4 (3) if the priest that is anointed do sin to bring guiltiness on the people; then let him bring for his sin, which he has sinned, a young bullock without blemish to the Lord for a sin offering.

(4) And he shall bring the bullock to the door of the Tent of Meeting before the Lord; and shall lay his hand upon the bullock’s head, and kill the bullock before the Lord.

(5) And the priest that is anointed shall take of the bullock’s blood, and bring it to the Tent of Meeting:

(6) and the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the Lord, before the veil of the sanctuary.

(7) And the priest shall put some of the blood upon the horns of the altar of sweet incense before the Lord, which is in the Tent of Meeting: and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the Tent of Meeting.

(8) And he shall take off from it all the fat of the bullock for the sin offering; the fat that covers the inwards, and all the fat that is upon the inwards,

(9) and the two kidneys, and the fat that is upon them, which is by the flanks, and the appendage of the liver, with the kidneys, it shall he take away,

(10) as it was taken off from the bullock of the peace offering: and the priest shall burn them upon the altar of the burnt offering.

(11) And the skin of the bullock, and all its flesh, with its head, and with its legs, and its inwards, and its dung,

(12) even the whole bullock shall he carry forth outside the camp to a clean place, where the ashes are poured out, and burn it on the wood with fire: where the ashes are poured out shall it be burnt.

(13) And if the whole congregation of Yisra᾽el sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done something against any of the commandments of the Lord concerning things which should not be done, and have incurred guilt;

(14) when the sin, which they have sinned, is known, then the congregation shall offer a young bullock for the sin, and bring it before the Tent of Meeting.

(15) And the elders of the congregation shall lay their hands on the head of the bullock before the Lord: and the bullock shall be killed before the Lord.

(16) And the priest that is anointed shall bring of the bullock’s blood to the Tent of Meeting:

(17) and the priest shall dip his finger in some of the blood, and sprinkle it seven times before the Lord, before the veil.

(18) And he shall put some of the blood upon the horns of the altar which is before the Lord, that is in the Tent of Meeting, and shall pour out all the blood at the bottom of the altar of the burnt offering, which is at the door of the Tent of Meeting.

(19) And he shall lift off all its fat, and burn it on the altar.

(20) And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this: and the priest shall make atonement for them, and it shall be forgiven them.

(21) And he shall carry the bullock outside the camp, and burn it as he burned the first bullock: it is a sin offering for the congregation.

(22) When a ruler has sinned, and done something through ignorance against any one of the commandments of the Lord his God concerning things which should not be done, and has incurred guilt;

(23) or if his sin, wherein he has sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish:

(24) and he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the Lord: it is a sin offering.

(25) And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out its blood at the bottom of the altar of burnt offering.

(26) And he shall burn all its fat upon the altar, as the fat of the sacrifice of the peace offering: and the priest shall make atonement for him as concerning his sin, and it shall be forgiven him.

4 (27) And if anyone of the common people sin through ignorance, by doing something against any one of the commandments of the Lord concerning things which ought not to be done, and be guilty;

(28) or if his sin, which he has sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he has sinned.

(29) And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering.

(30) And the priest shall take of its blood with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all its blood at the bottom of the altar.

(31) And he shall take away all its fat, as the fat is taken away from off the sacrifice of the peace offering; and the priest shall burn it upon the altar for a sweet savour to the Lord; and the priest shall make atonement for him, and it shall be forgiven him.

(32) And if he bring a lamb for a sin offering, he shall bring it a female without blemish.

(33) And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering.

(34) And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all its blood at the bottom of the altar:

(35) and he shall take away all its fat, as the fat of the lamb is taken away from the sacrifice of the peace offering; and the priest shall burn them upon the altar, upon the pyres of the Lord: and the priest shall make atonement for his sin that he has committed, and it shall be forgiven him.

5 (1) And if a person sin, and hear the voice of adjuration, and is a witness, whether he has seen or known of it; if he do not utter it, then he shall bear his iniquity.

(2) Or if a person touch any unclean thing, whether it be a carcass of an unclean beast, or a carcass of unclean cattle, or the carcass of unclean creeping things, and if it be hidden from him, so that he be unclean, and guilty:

(3) or if he touch the uncleanness of man, whatever uncleanness it be with which a man shall be defiled, and it be hid from him; and he come to know of it, and be guilty:

(4) or if a person swear, pronouncing with his lips to do evil, or to do good, whatever it be that a man shall pronounce with an oath, and it be hid from him; when he knows of it, then he shall be guilty in one of these.

(5) And it shall be, when he shall be guilty in one of these things, that he shall confess that he has sinned in that thing:

(6) and he shall bring his guilt offering to the Lord for his sin which he has sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make atonement for him concerning his sin.

(7) And if he be not able to bring a lamb, then he shall bring for his trespass, which he has committed, two turtledoves, or two young pigeons, to the Lord; one for a sin offering, and the other for a burnt offering.

(8) And he shall bring them to the priest, who shall offer that which is for the sin offering first, and wring off its head from its neck, but shall not divide it asunder:

(9) and he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering.

(10) And he shall offer the second for a burnt offering, according to the prescribed order: and the priest shall make atonement for him for his sin which he has sinned, and it shall be forgiven him.

5 (11) But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an efa of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense upon it: for it is a sin offering.

(12) Then shall he bring it to the priest, and the priest shall take his handful of it, the memorial part of it, and burn it on the altar, upon the pyres of the Lord: it is a sin offering.

(13) And the priest shall make atonement for him in regard to his sin that he has sinned in one of these, and it shall be forgiven him: and it shall be the priest’s, like the meal offering.

(14) And the Lord spoke to Moshe, saying,

(15) If a person commit a trespass, and sin through ignorance, in the holy things of the Lord; then he shall bring for his guilt to the Lord a ram without blemish out of the flocks, by value (two) silver shekels, after the shekel of the sanctuary, for a guilt offering.

(16) And he shall make amends for the wrong that he has done in the holy thing, and shall add the fifth part to it, and give it to the priest: and the priest shall make atonement for him with the ram of the guilt offering, and it shall be forgiven him.

(17) And if a person sin, and commit any of these things which are forbidden to be done by the commandments of the Lord; though he know it not, yet is he guilty, and shall bear his iniquity.

(18) And he shall bring a ram without blemish out of the flock, according to the valuation, for a guilt offering, to the priest: and the priest shall make atonement for him concerning his ignorance wherein he erred and knew it not, and it shall be forgiven him.

(19) It is a guilt offering: he has certainly trespassed against the Lord.

(20) And the Lord spoke to Moshe, saying,

(21) If a person sin, and commit a trespass against the Lord, and lie to his neighbour in that which was delivered him to keep, or in a loan, or in a thing taken away by violence, or have wronged his neighbour;

(22) or have found that which was lost, and have lied concerning it, and have sworn falsely; in any of all these that a man does, sinning in that:

(23) then it shall be, because he has sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he has deceitfully acquired, or that which was delivered him to keep, or the lost thing which he found,

(24) or all that about which he has sworn falsely; he shall even restore it in the principal, and shall add the fifth part more to it, and give it to him to whom it belongs, in the day of his trespass offering;

(25) and he shall bring his guilt offering to the Lord, a ram without blemish out of the flock, according to the value of a guilt offering, to the priest:

(26) and the priest shall make atonement for him before the Lord: and it shall be forgiven him for anything of all that he has done wherein to incur guilt.

43 (21) This people have I formed for myself; they shall relate my praise. (22) But thou hast not called upon me, O Ya῾aqov; but thou hast been weary of me, O Yisra᾽el. (23) Thou hast not brought me the small cattle of thy burnt offerings: nor hast thou honoured me with thy sacrifices. I have not burdened thee with a meal offering, nor wearied thee with incense. (24) Thou hast bought me no sweet cane with money, nor hast thou sated me with the fat of thy sacrifices: but thou hast burdened me with thy sins, thou hast wearied me with thy iniquities. (25) I, even I, am he that blots out thy transgressions for my own sake, and will not remember thy sins. (26) Put me in remembrance: let us plead together: declare thou, that thou mayst be justified. (27) Thy first father has sinned, and thy teachers have transgressed against me. (28) Therefore I have profaned the princes of the sanctuary, and have given Ya῾aqov to destruction, and Yisra᾽el to reviling. 44 (1) Yet now hear, O Ya῾aqov my servant; and Yisra᾽el whom I have chosen: (2) thus says the Lord that made thee, and formed thee from the womb, who will help thee; Fear not, O Ya῾aqov, my servant; and thou, Yeshurun, whom I have chosen. (3) For I will pour water upon the thirsty land, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thy offspring: (4) and they shall spring up as among the grass, as willows by the water courses. (5) One shall say, I am the Lord’s; and another shall call himself by the name of Ya῾aqov; and another shall subscribe with his hand to the Lord, and surname himself by the name of Yisra᾽el. (6) Thus says the Lord the King of Yisra᾽el, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. (7) And who is like me? let him proclaim it, let him declare it, and set it in order for me, from when I appointed the eternal people; let them relate for themselves the things that will come, and are to be. (8) Fear not, neither be afraid: have not I told thee from that time, and have declared it? for you are my witnesses. Is there a God beside me? indeed there is no Rock; I know not any. (9) They that make a carved idol are all of them vanity; and the things they delight in, do not profit; and their witnesses see not, nor know; that they may be ashamed. (10) Who has fashioned a god, or cast an idol? it is profitable for nothing. (11) Behold, all his fellows shall be ashamed: and the workmen, they are but men: let them all be gathered together, let them stand up; they shall fear, they shall be ashamed together. (12) The ironsmith makes an axe, and works in the coals, and fashions it with hammers, works it with the strength of his arms: if he is hungry, his strength fails: if he drinks no water, he is faint. (13) The carpenter stretches out his rule; he marks it out with a pencil; he fits it with chisels, and he marks it out with the compass, and makes it after the figure of a man, according to the beauty of a man; that it may remain in the house. (14) He hews him down cedars, and takes the pine and the oak, which he strengthens for himself among the trees of the forest: he plants a forest tree and the rain nourishes it. (15) Then shall it be for a man for fuel: for he will take of it to warm himself; indeed, he kindles it, and bakes bread! or else he makes a god, and prostrates himself to it; he makes of it a carved idol, and bows himself down before it. (16) Half of it he burns in the fire; with this half of it he eats meat; he roasts the roast, and is satisfied: indeed, he warms himself, and says, Aha, I am warm, I have seen the fire: (17) and of the rest of it he makes a god, his carved idol: he falls down to it, and worships it, and prays to it, and says, Deliver me; for thou art my god. (18) They have not known nor understood: for he has shut their eyes, that they cannot see; and their hearts, that they cannot understand. (19) And none considers in his heart, neither is there knowledge nor understanding to say, I have burned half of it in the fire; I have even baked bread upon its embers; I have roasted meat, and eaten it: and shall I make the rest of it an abomination? shall I fall down to worship the stock of a tree? (20) He feeds on ashes: a deceived heart has turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand? (21) Remember these, O Ya῾aqov and Yisra᾽el; thou art my servant: I have formed thee; thou art my own servant: O Yisra᾽el thou shalt not be forgotten by me. (22) I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return to me; for I have redeemed thee. (23) Sing, O heavens; for the Lord has done it: shout, you lower parts of the earth: break forth into singing, you mountains, O forest, and every tree in it: for the Lord has redeemed Ya῾aqov, and glorified himself in Yisra᾽el.

1. If he poured water over one of his hands with a single rinsing his hand becomes clean. If over both his hands with a single rinsing: Rabbi Meir declares them to be unclean until he pours a minimum of a quarter of a log of water over them. If a loaf of terumah fell on the water the loaf is clean. Rabbi Yose declares it to be unclean.

2. If he poured the first water over his hands [while standing] in one place, and the second water over his hands [while standing] in another place, and a loaf of terumah fell on the first water, the loaf becomes unclean. But if it fell on the second water it remains clean. If he poured the first and the second water [while standing] in one place, and a loaf of terumah fell onto the water, the loaf becomes unclean. If he poured the first water over his hands and a splinter or a piece of gravel is found on his hands, [his hands] remain unclean, because the latter water only makes the first water on the hands clean. Rabban Shimon ben Gamaliel says: if any creature from the water [was on the hands while they are being cleaned] they are clean.

3. Hands become unclean and are made clean as far as the joint. How so? If he poured the first water over the hands as far as the joint and poured the second water over the hands beyond the joint and the latter flowed back to the hands, the hands are clean. If he poured the first and the second water over the hands beyond the joint and they flowed back to the hands, the hands remain unclean. If he poured the first water over one of his hands and then changed his mind and poured the second water over both his hands, they are unclean. If he poured the first water over both his hands and then changed his mind and poured the second water over one of his hands, his one hand becomes clean. If he poured water over one of his hands and rubbed it on the other hand it remains unclean. If he rubbed it on his head or on the wall it is clean. Water may be poured over the hands of four or five persons, each hand being by the side of the other, or being one above the other, provided that the hands are held loosely so that the water flows between them.

4. If there was a doubt whether any work has been done with the water or not, A doubt whether the water contains the requisite quantity or not, A doubt whether it is unclean or clean, In these cases the doubt is considered to be clean because they have said in a case of doubt concerning hands as to whether they have become unclean or have conveyed uncleanness or have become clean, they are considered to be clean. Rabbi Yose says: in a case [of doubt as to] whether they have become clean they are considered to be unclean. How so? If his hands were clean and there were two unclean loaves before him and there was a doubt whether he touched them or not; Or if his hands were unclean and there were two clean loaves before him and there was a doubt whether he touched them or not; Or if one of his hands was unclean and the other clean and there were two clean loaves before him and he touched one of them and there was a doubt whether he touched it with the unclean hand or with the clean hand; Or if his hands were clean and there were two loaves before him one of which was unclean and the other clean and he touched one of them and there was a doubt whether he touched the unclean one or the clean one; Or if one of his hands was unclean and the other clean and there were two loaves before him one of which was unclean and the other clean, and he touched both of them, and there is a doubt whether the unclean hand touched the unclean loaf or whether the clean hand touched the clean loaf or whether the clean hand touched the unclean loaf or whether the unclean hand touched the clean loaf The hands remain in the same state as they were before and the loaves remain in the same state as they were before.

§ The mishna teaches: What is the black color that is impure? It is blood as black as ḥeret. Rabba bar Rav Huna says: This ḥeret of which the Sages spoke is ink. The Gemara notes that this opinion is also taught in a baraita: This black color is like ḥeret, and the black of which the Sages spoke is ink. The Gemara asks: But if so, why does the tanna of this baraita mention both terms? Let him say simply: Ink. The Gemara explains: If the tanna had said only: Ink, I would say that he means that it is like the clear part of the ink, i.e., the upper portion of ink in an inkwell, which is very bright. Therefore, the tanna of the baraita teaches us that it is like the blackness [ḥaruta] of the ink, the lower part of the inkwell, which is darker.

A dilemma was raised before the Sages: To which type of ḥeret were the Sages referring? Were they referring to moist or dry ḥeret? Come and hear a resolution from a practical ruling, as when black blood was brought before Rabbi Ami he would break up pieces of dried ink and examine blood with it.

§ The mishna states that if the blackness of the blood is deeper than ink, it is impure, whereas if it is lighter it is pure. In this regard, Rav Yehuda says that Shmuel says: If a woman saw blood whose color was like black wax [kekir] or like black ink or like a black grape, she is ritually impure. And this is the meaning of that which we learned in the mishna: If the black is deeper than that, it is ritually impure. Rabbi Elazar says: If a woman saw blood whose color was like a black olive, or like black tar, or like a black raven, this blood is pure. And this is the meaning of that which we learned in the mishna: If the black is lighter than that, it is ritually pure.

It is permissible for a gentile to bring his items and store them in the house of a Jew on Shabbat. And it is even permitted [if] the Jew tells him, “Put them in this corner.” And we may invite a gentile [to our home] on Shabbat and we place provisions for him in front of him to eat. And if he takes them and goes out [to a different domain], we are not implicated – since his rest is not [commanded] upon us. Likewise, we may place provisions in front of a dog in the courtyard; and if he takes them and goes out, we are not implicated.

[In the case of] one who was traveling on the road and the day became sanctified upon him (Shabbat began) and he had money with him; he gives it to a gentile to transport it and he takes it back from him at the conclusion of Shabbat. And even though he did not give him a wage for this, and even though he gave it to him after it got dark, it is permissible – as a person is panicked about his money and it is impossible for him to throw it down; and if you do not permit this thing which is only rabbinic (literally, from the words of the scribes) to him, he will come to bring it [to his destination] in his hand and transgress a type of work forbidden by the Torah. To what are these words applicable? To his [own] purse. But he may not give a found object to a gentile, but rather transports it [himself, by walking] less than four ells each time (walking that distance and stopping over and over).