משנה לאותיות מנחם מענדל

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

(2) From when may one recite Shema in the morning? From when one can distinguish between Tekhelet [purple-blue wool] and white. Rabbi Eliezer says: [The earliest time for Shema is when one can distinguish] between Tekhelet and the color of leek, and one must finish reciting it by sunrise. Rabbi Yehoshua says: [One may recite Shema] until three hours [of the day], for such is the way of the sons of kings, to arise at the third hour. If one recites [Shema] later than this, he has not lost out, [but rather is] like one who reads the Torah.

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

(4) In the morning one says two blessings before it [Shema] and one after it, while in the evening one says two blessings before it and two after it, a long one and a short one. Where they said to make the blessing long – he may not shorten it. [Where they said] to make the blessing short – he may not lengthen it. [Where they said] to conclude it – he is not permitted to omit the conclusion. [Where they said] not to conclude it – he is not permitted to conclude.

(5) One must mention the exodus from Egypt at night. Rabbi Elazar ben Azaryah said: "Behold, I am like a seventy-year-old man, yet I could not win [the argument against the other sages] having the exodus from Egypt recited at night, until Ben Zoma derived it [from a Biblical source]." "[He derived it as follows:] It says (Deut. 16:3), 'In order that you may remember the day when you left Egypt for all the days of your life.'" "Now, 'days of your life' means the days; 'All the days of your life' [includes also] the nights." But the Sages say: "Days of your life" means the present world; "All the days of your life" includes also the era of Mashiach.

(1) One may lift up his child who has a stone in his hand, and a basket which has a stone in it. One may move impure Terumah [a portion of a crop given to a kohen which becomes holy upon separation and may only be consumed by kohanim and their households] with pure [Terumah] and with non-consecrated items. Rabbi Yehudah says: One may even lift out [one part] of the Terumah [that has fallen into] a mixture of one hundred and one parts.

(2) [If] a stone [lies] on the opening of a cask one may tilt the cask on its side so that [the stone] falls off. If it [the cask stands] between [other] casks one may raise it and tilt it on its side so that [the stone] falls off. [If] coins [sit] on a pillow, one may shake the pillow so that they fall off. [If] there is filth on it [the pillow] one may wipe it off with a rag. [If the pillow is made of] leather one may put water on it until [the filth] is gone.

(3) Beit Shammai say: One may lift bones and shells from the table; and Beit Hillel say: One takes the entire board and shakes it. One may remove crumbs smaller than an olive's bulk from the table, as well as the husks of beans and the husks of lentils since these are food for animals. One may wipe with a sponge if it has a leather handle; and if it does not one may not wipe with it. But the Sages say: In either case it may be moved on Shabbat and is not subject to impurity.

(1) Five things are obligated in Challah [dough that must be set aside for the priest]: wheat, barley, spelt, oats, and rye. These are obligated in Challah, and they join with each other [to complete the minimum measurement required for Challah], and they are forbidden as Chadash [grain from the current year that one is forbidden to eat until the Omer (the special barley offering, offered the day after Passover, which permits grain harvested in the last year to be eaten) is brought] from before Passover and to be harvested before the Omer. But if they took root before the Omer, the Omer makes them permissible [to be eaten]; but if they did not, they are forbidden [to be eaten] until the next Omer.

(2) One who eats an olive's bulk of them as Matsah [unleavened bread] on Passover has fulfilled one's obligation; an olive's bulk of Chamets [leavened bread, prohibited on Passover], one is liable for Karet [to be cut off spiritually from the Jewish nation]. One who intermingles one of them with other things transgresses on Passover. One who swore off bread and crops is forbidden from them; so says Rabbi Meir. The Sages say: One who swore off wheat is only forbidden from particularly [wheat]. They are liable in Challah and Ma'aserot [tithes].

(3) The following are obligated in Challah, but are exempt from Ma'aserot: the Leket [individual stalks which fall during harvest, which must be left for the poor to glean], the Shikhecha [individual sheaves, forgotten in the field, which must be left for the poor to collect], the Pe'ah [a corner of the field that is required to be left for the poor], the Hefker [property rendered ownerless by renunciation of its former owner], the Ma'aser Rishon [the first tithe of produce, which must be given to the Levi] whose Terumah [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] was taken, and the Ma'aser Sheni [the second tithe of produce, which must be taken to Jerusalem and consumed there] and Hekdesh [property, living or inanimate, devoted by its owner for sacred purposes, by which action he ceases to be its owner] that were redeemed, the surplus of the Omer offering, and crops that have not yet yielded a third [of their produce]. Rabbi Eliezer says: crops which have not yet yielded a third [of their produce] are exempt from Challah.

(4) The following are obligated in Ma'aserot, but are exempt from Challah: Rice, and millet, and poppies, and sesames, and legumes, and [harvest that yielded] less than five fourths of grain. Sponge breads, and honey breads, and cookies, and pan loaf, and Meduma [mixture of Chulin (permitted foodstuff) and Terumah that is forbidden to non-Kohanim] dough, are all exempt from Challah.

(5) A batter whose start is spongy, and whose end is spongy, is exempt from Challah. Whose start is doughy and whose end is spongy, or whose start is spongy whose end is doughy, it is obligated in Challah. Similarly crumb loaves are obligated.

(6) Flour that was thrown into boiling water, Beit Shammai exempts [from separating Challah], but Beit Hillel obligates it. Flour that had boiling water poured on it, Beit Shammai obligates it, but Beit Hillel exempts it. Loaves for a Todah [thanksgiving offering] and crackers for a Nazirite's offering, that one made for himself are exempt; made to sell them in the marketplace, are obligated.

(7) If a baker made leaven to distribute, it is obligated in Challah. If women give the baker [flour] to make them leaven from, and if there isn't any the minimum quantity [for Challah] belonging to any one of them, it is exempt from Challah.

(8) Dough for dogs, as long as shepherds would eat from it, is obligated in Challah. And one may make an Eruv [enclosure of shared space via shared food to permit carrying on Shabbat] from it. And one may enter into a a partnership [for the sake of carrying on Shabbat] with it, and one recites the blessings [before and after eating] over it, and one may invite to Zimmun [calling those who have eaten together, minimally three, to join together for the after-meal blessing] over it, and one may cook it on a Festival, and a person may use this dough to fulfill their obligation on Passover [of eating Matsah,]. If the shepherds would not eat from it, it is not obligated in Challah, one may not use it for an Eruv or enter into a partnership [for the sake of carrying on Shabbat] with it, and one does not say the blessing over it, and one does not one say the Zimmun over it, and it may not be cooked on a Festival, nor does one fulfill his obligation with it on Passover. In either case, the dough is subject to impurity.

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

(1) The anointed for battle, at the time he talks to the people, he would speak in the holy tongue, as it is said, “And it shall be, when you draw near the battle, that the priest shall approach” (Deuteronomy 20:2)—this refers to the priest anointed for battle. “And speak to the people” (ibid) – in the holy tongue. “He shall say to them, 'Hear, O Israel, you are about to join battle with your enemy'” (Deuteronomy 20:3)— “with your enemy” but not against your brother, not Judah against Shimon nor Shimon against Benjamin, that if you fall into their hand they shall have mercy on you, as it is said, “Then the men named above proceeded to take the captives in hand, and with booty they clothed all the naked among them—they clothed them and shod them and gave them to eat and drink and anointed them and provide donkeys for all who were failing and brought them to Jericho, the city of palms, back to their kinsmen. Then they returned to Samaria” (II Chronicles 28:15). Rather against your enemies do you march, so that if you fall into their hand they will have no mercy on you. “Let not your courage falter, fear not, and do not tremble or be in dread of them” (Deuteronomy 20:3) “Let not your courage falter”-- at the neighing of the horses and the sharpening of swords; “Fear not” --at the crash of shields and the tramp of the soldiers shoes; “Do not tremble” -- at the sound of trumpets; “Or be in dread of them” -- at the sound of battle cries. “For it is the Lord your God that goes with you”--they come [relying] upon the might of flesh and blood, but you come [relying] upon the might of the Omnipresent. The Philistines came [relying] upon the power of Goliath (I Samuel 17:4), but what happened to him in the end? In the end he fell by the sword and they fell with him. The Ammonites came [relying] upon the power of Shobach (II Samuel 10:16-18), but what happened to him in the end? In the end he fell by the sword and they fell with him. But with you it is not like that, “For it is the Lord your God that goes with you”—this refers to the camp of the ark.

(2) “Then the officers shall address the people saying: ‘Is there anyone who has built a new house but has not dedicated it? Let him go back to his home’” (Deuteronomy 20:5). It is the same whether he built a house for straw, a house for cattle, a house for wood, or a storehouse; it is the same whether he built, purchased, inherited, or somebody gave it to him as a present. “‘Is there anyone who has planted a vineyard but has never harvested it?’” (Deuteronomy 20:6). It is the same whether he planted a vineyard or planted five fruit-trees and even of five different species; It is the same whether he planted, bent or grafted it, or whether he purchased, inherited or somebody gave it to him as a present. “‘Is there anyone who has betrothed a woman [but who has not yet married her]?’” (Deuteronomy 20:7) It is the same whether he had betrothed a virgin or a widow, or even a woman awaiting levirate marriage, or even if a man heard that his brother had died in battle, he returns home. All these hear the priest’s words concerning the battles of war and return home, and they supply water and food and repair the roads.

(3) The following do not return home: He who built a gatehouse, a portico or a porch; He who planted four fruit trees or five trees which are not fruit-bearing; He who took back his divorced wife. If a high priest married a widow, or an ordinary priest married a divorcee or a woman who had been released from levirate marriage, or an Israelite married a mamzeret or a netinah [member of a caste of Temple servants, historically descended from the Gibeonites], or the daughter of an Israelite married a mamzer or a natin, he does not return home. Rabbi Yehudah says: even he who builds a house upon its [original] foundations does not return home. Rabbi Eliezer says: even he who builds a brick-house in the Sharon does not return home.

(4) The following do not move from their place: He who built a new house and dedicated it, He who planted a vineyard and redeemed its fruit, He who married his betrothed, He who brought in his dead brother's wife; As it is said, “He shall be exempt one year for the sake of his household [to give happiness to the woman he married]” (Deuteronomy 24:5) “His household,” this refers to his house; “Shall be” refers to his vineyard; “To give happiness to the wife” refers to his wife; “He married” to include his dead brother's wife. These do not supply water and food and repair the roads.

(5) “Then the officers shall go on addressing the troops and say, ‘Is there anyone afraid and disheartened, go and return to his house’” (Deuteronomy 20:8). Rabbi Akiva says: “afraid and disheartened” is to be understood literally, that he cannot stand in the battle lines and see a drawn sword. Rabbi Yose the Galilean says: “afraid and disheartened”—this is the one who is afraid because of the transgressions he has committed; therefore the Torah connected all these with him that he may return home on their account. Rabbi Yose says: a high priest who married a widow, an ordinary priest who married a divorcee or woman released from levirate marriage, an Israelite who married a mamzeret or netinah, and the daughter of an Israelite who married a mamzer or a natin—behold this one is “afraid and disheartened.”

(6) “And it shall be, when the officers have finished speaking to the people, they shall appoint captains of hosts at the head of the people” (Deuteronomy 20:9). And at the rear of the people they station guards in front of them and others behind them, with iron axes in their hands, and should anyone wish to flee, they have permission to strike his thighs, because the beginning of falling [in battle] is fleeing, as it is said, “Israel fled before the Philistines, and the people also suffered a great slaughter” (I Samuel 4:17) and elsewhere it states, “And the men of Israel fled before the Philistines and fell down slain” (I Samuel 31:1).

(7) To what this apply? To a voluntary war. But in a war commanded [by the Torah] all go out, even a bridegroom from his room and a bride from her canopy. Rabbi Yehudah says: to what does this apply? To a war commanded by the Torah, but in an obligatory war all go out, even a bridegroom from his chamber and a bride from her canopy.

(1) Moshe received the Torah from Sinai and transmitted it to Yehoshua, and Yehoshua to the Elders, and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly. They said three things: Be deliberate in judgment, raise up many disciples and make a fence for the Torah.

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

(3) Antigonos, man of Sokho, received from Shimon the Righteous. He would say, "Do not be as servants who are serving the master in order to receive a reward, rather be as servants who are serving the master not in order to receive a reward; and may the fear of Heaven be upon you."

(4) Yose ben Yoezer, man of Tsreida, and Yose ben Yochanan, man of Jerusalem, received from them. Yose ben Yoezer says, "May your house be a meeting house for Sages, become dirty in the dust of their feet and drink their words thirstily."

(5) Yose ben Yochanan, man of Jerusalem, says, "May your home be open wide, may the poor be members of your household and do not increase conversation with the woman." They so stated with his wife; all the more so with the wife of his friend. From this, the sages said, "Any time that a man increases conversation with the woman, he causes evil to himself and neglects the words of Torah; and, in his end, he inherits Geihinam."

(6) Yehoshua ben Perachiah and Nitai of Arbel received from them. Yehoshua ben Perachia says, "Make for yourself a mentor, acquire for yourself a friend and judge every person as meritorious."

(7) Nitai of Arbel says: "Distance [yourself] from a bad neighbor, do not befriend an evildoer and do not despair of punishment."

(8) Yehuda ben Tabai and Shimon ben Shetach received from them. Yehuda ben Tabai says, "Do not make yourself like the judges' advisers; and when the litigants are before you, they should be like evildoers in your eyes; and when they are excused from before you, they should be meritorious in your eyes - when they have accepted the judgment."

(9) Shimon ben Shatach says, "Examine the witnesses thoroughly, but be careful with your words, lest from them they learn to lie."

(10) Shemayah and Avtalyon received from them. Shemayah says, "Love work, hate lordship and do not become familiar with the government."

(11) Avtalyon says, "Sages, be careful with your words, lest you become obligated in an obligation of exile and are exiled to the place of evil waters, and the students who follow after you will drink and will die, and thus the name of Heaven is profaned."

(12) Hillel and Shammai received from them. Hillel says, "Be of the disciples of Aharon, loving peace and pursuing peace, loving the creatures and bringing them closer to Torah."

(13) He would say, "Spread a name, lose his name. And one who does not increase [knowledge] ceases. And one who does not study is liable to die. And one who makes use of the crown [of learning] passes away."

(14) He [Rabbi Hillel] used to say: If I am not for me, who will be for me? And when I am for myself alone, what am I? And if not now, then when?

(15) Shammai says, "Make your Torah [study] fixed, say little and do much, and receive every person with a pleasant countenance."

(16) Rabban Gamliel says, "Make for yourself a mentor, remove yourself from doubt and do not frequently tithe by estimation."

(17) Shimon, his son, says, "All my days I grew up among the Sages, and I did not find anything good for the body except silence. And the exposition [of Torah] is not what is essential, but the action. And whoever increases words brings sin."

(18) Rabban Shimon ben Gamliel says, "On three things the world stands: on judgment, on truth and on peace, as it is said (Zachariah 8:16), 'Judge truth and the justice of peace in your gates.'"

(1) A man may not eat until it gets dark on the eve of Pesach [from] close to [the time of] the afternoon offering. Even the poorest person in Israel may not eat [on the eve of Pesach] until he reclines [at the night's Seder]. And [the communal officers] must give him no fewer than four cups of wine, and [they must do so] even [if he receives relief] from the charity plate.

(2) The first cup [of wine] would be mixed for [the leader of the Seder]; Beit Shammai says, "He recites a blessing for the day [first], and afterwards recites a blessing over the wine." But Beit Hillel says, "He recites a blessing over the wine [first], and afterwards recites a blessing for the day."

(3) [Then vegetables] would be set before him. He dips the lettuce until he reaches that which accompanies the [matsa. Then] matsa, lettuce, charoset [a sweet mixture of fruits and spices eaten with the bitter herbs], and two cooked foods would be set before him, even though [eating] charoset is not a commandment. Rabbi Eliezer beRabbi Tsadok says, "It is a commandment." And in the [time of the] Temple, the body of the Pesach sacrifice would be set before [the Seder leader].

(4) A second cup [of wine] would be mixed for him. And here the son asks [questions to] his father. And if the son has no understanding [in order to ask questions], his father teaches him [to ask]: "Why is this night different from all [other] nights? On all [other] nights, we eat chamets (leavened grain products) and matsa, [but] on this night, it is all matsa. On all [other] nights, we eat other vegetables, [but] on this night, it is all bitter herbs. On all [other] nights, we eat meat roasted, stewed or boiled, [but] on this night, it is all roasted. On all [other] nights, we dip [vegetables] once, [but] on this night, we dip [vegetables] twice." And according to the son's understanding, his father instructs him. He begins [instructing him about the Exodus story] with [the account of Israel’s] shame and concludes with [Israel’s] praise (glory); and expounds from “My father was a wandering Aramean” (Deuteronomy 26:5) until he completes the whole entire passage.

(5) Rabban Gamliel used to say, "Anyone who has not mentioned these three things on Pesach has not discharged his obligation, and these are [the items that he must mention]: the Pesach sacrifice, matsa and bitter herbs. [The] Pesach [Passover] sacrifice [is offered] - because the Omnipresent passed over the homes of our ancestors in Egypt. Matsa [is eaten] - because our ancestors were redeemed in Egypt. Bitter herbs [are eaten] - because the Egyptians embittered the lives of our ancestors in Egypt." In every generation a person must see himself as though he [personally] had gone out of Egypt, as it is stated, “And you shall tell your son on that day, saying, ‘It is because of what the Lord did for me when I came forth out of Egypt’” (Exodus 13:8). Therefore we are obligated to thank, praise, laud, glorify, exalt, lavish, bless, extol, and adore He Who made all these miracles for our ancestors and for us: He brought us out from slavery to freedom, from sorrow to joy, from mourning to [celebration of] a festival, from darkness to great light, and from servitude to redemption. [Therefore,] let us say before Him, Halleluyah!

(6) Up until [which point in Hallel - Psalms of thanksgiving recited joyously and communally on many festivals] should one recite [before the meal]? Beit Shammai says, "Up to [the verse that ends with the phrase] 'A happy mother of children'" (Psalms 113:9). Beit Hillel says, "Up to [the verse that ends with the phrase] 'flint stone into a water-spring'" (Psalms 114:8). And one should conclude [this section of Hallel with [the blessing of] redemption. Rabbi Tarfon says, "[This blessing concludes with the words] 'who redeemed us and our ancestors from Egypt,'" but [Rabbi Tarfon] would not conclude [this section with a concluding blessing]. Rabbi Akiva says, "[This blessing concludes with the words]: 'So Lord our God and God of our ancestors, let us come to reach other seasons and festivals in peace, joyful in the rebuilding of your city, and jubilant in your Temple service, where we will eat from the offerings and Pesach sacrifices etc.' until 'Blessed are you Lord, Redeemer of Israel.'"

(7) A third cup would be mixed for [the Seder leader]. He [then] blesses [God] for his meal. [The] fourth [cup is mixed] and he finishes Hallel over it [while it is in front of him] and [then] recites the blessing over the song [of praise, i.e., Hallel]. Between these [first three] cups, if he wants to drink, he may drink. Between the third and the fourth [cups], he may not drink.

(8) We may not eat an afikoman [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach sacrifice. If some of the company fell asleep, they may [continue to] eat [of the Pesach sacrifice]. If all of them [fell asleep], they may not [continue to] eat [it]. Rabbi Yose says, "If they [only] nod off, they may [continue to] eat [it]. If they fall asleep [completely], they may not [continue to] eat [it]."

(9) [Contact with] the Pesach sacrifice after midnight renders one's hands impure. [Contact with] piggul [a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time] or notar [a sacrifice that becomes unfit, due to being left unconsumed until after the time limit for its consumption] renders one's hands impure. [If] one recited a blessing over the Pesach sacrifice, he exempts [himself from the obligation to make a blessing] on [another] sacrifice [that he eats]. If he recited a blessing over [the eating of another] sacrifice, he has not exempted [himself from the obligation to make a blessing] on the Pesach sacrifice - so says Rabbi Yishmael. Rabbi Akiva says, "Neither this nor that [blessing] exempts the other."

(1) If one poured [water] onto one of his hands in one washing [i.e. pouring only once], his hand is pure. If [one poured] onto both of his hands in one washing, Rabbi Meir considers them impure until one pours [onto one's hands, in one pouring,] a quarter [of a log, a specific unit of volume, of water]. If a loaf of terumah [a portion of a crop given to a priest, which can only be consumed by priests or their household] falls into them [i.e. into the quarter log of waters which one washed one's hands with] it is pure. Rabbi Yose considers it impure.

(2) Regarding one who poured out the first [waters poured for washing] onto one place [i.e. the waters fell onto a certain area on the ground], and the second [waters poured for washing] onto another place, if a loaf of terumah falls into the first [waters], it is impure; and if [it falls] into the second [waters], it is pure. Regarding one who poured out the first and the second [waters] onto one place, if a loaf of terumah falls [into those waters], it is impure. If one poured out the first [waters], and finds [afterwards] a splinter or a pebble on his hands, his hands are impure [if he poured the second waters before removing them], since the latter [i.e. the second] waters only purify the waters on the hand [but not the waters on the splinter or pebble, which can then, in turn, render the hand impure once more]. Rabbi Shimon ben Gamliel says: anything produced from the water is pure [i.e. does not prevent hands from becoming pure if it is on them while they are being washed].

(3) The hands may be rendered impure or pure up to the wrist. How so? If one poured the first [pouring] up to the wrist, and the second [pouring] beyond the wrist, and they [i.e. some of the waters flowed down and] ran back onto the hand, it is pure. If one poured the first and the second [pourings of water] beyond the wrist, and they ran back onto the hand, it is impure. If one poured the first over one hand, and then changed his mind and poured the second over both hands, they are impure. If one poured the first over both hands, and then changed his mind and poured the second over one hand, his hand is pure. If one poured over one hand, and then rubbed it against its fellow [hand], it is impure. If [one rubbed it] against one's head, or against a wall, it is pure. Four or five [people] may pour [water over their hands to wash them] alongside one another or [when their hands are] above one another, provided they be loose, so the waters can enter into them.

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

(1) Monetary cases [are judged] by three [judges]. One [litigant] selects one and the other selects one, and both select the additional one, these are the words of Rabbi Meir. But the Sages say, the two judges choose the additional one. One [litigant] invalidates the judge of the other, and the other invalidates the judge of the one, these are the words of Rabbi Meir. But the Sages say, when [may one party invalidate the judge selected by the other]? Only when evidence is brought that they are related [to the litigant] or otherwise invalid [may they be invalidated], but if they are acceptable or expert, they cannot be invalidated. One [litigant] invalidates the witness of the other, and the other invalidates the witness of the one, these are the words of Rabbi Meir. But the Sages say, when [may one party invalidate the witness of the other]? Only when evidence is brought that they are related [to the litigant] or otherwise invalid [may they be invalidated], but if they are acceptable, they cannot be invalidated.

(2) If one says to another: "My father is trustworthy to me," or, "Your father is trustworthy to me," or, "Three herdsmen are trustworthy to me," Rabbi Meir says he may retract his statement. But the Sages say he may not retract. If one [litigant] were obligated to take an oath to the [other litigant] and said to him, "Vow to me by the life of your head," Rabbi Meir says he may retract his statement. But the Sages say he may not retract.

(3) These are invalid: dice-players, usurers, pigeon-flyers, and sellers of Sabbatical goods. Rabbi Shimon says, previously they were called gatherers of Sabbatical goods, but because of tax-collectors, they became known as sellers of Sabbatical goods. Rabbi Yehudah says, when [are these invalid]? When they have no other trade; but when they have another trade, they are acceptable.

(4) And these are the relatives [disqualified from testifying or judging]: his father, his brother, his father's brother, his mother's brother, his sister's husband, his father's sister's husband, his mother's sister's husband, his step-father, his father-in-law, and his brother-in-law [his wife's sister's husband], these and their sons and sons-in-law; and his step-son alone. Rabbi Yose said, this is the teaching of Rabbi Akiva. But the original teaching [said]: his uncle, and the son of his uncle, all his potential heirs, and anyone related to him at that time. One who used to be related to him but is no longer- behold, he is acceptable. Rabbi Yehudah says, even if his daughter dies, and [his son-in-law] had children with her- behold, [the daughter's widowed husband] is a relation.

(5) [These are also invalid]: the friend and the enemy. The friend, this is a groomsman. The enemy, this is anyone who has not spoken with [the litigant] for three days from hatred. [The Sages] said to him: Israel is not suspected of this.

(6) How do they examine the witnesses? They would bring them in and instill fear in them. Then they would send every man outside, but keep the eldest among them and say to him: "Say how you know that the one owes the other." If he says, "He told me, 'I owe him,'" or, "So-and-so told me that he owes him" - this means nothing. Only if he says, "In front of us, he told him that he owes him two hundred zuz" [is his testimony meaningful]. After this, they would bring in the second [witness] and examine him. If they find that their words are aligned, [the judges] deliberate on the matter. [If] two say innocent and one says guilty, [the verdict is] innocent. Two say guilty and one says innocent, [the verdict is] guilty. One says innocent and one says guilty, or even if the two acquit or the two convict and one says he does not know, they add [more] judges.

(7) When the matter is finished, they bring in [the litigants]. The greatest of the judges says, "So-and-so, you are innocent," or, "So-and-so, you are guilty." And from where [do we derive that] when one of the judges leaves he may not say, "I acquitted him and my fellows convicted him, but what was I to do, as my fellows were in the majority." Regarding this it is said, "Do not go about as a talebearer among your people," (Leviticus 19:16) and it says, "He who gossips reveals secrets." (Proverbs 11:13)

(8) Each time [a litigant] brings evidence [anew], he overturns the [previous] verdict. [If] they said to him: "All evidence that you have, bring it here within thirty days." If he finds [evidence] within thirty days, it overturns [the previous verdict]. After thirty days, it does not overturn. Rabban Shimon ben Gamliel said, what could he have done, for he did not find [evidence] within thirty days, but [only] after thirty days! [If] they said to him, "Bring witnesses," and he says, "I have no witnesses"; [or] they say to him, "Bring evidence," and he says, "I have no evidence"; and after a time he brings evidence or finds witnesses, behold this means nothing. Rabban Shimon ben Gamliel said, what could he have done, for he did not know that he had witnesses and [only later] found witnesses, [or] he did not know that he had evidence and [only later] found evidence! [If] they said to him, "Bring witnesses" and he says, "I have no witnesses"; or [they say,] "Bring evidence," and he says, "I have no evidence"; and he sees that he will be convicted and says, "Come near so-and-so and so-and-so, and testify for me," or he found evidence from his wallet, behold this means nothing.

(1) The [shaking of the] lulav and the [ritual of the] willow [branches were each done, at times] on six [days of the festival], and [at times] on seven. The [recitation of the] Hallel, and the simchah [the obligation to bring Shelamim sacrifices to the Temple as part of the rejoicing on the three pilgrimage festivals] were each done on eight [days]. The [dwelling in the] sukkah, and the water libations [were each done] on seven [days]. And the flute [was played, at times] on five, and [at times] on six.

(2) How is the [shaking of the] lulav [done] on seven [days]? If the first holy day of the festival falls on Shabbat, the [shaking of the] lulav [is done] on seven [days]; and [if the first holy day of the festival falls on] any of the other days [of the week, the shaking of the lulav is done] on six.

(3) How is [the ritual of] the willow [branches done] on seven? If the seventh day of the willow [ritual] falls on Shabbat, [the ritual of] the willow [branches is done] on seven [days]; and [if it falls on] any of the other days [of the week, it is done] on six.

(4) How is the mitzvah to take the lulav [done] when the first holy day of the festival falls on Shabbat? They would walk their lulavim to the Temple Mount, and the officers would receive [the lulavim] from them and arrange them on top of the colonnade, and the elders would place theirs in the chamber. And they would instruct them [the people] to say, "Anyone whom my lulav comes into his possession, it is thereby his as a gift." The following day they would arise and come, and the officers would throw them [the lulavim] before them, and they would grab them, and people would hurt their fellows [in the scramble]. And when the Beit Din saw that they would come to dangerous circumstances, they established that each person should perform [the mitzvah of] the taking [of the lulav] in his own house.

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

(6) As it was done [for the willow ritual] on weekdays, so was it done on Shabbat, except that they would gather them [the willow branches] on the eve of Shabbat, and place them into golden casks [filled with water], so that they would not wither. Rabbi Yochanan ben Beroka says: They would bring branches of palms, and beat them on the ground at the sides of the altar. And that particular day was called The Day of the Beating of the Branches.

(7) Immediately [following this], the children would steal their lulavim and they would eat their citrons.

(8) How is [the recitation of] the Hallel and the simchah [done on] eight days? This teaches that one is obligated in [the recitation of] the Hallel and in simchah and in honoring the last day of the festival, just as on all the rest of the days of the festival. How is the [dwelling in the] sukkah [done on] seven [days]? If one finished eating [one's last meal of the festival], he should not take apart his sukkah; but from the [hour of] minchah [i.e. the afternoon] and onward, he may take his vessels down [and out of the sukkah], in honor of the last holy day of the festival.

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

(10) As was done for it [for the water libations] on the weekdays, likewise was done for it on Shabbat, except that on the eve of Shabbat they would fill a golden cask that had not been sanctified [with water] from the Shiloach [spring], and they would place it in a chamber [in the Temple]. If it was poured out or uncovered, one would [re-]fill it from the laver, since water or wine that were [left] uncovered are invalid for use upon the altar.