11 (9) These shall you eat of all that are in the waters: whatever has fins and scales in the waters, in the seas, and in the rivers, them shall you eat.

(10) And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which is in the waters, they are abominable to you:

(11) and they shall be abominable to you; you shall not eat of their flesh, but their carcasses you shall abominate.

(12) Whatever has no fins or scales in the waters, that shall be an abomination to you.

(13) And these are they which you shall have in abomination among the birds; they shall not be eaten, they are abominable: the eagle, and the bearded vulture and the black vulture.

(14) And the kite, and the buzzard after its kind;

(15) every raven after its kind;

(16) and the owl, and the kestrel, and the gull, and the sparrow hawk after its kind.

(17) And the little owl, and the fish fowl, and the great owl,

(18) and the barn owl, and the jackdaw, and the gier eagle.

(19) And the stork, the heron after her kind, and the hoopoe, and the bat.

(20) All swarming things that fly, going upon four, shall be an abomination to you.

(21) Yet these may you eat of every flying creeping thing that goes upon four, which have legs above their feet, to leap with upon the earth;

(22) these of them you may eat; the locust after its kind, and the grasshopper after its kind, and the ĥargol after its kind, and the ĥagav after its kind.

(23) But all other flying creeping things, which have four feet, shall be an abomination to you.

(24) And for these you shall be unclean: whoever touches the carcass of them shall be unclean until evening.

(25) And whoever bears aught of the carcass of them shall wash his clothes, and be unclean until evening.

(26) The carcasses of every beast which parts the hoof, and is not clovenfooted, nor chews the cud, are unclean to you: everyone that touches them shall be unclean.

(27) And whatever goes upon its paws, among all manner of beasts that go on all four, those are unclean to you: whoever touches their carcass shall be unclean until evening.

(28) And he that bears the carcass of them shall wash his clothes, and be unclean until evening: they are unclean to you.

(29) These also shall be unclean to you among the creeping things that creep upon the earth; the rat, and the mouse, and the tortoise after its kind.

(30) And the gecko, and the monitor, and the lizard, and the skink, and the chameleon.

(31) These are unclean to you among all that creep: whoever touches them, when they are dead, shall be unclean until evening.

(32) And whatever any of them falls upon, when they are dead, shall be unclean; whether it be any vessel of wood, or clothing, or skin, or sack, whatever vessel it be, in which any work is done, it must be put into water, and it shall be unclean until evening, then it shall be clean.

11 (33) And every earthen vessel, into which any of them fall, whatever is in it shall be unclean; and you shall break it.

(34) Of all food which may be eaten, that on which water comes shall be unclean: and all drink that may be drunk in every vessel shall be unclean.

(35) And everything upon which any part of their carcass falls shall be unclean; whether it be oven, or ranges, they shall be broken down: for they are unclean, and shall be unclean to you.

(36) Nevertheless a fountain or pit, wherein there is a collection of water, shall be clean: but that which touches their carcass shall be unclean.

(37) And if any part of their carcass fall upon any sowing seed which is to be sown, it shall be clean.

(38) But if any water be put upon the seed, and any part of their carcass fall on it, it shall be unclean to you.

(39) And if any beast, of which you may eat, die; he that touches its carcass shall be unclean until evening.

(40) And he that eats of the carcass of it shall wash his clothes, and be unclean until evening: he also that bears the carcass of it shall wash his clothes, and be unclean until evening.

(41) And every creeping thing that creeps upon the earth shall be held abominable; it shall not be eaten.

(42) Whatever goes on its belly, and whatever goes upon four, or whatever has many feet among all creeping things that creep on the earth, them you shall not eat; for they are an abomination.

(43) You shall not make yourselves abominable with any creeping thing that creeps, neither shall you make yourselves unclean with them, that you should be defiled by them.

(44) For I am the Lord your God: you shall therefore sanctify yourselves, and you shall be holy; for I am holy: neither shall you defile yourselves with any manner of creeping thing that creeps on the earth.

(45) For I am the Lord that brings you up out of the land of Miżrayim, to be your God: you shall therefore be holy, for I am holy.

(46) This is the Tora of the beasts, and of the birds, and of every living creature that moves in the waters, and of every creature that creeps on the earth:

(47) to make a distinction between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten.

6 (1) Again, David gathered together all the chosen men of Yisra᾽el, thirty thousand. (2) And David arose, and went with all the people that were with him from Ba῾ale-yehuda, to bring up from there the ark of God, whose name is called by the name of the Lord of hosts who dwells upon the keruvim. (3) And they set the ark of God upon a new cart, and brought it out of the house of Avinadav who was in Giv῾a: and ῾Uzza and Aĥyo, the sons of Avinadav, drove the new cart. (4) And they brought it out of the house of Avinadav which was at Giv῾a, accompanying the ark of God: and Aĥyo went before the ark. (5) And David and all the house of Yisra᾽el played before the Lord on all manner of instruments made of cypress wood, on lyres, and on lutes, and on timbrels, and on rattles, and on cymbals. (6) And when they came to Nakhon’s threshingfloor, ῾Uzza put out his hand to the ark of God, and took hold of it; for the oxen shook it. (7) And the anger of the Lord burned against ῾Uzza; and God smote him there for his error; and there he died by the ark of God. (8) And David was displeased, because the Lord had burst out against ῾Uzza: and he called the name of the place Pereż-῾uzza to this day. (9) And David was afraid of the Lord that day, and said, How shall the ark of the Lord come to me? (10) So David would not remove the ark of the Lord to him into the city of David: but David carried it aside into the house of ῾Oved-edom the Gitti. (11) And the ark of the Lord continued in the house of ῾Oved-edom the Gitti three months: and the Lord blessed ῾Oved-edom, and all his household. (12) And it was told king David, saying, The Lord has blessed the house of ῾Oved-edom, and all that he has, because of the ark of God. So David went and brought up the ark of God from the house of ῾Oved-edom into the city of David with gladness. (13) And when they that bore the ark of the Lord had gone six paces, he sacrificed an ox and a fatling. (14) And David leaped about before the Lord with all his might; and David was girded with a linen efod. (15) So David and all the house of Yisra᾽el brought up the ark of the Lord with shouting, and with the sound of the shofar. (16) And as the ark of the Lord came into the city of David, Mikhal, Sha᾽ul’s daughter looked through a window, and saw king David dancing and leaping before the Lord; and she despised him in her heart. (17) And they brought in the ark of the Lord, and set it in its place, in the midst of the tent that David had pitched for it: and David offered burnt offerings and peace offerings before the Lord. (18) And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the Lord of hosts. (19) And he made a distribution among all the people, among the whole multitude of Yisra᾽el, both men and women, to everyone a cake of bread, and a good piece of meat, and a cake of raisins. So all the people departed everyone to his house. (20) Then David returned to bless his household. And Mikhal the daughter of Sha᾽ul came out to meet David, and said, How glorious was the king of Yisra᾽el today, in that he uncovered himself today in the eyes of the handmaids of his servants, as one of the low fellows shamelessly uncovers himself! (21) And David said to Mikhal, It was before the Lord, who chose me before thy father, and before all his house, to appoint me prince over the people of the Lord, over Yisra᾽el. Therefore will I play before the Lord, (22) and I will yet be more lightly esteemed than this, holding myself lowly: and of the maidservants of whom thou hast spoken, of them shall I be had in honour. (23) And Mikhal the daughter of Sha᾽ul had no child to the day of her death. 7 (1) And it came to pass, when the king sat in his house, and the Lord had given him rest round about from all his enemies; (2) that the king said to Natan the prophet, See now, I dwell in a house of cedar, but the ark of God dwells within curtain. (3) And Natan said to the king, Go, do all that is in thy heart; for the Lord is with thee. (4) And it came to pass that night, that the word of the Lord came to Natan, saying, (5) Go and tell my servant David, Thus says the Lord, shalt thou build me a house for me to dwell in? (6) For I have not dwelt in any house since that time that I brought up the children of Yisra᾽el out of Miżrayim, even to this day, but I have walked in a tent and in a tabernacle. (7) In all the places where I have walked with all the children of Yisra᾽el, did I speak a word with any of the rulers of Yisra᾽el, whom I commanded as shepherds of my people Yisra᾽el, saying, Why do you not build me a house of cedar? (8) Now therefore so shalt thou say to my servant David, Thus says the Lord of hosts, I took thee from the sheepfold, from following the sheep, to be ruler over my people, over Yisra᾽el: (9) and I was with thee wherever thou didst go, and have cut off all thy enemies out of thy sight, and have made thee a great name, like the name of the great men that are on the earth. (10) Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning, (11) and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house. (12) And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. (13) He shall build a house for my name, and I will make firm the throne of his kingdom for ever. (14) I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam: (15) but my covenant love shall not depart away from him, as I took it from Sha᾽ul, whom I put away before thee. (16) And thy house and thy kingdom shall be established for ever before thee: thy throne shall be firm for ever. (17) According to all these words, and according to all this vision, so did Natan speak to David.

1. On that day the votes were counted and they decided that a footbath holding from two logs to nine kavs which was cracked could contract midras uncleanness. Because Rabbi Akiva said a footbath [must be considered] according to its designation.

2. On that day they said: all animal sacrifices which have been sacrificed under the name of some other offering are [nevertheless] valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. [This is true of] the pesah in its correct time and the sin-offering at any time. Rabbi Eliezer says: [with the exception] also of the guilt-offering; [so that this refers to] the pesah in its correct time and to the sin- and guilt-offerings at any time. Rabbi Shimon ben Azzai said: I received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the college that all animal sacrifices which are eaten and which have not been sacrificed under their own name are nevertheless valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. Ben Azzai only added [to these exceptions] the wholly burnt-offering, but the sages did not agree with him.

3. On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, "Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: "The counsel of the Lord is with them that fear him: and his covenant, to make them know it" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yohanan ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.

4. On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, "An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: "In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, "But afterward I will bring back the captivity of the children of Ammon," (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, "I will return the captivity of my people Israel and Judah" (Jeremiah 30:3). Yet they have not yet returned. So they permitted him to enter the assembly.

5. The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.

6. The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yohanan ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yohanan the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.

7. The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?

8. A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, "And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?" (Exodus 5:2) But when he was smitten what did he say? "The Lord is righteous" (Exodus 9:27).

Rabbi Ami bar Abba says: And with regard to all of these five types of blood, if the color is deeper than that which is described in the mishna, the blood is ritually impure; if it is lighter than that which is described in the mishna, it is also ritually impure, except for black, which is pure if it is lighter. The Gemara asks: But if these types of blood, except for black, are impure whether they are deeper or lighter than the specific shade described in the mishna, what purpose do the measures specified by the Sages in the mishna serve? The Gemara answers that these descriptions are to the exclusion of a color that is lighter than lighter, i.e., the color is so faint that it does not qualify as impure blood.

And there are those who say a different version of the above statement. Rami bar Abba says: And with regard to all of these five types of blood, if the color is deeper than that which is described in the mishna, it is ritually pure; if it is lighter than that, it is also ritually pure, except for black, which is impure if it is deeper. And for this reason the measures, i.e., descriptions, of the Sages are effective, as any discrepancy from these descriptions means that the blood is pure.

Bar Kappara says: And with regard to all of them, if the color is deeper than that, the blood is impure; if it is lighter than that, it is pure, except for blood the color of diluted wine, with regard to which if the color is deeper than that, the blood is pure, and if it is lighter than that, it is also pure. The Gemara relates that in an effort to test bar Kappara, the Sages brought before him blood that had the appearance of diluted wine and they lightened it, and bar Kappara deemed it pure. On another occasion they deepened the color of blood that looked like diluted wine, and again bar Kappara deemed it pure. Rabbi Ḥanina says in astonishment: How great is this man whose heart, which is so sensitive it can distinguish between such similar shades of blood, is in accordance with his ruling of halakha.

[With regard to] the forbidden types of work for which one is liable stoning and excision if volitional, and a sin-offering if inadvertent – some of them are primary categories (avot), and some of them are sub-categories (toledot). And the number of the primary categories of all the types of forbidden work is forty-less-one. And these are them: Plowing, sowing, reaping, binding, threshing, winnowing, sorting, grinding, sifting, kneading, baking, shearing, whitening, combing, dyeing, spinning, making loops, tying the threads of the warp to the base of the loom, weaving, separating the threads, tying, untying, sewing, tearing, building, demolishing, striking with a hammer, hunting, slaughtering, skinning, curing, smoothing leather, cutting, writing, erasing, etching [lines into parchment], burning, extinguishing and carrying from one domain to another.

All these types of work and anything that [shares] their function are called primary categories of forbidden work. How is their scope? It is one whether he plows or digs or makes a furrow, they are certainly [the same] primary category of forbidden work. As each and every one is digging into the ground, and they have one function.

Likewise one who plants seeds, one who plants trees, one who puts shoots into the ground, one who grafts and one who prunes – all of these are [only] one primary category from the primary categories of work, and they have one function. For each one of them is intended make something grow.

Likewise one who reaps grain or legumes, one who harvests grapes, one who brings down dates, one who gathers olives and one who collects figs – all of these are one primary category of forbidden work. For each one of them is intended to remove something from its source of growth. And the remaining primary categories [all follow] this pattern.