7 (30) His own hands shall bring the offerings of the Lord made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the Lord.

(31) And the priest shall burn the fat upon the altar: but the breast shall be Aharon’s and his sons’.

(32) And the right shoulder shall you give to the priest for a heave offering from the sacrifices of your peace offerings.

(33) He among the sons of Aharon, that offers the blood of the peace offering, and the fat, shall have the right shoulder for his part.

(34) For the wave breast and the heave shoulder have I taken of the children of Yisra᾽el from off the sacrifices of their peace offerings, and have given them to Aharon the priest and to his sons their fixed portion for ever from among the children of Yisra᾽el.

(35) This is the portion of the anointing of Aharon, and of the anointing of his sons, out of the offerings of the Lord made by fire, on the day when he presented them to minister to the Lord in the priest’s office;

(36) which the Lord commanded to be given them of the children of Yisra᾽el, on the day that he anointed them, as a fixed portion for ever throughout their generations.

(37) This is the Tora of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, and of the consecration offering, and of the sacrifice of the peace offering;

(38) which the Lord commanded Moshe in Mount Sinay, on the day that he commanded the children of Yisra᾽el to present their offerings to the Lord, in the wilderness of Sinay.

8 (1) And the Lord spoke to Moshe, saying,

(2) Take Aharon and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread;

(3) and gather all the congregation together to the door of the Tent of Meeting.

(4) And Moshe did as the Lord commanded him; and the assembly was gathered together at the door of the Tent of Meeting.

(5) And Moshe said to the congregation, This is the thing which the Lord commanded to be done.

(6) And Moshe brought Aharon and his sons, and washed them with water.

(7) And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the efod upon him, and he girded him with the artistically wrought girdle of the efod, and with it he bound it to him.

(8) And he put the breastplate upon him: also he put in the breastplate the Urim and the Tummim.

(9) And he put the mitre upon his head; also upon the mitre, upon its forepart, did he put the golden plate, the holy crown; as the Lord commanded Moshe.

(10) And Moshe took the anointing oil, and anointed the tabernacle and all that was in it, and sanctified them.

(11) And he sprinkled of it upon the altar seven times, and anointed the altar and all its vessels, both the laver and its pedestal, to sanctify them.

(12) And he poured of the anointing oil upon Aharon’s head, and anointed him, to sanctify him.

(13) And Moshe brought Aharon’s sons, and put coats upon them, and girded them with girdles, and put turbans upon them; as the Lord commanded Moshe.

8 (14) And he brought the bullock for the sin offering: and Aharon and his sons laid their hands upon the head of the bullock for the sin offering.

(15) And he slaughtered it; and Moshe took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make atonement upon it.

(16) And he took all the fat that was upon the inwards, and the appendage of the liver, and the two kidneys, and their fat, and Moshe burned it on the altar.

(17) But the bullock, and its hide, its flesh, and its dung, he burnt with fire outside the camp; as the Lord commanded Moshe.

(18) And he brought the ram for the burnt offering: and Aharon and his sons laid their hands upon the head of the ram.

(19) And he killed it; and Moshe sprinkled the blood upon the altar round about.

(20) And he cut the ram into pieces; and Moshe burnt the head, and the pieces, and the fat.

(21) And he washed the inwards and the legs in water; and Moshe burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savour, an offering made by fire to the Lord; as the Lord commanded Moshe.

8 (22) And he brought the other ram, the ram of consecration: and Aharon and his sons laid their hands upon the head of the ram.

(23) And he slaughtered it; and Moshe took of its blood, and put it upon the tip of Aharon’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.

(24) And he brought Aharon’s sons, and Moshe put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moshe sprinkled the blood upon the altar round about.

(25) And he took the fat, and the fat tail, and all the fat that was upon the inwards, and the appendage of the liver, and the two kidneys, and their fat, and the right shoulder:

(26) and out of the basket of unleavened bread, that was before the Lord, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder:

(27) and he put all upon Aharon’s hands, and upon his sons’ hands, and waved them for a wave offering before the Lord.

(28) And Moshe took them from off their hands, and burnt them on the altar upon the burnt offering; they were a consecration offering for a sweet savour: it was an offering made by fire to the Lord.

(29) And Moshe took the breast, and waved it for a wave offering before the Lord: for of the ram of consecration it was Moshe’s part; as the Lord commanded Moshe.

8 (30) And Moshe took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aharon, and upon his garments, and upon his sons, and upon his sons’ garments with him; and sanctified Aharon, and his garments, and his sons, and his sons’ garments with him.

(31) And Moshe said to Aharon and to his sons, Boil the flesh at the door of the Tent of Meeting: and there eat it with the bread that is in the basket of the bread of consecration, as I commanded, saying, Aharon and his sons shall eat it.

(32) And that which remains of the flesh and of the bread shall you burn with fire.

(33) And you shall not go out of the door of the Tent of Meeting for seven days, until the days of your consecration be at an end: for seven days shall he consecrate you.

(34) As he has done this day, so the Lord has commanded to do, to make atonement for you.

(35) And you shall abide at the door of the Tent of Meeting day and night for seven days, and keep the charge of the Lord, that you die not: for so I am commanded.

(36) So Aharon and his sons did all the things which the Lord had commanded by the hand of Moshe.

7 (21) Thus says the Lord of hosts, the God of Yisra᾽el; Add your burnt offerings to your sacrifices, and eat meat. (22) For I did not speak to your fathers, nor command them in the day that I brought them out of the land of Miżrayim, concerning burnt offerings or sacrifices: (23) but this thing I commanded them, saying, Obey my voice, and I will be your God, and you shall be my people: and walk in all the ways that I have commanded you, that it may be well with you. (24) But they did not hearken, nor incline their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward. (25) From the day that your fathers came forth out of the land of Miżrayim to this day I have sent to you all my servants the prophets, sending them from morning till night. (26) Yet they did not hearken to me, nor incline their ear, but stiffened their neck: they did worse than their fathers. (27) Therefore thou shalt speak all these words to them; but they will not hearken to thee: thou shalt also call to them; but they will not answer thee. (28) But thou shalt say to them, This is a nation that does not obey the voice of the Lord their God, nor does it receive correction: truthfulness is perished, and is cut off from their mouth. (29) Cut off thy hair, and cast it away, and take up a lamentation on the high hills; for the Lord has rejected and forsaken the generation of his wrath. (30) For the children of Yehuda have done evil in my sight, says the Lord: they have set their abominations in the house which is called by my name, to pollute it. (31) And they have built the high places of Tofet, which is in the valley of Ben-hinnom, to burn their sons and their daughters in the fire, which I did not command them, nor did it come into my heart. (32) Therefore, behold, days are coming, says the Lord, it shall no more be called Tofet, nor the valley of Ben-hinnom, but the Valley of Slaughter: for they shall bury in Tofet, because there is no room. (33) And the carcasses of this people shall be food for the birds of the heaven, and for the beasts of the earth; and none shall frighten them away. (34) Then will I cause to cease from the cities of Yehuda, and from the streets of Yerushalayim, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate. 8 (1) At that time, says the Lord, they shall bring out the bones of the kings of Yehuda, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Yerushalayim, out of their graves: (2) and they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. (3) And death shall be chosen rather than life by all the residue of those who remain of this evil family, who remain in all the places into which I have driven them, says the Lord of hosts.

1. If a person puts his hands inside a house with scale disease, his hands have first degree uncleanness, the words of Rabbi Akiba. But the sages say: his hands have second degree uncleanness. Whoever defiles garments: at the time when he touches [the uncleanness], he defiles hands so that they have first degree uncleanness, the words of Rabbi Akiba. But the sages say: such that they have second degree of uncleanness. They said to Rabbi Akiba: where do we find anywhere that hands have first degree uncleanness? He said to them: but how is it possible for them to become unclean with first degree uncleanness without his whole body becoming unclean? Only in these cases [can they have first degree uncleanness]. Foods and vessels which have been defiled by liquids convey second degree of uncleanness to the hands, the words of Rabbi Joshua. But the sages say: that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been defiled by an offspring of uncleanness does not defiled the hands. Rabban Shimon ben Gamaliel said: it happened that a certain woman came before my father and said to him, "My hands went into the air-space inside an earthenware vessel." He said to her: "My daughter, what was the cause of its uncleanness?" But I did not hear what she said to him. The sages said: the matter is clear that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been rendered unclean by an offspring of uncleanness does not defiled the hands.

2. Anything which disqualifies terumah defiles hands with a second degree of uncleanness. One [unwashed] hand defiles the other hand, the words of Rabbi Joshua. But the sages say: that which has second degree of uncleanness cannot convey second degree of uncleanness. He said to them: But do not the Holy Scriptures which have second degree of uncleanness defile the hands? They said to him: the laws of the Torah may not be argued from the laws of the scribes, nor may the laws of the scribes be argued from the laws of the Torah, nor may the laws of the scribes be argued from [other] laws of the scribes.

3. The straps of the tefillin [when connected] with the tefillin [boxes] defile the hands. Rabbi Shimon says: the straps of the tefillin do not defile the hands.

4. The margin on a scroll which is above or below or at the beginning or at the end defiles the hands. Rabbi Judah says: the margin at the end does not render unclean [the hands] until a handle is fastened to it.

5. A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, "And it came to pass when the ark set forward" (Numbers 10:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, "And it came to pass when the ark set forward", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yohanan ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.

§ With regard to the examination of the five types of blood mentioned in the mishna, Rav Yehuda says that Shmuel says: And with regard to all of them, in their various shades, one examines them only when they are placed on a white linen cloth, as only in this fashion can one properly discern the precise color of the blood. Rav Yitzḥak bar Avudimi says: And in the case of black blood, one must place it on a red linen cloth.

Rav Yirmeya of Difti says: And Shmuel and Rav Yitzḥak bar Avudimi do not disagree, as this statement of Rav Yitzḥak bar Avudimi is referring specifically to black blood, whereas that ruling of Shmuel that one must use a white cloth is referring to the other four types of blood listed in the mishna. Rav Ashi objects to this interpretation: If so, let Shmuel say: With regard to all of them except for black, one examines them only when they are placed on a white linen cloth. Rather, Rav Ashi says: Shmuel and Rav Yitzḥak bar Avudimi disagree with regard to black blood itself, whether it should be examined against the background of a white or a red cloth.

Ulla says: With regard to all of these five types of blood enumerated in the mishna, if the color is deeper than that which is described in the mishna the blood is ritually impure; if it is lighter than it, the blood is ritually pure, as explicitly stated in the mishna with regard to black.

The Gemara asks: But if so, what is different about black, that the mishna mentions this halakha only with regard to that color? The Gemara answers: The reason is that it might enter your mind to say that since Rabbi Ḥanina says: The black blood mentioned in the mishna is actually red but its color has faded, therefore, even if it is lighter than that which is described in the mishna, it should also be impure. Consequently, the mishna teaches us that even with regard to black blood, if the color is lighter than the shade mentioned in the mishna, it is pure.

[In the case of] a Jew that did forbidden work on Shabbat: If he transgressed volitionally, it is forbidden for him to ever benefit from that forbidden work. But it is permissible for other Jews to benefit from it at the conclusion of Shabbat; as it is stated (Exod. 31:14), “You shall keep the Shabbat, for it is holy” – it is holy, but its acts are not holy. How is this? [If] a Jew cooked on Shabbat volitionally, it can be eaten by others at the conclusion of Shabbat – but he may never eat it. But if he cooked inadvertently, it can be eaten immediately at the conclusion of Shabbat, whether by him or by others. And likewise anything that is similar to this.

[In the case of] produce that went out of the perimeter and came back: [If] inadvertent, they may be eaten on Shabbat, as no act was done to their substance and they were not changed. [But if] volitional, they may not be eaten until the conclusion of the Shabbat.

[In the case of] one who hires a worker to watch a cow or a baby for him, he may not give him the wage for Shabbat. Hence [the worker] is not accountable on Shabbat. But if the wage-worker one hired was hired for the week or hired for the year, he gives him the full wage. Hence he is accountable on Shabbat. Yet he should not say to him, “Give me my wage for Shabbat,” but he should rather say to him, “Give me my wage for the year,” or “for ten days.”