Siyum on Seder Moed - Tzom Bechorot 5778

(5) We don't measure except [by using] an expert [surveyor. If the techum has been measured] farther in one place, and closer in another, we follow the farther [measurement]. If one [surveyor has measured the limit] farther and another [has measured it] closer, we follow the farther [measurement]. Even a slave or a maidservant is [considered] reliable [if either] say, "Until here is the techum of Shabbat;" for the Rabbis did not say the matter [the laws of techumim] to be strict but [rather] to be lenient.

(2) In three baskets each of [the capacity of] three seim they make the appropriation [of shekels] from the chamber. And on them was written: alef, beit, gimmel. Rabbi Ishmael says: Greek was written on them, alpha, beta, gamla. The one who made the appropriation did not enter the chamber wearing a bordered cloak, or shoes, or sandals, or tefillin, or an amulet, lest he become poor and [people] say that he became poor because of a sin committed in the chamber, or lest he become rich and [people] say that he became rich from the appropriation in the chamber. For one must be free of blame before others as he must be free of blame before God, as it is said: “And you shall be guiltless before the Lord and before Israel” (Numbers 32:22), and it says: “And you will find favor and good understanding in the eyes of God and man” (Proverbs 3:4).

(6) Rabbi Eliezer says: One is obligated to eat fourteen meals in the sukkah, one in the morning, and one at night [on each of the seven days of the festival]. And the Sages say: the matter does not have a dictated amount, except on the first nights of the festival [when there is an obligation to have a meal]. And Rabbi Eliezer also said: One who did not eat [a meal in the sukkah] on the first night of the festival can compensate [for his obligation by having a meal] on the last night of the festival. And the Sages say: in such a matter there is no compensating; regarding this it was said: "That which is defective cannot be amended, and the deficiency cannot be counted."

(6) How were witnesses examined? The pair that came first were examined first. [The judges] would bring in the eldest of them, and say to him: "Say [to us], how did you see the moon; was it [with the crescent turned] towards the sun, or away from the sun? To the north or to the south [of the sun]? What was its elevation and towards which side was it inclining? And how wide was it?" If he said [the crescent was turned] towards the sun, he did not say anything [of value and is dismissed]. Afterwards, they would bring in the second witness and examine him; if their words were found to match, their testimony stood [and was accepted]. And [then] all the other pairs of witnesses would be asked [questions in outline form], not because the [judges] would need them, but only that they not leave with bitter spirits, in order that they be accustomed to come [and testify in the future].

(9) A person who, in his prayers to the Almighty, says, "The good shall [alone] bless thee," acts in a heretical manner; if he says, "Even to birds’ nests were thy mercies extended," or, "For thy goodness be thy name remembered," or one who says twice, "Modim" [in the Amidah], he shall be silenced [by authority]. Also, whoever explains the text (Lev. 18:21), Umizaracho lo titen laehavir lamolech to mean, "Thou shalt not give thy seed to an Aramite [heathen] woman," and those who explain figuratively the section in the law relating to the prohibition of carnal intercourse between relatives (Lev. 18), shall be silenced, and publicly reprimanded.

(8) Dissolving vows flies in the air, there is no basis for it. Laws concerning shabbat and festival-offering and stealing from holy-designated things, these are like mountains hung from a hair: they have few verses and many laws. Judgment and service and purity and impurity and improper sexual relations, they have plenty to be based on. They themselves are the body of Torah.