46 (8) And these are the names of the children of Yisra᾽el, who came into Miżrayim, Ya῾aqov and his sons: Re᾽uven, Ya῾aqov’s firstborn.

(9) And the sons of Re᾽uven; Ḥanokh, and Pallu, and Ḥeżron, and Karmi.

(10) And the sons of Shim῾on; Yemu᾽el, and Yamin, and Ohad, and Yakhin, and Żoĥar, and Sha᾽ul the son of the Kena῾anite woman.

(11) And the sons of Levi; Gershon, Qehat, and Merari.

(12) And the sons of Yehuda; ῾Er, and Onan, and Shela, and Pereż, and Zeraĥ: but ῾Er and Onan died in the land of Kena῾an. And the sons of Pereż were Ḥeżron and Ḥamul.

(13) And the sons of Yissakhar; Tola, and Puvva, and Yov, and Shimron.

(14) And the sons of Zevulun; Sered, and Elon, and Yaĥle᾽el.

(15) These are the sons of Le᾽a, whom she bore to Ya῾aqov in Paddan-aram, with his daughter Dina: all the souls of his sons and his daughters were thirty three.

(16) And the sons of Gad; Żifyon, and Ḥaggi, Shuni, and Eżbon, ῾Eri, and Arodi, and Ar᾽eli.

(17) And the sons of Asher; Yimna, and Yishva, and Yishvi, and Beri῾a, and Seraĥ their sister: and the sons of Beri῾a were Ḥever and Malki᾽el.

(18) These are the sons of Zilpa, whom Lavan gave to Le᾽a his daughter, and these she bore to Ya῾aqov, sixteen souls.

(19) The sons of Raĥel, Ya῾aqov’s wife; Yosef and Binyamin.

(20) And to Yosef in the land of Miżrayim were born Menashshe and Efrayim, whom Asenat, daughter of Poti-fera; the priest of On bore to him.

(21) And the sons of Binyamin were Bela, and Bekher, and Ashbel, Gera, and Na῾aman, Eĥi, and Rosh, Muppim, and Ḥuppim, and Ard.

(22) These are the sons of Raĥel, who were born to Ya῾aqov: all the souls were fourteen.

(23) And the sons of Dan; Ḥushim.

(24) And the sons of Naftali; Yaĥże᾽el, and Guni, and Yeżer, and Shillem.

(25) These are the sons of Bilha, whom Lavan gave to Raĥel his daughter, and she bore these to Ya῾aqov: all the souls were seven.

(26) All the souls that came with Ya῾aqov into Miżrayim, who came out of his loins, besides Ya῾aqov’s sons’ wives, all the souls were sixty six.

(27) And the sons of Yosef, who were born him in Miżrayim, were two souls: all the souls of the house of Ya῾aqov who came into Miżrayim were seventy.

46 (28) And he sent Yehuda before him to Yosef, to show the way before him to Goshen; and they came into the land of Goshen.

(29) And Yosef made ready his chariot, and went up to meet Yisra᾽el his father, to Goshen, and presented himself to him; and he fell on his neck, and wept on his neck a good while.

(30) And Yisra᾽el said to Yosef, Now let me die, since I have seen thy face, because thou art still alive.

(31) And Yosef said to his brethren, and to his father’s house, I will go up, and tell Par῾o, and say to him, My brethren, and my father’s house, who were in the land of Kena῾an, are come to me;

(32) and the men are shepherds, for they have ever been owners of cattle; and they have brought their flocks, and their herds, and all that they have.

(33) And it shall come to pass, when Par῾o shall call you, and shall say, What is your occupation?

(34) that you shall say, Thy servants’ trade has been about cattle from our youth even until now, both we, and also our fathers: that you may dwell in the land of Goshen; for every shepherd is an abomination to Miżrayim.

47 (1) Then Yosef came and told Par῾o, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Kena῾an; and, behold, they are in the land of Goshen.

(2) And he took some of his brothers, five men, and presented them to Par῾o.

(3) And Par῾o said to his brothers, What is your occupation? And they said to Par῾o, Thy servants are shepherds, both we, and also our fathers.

(4) They said moreover to Par῾o, To sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is severe in the land of Kena῾an: now therefore, we pray thee, let thy servants dwell in the land of Goshen.

(5) And Par῾o spoke to Yosef, saying, Thy father and thy brethren are come to thee:

(6) the land of Miżrayim is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowst any able men among them, then make them rulers over my cattle.

(7) And Yosef brought in Ya῾aqov his father, and set him before Par῾o: and Ya῾aqov blessed Par῾o.

(8) And Par῾o said to Ya῾aqov, How old art thou?

(9) And Ya῾aqov said to Par῾o, The days of the years of my sojournings are a hundred and thirty years: few and evil have the days of the years of my life been, and they have not attained to the days of the years of the life of my fathers in the days of their sojournings.

(10) And Ya῾aqov blessed Par῾o, and went out from before Par῾o.

47 (11) And Yosef provided abodes for his father and his brethren, and gave them a possession in the land of Miżrayim, in the best of the land, in the land of Ra῾meses, as Par῾o had commanded.

(12) And Yosef nourished his father, and his brethren, and all his father’s household, with bread, according to their little ones.

(13) And there was no bread in all the land; for the famine was very severe, so that the land of Miżrayim and all the land of Kena῾an languished by reason of the famine.

(14) And Yosef gathered up all the money that was found in the land of Miżrayim, and in the land of Kena῾an, for the corn which they bought: and Yosef brought the money to Par῾o’s house.

(15) And when money failed in the land of Miżrayim, and in the land of Kena῾an, all Miżrayim came to Yosef, and said, Give us bread: for why should we die in thy presence? for the money fails.

(16) And Yosef said, Give your cattle; and I will give you for your cattle, if money fail.

(17) And they brought their cattle to Yosef; and Yosef gave them bread in exchange for horses, and for the flocks, and for the herds, and for the asses: and he fed them with bread in exchange for all their cattle for that year.

(18) When that year was ended, they came to him in the second year, and said to him, We will not hide from my lord, how that our money is spent; my lord also has our herds of cattle; there is nothing left in the sight of my lord, but our bodies, and our lands:

(19) why shall we die before thy eyes, both we and our land? buy us and our land for bread, and we and our land will be servants to Par῾o: and give us grain, that we may live, and not die, that the land be not desolate.

(20) And Yosef bought all the land of Miżrayim for Par῾o; for Miżrayim sold every man his field, because the famine prevailed over them: so the land became Par῾o’s.

(21) And as for the people, he removed them to the cities from one end of the borders of Miżrayim, to the other end.

(22) Only the land of the priests he bought not; for the priests had a portion assigned them by Par῾o, and did eat their portion which Par῾o gave them: therefore they sold not their lands.

(23) Then Yosef said to the people, Behold, I have bought you this day and your land for Par῾o: lo, here is grain for you, and you shall sow the land.

(24) And it shall come to pass at harvest times, that you shall give the fifth part to Par῾o, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones.

(25) And they said, Thou hast saved our lives: let us find favour in the sight of my lord, and we will be Par῾o’s servants.

(26) And Yosef made it a law over the land of Miżrayim to this day, that Par῾o should have the fifth part; except the land of the priests only, which became not Par῾o’s.

(27) And Yisra᾽el dwelt in the land of Miżrayim in the country of Goshen; and they took possession of it, and grew, and multiplied exceedingly.

37 (15) And the word of the Lord came to me saying, (16) And thou, son of man, take thee one stick, and write upon it. For Yehuda, and for the children of Yisra᾽el his companions: then take another stick and write upon it. For Yosef, the stick of Efrayim, and for all the house of Yisra᾽el his companions: (17) and join them one to the other to make one stick; and they shall become one in thy hand. (18) And when the children of thy people shall speak to thee, saying, Wilt thou not tell us what thou meanest by these? (19) say to them, Thus says the Lord God; Behold I will take the stick of Yosef, which is in the hand of Efrayim, and the tribes of Yisra᾽el his companions, and will put them and it together with the stick of Yehuda to form one stick, and they shall be one in my hand. (20) And the sticks on which thou writest shall be in thy hand before their eyes. (21) And say to them, Thus says the Lord God; Behold, I will take the children of Yisra᾽el from among the nations, into which they are gone, and will gather them on every side, and bring them into their own land: (22) and I will make them one nation in the land upon the mountains of Yisra᾽el; and one king shall be king over them all: and they shall no more be two nations, nor shall they be divided into two kingdoms any more at all: (23) nor shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them in all their dwellingplaces, where they have sinned, and will cleanse them: so shall they be my people, and I will be their God. (24) And David my servant shall be king over them; and they all shall have one shepherd: they shall also follow my judgments, and observe my statutes, and do them. (25) And they shall dwell in the land that I have given to Ya῾aqov my servant, in which your fathers have dwelt; and they shall dwell there, they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever. (26) Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them, which I will give them; and I will multiply them, and will set my sanctuary in the midst of them for evermore. (27) And my tabernacle shall be with them: and I will be their God, and they shall be my people. (28) Then the nations shall know that I the Lord do sanctify Yisra᾽el, when my sanctuary shall be in the midst of them for evermore.

1. Rabbi Eliezer says: the heifer is no more than one year old and the cow no more than two years old. But the sages ruled: the heifer may be even two years old and the red cow even three or four years old. Rabbi Meir says: even five years old, though she is old. But they did not wait with it so long since it might in the meantime grow some black hairs and [thus] become invalid. Rabbi Joshua said: I only heard of [a cow] that was three years old [shelashit]. They said to him: What does "shelashit" mean? He replied: thus have I heard it without any explanation. Ben Azzai said: I will explain: if you say "shelishit" the meaning is ‘the third’ in number to others, but when you say "shelashit" the meaning is one that is three years old. Similarly they said a vineyard that is "revai." They said to him: what does "revai" mean? He replied: thus have I heard it without any explanation. Ben Azzai said: I will explain: if you say "revii" the meaning is the fourth in number to others, but when you say "revai" the meaning is one that is four years old. Similarly it was ruled: if a man ate in an afflicted house half a loaf, three of which can be made from a kav, he becomes unclean. They said to him: say rather "eighteen of which are made of a se'ah." He replied: thus have I heard it without any explanation. Ben Azzai said: I will explain: when you say, three of which are made of a kav it would not contain hallah, but if you say, eighteen of which are made of a se'ah, it has been reduced by its hallah.

2. Rabbi Yose the Galilean said: bulls must be no more than two years old, for it is said, "And the second bull you shall take for a sin-offering" (Numbers 8:8). But the sages say: they may be even three years old. Rabbi Meir says: even those that are four or five years old are valid, but old animals are not brought out of respect.

3. Lambs no more than one year old, And rams no more than two years old. And all these years are reckoned from day to day. One that is thirteen months old is not valid, neither as a ram nor as a lamb. Rabbi Tarfon called it palges. Ben Azzai called it noked. Rabbi Ishmael called it parakhrigma. If a man offered it he must bring for it the libation of a ram, but it is not counted as his offering. One that is thirteen months old behold it is a ram.

4. The sin-offerings of the congregation and their burnt-offerings, the sin-offering of an individual, the guilt-offering of a nazirite and the guilt-offering of a metzora are valid from the thirtieth day onwards, and also on the thirtieth day. If they were offered on the eighth day they are valid. Vow-offerings and freewill-offerings, firstlings and the tithe of cattle and the pesach are valid from the eighth day onwards, and also on the eighth day.

§ The Gemara relates: Rabbi Yehuda HaNasi would praise Rabbi Ḥama bar Bisa to Rabbi Yishmael, son of Rabbi Yosei, by saying that he is a great man. Rabbi Yishmael said to Rabbi Yehuda HaNasi: When he comes to you, bring him to me.

When Rabbi Ḥama came before him, Rabbi Yishmael said to him: Ask me about a halakhic matter. Rabbi Ḥama asked him: If a woman examined herself with a cloth that was not examined by her before its use, and she placed it in a box, and on the following day she found blood on this cloth, what is the halakha?

Rabbi Yishmael said to him: Shall I say to you an answer in accordance with the statement of father, Rabbi Yosei, or shall I say to you an answer in accordance with the statement of Rabbi Yehuda HaNasi? Which would you prefer? Rabbi Ḥama said to him: Say to me an answer in accordance with the statement of Rabbi Yehuda HaNasi.

Rabbi Yishmael said: Is this the one that Rabbi Yehuda HaNasi says about him that he is a great man? How can he neglect the statement of the teacher, Rabbi Yosei, and listen to the statement of the student, Rabbi Yehuda HaNasi?

The Gemara explains: And Rabbi Ḥama bar Bisa did so because he maintains that the opinion of Rabbi Yehuda HaNasi is preferable, as he is the head of the yeshiva, and the Sages are frequently in his presence, and due to the constant disputes his statements are sharper than those of Rabbi Yosei, despite the fact that Rabbi Yosei was his teacher.

We may put a grain of salt or a bean particle on top of the lamp on the eve of Shabbat, so that it kindles [properly] on Shabbat night. And we may make a bonfire from all of the wicks that we do not light with on Shabbat – whether it is to warm up by it or whether it is to use its light; whether it is in a sconce or whether it is on the ground. And they only forbade to make them into a wick for a lamp alone.

Oil with which we light on Shabbat must be [easily] drawn by the wick. But we do not light with oils that are not drawn by the wick, such as tar, wax, castor oil, lamb’s tail and tallow. And because of what do we not light with wicks that the fire does not catch, and oils that are not drawn by the wick? [It is] a decree lest the fire of the lamp be dingy and he [then] incline it at the time that he uses its light.