34 (3) And his soul was drawn to Dina the daughter of Ya῾aqov, and he loved the girl, and spoke kindly to the girl.

(4) And Shekhem spoke to his father Ḥamor, saying, Get me this child for a wife.

(5) And Ya῾aqov heard that he had defiled Dina his daughter: now his sons were with his cattle in the field: and Ya῾aqov held his peace until they were come.

(6) And Ḥamor the father of Shekhem went out to Ya῾aqov to speak with him.

(7) And the sons of Ya῾aqov came from the field when they heard it: and the men were grieved, and they were very angry, because he had done a disgraceful thing in Yisra᾽el in lying with Ya῾aqov’s daughter; which thing ought not to be done.

(8) And Ḥamor spoke with them, saying, The soul of my son Shekhem longs for your daughter: I pray you give her him to wife.

(9) And make marriages with us; give your daughters to us, and take our daughters to you.

(10) And you shall dwell with us: and the land shall be before you; dwell and trade in it, and get property in it.

(11) And Shekhem said to her father and to her brethren, Let me find favour in your eyes, and what you shall say to me I will give.

(12) Ask me never so much dowry and gift, and I will give according as you shall say to me: but give me the girl for a wife.

(13) And the sons of Ya῾aqov answered Shekhem and Ḥamor his father with cunning, because he had defiled Dina their sister, and they spoke:

(14) and they said to them, We cannot do this thing, to give our sister to one that is uncircumcised; for that would be a reproach to us:

(15) but in this will we consent to you: If you will be as we are, that every male of you be circumcised;

(16) then will we give our daughters to you, and we will take your daughters to us, and we will dwell with you, and we will become one people.

(17) But if you will not hearken to us, to be circumcised; then will we take our daughter, and we will be gone.

(18) And their words pleased Ḥamor, and Shekhem, Ḥamor’s son.

(19) And the young man did not delay to do the thing, because he had delight in Ya῾aqov’s daughter: and he was the most honoured of all the house of his father.

(20) And Ḥamor and Shekhem his son came to the gate of their city, and spoke with the men of their city, saying,

(21) These men are peaceable with us; therefore let them dwell in the land, and trade in it; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.

(22) Only on this condition will the men consent to us to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised.

(23) Shall not their cattle and their substance and every beast of theirs be ours? only let us consent to them, and they will dwell with us.

(24) And to Ḥamor and to Shekhem his son all that went out of the gate of his city hearkened; and every male was circumcised, all that went out of the gate of his city.

(25) And it came to pass on the third day, when they were in pain, that two of the sons of Ya῾aqov, Shim῾on and Levi, Dina’s brethren, took each man his sword, and came upon the city unresisted, and slew all the males.

(26) And they slew Ḥamor and Shekhem his son with the edge of the sword, and took Dina out of Shekhem’s house, and went out.

(27) The sons of Ya῾aqov came upon the slain, and plundered the city, because they had defiled their sister.

(28) They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field,

(29) and all their wealth, and all their little ones, and their wives they took captive, and plundered all that was in the house.

(30) And Ya῾aqov said to Shim῾on and Levi, You have brought trouble on me to make me odious among the inhabitants of the land, among the Kena῾ani and the Perizzi; and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.

(31) But they said, Should he deal with our sister as with a harlot?

35 (1) And God said to Ya῾aqov, Arise, go up to Bet-el, and dwell there: and make there an altar to God, Who appeared to thee when thou didst flee from the face of ῾Esav thy brother.

(2) Then Ya῾aqov said to his household, and to all that were with him, Put away the strange gods that are among you, and make yourselves clean, and change your garments:

(3) and let us arise, and go up to Bet-el; and I will make there an altar to God, Who answers me in the day of my distress, and was with me in the way on which I went.

(4) And they gave to Ya῾aqov all the strange gods which were in their hand, and all their earrings which were in their ears; and Ya῾aqov hid them under the oak which was by Shekhem.

(5) And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Ya῾aqov.

(6) So Ya῾aqov came to Luz, which is in the land of Kena῾an, that is, Bet-el, he and all the people that were with him.

(7) And he built there an altar, and called the place El-bet-el: because there God appeared to him, when he fled from the face of his brother.

(8) And Devora, Rivqa’s nurse died, and she was buried beneath Bet-el under an oak: and the name of it was called Allon-bakhut.

(9) And God appeared to Ya῾aqov again, when he came out of Paddan-aram, and blessed him.

(10) And God said to him, Thy name Ya῾aqov: thy name shall not be called any more Ya῾aqov, but Yisra᾽el shall be thy name: and He called his name Yisra᾽el.

(11) And God said to him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;

35 (12) and the land which I gave to Avraham and Yiżĥaq, to thee I will give it, and to thy seed after thee will I give the land.

(13) And God went up from him in the place where He talked with him.

(14) And Ya῾aqov set up a pillar in the place where He talked with him, a pillar of stone: and he poured a drink offering on it, and he poured oil on it.

(15) And Ya῾aqov called the name of the place where God had spoken with him, Bet-el.

(16) And they journeyed from Bet-el; and there was but a little way to come to Efrat: and Raĥel travailed, and she had hard labour.

(17) And it came to pass, when she was in hard labour, that the midwife said to her, Fear not; thou shalt have this son also.

(18) And it came to pass, as her soul was departing (for she died), that she called his name Ben-oni: but his father called him Binyamin.

(19) And Raĥel died, and was buried in the way to Efrat, which is Bet-leĥem.

(20) And Ya῾aqov set a pillar upon her grave: that is the pillar of Raĥel’s grave to this day.

(21) And Yisra᾽el journeyed, and pitched his tent beyond the tower of ῾Eder.

(22) And it came to pass, when Yisra᾽el dwelt in that land, that Re᾽uven went and lay with Bilha his father’s concubine: and Yisra᾽el heard of it.

(23) Now the sons of Ya῾aqov were twelve: the sons of Le᾽a; Re᾽uven, Ya῾aqov’s first-born, and Shim῾on and Levi, and Yehuda, and Yissakhar and Zevulun.

(24) The sons of Raĥel; Yosef and Binyamin.

(25) And the sons of Bilha, Raĥel’s handmaid; Dan, and Naftali.

(26) And the sons of Zilpa, Le᾽a’s handmaid; Gad, and Asher: these are the sons of Ya῾aqov who were born to him in Paddan-aram.

(27) And Ya῾aqov came to Yiżĥaq his father to Mamre, to the city of Arba, which is Ḥevron, where Avraham and Yiżĥaq sojourned.

(28) And the days of Yiżĥaq were a hundred and eighty years.

(29) And Yiżĥaq expired, and died, and was gathered to his people, being old and full of days: and his sons ῾Esav and Ya῾aqov buried him.

36 (1) Now these are the generations of ῾Esav, who is Edom.

(2) ῾Esav took his wives of the daughters of Kena῾an; ῾Ada the daughter of Elon the Ḥittite, and Oholivama, daughter of ῾Ana, daughter of Żiv῾on the Ḥivvite;

(3) and Basemat, daughter of Yishma᾽el, sister of Nevayot.

(4) And ῾Ada bore to ῾Esav Elifaz; and Basemat bore Re῾u᾽el;

(5) and Oholivama bore Ye῾ush and Ya῾lam, and Qoraĥ: these were the sons of ῾Esav who were born to him in the land of Kena῾an.

(6) And ῾Esav took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance, which he had acquired in the land of Kena῾an; and went into another country away from his brother Ya῾aqov.

(7) For their property was too great for them to dwell together; and the land in which they sojourned could not bear them because of their cattle.

(8) Thus dwelt ῾Esav in mount Se῾ir: ῾Esav is Edom.

(9) And these are the generations of ῾Esav the father of Edom in mount Se῾ir:

(10) these are the names of ῾Esav’s sons; Elifaz the son of ῾Ada the wife of ῾Esav, Re῾u᾽el the son of Basemat the wife of ῾Esav.

(11) And the sons of Elifaz were Teman, Omar, Żefo, and Ga῾tam, and Qenaz.

(12) And Timna was concubine to Elifaz ῾Esav’s son; and she bore to Elifaz ῾Amaleq; these were the sons of ῾Ada ῾Esav’s wife.

(13) And these are the sons of Re῾u᾽el; Naĥat, and Zeraĥ, Shamma, and Mizza: these were the sons of Basemat ῾Esav’s wife.

(14) And these were the sons of Oholivama, the daughter of ῾Ana the daughter of Żiv῾on, ῾Esav’s wife: and she bore to ῾Esav Ye῾ush, and Ya῾lam, and Qoraĥ.

(15) These were the chiefs of the sons of ῾Esav: the sons of Elifaz the firstborn son of ῾Esav; the chief Teman, the chief Omar, the chief Żefo, the chief Qenaz,

(16) the chief Qoraĥ, the chief Ga῾tam, the chief ῾Amaleq: these are the chiefs of Elifaz in the land of Edom; these were the sons of ῾Ada.

(17) And these are the sons of Re῾u᾽el ῾Esav’s son; the chief Naĥat, the chief Zeraĥ, the chief Shamma, the chief Mizza: these are the chiefs that came of Re῾u᾽el in the land of Edom; these are the sons of Basemat ῾Esav’s wife.

(18) And these are the sons of Oholivama ῾Esav’s wife; the chief Ye῾ush, the chief Ya῾lam, the chief Qoraĥ: these were the chiefs that came of Oholivama the daughter of ῾Ana, ῾Esav’s wife.

(19) These are the sons of ῾Esav, who is Edom, and these are their chiefs.

36 (20) These are the sons of Se῾ir the Ḥorian who inhabited the land; Lotan, and Shoval, and Żiv῾on and ῾Ana.

(21) And Dishon, and Eżer, and Dishan: these are the chiefs of the Ḥori, the children of Se῾ir in the land of Edom.

(22) And the children of Lotan were Ḥori and Hemam; and Lotan’s sister was Timna.

(23) And the children of Shoval were these; ῾Alevan, and Manaĥat, and ῾Eval, Shefo, and Onam.

(24) And these are the children of Żiv῾on; both Ayya, and ῾Ana: this was that ῾Ana that found the hot springs in the wilderness, as he fed the asses of Żiv῾on his father.

(25) And the children of ῾Ana were these; Dishon, and Oholivama the daughter of ῾Ana.

(26) And these are the children of Dishan; Ḥemdan, and Eshban, and Yitran, and Keran.

(27) The children of Eżer are these; Bilhan, and Za῾avan, and ῾Aqan.

(28) The children of Dishan are these; Uż, and Aran.

(29) These are the chiefs that came of the Ḥori: the chief Lotan, the chief Shoval, the chief Żiv῾on, the chief ῾Ana,

(30) the chief Dishon, the chief Eżer, the chief Dishan: these are the chiefs that came of the Ḥori, according to their chiefs in the land of Se῾ir.

(31) And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Yisra᾽el.

(32) And Bela the son of Be῾or reigned in Edom: and the name of his city was Dinhava.

(33) And Bela died, and Yovav the son of Zeraĥ of Bożra reigned in his place;

(34) and Yovav died, and Ḥusham of the land of the Temani reigned in his place;

(35) and Ḥusham died, and Hadad the son of Bedad, who smote Midyan in the field of Mo᾽av, reigned in his place; and the name of his city was ῾Avit.

(36) And Hadad died, and Samla of Masreqa reigned in his place;

(37) and Samla died, and Sha᾽ul of Reĥovot by the river reigned in his place;

(38) and Sha᾽ul died, and Ba῾al-ĥanan the son of ῾Akhbor reigned in his place;

(39) and Ba῾al-ĥanan the son of ῾Akhbor died, and Hadar reigned in his place, and the name of his city was Pa῾u; and his wife’s name was Mehetav᾽el, daughter of Matred, daughter of Me-zahav.

(40) And these are the names of the chiefs that came of ῾Esav, according to their families, after their places, by their names; the chief Timna, the chief ῾Aleva, the chief Yetet,

(41) the chief Oholivama, the chief Ela, the chief Pinon,

(42) the chief Qenaz, the chief Teman, the chief Mivżar,

(43) the chief Magdi᾽el, the chief ῾Iram: these are the chiefs of Edom, according to their settlements in the land of their possession. He is ῾Esav the father of Edom.

1 (1) The vision of ῾Ovadya. Thus says the Lord God concerning Edom; We have heard tidings from the Lord, and an ambassador is sent among the nations. Arise, and let us rise up against her in battle. (2) Behold, I will make thee small among the nations: thou art greatly despised. (3) The pride of thy heart has deceived thee, thou who dwellest in the clefts of the rock, whose habitation is high; who says in his heart, Who shall bring me down to the ground? (4) Though thou dost soar aloft like the eagle, and though thou dost set thy nest among the stars, from there I will bring thee down, says the Lord. (5) If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grape gatherers came to thee, would they not leave some gleanings of grapes? (6) How has ῾Esav been pillaged! how are his hidden things sought out! (7) All the men of thy confederacy have driven thee to the border: the men who were at peace with thee have deceived thee, and prevailed against thee; they who eat thy bread have laid a snare under thee. There is no discernment in him, (8) for shall I not in that day, says the Lord, even destroy the wise men out of Edom, and understanding out of the mount of ῾Esav? (9) And thy mighty men, O Teman, shall be dismayed, to the end that everyone from the mount of ῾Esav may be cut off by slaughter. (10) For thy violence against thy brother Ya῾aqov, shame shall cover thee, and thou shalt be cut off for ever. (11) On the day that thou didst stand aloof, on the day that strangers took captive his substance, and foreigners entered into his gates, and cast lots upon Yerushalayim, then thou too wast one of them. (12) But thou shouldst not have looked on the day of thy brother on the day of his misfortune; nor shouldst thou have rejoiced over the children of Yehuda on the day of their destruction; nor shouldst thou have spoken proudly on the day of distress. (13) Thou shouldst not have entered into the gate of my people on the day of their calamity; nor shouldst thou have been among those that looked on their affliction on the day of their calamity, nor have laid hands on their substance on the day of their calamity; (14) nor shouldst thou have stood on the crossway, to cut off those of his who escaped; nor shouldst thou have delivered up those of his who remained on the day of distress. (15) For the day of the Lord is near upon all the nations: as thou hast done, it shall be done to thee: thy deeds shall return upon thy own head. (16) For as you have drunk upon my holy mountain, so shall all the nations drink continually, indeed, they shall drink, and they shall swallow down, and they shall be as though they had not been. (17) But upon mount Żiyyon, there shall be deliverance, and there shall be holiness; and the house of Ya῾aqov shall possess their own possessions. (18) And the house of Ya῾aqov shall be fire, and the house of Yosef flame, and the house of ῾Esav for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of ῾Esav; for the Lord has spoken it. (19) And they of the Negev shall occupy the mountain of ῾Esav; and they of the Shefela the land of the Pelishtim: and they shall occupy the field of Efrayim and the field of Shomeron: and Binyamin shall occupy the Gil῾ad. (20) And this exiled host of the children of Yisra᾽el who are among the Kena῾anim as far as Żarefat, and the exiles of Yerushalayim who are in Sefarad, shall occupy the cities of the Negev. (21) And liberators shall ascend upon mount Żiyyon to judge the mountain of ῾Esav; and the kingdom shall be the Lord’s.

1. The land of Israel is clean and its mikvaot are clean. The mikvaot of the nations outside the land are valid for those who had a seminal emission even though they have been filled by a pump-beam; Those in the land of Israel: when outside the entrance [to the city] are valid even for menstruants, and those within the entrance [to the city] are valid for those who had a seminal emission but invalid for all [others] who are unclean. Rabbi Eliezer says: those which are near to a city or to a road are unclean because of laundering; but those at a distance are clean.

2. These are the men who had a seminal emission who require immersion: If he noticed that his urine issued in drops or was murky: At the beginning he is clean; In the middle and at the end, he is unclean; From the beginning to the end, he is clean. If it was white and viscous, he is unclean. Rabbi Yose says: what is white counts like what is murky.

3. If he emitted thick drops from his member, he is unclean, the words of Rabbi Elazar Hisma. If one had sexual dreams in the night and arose and found his flesh heated, he is unclean. If a woman discharged semen on the third day, she is clean, the words of Rabbi Elazar ben Azariah. Rabbi Ishmael says: sometimes there are four time periods, and sometimes five, and sometimes six. Rabbi Akiva says: there are always five.

4. If a non-Jewish woman discharged semen from an Israelite, it is unclean. If an Israelite woman discharged semen from a non-Jewish man, it is clean. If a woman had intercourse and then went down and immersed herself but did not sweep out the house, it is as though she had not immersed herself. If a man who had a seminal emission immersed himself but did not first pass urine, he again becomes unclean when he passes urine. Rabbi Yose says: if he was sick or old he is unclean, but if he was young and healthy he remains clean.

5. If a menstruant placed coins in her mouth and went down and immersed herself, she becomes clean from her [former] uncleanness, but she becomes unclean on account of her spittle. If she put her hair in her mouth or closed her hand or pressed her lips tightly, it is as though she had not immersed herself. If a person held on to another man or to vessels and immersed them, they remain unclean; but if he had washed his hand before in the water, they become clean. Rabbi Shimon says: he should hold them loosely that water may enter into them. The hidden or wrinkled parts of the body do not need that water should enter into them.

The Gemara further discusses halakhot pertaining to an imbecile. The Sages taught in a baraita: With regard to an imbecile priest who was ritually impure, competent men deal with his purification: They immerse him, and then enable him to partake of teruma in the evening, like any other priest who was impure. And those taking care of him must watch over him to ensure that he does not sleep before he partakes of teruma, in case he experiences a seminal emission, which would render him impure. If he slept, he is once again impure, and may not partake of teruma; if he did not sleep he is pure.

Rabbi Eliezer, son of Rabbi Tzadok, says that there is another method of allowing an imbecile priest to partake of teruma: One prepares for him a leather pouch, which is wrapped around his penis, and before giving him teruma to partake of one checks this pouch to see if he has emitted semen. The other Sages said to him: It is improper to do this, as all the more so he will be prevented from partaking of teruma; this pouch warms him and increases the likelihood of a seminal emission. Rabbi Eliezer, son of Rabbi Tzadok, said to them: According to your statement, an imbecile priest has no remedy that will enable him to partake of teruma.

They said to him: According to our statement there is a way he can partake of teruma, as stated above: If he slept, he is impure; if he did not sleep he is pure. But according to your statement, that one wraps a pouch around his penis, this is not a reliable method, as perhaps he will see, i.e., experience the emission of, a drop of semen as small as a mustard seed, and it will be absorbed in the pouch and will not be noticed, which would mean that he is eating teruma in a state of ritual impurity.

The Gemara continues to discuss the methods by which an imbecile priest can partake of teruma. It was taught in a baraita that the Sages said in the name of Rabbi Elazar: One prepares for him a metal pouch, which is placed on his penis and does not warm it.

It is permissible to leave on the fire, a raw food that has not cooked at all or [a food] that has been fully cooked but the more it condenses the worse it is for it – whether with a stove or a kupach, or whether with an oven. Likewise, if one throws a [raw piece of meat] at twilight into any food that is partly cooked or that is fully cooked but the more it condenses the better it is for it – all of it becomes like a raw food, and it is [thus] permitted to leave it on the fire even though he did not rake and did not cover [it. This] is because he had already removed his mind from it and will not come to stoke the coals.

Any cooked food that is forbidden to leave [on the fire]: If he transgressed and left it, it is forbidden to eat it until the conclusion of Shabbat, and he waits [the time needed] in order to make it (as if there had been no cooking or condensing on Shabbat, and he would have to make it now). But if he forgot it, it is forbidden until the conclusion of Shabbat [only] if it was a cooked food that had not been fully cooked. But if it was a cooked food that was fully cooked but the more it condensed the better it was for it, it is permissible to eat it immediately on Shabbat.

Anything that is permissible to leave on [an open] fire is forbidden to return to its place on Shabbat once it is removed. And we only return [a cooking food] on top of a raked or covered stove or in a stove or kupach that was fed by straw or stubble. And that is when he has not placed the stewpot on the ground. But once he placed it on the ground, we do not return it – even on top of a stove that is raked or covered. And we do not return [food] to an oven nor a kupach that has been fed with olive pulp or wood – even though he raked or covered [it] – because its fumes are very hot. And with anything that we do not return [food to it], neither do we place [food] next to it on Shabbat.