9 (18) And I fell down before the Lord, as at the first, forty days and forty nights: I did neither eat bread, nor drink water, because of all your sins which you sinned, in doing wickedly in the sight of the Lord, to provoke him to anger.

(19) For I was afraid of the anger and hot displeasure, with which the Lord was angry against you to destroy you. But the Lord hearkened to me at that time also.

(20) And the Lord was very angry with Aharon to have destroyed him: and I prayed for Aharon also at the same time.

(21) And I took your sin, the calf which you had made, and burnt it with fire, and stamped it, and ground it very small, until it was as fine as dust: and I cast the dust of it into the stream that descended out of the mountain.

(22) And at Tav῾era, and at Massa, and at Qivrot-hatta᾽ava, you provoked the Lord to anger.

(23) Likewise when the Lord sent you from Qadesh-barne῾a, saying, Go up and possess the land which I have given you; then you rebelled against the commandment of the Lord your God, and you believed him not, nor hearkened to his voice.

(24) You have been rebellious against the Lord from the day that I knew you.

(25) Thus I fell down before the Lord forty days and forty nights, as I fell down at the first; because the Lord had said he would destroy you.

(26) I prayed therefore to the Lord, and said, O Lord God, destroy not thy people and thy inheritance, which thou hast redeemed through thy greatness, which thou hast brought out of Miżrayim with a mighty hand.

(27) Remember thy servants, Avraham, Yiżĥaq, and Ya῾aqov; look not to the stubbornness of this people, nor to their wickedness, nor to their sin:

(28) lest the land from which thou didst bring us out say, Because the Lord was not able to bring them into the land which he promised them, and because he hated them, he has brought them out to slay them in the wilderness.

(29) Yet they are thy people and thy inheritance, which thou didst bring out by thy mighty power and by thy stretched-out arm.

10 (1) At that time the Lord said to me, Hew for thyself two tablets of stone like the first, and come up to me into the mountain, and make for thyself an ark of wood.

(2) And I will write on the tablets the words that were on the first tablets which thou didst break, and thou shalt put them in the ark.

(3) And I made an ark of shittim wood, and hewed two tablets of stone like the first, and went up to the mountain, having the two tablets in my hand.

(4) And he wrote on the tablets, according to the first writing, the ten Words, which the Lord spoke to you in the mountain out of the midst of the fire in the day of the assembly: and the Lord gave them to me.

(5) And I turned and came down from the mountain, and put the tablets in the ark which I had made; and there they were, as the Lord commanded me.

(6) And the children of Yisra᾽el took their journey from Be᾽erot-bene-ya῾aqan to Mosera: there Aharon died, and there he was buried; and El῾azar his son ministered in the priest’s office in his place.

(7) From thence they journeyed to Gudgoda; and from Gudgoda to Yotvata, a land of streaming wadis.

(8) At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister to him, and to bless in his name, to this day.

(9) Therefore Levi has no part or inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him.

(10) And I stayed in the mountain, like the first time, forty days and forty nights; and the Lord hearkened to me at that time also, and the Lord would not destroy thee.

(11) And the Lord said to me, Arise, take thy journey before the people, that they may go in and possess the land, which I swore to their fathers to give them.

10 (12) And now, Yisra᾽el, what does the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul,

(13) to keep the commandments of the Lord, and his statutes, which I command thee this day for thy good?

(14) Behold, the heaven and the heaven of heavens belongs to the Lord thy God, the earth also, with all that is on it.

(15) Only the Lord took delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.

(16) Circumcise therefore the foreskin of your heart, and be stiffnecked no more.

(17) For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, who favours no person, and takes no bribe:

(18) he executes the judgment of the fatherless and widow, and loves the stranger, giving him food and raiment.

(19) Love therefore the stranger: for you were strangers in the land of Miżrayim.

(20) Thou shalt fear the Lord thy God; him shalt thou serve, and to him shalt thou hold fast, and swear by his name.

(21) He is thy praise, and he is thy God, who has done for thee these great and terrible things, which thy eyes have seen.

(22) Thy fathers went down to Miżrayim with seventy persons; and now the Lord thy God has made thee as the stars of heaven for multitude.

11 (1) Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his commandments, always.

(2) And know this day: for I speak not with your children who have not known, and have not seen the chastisement of the Lord your God, his greatness, his mighty hand, and his stretched-out arm,

(3) and his miracles, and his acts, which he did in the midst of Miżrayim to Par῾o the king of Miżrayim, and to all his land;

(4) and what he did to the army of Miżrayim, to their horses, and to their chariots; how he made the water of the Sea of Suf overflow them as they pursued after you, and how the Lord destroyed them unto this day;

(5) and what he did to you in the wilderness, until you came to this place;

(6) and what he did to Datan and Aviram, the sons of Eli᾽av, the son of Re᾽uven: how the earth opened its mouth, and swallowed them up, and their households, and their tents, and all the living substance that followed them, in the midst of all Yisra᾽el:

(7) but your eyes have seen all the great acts of the Lord which he did.

(8) Therefore shall you keep all the commandments which I command you this day, that you may be strong, and go in and possess the land, into which you go to possess it;

(9) and that you may prolong your days in the land, which the Lord swore to your fathers to give to them and to their seed, a land flowing with milk and honey.

11 (10) For the land, into which thou goest to possess it, is not as the land of Miżrayim, from whence you came out, where thou didst sow thy seed, and didst water it with thy foot, like a garden of vegetables:

(11) but the land, into which you go to possess it, is a land of hills and valleys, and drinks water of the rain of heaven:

(12) a land which the Lord thy God cares for: the eyes of the Lord thy God are always upon it, from the beginning of the year to the end of the year.

(13) And it shall come to pass, if you hearken diligently to my commandments which I command you this day, to love the Lord your God, and to serve him with all your heart and with all your soul,

(14) that I will give you the rain of your land in its due season, the early rain and the late rain, that thou mayst gather in thy corn, and thy wine, and thy oil.

(15) And I will send grass in thy fields for thy cattle, that thou mayst eat and be full.

(16) Take heed to yourselves, that your heart be not deceived, and you turn aside, and serve other gods, and worship them;

(17) and then the Lord’s anger be inflamed against you, and he shut up the heavens, that there be no rain, and that the land yield not its fruit; and you perish quickly from off the good land which the Lord gives you.

(18) And you shall lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, and they will be as frontlets between your eyes.

(19) And you shall teach them your children, speaking of them when thou dost sit in thy house, and when thou dost walk by the way, when thou liest down, and when thou risest up.

(20) And thou shalt write them upon the door posts of thy house, and upon thy gates:

(21) that your days may be multiplied, and the days of your children, in the land which the Lord swore to your fathers to give them, as the days of heaven upon the earth.

11 (22) For if you shall diligently keep all these commandments which I command you, to do them, to love the Lord your God, to walk in all his ways, and to hold fast to him;

(23) then will the Lord drive out all these nations from before you, and you shall possess greater nations and mightier than yourselves.

(24) Every place whereon the sole of your foot shall tread shall be yours: from the wilderness to the Levanon, from the river, the river Perat, to the uttermost sea shall be your border.

(25) There shall no man be able to stand against you: for the Lord your God shall lay the fear of you and the dread of you upon all the land that you shall tread upon, as he has spoken to you.

49 (14) But Żiyyon said, The Lord has forsaken me, and my Lord has forgotten me. (15) Can a woman forget her sucking child, that she should not have compassion on the son of her womb? even these may forget, yet I will not forget thee. (16) Behold, I have graven thee upon the palms of my hands; thy walls are continually before me. (17) Thy children make haste; thy destroyers and they that made thee waste go away from thee. (18) Lift up thy eyes round about, and behold: all these gather themselves together, and come to thee. As I live, says the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on, like a bride. (19) For thy waste and thy desolate places, and thy devastated land, shall now be too narrow for the inhabitants, and they that swallowed thee up shall be far away. (20) The children that were taken away from thee shall say again in thy ears, The place is too narrow for me: make room for me that I may dwell. (21) Then shalt thou say in thy heart, Who has begotten me these, seeing I have lost my children, a solitary, an exile, and a wanderer to and fro? and who has brought up these? Behold, I was left alone; these, where have they been? (22) Thus says the Lord God, Behold, I will lift up my hand to the nations, and set up my standard to the peoples: and they shall bring thy sons in their arms, and thy daughters shall be carried on their shoulders. (23) And kings shall be thy foster fathers, and their queens thy nursing mothers: they shall bow down to thee with their face towards the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord: for they shall not be ashamed that wait for me. (24) Shall the prey be taken from the mighty, or the captive of the victorious delivered? (25) But thus says the Lord, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contends with thee, and I will save thy children. (26) And I will feed them that oppress thee with their own flesh; and they shall be drunk with their own blood, as with sweet wine: and all flesh shall know that I, the Lord am thy deliverer and the mighty One of Ya῾aqov is thy redeemer. 50 (1) Thus says the Lord, Where is the bill of your mother’s divorcement, with which I have put her away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have you sold yourselves, and for your transgressions was your mother put away. (2) Why, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish rots, because there is no water, and dies for thirst. (3) I clothe the heavens with blackness, and I make sackcloth their covering. (4) The Lord God has given me the tongue of the learned, that I should know how to sustain him that is weary: he wakens morning by morning, he wakens my ear to hear as the learned. (5) The Lord God has opened my ear, and I was not rebellious, nor did I turn away. (6) I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. (7) For the Lord God has helped me; therefore have I not been confounded: therefore have I set my face like a flint, and I knew that I should not be ashamed. (8) He is near that justifies me; who will contend with me? let us stand together: who is my adversary? let him come near to me. (9) Behold, the Lord God will help me; who is he that shall condemn me? lo, they all shall grow old as a garment; the moth shall eat them up. (10) Who is there among you that fears the Lord, that obeys the voice of his servant, that walks in darkness, and has no light? let him trust in the name of the Lord, and rely upon his God. (11) Behold all you that kindle a fire, and that girdle yourselves around with sparks; walk in the light of your fire, and in the sparks that you have kindled. This came to you from my hand; you shall lie down in grief. 51 (1) Hearken to me, you that follow after righteousness, you that seek the Lord: look to the rock whence you are hewn, and to the hole of the pit from which you were dug out. (2) Look to Avraham your father, and to Sara that bore you: for he was but one when I called him, and I blessed him, and increased him. (3) For the Lord shall comfort Żiyyon: he will comfort all her waste places; and he will make her wilderness like ῾Eden, and her desert like the garden of the Lord; joy and gladness shall be found in it, thanksgiving, and the voice of melody.

1. The bright spot in a German appears as dull white, and the dull white spot in an Ethiopian appears as bright white. Rabbi Ishmael says: the children of Israel (may I be atonement for them!) are like boxwood, neither black nor white but of an intermediate shade. Rabbi Akiva says: painters have materials with which they portray figures in black, in white, and in an intermediate shade; let, therefore a paint of an intermediate shade be brought and applied around the outside of the nega, and it will then appear as on skin of intermediate shade. Rabbi Judah says: in determining the colors of negaim the law is to be lenient and not stringent; let,therefore, the negaim of the German be inspected on the color of his own body so that the law is lenient, and let that of the Ethiopian be inspected as if it were on the intermediate shade so that the law is also lenient. The sages say: both are to be treated as if the nega was on the intermediate shade.

2. Negaim may not be inspected in the early morning or in the evening, nor in a house, nor on a cloudy day, because then the dull white appears like bright white; nor may they be inspected at noon, because then the bright white appears like dull white. When are they to be inspected? During the third, fourth, fifth, eighth or ninth hour, the words of Rabbi Meir. Rabbi Judah ruled: during the fourth, fifth, eighth or ninth hour.

3. A priest who is blind in one eye or the light of whose eyes is dim should not inspect negaim; for it says, "Wherever the priest's eyes can see" (Leviticus 13:12). In a dark house one may not open up windows in order to inspect his nega.

4. What is [the posture] of examining negaim?A man is inspected in the posture of one that hoes or one that gathers olives. And a woman [is inspected in the posture] of one who is arranging dough and one who nurses her child, and one that weaves at an upright loom if the nega was in the right armpit. Rabbi Judah says: also in the posture of one that spins flax if it was within the left armpit. Just as [is the posture] for examining for the nega, so too [is the posture] for shaving hair.

5. All negaim may be examined by a person, except his own. Rabbi Meir ruled: not even the negaim of his relatives. All vows may be released by a person, except his own. Rabbi Judah says: not even those vows of his wife that affect relationships between her and others. All firstlings may be examined by a person, except his own firstlings.

It is taught in a baraita that Abba Shaul says the following, and some say that Rabbi Yoḥanan said it: I used to be a gravedigger. Once I ran after a deer, and I entered the thighbone of a corpse; and it was so large that I ran after the deer for three parasangs inside the thighbone, and although I did not reach the deer, the thighbone did not end. When I came back and related this to the Sages, they said to me: It was evidently the thighbone of Og, king of Bashan, a known giant.

It is likewise taught in a baraita that Abba Shaul says: I used to be a gravedigger. Once a burial cave opened up underneath where I was standing, and I found myself standing in the eye socket of a corpse until my nose. When I came back and told this to the Sages, they said to me: It was evidently the eye of Absalom.

And lest you say that Abba Shaul was a midget, and therefore he was capable of standing in an eye socket until his nose, Abba Shaul was the tallest person in his generation. And Rabbi Tarfon reached only his shoulder, and Rabbi Tarfon was the tallest person in his generation. And Rabbi Meir reached only the shoulder of Rabbi Tarfon, and Rabbi Meir was the tallest person in his generation. And Rabbi Yehuda HaNasi reached only the shoulder of Rabbi Meir, and Rabbi Yehuda HaNasi was the tallest person in his generation.

The Gemara continues: And Rabbi Ḥiyya reached only the shoulder of Rabbi Yehuda HaNasi, and Rabbi Ḥiyya was the tallest person in his generation. And Rav reached only the shoulder of Rabbi Ḥiyya, and Rav was the tallest person in his generation. And Rav Yehuda reached only the shoulder of Rav, and Rav Yehuda was the tallest person in his generation. And Adda the attendant [dayyala] reached only the shoulder of Rav Yehuda,

and when the governor [parashtevina] of Pumbedita would stand next to Adda the attendant, he would reach only half of his height. And when everyone else in the world would stand next to the governor of Pumbedita, they would reach only his loins [ḥartzeih].

When getting dressed, a woman may tie the opening of her robe, even though it has two openings (and so the one might have been considered a permanent knot); the strings of her hairnet, even though it is loose on her head (and hence might also have been considered permanent); or the straps of a shoe or a sandal. [She may also tie] wine or oil jugs, even though it has two spouts; and [a garment over] a pot of meat, even though she can take the meat out without untying the knot. We may tie a pail with a cord or a belt and that which is similar to it, but not with a rope. We may tie [a rope across an entrance] before an animal or to its leg so that it will not go out, even though it has two ropes. And he can tie a cow to a trough with a rope that was tied to the cow, or tie the trough to the cow with a rope that was tied to the trough. But he may not bring a rope from his house and tie it to the cow and the trough. However if it was a weaver’s cord that is permitted to carry, he may surely bring it and tie it to the cow and the trough. [One may do all of this] because all of these knots are the work of an amateur and not permanent, but rather [something that] sometimes he ties and sometimes he unties. And therefore it is permissible to tie them at the outset. One may untie wrappers of dates and dried figs; and split, cut, take and eat [them].

It is permissible to tie anything that is fitting for animal food on Shabbat. Hence if a sandal strap tore in a carmelit, he may take a moist reed that is fitting for animal food and wrap it upon [the sandal] and tie the reed. If the strap of a shoe or a sandal falls out or most of his foot comes out [of the shoe or sandal on account of the loosening of the strap], it is permissible to put the strap back in its place, so long as he does not tie [it].

A bow is permissible, since it is not confused with a knot. Hence one can wrap a cord to the two ends of a rope that tore and make a bow.