BARAITHA.¹ How does one dance² before the bride? Beth Shammai said: The bride as she is; and Beth Hillel said: Beautiful and graceful bride!³ Beth Shammai said to Beth Hillel: Even if she is lame or blind? But it is written, *Keep thee far from a false matter!*⁴ Beth Hillel replied: If one has made a bad purchase, should one esteem it in his eyes or depreciate it? Surely one should esteem it in his eyes. Therefore Beth Hillel said: Always should the disposition of a man be pleasant towards his fellow-creatures. GEMARA. But how can Beth Hillel [say of a bride] that she is beautiful when in fact she is not? [Beth Hillel can reply that in the circumstances people will understand it as] beautiful in her deeds and graceful in her person because we do not presume [to attribute to a person] what is unbecoming. And [what can] Beth Shammai [reply to this]? They can say: Is it written, ‘Keep far from a falsehood’? [It is written, From a false] matter,⁵ even if it be inexplicit.⁶ And [what can] Beth Hillel [reply to this]? They can say: When the All-present declared, Keep thee far from a false matter, it is in connection with what follows, *And the innocent and righteous slay thou not;*⁷ but where it is a case of preserving life⁸ it is in order [to depart from the strict truth]. Should the question be raised: Why do Beth Hillel in their refutation cite the example of ‘a bad purchase’, let them refute Beth Shammai from the Torah! For it has been taught:⁹ Great is peace, seeing that for its sake the Holy One, blessed be He, modified a statement. At first it is written, My lord being old,¹⁰ and afterwards, I … who am old.¹¹ 13. When Sarah was told by the angel that she would have a son she laughed to herself and exclaimed, My lord being old; but when God repeated what she had said to Abraham, not to hurt his feelings He changed the word to I … who am old. [Beth Hillel] can reply: There is no question [that what we say] is correct according to the Torah, but it is also correct by the standard of human beings; reverse it.¹², lit. ‘towards the tail’, i.e. reverse it, and the word which follows is an explanatory gloss (Jastrow s.v. ’alyah). The meaning is, To meet the question raised, it would be best in the Baraitha first to cite the passage from Genesis and then the example of ‘a bad purchase’. [It was quoted above:] And the innocent and righteous slay thou not. Since you mention the innocent [may not be slain], obviously the righteous [may not]!¹³ has a negative connotation, viz. one who keeps away from evil; but the term righteous has both a negative and positive connotation, viz. one who keeps away from evil and does good. [It denotes] ‘innocent because of witnesses’ and ‘righteous because of disciples’.¹⁴, ‘innocent (or, freed) because of [the disagreement of] witnesses’. II. In the criminal court young scholars sat in rows in front of the judges. When the trial ended and before the verdict was delivered, any one of these scholars could, if he knew anything in favour of the accused, come forward and speak for him, and if the judges accepted his statement they discharged the accused. He was then termed ẓaddiḳ min hattalmidim, ‘righteous (i.e. acquitted) because of the disciples’. If the disciple wished to testify against the accused, he was not permitted to do so. That would be a case of rasha‘ min hattalmidim, ‘condemned because of the disciples’, which was not allowed. Cf. Sanh. 33b-34a (Sonc. ed., p. 212) and Rashi ad loc. From this we learn [the ruling]: Do not put to death ‘the innocent because of witnesses’ and ‘the condemned because of disciples’. [Do you think,] ‘Condemned because of disciples’? Say, because of one of the disciples.¹⁵ disciple came forward. This procedure is based on Num. 35, 30; cf. Sanh. loc. cit. Raba expounded: What is the meaning of what is written, *For the Lord is righteous, He loveth righteousness; the upright shall behold His face?*¹⁶ If so, [the verse should read,] ‘He loveth the righteous’!¹⁷, that is the wording which might have been expected. But [it is to be understood] as Raba interpreted it:¹⁸ Abraham¹⁹ comes and brings [redemption to the wicked who are under sentence to suffer in Gehinnom, in agreement with] Resh Laḳish [who said: The fire of Gehinnom has no power over the transgressors in Israel,] or it may be deduced by an argument from minor to major [from the golden altar], as it is stated, Every one that is written unto life in Jerusalem.²⁰ (i.e. the whole people of Israel).

footnotes: ¹ Keth. 16b-17a (Sonc. ed., pp. 92ff.). ² The meaning here is to recite the praises of a bride. ³ Whether she possessed the qualifications or not. ⁴ Ex. 23, 7; and there must be no departure from the truth even for a bride. ⁵ lit. ‘word’. ⁶ It is therefore wrong to make a statement and expect people to take it in a different sense. ⁷ i.e. the context is giving false evidence which will lead to an innocent person being condemned to death. ⁸ Creating a deeper love between husband and wife. ⁹ Yeb. 65b (Sonc. ed., pp. 437f.); B.M. 87a (Sonc. ed., p. 502, n. 4). ¹⁰ Gen. 18, 12. ¹¹ ibid. ¹² The text should read kelappë ’alyah ¹³ The term innocent ¹⁴ These are forensic terms. I. Where two witnesses testify against a man that he had committed an offence but disagree on the details, the accused is discharged. E.g., two witnesses testify that they saw him worshipping idols; one says that he worshipped the sun and the other that it was the moon. Because the witnesses are in disagreement on details, the man is acquitted. He is technically termed naḳi me‘edim ¹⁵ This refusal to listen to disciples’ statements against the accused holds good only when one ¹⁶ Ps. 11, 7. ¹⁷ Since He is described as righteous ¹⁸ Cf. ‘Erub 19a (Sonc. ed., pp. 129f.). ¹⁹ So the text must be emended. V reads ‘from forty’. ²⁰ Isa. 4, 3. The text is obviously corrupt and is conjecturally reconstructed from the Talmud. Abraham, in freeing the sinners of Israel from Gehinnom, performs an act of righteousness which merits him the love of God, Who is righteous, especially as He has written unto [eternal] life every one in Jerusalem

BARAITHA. One should not be joyous when in the presence of those who weep, or weep in the presence of those who rejoice. One should not be awake among those who sleep or asleep among those who are awake. GEMARA. On what grounds does the Baraitha first teach, ‘One should not be joyous’? Let it first teach, ‘Or weep’, etc.! Firstly, because one should not begin with unfortunate circumstances,²¹ but on the contrary, priority should be given to the majority.²² [The Baraitha] follows the teaching of Solomon [who wrote], It is better to go to the house of mourning, than to go to the house of feasting.²³ Here is an additional proof: [The Baraitha] reads, ‘One should not be joyous’ and not ‘One should not make merry’, and then ‘or weep’ and not ‘be serious’.²⁴ BARAITHA. One should not be impatient at meals. GEMARA. One should not be [impatient] at meals; [is it then to be inferred from this] that in giving an exposition [of Torah], in studying and in other matters one may be [impatient]? Did not Beth Hillel cite this and say to Shammai, ‘Although you are hot-tempered and consequently overawe your fellow-beings, yet do not display impatience [towards the members of your household]²⁵ lest you hinder them from performing good deeds’? ²⁶It once happened that two²⁷ men made a wager with each other, saying, ‘He who goes and makes Hillel angry shall receive four hundred zuz’. Said one, ‘I will go and incense him’.²⁸ That day was the Sabbath-eve, and Hillel was washing his head. He went, passed by the door of his house and called out, ‘Is Hillel here, is Hillel here?’¹) He spoke rudely, without addressing Hillel by his title. Thereupon he robed and went out to him, saying, ‘My son, what do you require?’ ‘I have a question to ask,’ he said. ‘Ask, my son,’ he prompted. Thereupon he asked, ‘Why are the heads of the Babylonians²⁹ round?’ ‘My son, you have asked a great question,’ replied he; ‘because they have no skilful midwives.’ He departed, tarried a while, returned and called out, ‘Is Hillel here, is Hillel here?’ He robed and went out to him, saying, ‘My son, what do you require?’ ‘I have a question to ask,’ said he. ‘Ask, my son,’ he prompted. Thereupon he asked, ‘Why are the eyes of the Palmyreans bleared?’ ‘My son, you have asked a great question,’ replied he; ‘because they live in sandy places.’ He departed, tarried a while, returned and called out, ‘Is Hillel here, is Hillel here?’ He robed and went out to him, saying, ‘My son, what do you require?’ ‘I have a question to ask,’ said he. ‘Ask, my son,’ he prompted. He asked, ‘Why are the feet of the Africans wide?’ ‘My son, you have asked a great question,’ said he; ‘because they live in watery marshes.’³⁰ ‘I have many questions to ask,’ said he, ‘but fear that you may become angry.’ Thereupon he robed, sat before him and said, ‘Ask all the questions you have to ask’. ‘Are you the Hillel who is called the Nasi’ of Israel?’ ‘Yes,’ he replied. ‘If that is so,’ he retorted, ‘may there not be many like you in Israel.’ ‘Why, my son?’ queried he. ‘Because I have lost four hundred zuz through you,’ complained he. ‘Be careful of your moods,’ he answered, ‘Hillel is worth it that you should lose four hundred zuz and yet another four hundred zuz through him, yet Hillel shall not lose his temper.’ ³¹It once happened that R. ‘Aḳiba, accompanied by an Athenian, went on a journey and chanced to stay with a Gentile. He prepared for them four beds, laid an abundant meal before them and gave them wine to drink. They said, ‘We discern that this wine [has the flavour of]the dead’. He brought them meat and they said, ‘This meat is dog’s flesh’. He brought them pickle and they said, ‘It contains urine’. He brought them mustard and they said, ‘It contains beetles’. [The host] went to the tavern-keeper and asked, ‘What happened to the wine?’ He replied, ‘Nothing’. He said, ‘I adjure you to tell me’. He replied, ‘The wine comes from my father’s vineyard where he is buried’. He went to the butcher who told him, ‘It was the meat of a lamb whose dam died and I made her suck from a bitch’. He went to the pickle-maker who told him, ‘One night I was drunk and [my family] locked me in. I wanted to pass water but was unable to go out, so I opened this [jar of pickle] and poured the urine into it’. He went to the mustard-maker who told him, ‘One night I left [the mustard] uncovered and beetles got into it’. He then took the trouble to prepare [another] meal for them. They said one to another, ‘We notice that the host’s legs are like those of a clown’. The host overheard this and said [to himself], ‘Perhaps these men speak the truth’. So he pretended to be very ill and people came to visit him. He said to his mother, ‘If you disclose to me the name of my father I will recover’. She told him, but he said to her, ‘You are telling a lie’. Since she noticed that he was grieved she said to him, ‘My son, once my husband brought a clown to me; I misconducted myself with him and conceived you’. He went and embraced them, bowed to them and exclaimed, ‘In truth you are the people of the Holy God’. This is what Solomon said, For in much wisdom is much vexation; and he that increaseth knowledge increaseth sorrow.³² ³³A man once entered a school and said to a child, ‘Take this money and bring me something of which we can eat our fill and leave some over to take home’. He brought him salt and said to him, ‘Sir, you may eat your fill and leave some over to take home’.

footnotes: ²¹ lit. ‘matters of punishment’, here people who have cause to weep. ²² And the majority rejoice rather than weep. ²³ Eccl. 7, 2. Here mourning is mentioned first. ²⁴ The wording of the Baraitha proves that, like Ecclesiastes, it does not deal with ordinary merry-making and seriousness, but with rejoicings at a marriage-feast and the anguish one feels in a house of mourning. ²⁵ On terrorizing one’s household, cf. Giṭ. 6b-7a (Sonc. ed., p. 21). ²⁶ For the story, cf. Shab. 31a (Sonc. ed., pp. 138f.). ²⁷ V has ‘three’. ²⁸ V has ‘etc.’ The anecdote is here reproduced in full from the Soncino version. ¹ (28a ²⁹ Hillel was a Babylonian, and so the question was intended as a personal insult. ³⁰ To enable them to walk with ease. ³¹ For a parallel to the story, cf. Midrash Rabbah, Lamentations, I, 1, §4 (Sonc. ed., pp. 74f.). ³² Eccl. 1, 18. The information which he obtained from his mother caused him sorrow. ³³ Cf. Midrash Rabbah, Lamentations, I, 1, §7 (Sonc. ed., p. 77).

BARAITHA.³⁴ A man should not eat leek or onion from its top but from the leaves; and if he did eat [in that manner] he is a glutton. A man should not eat using all his fingers because he has the appearance of a glutton; nor should one put his hand into his mouth. GEMARA. Raba said: This³⁵ applies only during the meal but not after it. Why? Because he may be delicate.³⁶ BARAITHA. He should only fill his cup with as much as it is his intention [to drink]. GEMARA. What is the reason? Because of the ‘remnants’.³⁷ For the master said: All the ‘remnants’ of cups make one dull except the ‘remnants’ of the Habdalah.³⁸ in section Shabbath, §299. One who drinks ‘remnants’ for forty [days] will not survive. BARAITHA. One should not take a potsherd which is full to the brim and drink from it so as not to offend fastidious persons. One should not handle a vessel with greasy fingers; nor should one blow on water and drink it for two [reasons].³⁹ GEMARA. The Rabbis have taught:⁴⁰ There are three whose life is not life, viz. the [over-] compassionate, the hot-tempered and the fastidious. R. Joseph said: All these [qualities] are found in me. [It is written,] All the days of the poor are evil—this refers to a discontented man. But he that is of a merry heart hath a continual feast⁴¹—this refers to a contented man.⁴² Another explanation: All the days of the poor are evil—this refers to the compassionate. But he that is of a merry heart—this refers to the cruel. Raba expounded:⁴³ Whoever is distinguished by the following three characteristics is certain that he is of the seed of our father Abraham: merciful, bashful and benevolent. This is all right with the benevolent, for it is written, *Thou wilt show faithfulness to Jacob, mercy to Abraham;*⁴⁴, i.e. benevolence, is associated with Abraham’s name. also bashful, as Raba interpreted: *Behold now, I know that thou art a fair woman to look upon;*⁴⁵ but not until now; cf. B.B. 16a (Sonc. ed., p. 80). but why merciful? Abraham had no mercy upon his son!⁴⁶ Herein is to be found the greatness of Abraham, to make known how great was his love for the Holy One, blessed be He.⁴⁷

footnotes: ³⁴ Cf. Beẓah 25b (Sonc. ed., p. 129); DER VI, p. 553. ³⁵ Not to put one’s hand into his mouth. ³⁶ And he must remove the bits which stuck to his teeth. ³⁷ The wine left over in the cup. ³⁸ Cf. Pirḳë d’R. Eliezer XX, ed. G. Friedlander, p. 146, n. 7: ‘Because the wise men have said: The observance of the “remnants” left over in connection with a religious act keeps back punishments’. Cf. Ṭur, ‘Oraḥ Ḥayyim ³⁹ Blowing causes foam and drinking it brings on catarrh in the head. Further, if he blows away the foam, it leads to poverty because some of the liquid is lost in the process. Cf. Ḥul. 105b (Sonc. ed., p. 585). ⁴⁰ Pes. 113b (Sonc. ed., p. 584). ⁴¹ Prov. 15, 15. ⁴² B.B. 145b (Sonc. ed., p. 628); Sanh. 100b (Sonc. ed., p. 683). ⁴³ Cf. Yeb. 79a (Sonc. ed., p. 535); Beẓah 32b (Sonc. ed., p. 165). ⁴⁴ Micah 7, 20. Mercy ⁴⁵ Gen. 12, 11. Now ⁴⁶ Isaac, whom he was ready to sacrifice at God’s command. ⁴⁷ The episode has no relationship to the Patriarch’s mercy.

BARAITHA.⁴⁸ One should not move a piece of bread across the plate or wipe the plate with it. He should not drink from his cup and pass it to his friend; nor should he bite into the bread and pass it to his friend unless he knows his friend’s mind [that he does not object]. Five things have been said in connection with bread:⁴⁹ [Raw meat should not be placed on bread, or a cup of wine on bread, or a plate on bread. Bread should not be thrown about, and one should not sit on articles of food]. GEMARA. Raba said: A piece of bread should not be placed on a book or a book on a piece of bread; a book should not be rested against a piece of bread or a piece of bread against a book. If it was his intention to recite Ḳiddush over it, he may not put it in an unclean place.

footnotes: ⁴⁸ Cf. DER IX, p. 558. ⁴⁹ Cf. Ber. 50b (Sonc. ed., p. 305) where the reading is ‘four things’. The passage within brackets is inserted by H but omitted by V.

BARAITHA. A man should not send to his fellow a cask of water⁵⁰ as oil. GEMARA. What is the reason? It is forbidden to do anything which may give him offence; as it is written, Nor put a stumbling-block before the blind.⁵¹ The question was asked: May one send to a Gentile a thigh which has been cooked with the sinew?⁵² It is obvious that [one may not send to a Gentile] a limb cut from a living animal, for the master said:⁵³ The sons of Noah⁵⁴ were forbidden to eat a limb cut from a living animal; therefore [one who sent a Gentile meat with the sinew of the thigh would commit an offence] because of Nor put a stumbling-block before the blind. But here [with the sinew of the thigh] they were not [forbidden and a violation of the law would not arise]; or perhaps there is a difference between the two cases! Come and hear:¹) Ḥul. 93b (Sonc. ed., p. 525). A man may send to a Gentile a thigh wherein is the sinew.

footnotes: ⁵⁰ Instead of water it would be better to read ‘wine’ as in Ḥul. 94a (Sonc. ed., p. 528). There the story is related of a tragedy which followed as the consequence of such an act of deception. ⁵¹ Lev. 19, 14. ⁵² Contrary to the Law of Gen. 32, 33. ⁵³ Sanh. 56a (Sonc. ed., pp. 381f.). This is one of the seven Noachian laws. ⁵⁴ i.e. non-Jews. ¹ (54a

BARAITHA.⁵⁵ 94a (Sonc. ed., p. 527). A man may not say to his fellow, ‘Take oil from the jar when it is [in fact] empty’. GEMARA. He who steals the mind⁵⁶, pp. 58f. of his fellow is as though he deceived the All-present, because the Torah decreed that the robber must pay in full⁵⁷ for the theft, but the thief must pay twofold in the case of articles, fourfold in the case of sheep, but fivefold in the case of cattle.⁵⁸ XXI. 37. The thief had to carry the sheep off on his shoulders but he could ride on the ox. Cf. B.Ḳ. 79b (Sonc. ed., p. 452). Why [the difference]? Because the All-merciful showed consideration [to the thief for his trouble].

footnotes: ⁵⁵ Cf. ibid. ⁵⁶ Crafty deception, cf. I. Epstein, The Jewish Way of Life ⁵⁷ Ex. 22, 2. ⁵⁸ ibid.

BARAITHA. A man should not eat [his breakfast] until four hours [of the day],⁵⁹ or drink until four hours. GEMARA. But it is not so! Did not Raba say to Rabbah b. Mari:⁶⁰ Whence can the popular saying be derived, ‘Sixty runners may pursue him who has an early meal in the morning and will not overtake him’? And the Rabbis said: Have early breakfast in the summer because of the heat and in winter because of the cold! There it speaks of the morning meal [which is light], but here it deals with a heavy meal. BARAITHA. A man should bathe at⁶¹ four hours. GEMARA. This is an unnecessary statement.⁶²

footnotes: ⁵⁹ i.e. ten o’clock. The day began at 6 a.m. Cf. Shab. 10a (Sonc. ed., p. 36). ⁶⁰ B.Ḳ. 92b (Sonc. ed., p. 534). ⁶¹ H reads ‘until after four hours’. Cf. DER, p. 560f. ⁶² This is either a gloss or a printer’s error.

BARAITHA. When his cup is filled,⁶³ he should pause in drinking it.⁶⁴ How many [pauses]? If [it is mixed] with warm water, he should pause three times; if with cold, four times, so that [it is equivalent to] his having been given four cups. GEMARA. But it says four!⁶⁵ This refers to when the cup is mixed with warm water.⁶⁶ BARAITHA. When about to enter the bath-house how should a man act? He says,⁶⁷, p. 92. ‘May it be Thy will, O Lord my God, that Thou bring me in in peace and bring me out in peace. Do Thou save me from this and similar [dangers] in the future and may no mishap befall me; and if it does, may my death be an atonement for all my sins’. Before entering and after he has recited the prayer, he takes off his shirt, loosens his girdle, removes his hat and then slips off his undergarment. It is similar with the [removal of the] tefillin: first he removes the phylactery of the head and then the phylactery of the hand.⁶⁸ GEMARA. From this you may deduce that there is no sanctity attached to the hat.⁶⁹ This applies only to the hat but not to the turban,⁷⁰, i.e. sudarium, the distinctive headgear of Rabbinical scholars. Cf. Ḳid. 8a (Sonc. ed., p. 29, n. 5); Shab. 77b (Sonc. ed., p. 368) and S. Krauss, Talmudische Archäologie, I, pp. 166f. as it is written, The counsel [sod] of the Lord is with them that fear Him [yere’aw].⁷¹ to be a hybrid made up of sod yere’aw. Why does the Baraitha use the verb ‘says’ and not ‘makes the benediction’:⁷² ‘May it be Thy will, O Lord my God, to deliver me from this and similar [dangers] in the future’; and when leaving he says, ‘Lord of the universe! I thank Thee for that Thou hast delivered me from sinking in the water⁷³ and from being burnt by fire.⁷⁴ May it be Thy will to deliver me from anything similar in the future’? [The Baraitha] is concerned with right conduct⁷⁵ and not with the benedictions [to be recited]. But what about the following which is learnt at the end of the chapter:⁷⁶ One who enters a privy says, “Be honoured [ye honoured and holy beings who minister to the Most High! Give glory to our God, remain in your place, be mindful, help me, guard me, wait for me until I shall have entered and left; for what I am doing is the way of men”]’? There it is not a case of a ‘benediction’, for the master said:⁷⁷ If he wrapped himself in a ṭallith with fringes attached, he leaves it in the corner and he has no need to recite a prayer. Why, then, [does it continue with: One who leaves a privy says,] ‘Blessed be … Who hast formed man in wisdom’?⁷⁸ While it deals with the one, it also [takes the opportunity] to deal with the other.

footnotes: ⁶³ lit. ‘mixed’, i.e. with water. ⁶⁴ He should not drink it in one draught; cf. Beẓah 25b (Sonc. ed., p. 130); Pes. 86b (Sonc. ed., p. 456). ⁶⁵ The question i: directed against the last words of the Baraitha. The assumption was that this clause is to be taken in connection with the one immediately before it: ‘If with cold, four times’. If there are four pauses, that would necessitate five draughts. ⁶⁶ In this case there are three pauses, making four draughts. ⁶⁷ Cf. DER X, p. 560. On the bath-house, cf. J. Rabbino-witz, Mishnah Megillah ⁶⁸ Men. 36a (Sonc. ed., p. 224). ⁶⁹ Seeing that the hat is not removed last. ⁷⁰ Sudra’ ⁷¹ Ps. 25, 14, taking the word sudra’ ⁷² The assumption is that ‘says’ implies a general meditation while ‘makes a benediction’ indicates a specific prayer in the form of a benediction. The reading in Tosiftha Ber. VII, 17, is ‘prays’, which is more appropriate. ⁷³ Drowning in the bath. ⁷⁴ Scalded by the vapour. ⁷⁵ i.e. expressing one’s sense of dependence on God. ⁷⁶ What follows does not occur in this tractate but is found in DER XI, p. 566. ⁷⁷ What follows is not found in the Talmudic sources. ⁷⁸ For the full form of the prayer, cf. P.B., p. 4.

BARAITHA. One who enters the bath-house should not exercise himself,⁷⁹ or scrape himself on the marble [slab], or have his limbs broken.⁸⁰ GEMARA. What is the meaning of ‘exercise himself’? For example, pressing his head between his knees. ‘Or scrape himself’: but it is not so! For [we are informed that] the servant of Raba scraped him! It speaks of scraping with the hand. ‘Or have his limbs broken’; Rabban Gamaliel said: Whoever has his limbs broken on the marble is the companion of an ass.⁸¹ [garem] ass (Gen. 49, 14) and homiletically read the word as גרום, ‘with bones broken’. Hence the association of ‘the breaking of the bones’ with the ass.

footnotes: ⁷⁹ Have massage. In V this clause is attached to the next Baraitha but is more appropriate here. ⁸⁰ A form of massage; cf. DER X, p. 560f. All these forms of exercise should not be undertaken in the public bath-house out of modesty. ⁸¹ Rabban Gamaliel must have had in mind the phrase a large-boned

BARAITHA. In the bath-house, one who enters gives way to the one who is leaving.⁸² A man should not greet his friend in the bath-house,⁸³ and if he greets him first he should say to him, ‘This is a bath-house’. One who eats in the street is the companion of a dog.⁸⁴ GEMARA. This applies to bread and foods which [are eaten to satisfy] one’s hunger, but not to other things.

footnotes: ⁸² Cf. j.B.Ḳ. III, 5, 3d: ‘One who enters a bath-house should show honour to him who leaves’. ⁸³ Cf. Shab. 10b (Sonc. ed., p. 37); Tosiftha Ber. II, 20. ⁸⁴ Ḳid. 40b (Sonc. ed., p. 203).

BARAITHA. A man should not leave oil⁸⁵ in a glass because of danger. GEMARA. What [danger] is there? Lest it be broken and endanger [the bathers]. As Samuel said:⁸⁶ If one bathes without anointing [he is like water poured over a barrel].⁸⁷ Say,⁸⁸ ‘And has not anointed himself previously’.

footnotes: ⁸⁵ The oil was used by the bathers to remove the sweat and dirt from the body. ⁸⁶ Cf. Shab. 41a (Sonc. ed., p. 191). ⁸⁷ The water pours around it but does not enter the barrel. ⁸⁸ Since a man does not bathe without anointing his body, read Samuel’s dictum in the following sense.

BARAITHA. A man should not spit anywhere in front of his fellow or put his foot on the bath and jump into it, because it may lead to death. He who recites the *Shema‘*⁸⁹ twice is reprehensible. So, too, is he reprehensible who immerses twice.⁹⁰ GEMARA. Lest [the water from his head and beard] drip on to people without their noticing it.⁹¹ BARAITHA. If one bathes in hot water and does not slush himself with cold water he robs the public. GEMARA. How is this? For example, he entered the bath and they brought him warm water, and he slushed himself with it and then went out; in such a case he has robbed the public!⁹² But should this not be excluded [from the category of robbery] seeing that his bathing is not beneficial to him?⁹³ He warms himself at home; or [the bath-house] is near a river.⁹⁴

footnotes: ⁸⁹ He is suspected of the heresy of believing in the existence of two Supreme Powers; cf. Ber. 33b (Sonc. ed., p. 210). ⁹⁰ One immersion immediately after the first. ⁹¹ After his first immersion they will avoid him to escape the drippings but not after the second. H reads דייק (for דייב), ‘press against’; cf. Y.D. CCI, §62. ⁹² By his using hot water for the shower, there will be less hot water for the other bathers. ⁹³ Cf. Shab. 41a (Sonc. ed., p. 191): ‘If one bathes in hot water and does not have a cold shower, he is like iron put into the fire but not into cold water’, to temper it. ⁹⁴ In which he can dip to cool himself.

BARAITHA. If one has robbed the public, what should he do [to atone for his sin]?⁹⁵ He should dig wells, ditches and grottoes, or repair roads and streets; then he will be pardoned.⁹⁶ GEMARA. In accordance with whose view [is this Baraitha]? R. ‘Aḳiba’s, who said:⁹⁷ This is not the way that would absolve him from sin unless he pays [the full amount of the robbery] to each person. You might even say that it is in accordance with the view of R. Ṭarfon, because here [the amount] lies before them.⁹⁸

footnotes: ⁹⁵ Seeing that he does not know to whom to make restitution. ⁹⁶ His work for the welfare of the community is a form of restitution. Cf. Beẓah 29a (Sonc. ed., p. 150); B.Ḳ. 94b (Sonc. ed., p. 550). ⁹⁷ Cf. Yeb. 118b (Sonc. ed., p. 835). The case is where a man robbed one of five persons and does not know which was his victim, each declaring, ‘He robbed me’. There is a dispute between R. ‘Aḳiba and R. Ṭarfon. According to the former he has to leave the full amount of the robbery with every one of the persons involved; but R. Ṭarfon holds the view that he has to leave the amount of the robbery with the five claimants and withdraw. ⁹⁸ Every one of them can make use of the public facilities which the robber provided.

BARAITHA.⁹⁹ As for them who write [Torah] scrolls tefillin and mezuzoth, they, their traders and their traders’ traders¹⁰⁰ do not see a sign of blessing. GEMARA. ‘As for them who write scrolls’:¹⁰¹ because they may omit or add a letter.¹⁰² We have learnt there:¹⁰³ If one says, ‘There is no precept of tefillin so that a Biblical law may be transgressed’, he is exempt [from punishment].¹⁰⁴. [But if he rules that the phylactery of the head must consist of] five compartments, thus adding to the words of the Sages, he is liable.¹⁰⁵ According to whom is this? It is according to R. Simeon who said: [It is written,] For thy love is better than wine:¹⁰⁶ is plural and interpreted by R. Simeon in the sense of ‘beloved men’, i.e. the scribes and scholars who are beloved of God. [these are the scribes]. Accordingly when the man¹⁰⁷. uproots a whole [commandment of the Torah] or a whole verse, he is not liable;¹⁰⁸ but where he uproots the law concerning a suspended letter¹⁰⁹ or crownlets on letters¹¹⁰ he is liable.¹¹¹ The Rabbis have taught:¹¹² The [earnings of] writers of scrolls, [the wages of] interpreters,¹¹³ money which comes from countries overseas,¹¹⁴ and [the payment of] ḥazzanim¹¹⁵ never see a sign of blessing. ‘The [earnings of] writers of scrolls’: what are these scrolls? The twenty-four books¹¹⁶, pp. 6ff. if not examined. ‘Interpreters’: because they receive pay for work on the Sabbath. ‘Money which comes from countries overseas’: because a miracle happened.¹¹⁷ ‘And [the payment of] ḥazzanim’: Because [they are engaged] in the work of the Lord. It has been taught:¹¹⁸ They who write scrolls, tefillin and mezuzoth do not see a sign of blessing; but if they engage [in this task] for its own sake,¹¹⁹ they do see [a sign of blessing].

footnotes: ⁹⁹ Pes. 50b (Sonc. ed., p. 246). ¹⁰⁰ i.e. all who trade with them directly or indirectly. ¹⁰¹ V inserts: ‘Tosiftha, end of tractate Bikkurim’, a marginal note which was included in the text. ¹⁰² Cf. ‘Erub. 13a (Sonc. ed., p. 81), R. Ishmael’s injunction to R. Meir, who was a scribe, ‘Be meticulous in your work, because your occupation is sacred; should you perchance omit or add one letter, you would thereby destroy all the universe’. ¹⁰³ Sanh. 88b (Sonc. ed., p. 587). ¹⁰⁴ Since all people know that the Torah commands the donning of tefillin ¹⁰⁵ Because not everyone is aware of the rule that it must have four compartments. ¹⁰⁶ Cant. 1, 2. In the Heb. the word for love ¹⁰⁷ Who declared that there was no precept of tefillin ¹⁰⁸ This is the reading of H; the word in V is corrupt. ¹⁰⁹ Certain words in the Heb. text have a letter suspended above the line; cf. ARN, p. 164. ¹¹⁰ Cf. Men. 29b (Sonc. ed., p. 190): ‘Raba said: Seven letters in the Torah require each three crownlets’. ¹¹¹ Cf. j.Ber. I, 4, 3b: ‘The words of the scribes … are dearer than the words of the Torah’. ¹¹² For the parallels to these passages, cf. Pes. 50b (Sonc. ed., p. 245). ¹¹³ Officials who delivered the Sabbath lecture to the congregation. The Rabbi whispered his statements to the interpreter, who explained them to the people. The term may also denote those who translated the reading of the Torah in the service into Aramaic for the understanding of the congregation. ¹¹⁴ Danger was involved in the transport of goods by sea and there was the risk of loss. ¹¹⁵ Functionaries who combined the offices of supervisor of children’s studies in the Synagogue, beadle, court crier and janitor. Cf. Shab. 11a (Sonc. ed., p. 41, n. 7). ¹¹⁶ On the number of the books of the Bible, cf. L. Blau, Zur Einleitung in die Heilige Schrift ¹¹⁷ And miracles do not happen every day; Pes. 50b (Sonc. ed., p. 240). ¹¹⁸ Pes. loc. cit. ¹¹⁹ i.e. their aim is to be of service to the community, profit being a secondary consideration.

BARAITHA. He who looks to the earnings of his ass or to the earnings of his wife¹²⁰ (Sonc. ed., p. 245). does not see a sign of blessing. GEMARA. What is the reason? Because it is written, *A righteous man regardeth the life of his beast:*¹²¹ a beast does regard the life of a righteous man. ‘The earnings of his wife’: for it is written, [And there will be goat’s milk enough] for thy food, for the food of thy household; and maintenance for thy maidens.¹²² XXVII, 27. The Torah teaches that your food comes before the food of your household,¹²³ and then comes the food of your maidens. Raba said: Whoever compels his wife or his household to work, the evil inclination departs from them;¹²⁴ as it is stated, The wicked flee when no man pursueth; but the righteous are secure as a young lion.¹²⁵ This conforms to what we learnt:¹²⁶ Rabban Simeon b. Gamaliel said: If a man forbade his wife under a vow to do any work, he must divorce her and give her her kethubah, because idleness leads to idiocy.

footnotes: ¹²⁰ Pes. loc. cit. ¹²¹ Prov. 12, 10. ¹²² ibid. ¹²³ In Rabbinic phraseology the Biblical term ‘house’ is equated with one’s wife; cf. Yoma 2a (Sonc. ed., p. 1). ¹²⁴ Being fully occupied, they will have no time to indulge in wrong. ¹²⁵ Prov. 28, 1. ¹²⁶ Keth. 59b (Sonc. ed., p. 353).

BARAITHA.¹²⁷ He who trades in canes and jars will never see a sign of blessing. GEMARA. Because [their bulk being large] the [evil] eye has power over them. Therefore¹²⁸ instead of V’s hilketha’. this applies only to [jars of] oil but not of wine.¹²⁹

footnotes: ¹²⁷ Pes. 50b (Sonc. ed., p. 245). ¹²⁸ Reading with H hilkak ¹²⁹ Presumably jars of wine were smaller than jars of oil.

BARAITHA.¹³⁰ Once R. ‘Aḳiba was sitting and expounding beneath an olive-tree and said: They who breed small cattle,¹³¹ they who cut down beautiful trees,¹³² and they who teach young children but do not do their work conscientiously will not see a sign of blessing. GEMARA. But it is not so! For R. Ḥanina said:¹³³ If the value [of the tree for other purposes] exceeds that [of its fruit] it is permissible [to cut it down]. There¹³⁴ it speaks of other kinds of trees and here of olive-trees. Deduce this from what [the Baraitha] teaches, ‘He was sitting beneath an olive-tree’. Why [an olive-tree]? Because the blessing [which it provides] is great and yet the man comes and cuts it down! [I quote against that reasoning] the first clause, ‘They who breed small cattle’! If it is because they are a blessing, why do they not see [a sign of blessing]? The text should read, ‘They who slaughter [small cattle]’.

footnotes: ¹³⁰ Pes. loc. cit. ¹³¹ e.g. sheep and goats. ¹³² To dispose of them for timber. ¹³³ B.Ḳ. 91b-92a (Sonc. ed., p. 530). ¹³⁴ In the statement of R. Ḥanina.

BARAITHA.¹³⁵ If he loosened his shoe and went out into the street he is regarded as haughty. GEMARA. What is he to do? This is what it means to say: If he put on¹³⁶ V has nafal, ‘fell off’. his shoe when he went out into the street he is regarded as haughty. Raba said: It is forbidden to bring a haughty man into one’s house; for the Rabbis said:¹³⁷ Any man in whom is haughtiness of spirit will in the end stumble through an [unfaithful] married woman, as it is stated, Every one that is proud in heart is an abomination to the Lord.¹³⁸ Even if he be learned in the Torah like Moses our teacher, he will not be free from the judgment of Gehinnom. As for everyone who is lowly of spirit, the Holy One, blessed be He, will save him from [evil] visitations that come upon the world; as it is stated, For thus saith the High and Lofty One that inhabiteth eternity, whose name is holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones¹³⁹ [55b].

footnotes: ¹³⁵ Cf. DER XI, p. 565. The reading in the Baraitha must have been originally ‘if his shoe fell off and he went out’. Hence the point of the question in the Gemara: ‘What is he to do?’ His haughtiness is displayed in his desire to be different from others. ¹³⁶ Reading with H na‘al; ¹³⁷ Soṭah 4b (Sonc. ed., p. 16). ¹³⁸ Prov. 16, 5. ¹³⁹ Isa. 57, 15.