20 (1) And God spoke all these words, saying,

(2) I am the Lord thy God, who have brought thee out of the land of Miżrayim, out of the house of bondage.

(3) Thou shalt have no other gods beside me.

(4) Thou shalt not make for thyself any carved idol, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:

(5) thou shalt not bow down to them, nor serve them: for I the Lord thy God am a jealous God, punishing the iniquity of the fathers upon the children unto the third and fourth generation of those that hate me;

(6) but showing mercy to thousands of generations of those that love me, and keep my commandments.

(7) Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that takes his name in vain.

(8) Remember the sabbath day, to keep it holy.

(9) Six days shalt thou labour, and do all thy work:

(10) but the seventh day is a sabbath to the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:

(11) for in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day: therefore the Lord blessed the sabbath day, and hallowed it.

(12) Honour thy father and thy mother: that thy days may be long in the land which the Lord thy God gives thee.

(13) Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.

(14) Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbour’s.

20 (15) And all the people perceived the thunderings, and the lightnings, and the sound of the shofar, and the mountain smoking: and when the people saw it, they were shaken, and stood afar off.

(16) And they said to Moshe, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

(17) And Moshe said to the people, Fear not: for God is come to test you, and that his fear may be before your faces, that you sin not.

(18) And the people stood afar off, and Moshe drew near to the thick darkness where God was.

(19) And the Lord said to Moshe, Thus thou shalt say to the children of Yisra᾽el, You have seen that I have talked with you from heaven.

(20) You shall not make with me gods of silver, neither shall you make for yourselves gods of gold.

(21) An altar of earth thou shalt make to me, and thou shalt sacrifice on it thy burnt offerings, and thy peace offerings, thy sheep, and thy oxen: in all places where I cause my name to be pronounced, I will come to thee, and I will bless thee.

(22) And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast defiled it.

(23) Neither shalt thou go up by steps to my altar, that thy nakedness be not exposed on it.

6 (1) In the year that king ῾Uzziyyahu died I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. (2) Serafim stood above him: each one had six wings; with two he covered his face, and with two he covered his feet, and with two he did fly. (3) And one cried to another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. (4) And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. (5) Then said I, Woe is me! for I am ruined; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for my eyes have seen the King, the Lord of hosts. (6) Then one of the serafim flew to me, having a live coal in his hand, which he had taken with tongs from off the altar: (7) and he laid it upon my mouth, and said, Lo, this has touched thy lips; and thy iniquity is taken sway, and thy sin is purged. (8) Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. (9) And he said, Go, and tell this people, Hear indeed, but understand not; and see indeed, but perceive not. (10) Make the heart of this people fat, and make their ears heavy, and smear over their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and return, and be healed. (11) Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, (12) and the Lord has removed men far away, and there be a great forsaking in the midst of the land. (13) And if one tenth remain in it, then that shall again be consumed: but like a terebinth and like an oak, whose stump remains when they cast their leaves, so the holy seed is its immovable stump. 7 (1) And it came to pass in the days of Aĥaz the son of Yotam, the son of ῾Uzziyyahu, king of Yehuda, that Reżin the king of Aram, and Peqaĥ the son of Remalyahu, king of Yisra᾽el, went up to Yerushalayim to war against it, but could not prevail against it. (2) And it was told the house of David, saying, Aram is confederate with Efrayim. And his heart was moved, and the heart of his people, as the trees of the forest are moved with the wind. (3) Then said the Lord to Yesha῾yahu, Go out now to meet Aĥaz, thou, and She᾽ar-yashuv thy son, at the end of the aqueduct of the upper pool in the highway of the washers’ field; (4) and say to him, Take heed, and be quiet; fear not, neither be fainthearted on account of the two tails of these smoking firebrands, for the fierce anger of Reżin and Aram, and of the son of Remalyahu. (5) Because Aram, Efrayim, and the son of Remalyahu, have taken evil counsel against thee, saying, (6) Let us go up against Yehuda, and harass it, and let us make a breach in it for us, and set a king in the midst of it, namely the son of Tave᾽all:

(5) For a child has been born to us,A son has been given us.And authority has settled on his shoulders.He has been named“The Mighty God is planning grace;The Eternal Father, a peaceable ruler”— (6) In token of abundant authorityAnd of peace without limitUpon David’s throne and kingdom,That it may be firmly establishedIn justice and in equityNow and evermore.The zeal of the LORD of HostsShall bring this to pass.

1. If five men filled five jars to prepare with them five mixtures, and then they changed their minds to prepare one mixture from all of them, or if they filled the jars to prepare with them one mixture and then they changed their minds to prepare with them five mixtures, all the water remains valid. If one man filled five jars intending to prepare five [separate] mixtures, [even though] he changed his mind to prepare one mixture from all of them, only the last is valid. If he intended to prepare one mixture from all of them and then he changed his mind to prepare five separate mixtures, only the water in the one that was mixed first is valid. If he said to another man, "Prepare mixtures from these for yourself," only the first is valid; But if he said, "Prepare a mixture from these for me," all are valid.

2. One who filled the water with one hand and did some other work with the other hand, or filled the water for himself and for another man, or filled two jars at the same time, the water of both is invalid, for work causes invalidity whether one acts for oneself or for another person.

3. One who prepared the mixture with one hand and did some other work with the other hand, the mixture is invalid if he prepared it for himself, but if he prepared it for another man, it is valid. If he prepared a mixture both for himself and for another man, his is invalid and that of the other man is valid. If he prepares mixtures for two men simultaneously, both are valid.

4. [If one said to another] "Prepare the mixture for me and I will prepare the one for you," the first is valid. [If he said,] "Fill the water for me and I will fill the water for you," that of the latter is valid. [If he said,] "Prepare the mixture for me and I will draw the water for you," both mixtures are valid. [If he said,] "Fill the water for me and I will prepare the mixture for you’, both mixtures are invalid.

5. One who is drawing water for his own use and for the mixture of the hatat, he must draw for himself first and fasten [the bucket] to the carrying pole and then he can draw the water for the hatat. If he drew first the water for the hatat and then he drew the water for himself, it is invalid. He must put his own behind him and that for the hatat before him, and if he put that for the hatat behind him it is invalid. If both were for the hatat, he may put one before him and one behind him and both are valid, since it is impossible to do otherwise.

6. One who carries the rope in his hand, If in his usual manner, the mixture is valid; But if not in his usual manner, it is invalid. The question was sent on to Yavneh on three festivals and on the third festival, it was ruled that the mixture was valid, as a temporary measure.

7. If a man coils the rope around his hand little by little, [the mixture] is valid; But if he coiled it afterwards, it is invalid. Rabbi Yose said: this also had been ruled to be valid as a temporary measure.

8. One who puts the jar away in order that it shall not be broken, or if he inverted it in order to dry it, [If he did one of these things] so that he might draw more water with it, [the water he had already drawn] is valid; But if he intended to carry in it the ashes, it is invalid. One who cleared potsherds from a trough: If in order that it may hold more water, the water is valid; But if he intended that they should not hinder him when he pours out the water, it is invalid.

9. One was carrying his water on his shoulder and he ruled in a matter of law, or showed others the way, or killed a snake or a scorpion, or picked up food in order to store it, it [the water] is invalid; But [if he picked up] food to eat, it is valid. [And if he killed] a snake or a scorpion that hindered him, it remains valid. Rabbi Judah said: this is the general rule: If the act was is in the nature of work, the mixture is invalid whether the man stopped or not, If it was not in the nature of work: If he stopped, it is invalid; But if he did not stop it remains valid.

10. If one gave over his water to someone who was unclean, it is invalid. But if to a clean one it is valid. Rabbi Eliezer says: even if it was entrusted to an unclean man it is valid, provided the owner did no other work in the meantime.

11. Two men who were drawing water for the hatat and one assisted the other to raise it or one pulled out a thorn for the other: For one mixture, it is valid; For two mixtures, it is invalid. Rabbi Yose says: even if there are to be two mixtures it is valid if they had made a mutual agreement between them.

12. One who broke down a fence [even] with the intention of putting it up again, the water remains valid; But if he put a fence up, the water becomes invalid. If he ate figs intending to store some of them, the water is valid; But if he stored figs it is invalid. If he was eating figs and, leaving some over, threw what was in his hand under the fig tree or among drying figs in order that it shall not be wasted, the water is invalid.

Rabbi Shimon ben Yoḥai further mentions one who drinks diluted drinks that were left overnight. Rav Yehuda says that Shmuel says: And that is dangerous only when they were left overnight in metal vessels. Rav Pappa says: And natron vessels are considered like metal vessels in this regard. And Rabbi Yoḥanan likewise says: And that is dangerous only when they were left overnight in metal vessels, and natron vessels are considered like metal vessels in this regard.

Rabbi Shimon ben Yoḥai also says: And one who sleeps in a cemetery places himself in danger. The Gemara notes that this is the case if he does so in order that a spirit of impurity will rest upon him, as sometimes the evil spirits in the cemetery endanger the one who sleeps there.

The next case is one who removes his nails and throws them into a public area. The Gemara explains that this is dangerous because a pregnant woman might pass over them, and this can cause her to miscarry. And we said this halakha only when one removes his nails with scissors [bigenosteri]. And furthermore, we said this halakha only when one removes the nails of his hand and his foot together. And we said this halakha only when he did not cut anything else after his nails, but if he cut something else after them, we have no problem with it. The Gemara comments: And that is not so; rather, we are concerned with regard to the entire matter, i.e., in all cases.

But something which cannot be increased or decreased, such as a light and a ramp; since he did it for himself, the Jew can benefit [from it] after him on Shabbat, even though he knows him. [In the case of] a lamp lit at a party on Shabbat: If the majority are Jews, it is forbidden to use its light – as one who lights, lights with the majority in mind. But if the majority are gentiles, it is permissible to use its light; half and half, it is forbidden. [If] a fire broke out on Shabbat and a gentile comes to extinguish it, we do not say to him, “Extinguish,” or “Do not Extinguish,” since his rest is not upon (commanded to) us. And likewise anything that is similar to this.

[In the case of] a dead person for which the gentiles made a coffin and dug a grave on Shabbat or brought flutes to eulogize him with them: If [this was done] in private, he waits in order to make it at the conclusion of Shabbat and he buries him. But if the grave was on a large boulevard and the coffin was on top of it and all of the passers-by are saying that this which the gentiles are doing now on Shabbat is for x – that Jew should surely never be buried in it, as it is in public. But it is permissible to bury another Jew in it, and that is when he waits in order to make it. And likewise anything that is similar to this.