38 (17) And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it?

(18) And he said, What pledge shall I give thee? And she said, Thy signet, and thy cord, and thy staff that is in thy hand.

(19) And he gave it her, and came in to her, and she conceived by him. And she arose, and went away, and laid by her veil from her, and put on the garments of her widowhood.

(20) And Yehuda sent the kid by the hand of his friend the ῾Adullamite, to receive his pledge from the woman’s hand: but he found her not.

(21) Then he asked the men of that place, saying, Where is the harlot, that was at ῾Enayim by the wayside? And they said, There was no harlot in this place.

(22) And he returned to Yehuda, and said, I cannot find her; and also the men of the place said, There was no harlot in this place.

(23) And Yehuda said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.

(24) And it came to pass about three months after, that it was told Yehuda, saying, Tamar thy daughter in law has played the harlot; and also, behold, she is with child by harlotry. And Yehuda said, Bring her out and let her be burnt.

(25) When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and the cord, and the staff.

(26) And Yehuda acknowledged them, and said, She has been more righteous than I; because I gave her not to Shela my son. And he knew her again no more.

(27) And it came to pass in the time of her travail, that, behold, twins were in her womb.

(28) And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.

(29) And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, Why hast thou made such a breach for thyself? Therefore his name was called Pereż.

(30) And afterward his brother came out, that had the scarlet thread upon his hand: and his name was called Zeraĥ.

39 (1) And Yosef was brought down to Miżrayim; and Potifar, the chamberlain of Par῾o, captain of the guard, a Miżrian, bought him of the hands of the Yishme᾽elim, who had brought him down there.

(2) And the Lord was with Yosef, and he was a successful man; and he was in the house of his master the Miżrian.

(3) And his master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand.

(4) And Yosef found favour in his sight, and served him: and he made him overseer over his house, and all that he had he put into his hand.

(5) And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the Lord blessed the Miżrian’s house for Yosef’s sake; and the blessing of the Lord was upon all that he had in the house, and in the field.

(6) And he left all that he had in Yosef’s hand; and he knew not ought he had, save the bread which he did eat. And Yosef was a good-looking person, and well favoured.

39 (7) And it came to pass after these things, that his master’s wife cast her eyes upon Yosef; and she said, Lie with me.

(8) But he refused, and said to his master’s wife, Behold, my master knows not what is with me in the house, and he has committed all that he has to my hand;

(9) there is none greater in this house than I; neither has he kept back anything from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?

(10) And it came to pass, as she spoke to Yosef day by day, that he hearkened not to her, to lie by her, or to be with her.

(11) And it came to pass about this time, that Yosef went into the house to do his work; and there was none of the men of the house there within.

(12) And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and went outside.

(13) And it came to pass, when she saw that he had left his garment in her hand, and was fled outside,

(14) that she called to the men of her house, and spoke to them, saying, See, he has brought in a Hebrew to us to mock us; he came in to me to lie with me, and I cried with a loud voice:

(15) and it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and went outside.

(16) And she laid up his garment by her, until his lord came home.

(17) And she spoke to him according to these words, saying, The Hebrew servant, whom thou hast brought to us, came in to me to have his sport with me.

(18) And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled outside.

(19) And it came to pass, when his master heard the words of his wife, which she spoke to him, saying, After this manner did thy servant to me; that his anger burned.

(20) And Yosef’s master took him, and put him into the prison, a place where the king’s prisoners were bound: and he was there in the prison.

(21) But the Lord was with Yosef, and showed him mercy, and gave him favour in the sight of the officer of the prison.

(22) And the officer of the prison committed to Yosef’s hand all the prisoners that were in the prison; and whatever they did there, he was the doer of it.

(23) The keeper of the prison looked not to anything that was under his hand; because the Lord was with him, and that which he did, the Lord made it prosper.

40 (1) And it came to pass after these things, that the butler of the king of Miżrayim, and his baker, offended their lord the king of Miżrayim.

(2) And Par῾o was angry against two of his officers, against the chief of the butlers, and against the chief of the bakers.

(3) And he put them in custody in the house of the captain of the guard, into the prison, the place where Yosef was bound.

(4) And the captain of the guard charged Yosef with them, and he served them: and they continued a season in custody.

(5) And they dreamed a dream both of them, each man his dream on the same night, each man according to the interpretation of his dream, the butler and the baker of the king of Miżrayim, who were bound in the prison.

(6) And Yosef came in to them in the morning, and looked upon them, and, behold, they were sad.

(7) And he asked Par῾o’s officers that were with him in custody in his lord’s house, saying, Why do you look so sadly today?

(8) And they said to him, We have dreamed a dream, and there is no interpreter of it. And Yosef said to them, Do not interpretations belong to God? tell me them, I pray you.

(9) And the chief butler told his dream to Yosef, and said to him, In my dream, behold, a vine was before me;

(10) and on the vine were three tendrils: and it was as though it budded, and its blossoms shot forth; and its clusters brought forth ripe grapes:

(11) and Par῾o’s cup was in my hand: and I took the grapes, and pressed them into Par῾o’s cup, and I gave the cup into Par῾o’s hand.

(12) And Yosef said to him, This is the interpretation of it: The three tendrils are three days:

(13) within another three days shall Par῾o lift up thy head, and restore thee to thy place: and thou shalt deliver Par῾o’s cup into his hand, after the former manner when thou wast his butler.

(14) But think of me when it shall be well with thee, and show kindness, I pray thee, to me, and make mention of me to Par῾o, and bring me out of this house:

(15) for I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.

(16) When the chief baker saw that the interpretation was good, he said to Yosef, I also in my dream, behold, I had three baskets of white bread on my head.

(17) And in the uppermost basket there was of all manner of baked food for Par῾o; and the birds did eat them out of the basket upon my head.

(18) And Yosef answered and said, This is its interpretation: The three baskets are three days:

(19) within another three days shall Par῾o lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.

(20) And it came to pass on the third day, which was Par῾o’s birthday, that he made a feast for all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.

(21) And he restored the chief butler to his butlership again; and he gave the cup into Par῾o’s hand;

(22) but he hanged the chief baker: as Yosef had interpreted to them.

(23) Nevertheless the chief butler did not remember Yosef, but forgot him.

2 (6) Thus says the Lord; For three transgressions of Yisra᾽el, I will turn away his punishment, but for the fourth I will not turn away his punishment; because they sold the righteous for silver, and the poor for a pair of shoes; (7) that pant after the dust of the earth on the head of the poor, and turn aside the way of the humble: and a man and his father will go in to the same girl, to profane my holy name: (8) and they lay themselves down beside every altar upon clothes taken in pledge, and they drink the wine of the condemned in the house of their god. (9) Yet I destroyed the Emori before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath. (10) Also I brought you up out of the land of Miżrayim, and led you forty years through the wilderness, to possess the land of the Emori. (11) And I raised up of your sons for prophets, and of your young men for Nezirim. Is it not even thus, O you children of Yisra᾽el? says the Lord. (12) But you gave the Nezirim wine to drink; and commanded the prophets, saying, Prophesy not. (13) Behold, I will press you down in your place, as a cart presses down that is full of sheaves. (14) So the flight shall perish from the swift, and the strong shall not retain his force, nor shall the mighty man deliver himself: (15) nor shall he who handles the bow stand; and he who is swift of foot shall not deliver himself: nor shall he who rides the horse deliver himself. (16) And he who is courageous among the mighty shall flee away naked on that day, says the Lord. 3 (1) Hear this word that the Lord has spoken against you, O children of Yisra᾽el, against the whole family which I brought up from the land of Miżrayim, saying, (2) You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. (3) Can two walk together, unless they be agreed? (4) will a lion roar in the forest, when he has no prey? will a young lion cry out of his den, if he has taken nothing? (5) Can a bird fall in a snare upon the earth, where there is no lure for it? does a snare spring up from the earth, and have taken nothing at all? (6) Shall a shofar be sounded in the city, and the people not be afraid? shall evil befall a city, and the Lord has not done it? (7) Surely the Lord God will do nothing, without revealing his secret to his servants the prophets. (8) The lion has roared, who will not fear? the Lord God has spoken, who can but prophesy?

1. The following block [immersion] in the case of a person: threads of wool, threads of flax and the ribbons on the heads of girls. Rabbi Judah says: those of wool or of hair do not interpose, because water enters through them.

2. The matted hair on the heart and on the beard and on a woman's hidden parts; pus outside the eye, hardened pus outside a wound and the plaster over it, dried-up juice, clots of excrement on the body, dough under the finger nails, sweat-crumbs, miry clay, potter's clay, and road-clay. What is meant by 'miry clay’? This means the clay in pits, for it is written: "He lifted me out of the miry pit, the slimy clay" (Psalms 40:3). "Potter's clay" according to its literal sense. Rabbi Yose declares potter's clay clean, but clay for putty unclean. And "road-clay." These become like road-side pegs in these [kinds of clay] one may not immerse oneself nor immerse [other things] with them; But in all other clay one may immerse when it is wet. One may not immerse oneself with dust [still] on one's feet. One may not immerse a kettle with soot [on it] unless he scraped it.

3. The following do not block: the matted hair of the head and of the armpits and of a man's hidden parts. Rabbi Eliezer says: it is the same with a man or a woman: if it is something which one finds annoying, it blocks; but if it is something which one does not find annoying, it does not interpose.

4. Pus within the eye, hardened pus within a wound, juice that is moist, moist excrement on the body, excrement inside the finger nail, and a dangling finger nail and the downy hair of a child. [These] are not liable to uncleanness and do not cause uncleanness. The membrane which forms over a wound is liable to uncleanness and causes uncleanness.

5. In the case of vessels the following block: pitch and myrrh; In the case of glass vessels, whether inside or outside; On a table or on a board or on a couch; On those that are [usually] kept clean they block; On those that are allowed to remain dirty they do not block. They block in the case of beds belonging to householders, but they do not block on beds belonging to a poor person. They block on the saddle of a house-holder, but they do not block on the saddle of a dealer in water-skins. They block in the case of a pack-saddle. Rabban Shimon ben Gamaliel says: [only if the stain is as big] as an Italian issar.

6. On clothing: if on one side [only] they do not block. But [if found] on two sides they do block. Rabbi Judah says in the name of Rabbi Ishmael: on one side also. Rabbi Yose says: in the case of builders they block if on one side, but in the case of the ditch-digger only if on both sides.

7. They do not block in the case of aprons belonging to workers in pitch, potters, or trimmers of trees. Rabbi Judah says: the same applies also to summer fruit-driers. This is the general rule: if it is something which one cares enough [to remove], it blocks; but if it is something which one does not care enough [to remove], it does not block.

It is prohibited for camel riders to partake of teruma, due to the concern for a seminal emission that might result from the friction. The Gemara notes: This opinion of Abaye is also taught in a baraita: Camel riders are all wicked, as they are suspected of emitting semen for naught. Sailors are all righteous, because they are in a constant state of danger at sea, and therefore their hearts are always turned to God in prayer.

The baraita continues: As for donkey drivers, some of them are wicked while some of them are righteous. With regard to the difference between wicked and righteous donkey drivers, there are those who say that this donkey driver is righteous, as his donkey is saddled, and therefore his penis does not rub against it, whereas that donkey driver is wicked, as his donkey is not saddled, which can cause a seminal emission. And there are those who say: This donkey driver is wicked, as he spreads [demittartein] his thighs on either side of the donkey, whereas that donkey driver is righteous as he does not spread his thighs in this manner, but rides with both legs on one side of the donkey, so that his penis does not rub against the donkey.

The lighting of Sabbath lights is not of free choice, to light or not to light as one chooses, nor is it the kind of religious performance that an individual is not called upon to make a special effort to render, such as preparing an eruv in courtyards or washing the hands before eating. It is rather a duty, binding on men and women alike; they are obligated to have lamps burning in their homes on Sabbath eve. Even if one has nothing to eat, let him go begging at the doors, buy oil, and light a lamp, forming an integral part of Sabbath delight (oneg shabbath). Before lighting, one should recite a blessing: "Blessed art thou, Lord our God, King of the universe, who hast sanctified us with thy commandments, and commanded us to light the Sabbath lights." This is on the same principle that one recites a benediction over all duties introduced by the sages.

It is permitted to use a Shabbat lamp. And this is [in the case] that the thing [one is doing] does not need much devotion. But if it is a thing that needs to be precise with regard to seeing, it is forbidden to use the light of the lamp for distinguishing - it is a decree lest one tilt [the lamp].

The Sabbath lights should be lit during daytime, before sunset. This duty is assigned to women rather than men, because women are usually at home doing housework. Nevertheless, the man should caution them, asking them about it, and telling them and the other members of his household, every Friday before it gets dark: "Light the lights!" If it is doubtful whether darkness has already fallen or not, whether the Sabbath has or has not begun, the lights may not be lit.