and suspend from it nuts, peaches, almonds, pomegranates, grape-clusters, garlands of ears of corn, wines, oils and flowers. It is forbidden to use them before the festival. But if one made a condition, all is in accordance with the condition.

RABBI Joshua ben Levi said: All the oils are fit to be used for a lamp, but olive oil is the best. Abaya said: At first the Master used to search for the sesame oil. He would say that the light lasts longer, but when he heard of what Rabbi Joshua ben Levi taught, he looked only for olive oil. This, he said, gives a clearer light.

Rabbi Joshua ben Levi, also, said: All oils are good for ink, but the best is olive oil. Someone asked him: For kneading or for smoking? Come and hear: Rabbi Samuel ben Zutra discoursed: All oils are good for ink, but olive oil is the best, also for kneading and for smoking. Rabbi Samuel ben Zutra taught as follows: All soots are good for ink, but olive oil is the best. Rabbi Huna said: All resins are good for ink, but balsam resin is the best.

(Gemara)

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IF A man puts out the light because he is afraid of a stranger, or robbers, or an evil spirit, or because of a sick person who cannot sleep; he is exonerated. But if he puts it out because he wants to save the oil or the wick, he is guilty of transgression. Rabbi Yosi exonerates him in every case, except if he does it to save the wick, because he makes charcoal.

(Mishna)

SAID Rabbi Yehuda, son of Rabbi Samuel ben Shi-lath in the name of Rab: The sages wished to hide the book of Ecclesiastes, because the words of it contradicted one another. But why didn't they hide it? Because in its beginning are the words of the Torah and in its end are the words of the Torah. In the beginning come the words of the Torah, because it is written: (Ecclesiastes i, 3) What profit hath a man of all his labor which he taketh under the sun? And in the school of Rabbi Yanai they said: Under the sun he has none, but above the sun, he has it. And at the end come words of divine teaching. For it is written: (Ecclesiastes xii, 13) Let us hear the conclusion of the whole matter. Fear God and keep his commandments for this is the whole duty of man. Which are the words that contradict one another? It was written: (Ecclesiastes vii, 3) Sorrow is better than laughter, and it is written: (Ecclesiastes viii, 15) Then I commanded mirth and it is written: (Ecclesiastes ii, 2) and of mirth, what doeth it?

There is no difficulty here. Sorrow is better than laughter. This is the sorrow that the Lord expresses for the righteous in this world, which is better than the laughter that he laughs over the evil in this world. And of laughter I said, (ibid.) which is to be praised, refers to

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the laughter the Lord, blessed be He, will enjoy with the righteous in the world to come. Then I commanded mirth refers to the mirth that ensues from the performance of a precept. And of mirth, what doeth it? Refers to mirth that is not the result of a precept, to teach you that the Shekinah does not rest upon sorrow, nor indolence, nor frivolity, nor gossip, nor triviality, nor joy, as it was said: (II Kings iii, 15) But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him.