19 (7) And if it be eaten at all on the third day, it is abominable; it shall not be accepted.

(8) Therefore everyone that eats it shall bear his iniquity, because he has profaned the hallowed thing of the Lord: and that soul shalt be cut off from among his people.

(9) And when you reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleaning of thy harvest.

(10) And thou shalt not glean thy vineyard, neither shalt thou gather the single grapes of thy vineyard; thou shalt leave them for the poor and stranger: I am the Lord your God.

20 (8) But they rebelled against me, and would not hearken to me: they did not cast away every man the abominations of their eyes, neither did they forsake the idols of Miżrayim: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Miżrayim.

(9) But I acted for my name’s sake, that it should not be profaned in the sight of the nations, among whom they were, in whose sight I made myself known to them, in bringing them out of the land of Miżrayim.

(10) And I caused them to go out of the land of Miżrayim, and brought them into the wilderness.

(11) And I gave them my statutes, and made my judgments known to them, which if a man do, he may live by them.

26 (20) Where no wood is, there the fire goes out: so where there is no talebearer, strife ceases.

(21) As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife.

(22) The words of a talebearer are like dainties, and they go down into the innermost parts of the body.

(23) Burning lips and a wicked heart are like an earthenware dish covered with silver dross.

1. One who resides with a gentile in the same courtyard, or one who lives in the same courtyard with one who does not accept the principle of eiruv, even though he is not a gentile, such as a Samaritan [Kuti], this person renders it prohibited for him to carry from his own house into the courtyard or from the courtyard into his house, unless he rents this person’s rights in the courtyard, as will be explained below. Rabbi Eliezer ben Ya’akov says: Actually, the gentile does not render it prohibited for one to carry, unless there are two Jews living in the same courtyard who themselves would prohibit one another from carrying if there were no eiruv. In such a case, the presence of the gentile renders the eiruv ineffective. However, if only one Jew lives there, the gentile does not render it prohibited for him to carry in the courtyard.

2. Rabban Gamliel said: There was an incident involving a certain Sadducee who lived with us in the same alleyway in Jerusalem, who renounced his rights to the alleyway before Shabbat. And Father said to us: Hurry and take out your utensils to the alleyway to establish possession of it, before he changes his mind and takes out his own utensils so as to reclaim his rights, in which case he would render it prohibited for you to use the entire alleyway. Rabbi Yehuda says: Rabban Gamliel’s father spoke to them with a different formulation, saying: Hurry and do whatever you must do in the alleyway prior to Shabbat, before he takes out his utensils and renders it prohibited for you to use the alleyway. In other words, you may not bring out utensils to the alleyway at all on Shabbat, as the institution of an eiruv cannot be used in the neighborhood of a Sadducee. This is because, even if he renounced his rights to the alleyway, he can always retract and reclaim them.

3. If one of the residents of a courtyard forgot and did not participate in an eiruv with the other residents before Shabbat, and on Shabbat he renounced his rights in the courtyard to the other residents, his house is prohibited both to him, who forgot to establish an eiruv, and to them, the other residents, to bring in objects from the courtyard to his house or to take them out from his house into the courtyard. But their houses are permitted both to him and to them, for taking objects out into the courtyard and for bringing them in. If they gave away their rights in the courtyard to him, i.e., if they renounced their rights in his favor, he is permitted to carry from his house into the courtyard, but they are prohibited from doing so. If two residents of the courtyard forgot to establish an eiruv, and the others renounced their rights in the courtyard in their favor, they prohibit one another. In this scenario, the courtyard would belong to both of them, but each individual house remains the domain of its owner. It would therefore be prohibited for each of these residents to carry into the courtyard. For one resident may give away and receive rights in a domain, whereas two residents may only give away rights in a domain, but they may not receive rights in a domain. Since they did not establish an eiruv, it is unreasonable for the other residents of the courtyard to give away their rights in the domain, as the two who are prohibited because they did not participate in the eiruv render it prohibited for each other to carry.

4. The mishna poses a general question: When may one give away rights in a domain? Beit Shammai say: While it is still day, i.e., before the onset of Shabbat; and Beit Hillel say: Even after nightfall, when it is already Shabbat. The mishna cites another dispute: If one gave away his rights in his courtyard to the other residents of the courtyard, renouncing them after having forgotten to establish an eiruv with them the previous day, and then he carried something out from his house into the courtyard – whether unwittingly, forgetting that he had renounced his rights, or intentionally, he renders carrying prohibited for all the residents of the courtyard, for his action cancels his renunciation; this is the statement of Rabbi Meir. Rabbi Yehuda says: If he acted intentionally, he renders carrying prohibited; but if he acted unwittingly, he does not render carrying prohibited.

5. If a homeowner was in partnership with his neighbors, with this one in wine and with that one in wine, they need not establish an eiruv, for due to their authentic partnership they are considered to be one household, and no further partnership is required. If, however, he was in partnership with this one in wine and with that one in oil, they must establish an eiruv. As they are not partners in the same item, they are not all considered one partnership. Rabbi Shimon says: In both this case and that case, i.e., even if he partners with his neighbors in different items, they need not establish an eiruv.

6. With regard to five groups of people who spent Shabbat in one hall [teraklin] that was subdivided by partitions into separate rooms, each of which had a separate entrance to a courtyard that was shared with other houses, Beit Shammai say: An eiruv is required for each and every group, i.e., each group must contribute separately to the eiruv of the courtyard, as each is considered a different house. And Beit Hillel say: One eiruv suffices for all of them, as the partitions do not render the different sections separate houses. And Beit Hillel concede that when some of them occupy separate rooms or upper stories, they require a separate eiruv for each and every group, and the fact that they are in the same building does not render them one unified group.

7. In the case of brothers who were eating at their father’s table and sleeping in their own houses in the same courtyard, a separate contribution to the eiruv is required for each and every one of them. Therefore, if one of them forgot and did not contribute to the eiruv, he must renounce his rights in the courtyard in order to render carrying in the courtyard permitted to the rest of the courtyard’s residents. When do they state this halakha? They state it when they take their eiruv elsewhere in the courtyard, i.e., to the house of one of the other residents. But if the eiruv was coming to them, i.e., if it was placed in their father’s house, or if there are no other residents with the brothers and their father in the courtyard, they are not required to establish an eiruv, as they are considered like a single individual living in a courtyard.

8. If five courtyards open into one another and also open into an alleyway, the following distinctions apply: If the residents of the courtyard established an eiruv in the courtyards and did not merge the courtyards that open into the alleyway, they are permitted to carry in the courtyards and they are prohibited to carry in the alleyway. The eiruv they established cannot also serve as a merging of the courtyards that open into the alleyway. And if they merged the courtyards of the alleyway, they are permitted to carry both here, in the alleyway, and there, in the courtyards. If they established an eiruv in the courtyards and also merged the courtyards of the alleyway, and one of the residents of the courtyard forgot and did not contribute to the eiruv in his courtyard, but did participate in the merging of the courtyards in the alleyway, they are permitted both here and there, as the merging of courtyards in the alleyway serves as an effective eiruv for the courtyards as well. However, if one of the residents of the alleyway forgot and did not participate in the merging of courtyards that open into the alleyway, they are permitted to carry in the courtyards and prohibited from carrying in the alleyway, as the principle is: An alleyway is to its courtyards as a courtyard is to its houses.

9. With regard to two courtyards, one of which was within the other, and the outer one opened into the public domain, the following distinctions apply: If the inner courtyard established an eiruv for itself and the outer one did not establish an eiruv, carrying in the inner one is permitted and carrying in the outer one is prohibited. If the outer courtyard established an eiruv and the inner one did not, carrying in both is prohibited, as the residents of the inner courtyard pass through the outer one, and are considered to a certain extent as residents of the courtyard who did not participate in the eiruv. If this courtyard established an eiruv for itself, and that courtyard also established an eiruv for itself, but they did not establish a joint eiruv with one another, this one is permitted by itself, and that one is permitted by itself, but they may not carry from one to the other. Rabbi Akiva prohibits carrying in the outer one even in such a case, as the right of entry to the outer courtyard enjoyed by the residents of the inner courtyard renders it prohibited. And the Rabbis disagree and say: The right of entry enjoyed by the residents of the inner courtyard does not render it prohibited. Since the residents of the inner courtyard do not use the outer one other than to pass through it, and they are permitted to carry in their own courtyard, they do not render it prohibited to carry in the outer courtyard.

10. If one resident of the outer courtyard forgot and did not contribute to the eiruv, carrying in the inner courtyard is permitted and in the outer one is prohibited. If one resident of the inner courtyard forgot and did not contribute to the eiruv, they are both prohibited, as the right of way enjoyed by the members of the inner courtyard through the outer courtyard renders the outer one prohibited as well. If the residents of both courtyards put their eiruv in one place, and one person, whether he was from the inner courtyard or from the outer one, forgot and did not contribute to the eiruv, they are both prohibited for carrying within them, as the two courtyards are treated as one. And if the courtyards belonged to individuals, i.e., if only one person lived in each courtyard, they are not required to establish an eiruv, as this requirement applies only to a courtyard occupied by multiple residents.

Rav Yehuda said: Night was created only for sleep. Rabbi Shimon ben Lakish said: The moon was created only for Torah study by its light. When people said to Rabbi Zeira: Your teachings are exceedingly sharp, he said to them: They were formulated during the daytime hours. This teaches that Torah study during the day is most beneficial to clarity of the mind.

Rav Ḥisda’s daughter said to her father, Rav Ḥisda, who would spend his nights in study: Doesn’t the Master wish to sleep a little? He said to her: Days that are long in quantity but short in the opportunity to study Torah and perform mitzvot will soon arrive, and we will sleep a lot. After I die, there will be more than enough time for sleep.

Rav Naḥman bar Yitzḥak said: We, Torah scholars, are day workers, as our study is performed primarily during the day. The Gemara relates that Rav Aḥa bar Ya’akov would borrow and repay, i.e., if for some reason he neglected to study during the day, he would use the night hours to compensate for the missed time.

Rabbi Elazar said: One who returns home from a journey should not pray for three days while recovering from the hardship of being on the road, as it is stated: “And I gathered them together at the river that runs to Aḥava, and we encamped there for three days, and I inspected the people” (Ezra 8:15), after which it is stated: “Then I proclaimed a fast there, at the river of Aḥava, that we might afflict ourselves before our God, to seek of Him a safe journey for us” (Ezra 8:21), which teaches that they rested three days before praying.

The Gemara relates that Shmuel’s father, when he would return home from his journey, would not pray for three days, as he would have to rest from his journey. Shmuel himself would not pray in a house that contained an alcoholic beverage, as the scent of the alcohol would disturb his concentration during prayer. Similarly, Rav Pappa would not pray in a house that contained small fried fish, due to their smell.

Rabbi Ḥanina said: Whoever is appeased by his wine, i.e., whoever becomes more relaxed after drinking, has in him an element of the mind-set of his Creator, who acted in a similar fashion, as it is stated: “And the Lord smelled the sweet savor, and the Lord said in His heart, I will not again curse the ground any more for man’s sake” (Genesis 8:21). As it were, God acted more favorably toward His creatures after He was appeased with the smell of the burnt offerings. Smell can be as potent as drinking or eating itself.

Rabbi Ḥiyya said: Anyone who remains settled of mind after drinking wine, and does not become intoxicated, has an element of the mind-set of seventy Elders. The allusion is: Wine [yayin spelled yod, yod, nun] was given in seventy letters, as the numerological value of the letters comprising the word is seventy, as yod equals ten and nun equals fifty. Similarly, the word secret [sod spelled samekh, vav, dalet] was given in seventy letters, as samekh equals sixty, vav equals six, and dalet equals four. Typically, when wine entered the body, a secret emerged. Whoever does not reveal secrets when he drinks is clearly blessed with a firm mind, like that of seventy Elders.

Rabbi Ḥanin said: Wine was created only in order to comfort mourners in their distress, and to reward the wicked in this world so they will have no reward left in the World-to-Come, as it is stated: “Give strong drink to him that is ready to perish, and wine to the bitter of soul. Let him drink, and forget his poverty, and remember his misery no more” (Proverbs 31:6). “Him that is ready to perish” refers to the wicked, who will perish from the world, while “the bitter of soul” denotes mourners.

Rabbi Ḥanin bar Pappa said: Anyone in whose house wine does not flow like water is not yet included in the Torah’s blessing, as it is stated: “And He shall bless your bread and your water” (Exodus 23:25). The water mentioned in this verse actually refers to wine, as learned in the following manner: Just as bread is something that may be purchased with second-tithe money, i.e., one is permitted to buy bread with money used to redeem second-tithe, so too the word water in the verse is referring to a liquid that may be purchased with second-tithe money. And what is that? It is wine, as one may buy wine with second-tithe money, but one may not buy water; and nevertheless, the verse calls it “water.”

This teaches that if wine flows in a person’s house like water, there is a blessing, but if not, there is no blessing.

Rabbi Elai said: In three matters a person’s true character is ascertained; in his cup, i.e., his behavior when he drinks; in his pocket, i.e., his conduct in his financial dealings with other people; and in his anger. And some say: A person also reveals his real nature in his laughter.

It is therefore fitting for a person to restrain his inclinations in this matter and to conduct himself with utmost holiness, pure thoughts and correct opinions to save himself from them. He should be cautious about seclusion because it is the main cause [of these sins]. The greatest among the Sages told their students, "watch me becuase it is my daugher" or "watch me because of my sister-in law" [whom one would assume one doesn't lust after] so that their students shouldn't be embarassed from this and would stay far away from seclusion.

Similarly, a person should accustom himself to stay far away from levity,drunkenness,and flirting because there are all major causes of the violation of prohibitions regarding forbidden sexual relationships. Also, one should not stay unmarried because this practice [of being married] is a cause of great purity. Greater than all these [our Sages] said that one should turn himself and his thoughts to words of Torah and immerse his mind in wisdom because sexual thoughts do not rule in one's mind except in the mind of one who's heart is turned away from wisdom. Regarding wisdom it is said, "It is a beloved hind, arousing favor. Her breasts will satisfy you at all times. You shall be obsessed with her love."

The fourteenth principle is confession, as it is stated (Leviticus 5:5), "and he shall confess that wherein he has sinned." And he must mention his iniquities and the iniquities of his fathers. For he is punished [for them] - if he holds on to the actions of his fathers. And likewise is it written (Leviticus 26:40), "and they shall confess their iniquity and the iniquity of their fathers."

And the fifteenth principle is prayer: A man should pray to God and request mercy to atone for all of his iniquities, as it is stated (Hosea 14:3), "Take words with you and return to the Lord; say to Him. 'Forgive all guilt and accept the good; and we will pay with the bulls of our lips'" - this is the matter of confession. "Say to Him. 'Forgive all guilt and accept what is good'" - this is the matter of prayer. And its explanation is, "accept the good" - the good actions that we did. For they, may their memory be blessed, said (Sotah 21a), "Sin extinguishes [the merit of] a commandment." But at the time of repentance, the iniquities will be atoned; so the merit of the commandment will arise, and its merit will shine. For before repentance, its light did not shine forth. And so it is written (Job 8:6), "If you are blameless and upright, He will now awaken [your merit] for you and grant well-being to your righteous home." And our Rabbis, may their memory be blessed said (Yerushalmi Rosh Hashanah 1:3), "It does not say, 'If you were blameless and upright,' but rather 'If you are blameless and upright' - since you have repented." "He will now awaken [your merit] for you" - now after the repentance that you have done, "He will now awaken" all of the righteousness that you had done before, and that which your home was wide open and you 'planted a tamarisk' for lodging, as it is written (Job 31:32), "I opened my doors to the road." But before your repentance, your righteousness did not protect you. However, after your repentance and [when] your iniquity was removed, "He will awaken [your merit] for you and grant well-being to your righteous home." "And we will pay with the bulls of our lips" - our confession will be considered like the bulls of sin-offerings, for our acceptance in front of You. And it mentions bulls, because the bull sin-offering was inside [the chamber] and they would sprinkle from its blood on the curtain and on the golden (incense) altar.

And the penitent should also pray to God to erase his transgressions like a fog, and his sins like a cloud; and that He desire him, accept him and listen to him as if he had not sinned - like the matter that is written in the words of Elihu about a penitent after [he has suffered] afflictions (Job 33:26), "He prays to God and is accepted by Him." For it is likely for the iniquity to be forgiven and he be redeemed from all afflictions and from all decrees, but God [still] not desire him and not want to accept an offering from him. And it is the desire of the righteous from [their] successes, to incline God's will towards them and that He should desire them. And his will is [for] real everlasting life and for the great light that includes all of the pleasant things - like the matter that is stated (Psalms 30:6), "when He is pleased there is life." And it [also] stated (Psalms 80:20), "O Lord, God of hosts, restore us; shine Your countenance that we may be delivered" - and our Rabbis, may their memory be blessed said "(Midrash Tehillim 80), "We have nothing besides the shining of Your countenance." And that is the matter of [His] desire - and we have already mentioned this and explained it. Therefore you will see in the prayer of David at the time of [his] repentance after he said (Psalms 51:4), "Wash me thoroughly of my iniquity, and purify me of my sin," [that] he prayed further about the desire - that God's desire, may He be blessed - for him to be like before the sin. So he said (Psalms 51:13), "Do not cast me out of Your presence, or take Your holy spirit away from me." Afterwards he prayed and said (Psalms 51:14), "Let me again rejoice in Your salvation" - that the miracles of God and His salvation be found with him, and that the spirit of God would come upon him as at first. And afterwards he [continued], "and a generous spirit sustain me." Its explanation is - behold I have been lessened because of my transgressions and am not fitting to be a prince, and for Your holy arm to be revealed upon Me. And even if you have lifted (forgiven) the iniquity of my sin, I am not worthy to be beloved and acceptable as in earlier times. Yet sustain me with a generous spirit; for there is no end to Your generosity and Your goodness. And [the word,] spirit, comes lacking a [letter,] bet (in front of it, which would mean, with the spirit), like [in] (Genesis 27:37), "sustained him grain and wine" (which is to be understood as if grain was preceded by a letter bet, meaning "with grain, etc."). And Hosea, peace be upon him, said about this matter (Hosea 14:5), "I will heal their affliction, I will take them back in generous love." The matter of generous love is like the matter that David said, ["and a generous spirit] sustain me."