## Tractate Semachot Chapter 7

###### Tractate Semachot 7:1
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שבת עולה אבילות מן המנין ואינה מפסקת רגלים מפסיקין ואין עולין ר"א אומר [משחרב בהמ"ק] עצרת כשבת רשבג"א ר"ה ויוה"כ כרגלים וחכמים אומרים לא כדברי זה ולא כדברי זה אלא עצרת כרגלים ר"ה ויום הכיפורים כשבת

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
The Sabbath enters into the number of the days of mourning¹ but does not interrupt;² Festivals interrupt³ but do not enter into the number.⁴ R. Eliezer said: Since the destruction of the Temple, ‘*Aẓereth*⁵ (cf. Num. 29, 35) is the complement of Tabernacles. is reckoned as the Sabbath [during the period of mourning]. Rabban Gamaliel⁶ said: New Year and the Day of Atonement are [in this respect] like the Festivals; but the Sages say: The rule is according to the view of neither, but ‘*Aẓereth* is like the Festivals and the New Year and Day of Atonement are like the Sabbath.

footnotes:
¹ Cf. M.Ḳ. 19a (Sonc. ed., p. 121).
² Although all mourning is suspended on the Sabbath it is yet reckoned as one of the seven days, and the remaining days of mourning continue after the Sabbath.
³ Cancel the rest of the days of mourning.
⁴ If the burial took place during the Festival.
⁵ lit. ‘solemn assembly’, the name given in Rabbinic literature to Pentecost. The Rabbis regarded this Festival as the complement of Passover in the same way that Shemini ‘Aẓereth
⁶ So GRA; V has ‘Rabban Simeon b. Gamaliel’.


###### Tractate Semachot 7:2
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מי שמת לו מת יום אחד קודם הרגל הרי זה מפסיק את כל הרגל ומונה ששה לאחר הרגל שלשה ימים קודם הרגל א"צ כפיית המטה ר"א אומר אפילו שעה אחת שנים או שלשה ימים וב"ה אומרים אפילו שעה אחת

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
If a man suffered a bereavement one day before a Festival, he interrupts [his mourning] throughout the Festival and counts six days [of mourning] after the Festival; if three days before the Festival he does not need to overturn his couch⁷ [after the Festival] according to R. Eliezer;⁸ but the Sages said: Even one day, or even one hour [before the Festival]. R. Eliezer b. R. Simeon said: These are the very words of Beth Shammai, and also the very words of Beth Hillel; because Beth Shammai said, ‘Three days before a Festival’ and Beth Hillel said, ‘Even one day and even one hour’. [46*b*]

footnotes:
⁷ The remaining days are cancelled.
⁸ The translation follows the text as emended by GRA in agreement with M.Ḳ. 20a (Sonc. ed., p. 126).


###### Tractate Semachot 7:3
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אבא שאול אומר הקובר את מתו שלשה ימים קודם הרגל בטל ממנו גזירת שבעה שמנה ימים קודם הרגל בטל ממנו גזירת ל׳ (והלכה כדבריו)

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
Abba Saul said: If one buried his dead three days before a Festival, the restrictions⁹, ‘restrictive measures’, i.e. the prohibitions of a mourner as enumerated in the preceding chapters. appertaining to the seven days’ mourning cease to apply to him; if eight days before a Festival, the restrictions of the thirty days cease to apply¹⁰ (and the ruling is in accordance with this statement).¹¹

footnotes:
⁹ Heb. gezeroth
¹⁰ Cf. M.Ḳ. 19b (Sonc. ed., p. 122). By then he has sufficiently done his duty to the dead.
¹¹ GRA deletes this clause which is printed by V in brackets.


###### Tractate Semachot 7:4
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שמנה ימים קודם לרגל אם רצה לספר (ולכבס) בערב הרגל הרשות בידו לא סיפר (ולא כיבס) בערב הרגל לא יספר (ולא יכבס) עד שישלמו לו שלשים יום

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
[Should the death occur] eight days before a Festival, if he wishes to cut his hair or wash his clothes on the eve of the Festival he may do so; if he did not cut his hair or wash his clothes on the eve of the Festival, he may not do so until the thirty days are completed.


###### Tractate Semachot 7:5
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שני ימים בתוך הרגל הרי זה מפסיק את (כל) הרגל ומונה שבעה לאחר הרגל [ומתעסקין עמו ה׳ ימים לאחר הרגל ז׳ ימים בתוך הרגל הרי זה מפסיק את כל הרגל ומונה לאחר הרגל] ואין הרבים מתעסקין בו כלום לאחר הרגל

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
[If the death occurs] two days within the Festival,¹² he interrupts [the mourning] for all the Festival and counts seven [days] after it, and people occupy themselves¹³ with him for the five days after the Festival. [If the death occurs] seven days within the Festival, he interrupts [the mourning] for all the Festival and counts [seven days] after the Festival, and the community do not occupy themselves with him at all after the Festival.¹⁴

footnotes:
¹² Passover or Tabernacles.
¹³ People came to offer him condolence.
¹⁴ It is presumed that they had done so during the Festival, visiting mourners being then permitted.


###### Tractate Semachot 7:6
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ימים שהוא מונה לאחר הרגל לא עבדו ולא בהמתו בטלים עמו אלא הוא וקרוביו נוהגין כאבלים הרגל עולה לאבל למנין שלשים ואין עולה לו למנין שבעה

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
On the days which he counts after a Festival, neither his slave nor his cattle need abstain from work; only he and his near kin conduct themselves like mourners.


###### Tractate Semachot 7:7
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אבל במועד כאילו אינו אבל ונוהג בצנעא כללו של דבר כל שעסקו עם הרבים הרגל עולה לו למנין שבעה וכל שאין עסקו עם הרבים אין הרגל עולה לו למנין:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
A Festival is reckoned for the mourner into the count of the thirty [days]¹⁵ but not into the count of the seven [days]. A mourner is regarded on a Festival as if he were no mourner, but in matters of a private nature he does observe mourning. The general rule is: as regards any [mourning rite] in the carrying out of which others are associated with him,¹⁶ a Festival is taken into account with the seven days,¹⁷ otherwise it is not taken into account with them.

footnotes:
¹⁵ If the seven days ended before the conclusion of the Festival, the Festival interrupts the thirty days; if the funeral took place during the Festival, although the seven days have to be observed after the Festival, for the purpose of the thirty days the period of the Festival is taken into account.
¹⁶ e.g. consolation of the mourners.
¹⁷ Hence when the burial took place during the Festival, people come to condole for four days only or not at all.


###### Tractate Semachot 7:8
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שלשים יום לאבל שלשים יום לגיהוץ [ל׳ יום לתספורת (ל׳ יום לגיבוי ל׳ יום ליפת תואר) ל' יום לאירוסין] ל׳ יום לנשואין ל׳ יום לבתולות ל׳ יום לאלמנה ל׳ יום ליבמה המדיר את אשתו שלשים יום סתם נזירות ל׳ יום.

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
Thirty are the days of mourning.¹⁸ For thirty days he may not put on pressed clothes¹⁹, I, p. 581, n. 375. or cut his hair. Thirty days are allowed for the collection of debts; thirty days must elapse before a captive woman of ‘goodly form’²⁰ may be taken to wife; thirty days in the case of betrothal; thirty days in the case of marriage; thirty days within which a charge of lack of virginity can be made; thirty days are granted to a widow about to remarry to make her preparations; thirty days for a sister-in-law [after her levirate marriage to declare, ‘He has not cohabited with me’]. If a man forbade his wife by vow to have any benefit from him [the prohibition lasts] thirty days. The vow of a Nazirite of unspecified duration [remains in force] for thirty days.

footnotes:
¹⁸ All the points mentioned in this Rule are discussed in the continuation.
¹⁹ i.e. clothes ironed or pressed smooth of creases; cf. Krauss, Talmudische Archäologie
²⁰ Cf. Deut. 21, 11.


###### Tractate Semachot 7:9
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כיצד לאיבול שנאמר (דברים ל״ד:ח׳) ויבכו בני ישראל את משה בערבות מואב ל' יום.

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
Whence [thirty days] for mourning? As it is stated, *And the children of Israel wept for Moses in the plains of Moab thirty days*.²¹. XXXIV, 8.

footnotes:
²¹ ibid


###### Tractate Semachot 7:10
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שלשים יום לגיהוץ כיצד אסור ללכת בכלים מגוהצין אלו הן כלים מגוהצין כלי היוצא מתחת המכבש כדברי רבי וחכ"א צבועים ולא לבנים ר"מ אומר לבנים אבל לא צבועים חדשים אבל לא שחקים מותר בפונדא ובפסיקיא ובאפיליא ובכובע של ראש מותר להוליך כלים לגהץ בתוך ל׳ יום.

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
How is it with pressed clothes? It is forbidden [for a mourner] to don pressed clothes, i.e. those that came from the press.²² This is the view of Rabbi [Judah the Prince]; the Sages said: [It refers] to dyed but not white garments. R. Meir said: White but not dyed, new but not worn garments. He may put on his money-belt,²³ girdle,²⁴ felt-shoes²⁵ and turban.²⁶ It is permitted to take garments to be pressed within thirty days.²⁷

footnotes:
²² After bleaching, the clothes were put in the press; M.Ḳ. 23a (Sonc. ed., p. 145, n. 5).
²³ A hollow belt in which money was carried.
²⁴ A band or fillet worn by women over the breast.
²⁵ Or, felt hat.
²⁶ Although they are pressed, they are not regarded as garments.
²⁷ In readiness for wear after the thirty days.


###### Tractate Semachot 7:11
[Tractate Semachot 7:11](https://torahapp.org/share/book/Tractate%20Semachot/r/7:11)

לתספורת כיצד אסור בנטילת שער אחד ראשו וא׳ שפתו ואחד זקנו ואחד כל שער שבו כשם שהוא אסור בנטילת שער הראש לאחר שבעה: המלוה את חבירו סתם אסור לגבות ממנו עד שישלמו שלשים יום.

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
How is it with cutting the hair? [A mourner] is forbidden to remove the hair whether of the head or of his [upper] lip, or of the beard or of the hair on any part of him. A woman is permitted to remove hair²⁸ after the seven days.
How is it with the collection of debts?²⁹ If a person lends his friend money without specifying a date [for repayment], he may not demand it of him until thirty days are completed.

footnotes:
²⁸ The translation follows the text of GRA and H.
²⁹ Cf. Mak. 3b (Sonc. ed., p. 11).


###### Tractate Semachot 7:12
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כיצד ליפת תואר (דברים כ״א:י״א) וחשקת בה ולקחת לך לאשה מגלחת ראשה ומעברת צפרניה דברי רבי מאיר ר"ע אומר מגדלת את ראשה ומגדלת את צפרניה ר"א אומר נאמר מעשה בראש ונאמר מעשה בצפרנים מה מעשה האמור בראש נטילת שער אף מעשה האמור בצפרנים נטילת צפרנים ר"ע אומר נאמר מעשה בראש ונאמר מעשה בצפרנים מה מעשה האמור בראש ניוול אף מעשה האמור בצפרנים ניוול. ראיה לר"א (שמואל ב י״ט:כ״ה) ומפיבושת בן שאול ירד לקראת המלך לא עשה רגליו ולא עשה שפמו ראיה לר"ע (דניאל ד׳:ל׳) שעריה כנשרין [רבה] וטפרוהי כצפרין. (דברים כ״א:י״ג) והסירה את שמלת שביה היו עליה בגדים לבנים והן נאים לה שחורים והן נאין לה שירים ונזמים וטבעות מעבירין אותן הימנה כדי שתהא יושבת ורואה בניוולה [וישבה בביתך כדי שתהא יושבת בתוך ביתו נכנס ורואה בניוולה] ובכתה את אביה ואת אמה ודאי דברי ר"א ר"ע אומר אין אביה ואמה אלא עבודת כוכבים שנא׳ (ירמיהו ב׳:כ״ז) אומרים לעץ אבי אתה ולאבן את ילידתנו ירח זה ירח ושאר כל הנשים ג׳ חדשים דברי רבי ר"ע אומר ובכתה את אביה ואת אמה ירח הרי ג׳ ימים הרי זה ב׳ חדשים ואח"כ תבא אליה ובעלתה לרבות את השלישי בד"א בזמן שאינה רוצה להתגייר אבל אם רוצה להתגייר מטבילה ומשחררה ומותר בה מיד רשב"א אומר בתחלה מטבילה לשם שפחה ומשחררה ומותר בה מיד וכל כך למה (כדי שלא יתערב זרע הקודש בעמי הארצות) מוטב שיאכלו בני ישראל בשר מיתות ולא שחוטה בשר נבילה לבדה

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
How is it with a woman of ‘goodly form’? [It is stated,] *And thou hast a desire unto her, and wouldest take her to thee to wife; then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails*.³⁰ [This means that] she shall shave her head and cut her nails, so the view of R. Eliezer;³¹. The Heb. verb, the meaning of which is disputed, is lit. ‘do’. R. ‘Aḳiba [takes the meaning to be,] she lets the hair of her head grow long and lets her nails grow. R. Eliezer said: An act is mentioned in respect of the head³². and an act is mentioned in respect of her nails;³³. as the former signifies removal of the hair so the latter signifies removal of the nails. R. ‘Aḳiba said: An act is mentioned in respect of the head and an act is mentioned in respect of the nails; as disfigurement is the purpose of the former so is disfigurement the purpose of the latter. There is a support for R. Eliezer [in the verse], *And Mephibosheth the son of Saul came down to meet the king; and he had neither dressed his feet, nor trimmed his beard*.³⁴ is lit. ‘done’. There is a support for R. ‘Aḳiba [in the verse], *Till his hair was grown like eagles’ feathers, and his nails like birds’ claws*.³⁵
*And she shall put the raiment of her captivity from off her*.³⁶ If she wore white garments and they were comely for her, black garments and they were comely for her,³⁷ bracelets, nose-rings or rings, they are taken away from her so that she should sit and appear in her disfigurement. *And she shall remain in thy house:*³⁸. so that while she remains in his house he enters and sees her in her disfigurement. *And bewail her father and her mother:*³⁹. this means her actual father and mother, in the view of R. Eliezer; but R. ‘Aḳiba explains that *her father and her mother* refers to the idols [which she worshipped], as it is stated, *Who say to a stock: ‘Thou art my father’, and to a stone: ‘Thou hast brought us forth’*.⁴⁰
*A month of days*⁴¹., E.V. *a full month*. The translation follows the emended text of GRA.—i.e. thirty days. R. Simeon b. Eleazar said: [It means] three months, as it is stated, *And bewail her father and her mother a month*, i.e. one month, *of days* signifies [with the former] two months, *and after that* [is added in the text] to include the third month, [the purpose being] that the holy seed shall not be mingled with that of other peoples. When does this apply? Only if she does not wish to become a proselyte; but if she is willing to become a proselyte, he has her immersed [in the ritual bath] and emancipates her, and is permitted to marry her forthwith. R. Simeon b. Eleazar said: Even if she is not willing⁴² at first, he has her immersed as a handmaid, emancipates her and may marry her forthwith. Why all this [procedure]? In order that the holy seed should not be mingled with that of other peoples.⁴³ It is better for Israelites to eat the flesh of animals about to die, yet ritually slaughtered, than the flesh of dying animals which definitely perished.⁴⁴

footnotes:
³⁰ Deut. 21, 11f; cf. Yeb. 48a (Sonc. ed., p. 316).
³¹ The text is so corrected by GRA and H in accordance with Yeb. loc. cit
³² She shall shave her head
³³ And ‘do’ her nails
³⁴ 2 Sam. 19, 25, where the word for trimmed
³⁵ Dan. 4, 30. The ‘support’ is here not the usage of the verb but the idea that letting the nails grow is a disfigurement.
³⁶ Deut. 21, 13, i.e. waits before he may marry her.
³⁷ H reads: ‘If she wore beautiful garments she is clothed in black garments; if she had on … taken away from her to make her look ugly’.
³⁸ Deut. ibid
³⁹ ibid
⁴⁰ Jer. 2, 27.
⁴¹ Deut, ibid
⁴² Added by GRA.
⁴³ The question and answer are deleted by GRA.
⁴⁴ And were not ritually slaughtered. The intention is that the procedure is based on the principle of the lesser evil. It is better for the man to be married to the woman rather than just cohabit with her (cf. Ḳid. 21b, 22a, Sonc. ed., p. 104). The last word of the sentence should be read as בודאי (definitely) instead of לבדה (alone).


###### Tractate Semachot 7:13
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כיצד לאירוסין אסור לעשות סעודת אירוסין בתוך ל׳ יום.

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
How is it with betrothal? It is forbidden to hold a betrothal feast within the thirty days [of mourning].⁴⁵

footnotes:
⁴⁵ Cf M.Ḳ. 23a (Sonc. ed., p. 145).


###### Tractate Semachot 7:14
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כיצד לנשואין אסור לעשות סעודת נשואין בתוך ל׳ יום אבל אם טבח טבחו ומת אביו או חמיו ה"ז כונס ובועל בעילת מצוה ופורש לאחר שבעה בד"א בזמן שמת אביו או חמיו אבל אם מתה אשתו אסור לו לישא אשה אחרת עד שישלמו לו ג׳ רגלים רבי יהודה אומר שני רגלים וכונס בשלישי בד"א בזמן שיש לו בנים אבל אין לו בנים או שהיו לו בנים קטנים מותר לו לישא אשה אחרת בתוך ל׳ יום. מעשה שמתה אשתו של ר׳ טרפון ואמר לאחות אשתו בתוך האבל התכנסי ותגדלי את בני אחותיך אעפ"כ לא בא עליה אלא לאחר ל׳ יום.

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
How is it with marriage? It is forbidden to hold a marriage feast within the thirty days [of mourning], but if his meat is prepared⁴⁶ and his father or mother-in-law⁴⁷ died, he brings the bride into the bridal chamber, performs the act of consummation and then separates himself from her [until] after the seven days.⁴⁸ When does this apply? Only if his father or mother-in-law died; but if his wife died, he is forbidden to remarry until three Festivals have gone by. R. Judah said: Until two Festivals have gone by, and he brings [her into the marital chamber] on the third. When does this apply? Only if he has children, but if he has no children or his children are young, it is permitted for him to remarry within thirty days.⁴⁹. It happened that R. Ṭarfon’s wife died, and he said to her sister within the days of mourning, ‘Be my wife and bring up your sister’s children’. Nevertheless he did not cohabit with her until after the thirty days.

footnotes:
⁴⁶ Cf. Keth. 4a (Sonc. ed., p. 11).
⁴⁷ So GRA instead of V ‘father-in-law’, and again later in this paragraph.
⁴⁸ Only in an extreme contingency like this is a mourner permitted to hold the marriage-feast.
⁴⁹ Cf. M.Ḳ. loc. cit


###### Tractate Semachot 7:15
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כיצד לבתולים בתוך ל׳ יום יכול לטעון טענת בתולים לאחר ל׳ יום אינו יכול לטעון.

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
How is it with virginity? Within thirty days he may make a plea of the absence of virginity,⁵⁰ but after thirty days he cannot.

footnotes:
⁵⁰ Deut. 22, 13ff; Yeb. 111b (Sonc. ed., p. 780).


###### Tractate Semachot 7:16
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כיצד לאלמנה הוא תובעה והיא מעכבתו היא תובעתו והוא מעכבה נותנין לו לפרנס את עצמו כשם שנותנין לאשה כך נותנין לאיש

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
How is it with a widow?⁵¹ If the man [to whom she is betrothed] claims her [in marriage] and she holds back, we allow her thirty days to make provision for herself; and as we allow [that period] to the woman, so too we allow it to the man.⁵²

footnotes:
⁵¹ Cf. Keth. 57a (Sonc. ed., p. 337).
⁵² i.e. the same time is allowed to a widow and to a man to make preparation for the wedding.


###### Tractate Semachot 7:17
[Tractate Semachot 7:17](https://torahapp.org/share/book/Tractate%20Semachot/r/7:17)

כיצד ליבמה היבמה שאמרה בתוך שלשים יום לא נבעלתי כופין אותו שיחלוץ לה לאחר ל׳ יום [אין כופין אותו לחלוץ]

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
How is it with a sister-in-law?⁵³. If a sister-in-law declared within thirty days [after the levirate marriage], ‘I have had no cohabitation’,⁵⁴ [the levir] is compelled to give her *ḥaliẓah*, but [if her declaration was made] after thirty days, he is not compelled⁵⁵., ‘he is requested to give her *ḥaliẓah*’. to give her *ḥaliẓah*.

footnotes:
⁵³ Cf. Yeb. loc. cit
⁵⁴ And he denies her allegation.
⁵⁵ GRA reads with Yeb. loc. cit


###### Tractate Semachot 7:18
[Tractate Semachot 7:18](https://torahapp.org/share/book/Tractate%20Semachot/r/7:18)

המדיר את אשתו מלהנות לה עד ל׳ יום יעמיד פרנס יותר מכאן יוציא ויתן כתובה .

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
⁵⁶ Should a man forbid his wife by vow to have any benefit from him, [if the prohibition is to last] not more than thirty days he must appoint a steward,⁵⁷ but if for a longer period he must divorce her and give her [the amount stipulated in] her *kethubah*.⁵⁸

footnotes:
⁵⁶ Cf. Keth. 70a (Sonc. ed., p. 433).
⁵⁷ To provide maintenance for his wife.
⁵⁸ If the woman demands a divorce.


###### Tractate Semachot 7:19
[Tractate Semachot 7:19](https://torahapp.org/share/book/Tractate%20Semachot/r/7:19)

סתם נזירות ל׳ יום בין שאמר הריני נזיר ל׳ יום בין שאמר הריני נזיר בתחלת ל׳ יום סתם נזירות ל' יום והרי שהשלים נזירות בחו"ל ואח"כ בא לארץ ב"ש אומרים נזיר ל׳ יום וב"ה אומרים נזיר בתחלה

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
[How is it with a Nazirite whose vow is of unspecified duration?]⁵⁹ The vow of a Nazirite which is of unspecified duration [remains in force] thirty days.⁶⁰ [*holy*] in Num. 6, 5. Whether he declared, ‘Behold I am a Nazirite’ without qualification, or he declared, ‘Behold I am a Nazirite for one day’, his status as a Nazirite lasts thirty days.⁶¹ If he completed his period as a Nazirite outside the land of Israel⁶² and later returned there, [47*a*] Beth Shammai said that he remains a Nazirite for thirty days, and Beth Hillel said that he [reverts to the] beginning of his status as a Nazirite.⁶³

footnotes:
⁵⁹ Cf. Num. 6, Nazir 5a (Sonc. ed., p. 16).
⁶⁰ The period of thirty days is based on the numerical value of the word yihyeh, he shall be
⁶¹ So GRA.
⁶² Where the laws incumbent on a Nazirite cannot be carried out effectively.
⁶³ i.e. he has to start afresh; cf. ‘Eduy. IV, 11 (Sonc. ed., p. 28).


###### Tractate Semachot 7:20
[Tractate Semachot 7:20](https://torahapp.org/share/book/Tractate%20Semachot/r/7:20)

הדר בא"י ל' יום חייב במזוזה והשוכר מיד הדר בחו"ל פטור השוכר נ׳ יום והדר בבורגן ל׳ יום חייב במזוזה.

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
One who resides in the land of Israel thirty days is under the obligation to affix a *mezuzah*, and he who rents a house must do so forthwith;⁶⁴ but he who resides outside the land of Israel is exempt. One who rents a house for thirty days⁶⁵ and one who resides in an isolated place⁶⁶ for thirty days is under the obligation to affix a *mezuzah*.

footnotes:
⁶⁴ Cf. Men. 44a (Sonc. ed., p. 266).
⁶⁵ So GRA; V and H ‘fifty days’.
⁶⁶ A halting-place for travellers (Jastrow).


###### Tractate Semachot 7:21
[Tractate Semachot 7:21](https://torahapp.org/share/book/Tractate%20Semachot/r/7:21)

הלוקח בהמה מחבירו להניק בדקה ל׳ יום ובגסה נ' יום רבי יוסי אומר בדקה שלשה חדשים מפני שהדקה טיפוליה מרובין [ טיפולי הבכור בדקה ל׳ יום ובגסה נ׳ יום ר׳ יוסי אומר בדקה ג׳ חדשים מפני שהדקה טיפוליה מרובין]

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
If one buys newly born cattle from his neighbour, [he may retain the dam] to suckle them, in the case of small cattle⁶⁷ for thirty days and in the case of large cattle⁶⁸ for fifty days. R. Jose said: In the case of small cattle for three months because they need much attention.⁶⁹ As for attending to the first-born of cattle⁷⁰ [before handing them over to the *kohen*], in the case of small cattle the period is thirty days and for large cattle fifty days. R. Jose said: In the case of small cattle the period is three months because they need much attention.

footnotes:
⁶⁷ Sheep, goats, etc.
⁶⁸ Of the bovine species.
⁶⁹ Cf. B.M. 69a (Sonc. ed., p. 402).
⁷⁰ Ex. 13, 12, cf. Bekoroth 26b (Sonc. ed., p. 170).


###### Tractate Semachot 7:22
[Tractate Semachot 7:22](https://torahapp.org/share/book/Tractate%20Semachot/r/7:22)

סוכה הישנה ב"ש פוסלין וב"ה מכשירין (עד שיחדש בה דבר) איזו היא סוכה הישנה שעשאה קודם לחג ל׳ יום אבל אם עשאה לשם חג אפילו מתחילת השנה כשרה

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
Beth Shammai⁷¹ declared an old *Sukkah* to be invalid; Beth Hillel pronounced it valid (but he must add something new to it).⁷² What is ‘an old *Sukkah’?* One which was made thirty days before the Festival [of Tabernacles]; but should he have made it for the purpose of [being used on] the Festival, even [if erected] at the beginning of the year, it is valid.

footnotes:
⁷¹ Cf. Suk. 9a (Sonc. ed., p. 32).
⁷² The words in brackets are added by GRA and H from j.Suk. I, 2, 52b.


###### Tractate Semachot 7:23
[Tractate Semachot 7:23](https://torahapp.org/share/book/Tractate%20Semachot/r/7:23)

האורז והדוחן והפרגין והשומשמין שהשרישו לפני ר"ה מתעשרין לשעבר ומותרין בשביעית ואם לאו אסורין בשביעית ומתעשרין לשנה הבאה רבי שמעון שזורי אומר פול המצרי שזרעו לזרע בתחלה כיוצא בו רבי שמעון אומר פולין גומלנין כיוצא בהן ר"א אומר פולין גומלנין (שנתמלאו) שנתגמלו לפני ר"ה: בצלים סריסים ופול המצרי שמנע מהן [מים] ל׳ יום לפני ר"ה (אם) עלתה להם שנה ומותר לקיימן בשביעית [פחות מכאן לא עלתה להם שנה ואסור לקיימן בשביעית].

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
⁷³ Rice, millet, panic and sesame which took root before the New Year are tithed⁷⁴ as belonging to the previous year⁷⁵ and are permitted in the seventh year;⁷⁶ but if they did not [take root before the New Year] they are forbidden in the seventh year and are tithed as belonging to the next year.⁷⁷ R. Simeon of Shezur said: Egyptian beans sown from the outset for the purpose of seeds⁷⁸ are treated in a like manner. R. Simeon said: Large beans are treated in a like manner if they formed pods⁷⁹ before the New Year. Shallots⁸⁰ and Egyptian beans which have not been watered within thirty days of the New Year are treated as if a year had passed⁸¹ and may be retained in the seventh year; otherwise they are not considered as such and may not be retained in the seventh year.

footnotes:
⁷³ Cf. Shebi. II, 7 (Sonc. ed., p. 152).
⁷⁴ In an ordinary year.
⁷⁵ If the previous year was the first, second, fourth or fifth of the seven-year cycle the tithe is termed ‘the second tithe’; if it was the third or sixth it is termed ‘the poor man’s tithe’.
⁷⁶ Those that took root in the seventh year are unaffected by the incidence of the sabbatical year.
⁷⁷ They are treated like the produce of the sabbatical year and not subject to the tithe.
⁷⁸ And not for food.
⁷⁹ When beans grow hard and appear as in a pod they are liable to the tithe.
⁸⁰ lit. ‘onions which produce no seeds’.
⁸¹ i.e. for the purpose of the tithe they are treated as last year’s produce.


###### Tractate Semachot 7:24
[Tractate Semachot 7:24](https://torahapp.org/share/book/Tractate%20Semachot/r/7:24)

הנוטע והמבריך והמרכיב ל׳ יום לפני ר"ה עלתה לו שנה ומותר לקיימן בשביעית פחות מכאן לא עלתה לו השנה ואין מותר לקיימן בשביעית רבי יהודה אומר כל הרכבה שאינה קולטת לג׳ ימים שוב אינה קולטת ר"ש ור׳ יוסי אומרים כל הרכבה שאינה קולטת לשתי שבתות אינה הרכבה פירותי' של נטיעה זו אסורין עד חמשה עשר בשבט:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
⁸² If one plants, bends over⁸³ or grafts a tree within thirty days of the New Year, a year has passed for him [by the New Year]⁸⁴ cf. Lev. 19, 23ff. and he may preserve the growth during the seventh year; otherwise a year has not passed for him and he may not preserve the growth in the seventh year. R. Judah said: Any grafting which does not take root within three days will never do so. R. Simeon and R. Jose said: Any grafting which does not take root within two weeks is no grafting. The fruit of such a planting is forbidden until the fifteenth of *Shebaṭ*.⁸⁵ are reckoned to have been completed by the previous New Year.

footnotes:
⁸² Cf. Shebi. II, 6 (Sonc. ed., p. 151).
⁸³ viz. a branch from a tree and plants it in the ground without separating it from the parent tree.
⁸⁴ i.e. the thirty days count as a full year of the three years in connection with ‘orlah;
⁸⁵ ‘The New Year for trees’, although the three years of ‘orlah