49 (27) Binyamin is a ravenous wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.

(28) All these are the twelve tribes of Yisra᾽el: and this is that which their father spoke to them, and blessed them; every one according to his blessing he blessed them.

(29) And he charged them, and said to them, I am to be gathered to my people: bury me with my fathers in the cave that is in the field of ῾Efron, the Ḥittite,

(30) in the cave that is in the field of Makhpela, which is before Mamre, in the land of Kena῾an, which Avraham bought with the field from ῾Efron the Ḥittite for a possession of a buryingplace.

(31) There they buried Avraham and Sara his wife; there they buried Yiżĥaq and Rivqa his wife; and there I buried Le᾽a.

(32) The purchase of the field and of the cave that is in it was from the children of Ḥet.

(33) And when Ya῾aqov had made an end of commanding his sons, he gathered up his feet into the bed, and expired, and was gathered to his people.

50 (1) And Yosef fell on his father’s face, and wept upon him, and kissed him.

(2) And Yosef commanded his servants the physicians to embalm his father: and the physicians embalmed Yisra᾽el.

(3) And forty days were fulfilled for him: for so are fulfilled the days of those who are embalmed: and Miżrayim wept for him seventy days.

(4) And when the days of his mourning were past, Yosef spoke to the house of Par῾o, saying, If now I have found favour in your eyes, speak, I pray you, in the ears of Par῾o, saying,

(5) My father made me swear, saying, Lo, I die: in my grave which I have dug for myself in the land of Kena῾an there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come back.

(6) And Par῾o said, Go up, and bury thy father, according as he made thee swear.

(7) And Yosef went up to bury his father: and with him went up all the servants of Par῾o, the elders of his house, and all the elders of the land of Miżrayim.

(8) And all the house of Yosef, and his brothers, and his father’s house: only their little ones, and their flocks, and their herds, they left in the land of Goshen.

(9) And there went up with him both chariots and horsemen: and it was a very great company.

(10) And they came to the threshing floor of Atad, which is beyond the Yarden, and there they mourned with a great and very sore lamentation: and he made a mourning for his father of seven days.

(11) And when the inhabitants of the land, the Kena῾ani, saw the mourning at the floor of Atad, they said, This is a grievous mourning to Miżrayim: so that the name of it was called Avel-miżrayim, which is beyond the Yarden.

(12) And his sons did to him according as he had commanded them:

(13) for his sons carried him into the land of Kena῾an, and buried him in the cave of the field of Makhpela, which Avraham bought with the field for a possession of a buryingplace from ῾Efron the Ḥittite, before Mamre.

(14) And Yosef returned to Miżrayim, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.

(15) And when Yosef’s brothers saw that their father was dead, they said, What if Yosef will hate us, and will pay us back the evil which we did to him.

(16) And they sent word urgently to Yosef, saying, Thy father did command before he died, saying,

(17) So shall you say to Yosef, Forgive, I pray thee now, the trespass of thy brothers, and their sin; for they did evil to thee: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Yosef wept when they spoke to him.

(18) And his brothers even went and fell down before his face; and they said, Behold, we are thy servants.

(19) And Yosef said to them, Fear not: for am I in the place of God?

(20) But as for you, you thought evil against me; but God meant it for good, to bring it to pass at this day that much people should be saved alive.

50 (21) Now therefore fear not: I will nourish you, and your little ones. And he comforted them, and spoke kindly to them.

(22) And Yosef dwelt in Miżrayim, he, and his father’s house: and Yosef lived a hundred and ten years.

(23) And Yosef saw Efrayim’s children of the third generation: the children also of Makhir the son of Menashshe were born on Yosef’s knees.

(24) And Yosef said to his brothers, I die: and God will surely visit you, and bring you up out of this land to the land of which He swore to Avraham, to Yiżĥaq, and to Ya῾aqov.

(25) And Yosef took an oath of the children of Yisra᾽el, saying, God will surely visit you, and you shall carry up my bones from here.

(26) So Yosef died, being a hundred and ten years old: and they embalmed him, and he was put in a coffin in Miżrayim. Bereshit

2 (1) Now the days of David drew near that he should die; and he charged Shelomo his son, saying, (2) I go the way of all the earth: be thou strong therefore, and show thyself a man; (3) and keep the charge of the Lord thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the Tora of Moshe, that thou mayst prosper in all that thou doest, and wherever thou turnest thyself: (4) that the Lord may continue his word which he spoke concerning me, saying, If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Yisra᾽el. (5) Moreover thou knowst also what Yo᾽av the son of Żeruya did to me, and what he did to the two captains of the hosts of Yisra᾽el, to Avner the son of Ner, and to ῾Amasa the son of Yeter, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet. (6) Do therefore according to thy wisdom, and let not his hoar head go down to She᾽ol in peace. (7) But show loyal love to the sons of Barzillay the Gil῾adite, and let them be of those that eat at thy table: for they came to me when I fled from Avshalom thy brother. (8) And, behold, thou hast with thee Shim῾i the son of Gera, a Binyeminite of Baĥurim, who cursed me with a grievous curse on the day when I went to Maĥanayim: but he came down to meet me at the Yarden, and I swore to him by the Lord, saying, I will not put thee to death with the sword. (9) Now therefore hold him not guiltless: for thou art a wise man, and knowst what thou oughtest to do to him; but his hoar head bring thou down to She᾽ol with blood. (10) So David slept with his fathers, and was buried in the city of David. (11) And the days that David reigned over Yisra᾽el were forty years: seven years he reigned in Ḥevron, and thirty three years he reigned in Yerushalayim. (12) Then Shelomo sat upon the throne of David his father; and his kingdom was firmly established.

1. Rabbi Eliezer says: a [red] cow for the hatat that is pregnant is valid, But the sages say: it is invalid. Rabbi Eliezer says: it may not be bought from non-Jews, But the sages say: it is valid. And not only this, but all sacrifices of the congregation or the individual may be brought from the land of Israel and from outside the land, from new produce and from the old; Except the omer and the two loaves, which may be brought only from new produce and from within the land.

2. If the horns or the hoofs of the [red] cow are black they are chopped off. The eye ball, the teeth and the tongue cause do not invalidate the [red] cow. One that is dwarf-like is valid. If there was on it an extra digit and it was cut off: Rabbi Judah says that it is invalid. Rabbi Shimon says: wherever, if removed, no red hair grows in its place is it invalid.

3. One that is born from the side, the hire of a harlot or the price of a dog is invalid. Rabbi Eliezer says that it is valid, as it says, "You shall not bring the hire of a harlot or the price of a dog into the house of the Lord your God," (Deuteronomy 23:19) and this was not brought into the house. All blemishes that cause consecrated animals to be invalid cause also the [red] cow to be invalid. If one had ridden on it, leaned on it, hung on its tail, crossed a river by its help, doubled up its leading rope, or put one's cloak on it, it is invalid. But if one had only tied it up by its leading rope or made for it a sandal to prevent it from slipping or spread one's cloak on it because of flies, it is valid. This is the general rule: wherever anything is done for its own sake, it remains valid; but if for the sake of another, it becomes invalid.

4. If a bird rested on it, it remains valid. If a male beast mounted it, it becomes invalid. Rabbi Judah says: if the male was made to mount, it becomes invalid; but if it did so of itself, it remains valid.

5. If it had two black or white hairs growing within one follicle, it is invalid. Rabbi Judah said: within one kos; if they grew within two kosot that were adjacent to one another, it is invalid. Rabbi Akiva says: even if there were four or five but they were dispersed, they may be plucked out. Rabbi Eliezer says: even as many as fifty. Rabbi Joshua ben Batera says: even if it had but one on its head and one on its tail, it is invalid. If it had two hairs with their roots black and their tips red or with their roots red and their tips black, everything goes according to what is visible, the words of Rabbi Meir. But the sages say: by the root.

§ The mishna states: And the Rabbis concede to Rabbi Akiva in the case of a woman who sees a blood stain, that she transmits seven-day impurity to the man with whom she engaged in intercourse. The Gemara cites a dispute of amora’im in this regard. Rav says that she renders the man with whom she engaged in intercourse impure retroactively, and this is in accordance with the opinion of Rabbi Meir, who maintains that a woman who sees a blood stain renders pure items impure retroactively (see 5a).

And Shmuel says that she does not render him impure retroactively, but only if he engages in intercourse with her from now and onward, i.e., after she sees the blood stain, and this is in accordance with the opinion of the Rabbis, who hold that a woman who sees a blood stain renders pure items impure only from that moment onward. The Gemara raises a difficulty with the opinion of Shmuel: Why does the mishna find it necessary to state that she renders him impure from now and onward? Isn’t it obvious?

The Gemara explains that it was necessary for the mishna to state this ruling, lest you say: Since the woman’s retroactive impurity for a twenty-four-hour period is a decree that applies by rabbinic law, and the impurity of blood stains also applies by rabbinic law, one might claim as follows: Just as her retroactive impurity of a twenty-four-hour period does not render impure the man with whom she engaged in intercourse, so too, her blood stains should not render impure the man with whom she engaged in intercourse. Therefore, the mishna teaches us that she does render him impure from that point onward.

The Gemara asks: But perhaps one can say that indeed, she does not transmit impurity to him? The Gemara explains that there is a difference between the two types of rabbinic impurity: There, with regard to retroactive impurity, it is not a case of: The slaughtered ox is before you, i.e., the evidence of impurity did not exist at the time, as she had yet to experience menstruation. Therefore, the Sages did not apply the stringency of retroactive impurity to the husband. By contrast, here, with regard to the impurity of blood stains, it is a case of: The slaughtered ox is before you, as blood has appeared on the cloth.

The Gemara notes: And Reish Lakish similarly says, like Rav, that the woman transmits impurity to the man with whom she engaged in intercourse retroactively, and this is in accordance with the opinion of Rabbi Meir. But Rabbi Yoḥanan says, like Shmuel: She renders him impure from now and onward, i.e., after she sees the blood stain, and this is in accordance with the opinion of the Rabbis.

One may put a minimal amount of oil into molten fat or fish innards that dissolved, and [then] light. But even if he mixed oils with which we do light into oils with which we do not light, he may not light [with them] – since they are not drawn.

We do not light with itran (a type of tar) because its smell is bad – lest he leave it and go out; and it is an obligation upon him to sit by the light of the [Shabbat] lamp. And [he may not light] with balm because its smell is good – lest he take some from the lamp – and also because it flutters; and not with white naphtha – and [that is forbidden] even during the week, because it flutters and he will come to [be in] danger.