21 (2) And Yisra᾽el vowed a vow to the Lord, and said, If thou wilt indeed deliver this people into my hand, then I will devote their cities to destruction.

(3) And the Lord hearkened to the voice of Yisra᾽el, and delivered up the Kena῾ani; and they utterly destroyed them and their cities: and he called the name of the place Ḥorma.

(4) And they journeyed from mount Hor by the way of the Sea of Suf, to compass the land of Edom: and the soul of the people was much discouraged because of the way.

(5) And the people spoke against God, and against Moshe, Why have you brought us up out of Miżrayim to die in the wilderness? for there is no bread, nor is there any water; and our soul loathes this miserable bread.

(6) And the Lord sent venomous serpents among the people, and they bit the people; and many people of Yisra᾽el died.

(7) Therefore the people came to Moshe and said, We have sinned, for we have spoken against the Lord, and against thee; pray to the Lord, that he take away the serpents from us. And Moshe prayed for the people.

(8) And the Lord said to Moshe, Make thee a venomous serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looks upon it, shall live.

(9) And Moshe made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.

21 (10) And the children of Yisra᾽el set forward, and pitched in Ovot.

(11) And they journeyed from Ovot, and pitched at ῾Iyye-῾avarim, in the wilderness which is before Mo᾽av, toward the sunrising.

(12) From thence they removed, and pitched in the wadi of Zered.

(13) From thence they removed, and pitched on the side of Arnon which is in the wilderness that comes out of the border of the Emori: for Arnon is the border of Mo᾽av, between Mo᾽av and the Emori.

(14) Wherefore it is said in the book of the wars of the Lord, Vahev in Sufa and the wadis of Arnon.

(15) And the stream of the wadis that goes down to the dwelling of ῾Ar, and lies upon the border of Mo᾽av.

(16) And from thence they went to Be᾽er: that is the well of which the Lord spoke to Moshe, Gather the people together, and I will give them water.

(17) Then Yisra᾽el sang this song, Spring up, O well; sing to it:

(18) the well that the princes dug out, that the nobles of the people delved, with the sceptre, with their staves. And from the wilderness they went to Mattana:

(19) and from Mattana to Naĥali᾽el: and from Naĥali᾽el to Bamot:

(20) and from Bamot to the valley, that is in the country of Mo᾽av, to the top of Pisga, which looks out towards the desert.

21 (21) And Yisra᾽el sent messengers to Siĥon king of the Emori, saying,

(22) Let me pass through thy land: we will not turn aside into the fields, or into the vineyards; we will not drink of the waters of the well: but we will go along by the king’s highway, until we have past thy borders.

(23) And Siĥon would not allow Yisra᾽el to pass through his border: but Siĥon gathered all his people together, and went out against Yisra᾽el into the wilderness: and he came to Yahaż, and fought against Yisra᾽el.

(24) And Yisra᾽el smote him with the edge of the sword, and possessed his land from Arnon to Yabboq, as far as the children of ῾Ammon: for the border of the children of ῾Ammon was strong.

(25) And Yisra᾽el took all these cities: and Yisra᾽el dwelt in all the cities of the Emori, in Ḥeshbon, and in all its hamlets.

(26) For Ḥeshbon was the city of Siĥon the king of the Emori, who had fought against the former king of Mo᾽av, and taken all his land out of his hand, as far as Arnon.

(27) Wherefore they who speak in similes say, Come to Ḥeshbon, let the city of Siĥon be built and established:

(28) for there is a fire gone out of Ḥeshbon, a flame from the city of Siĥon: it has consumed ῾Ar of Mo᾽av, and the lords of the high places of Arnon.

(29) Woe to thee, Mo᾽av! thou art undone, O people of Kemosh: he has given his sons as fugitives, and his daughters, as captives to Siĥon king of the Emori.

(30) We have shot at them; Ḥeshbon is perished even to Divon, and we have laid them waste to Nofaĥ, which reaches to Medeva.

(31) Thus Yisra᾽el dwelt in the land of the Emori.

(32) And Moshe sent to spy out Ya῾zer, and they took its hamlets, and drove out the Emori who were there.

(33) And they turned and went up by the way of Bashan: and ῾Og the king of Bashan went out against them, he, and all his people, to the battle at Edre῾i.

(34) And the Lord said to Moshe, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst to Siĥon king of the Emori, who dwelt at Ḥeshbon.

(35) So they smote him, and his sons, and all his people, until there was none left him alive: and they possessed his land.

22 (1) And the children of Yisra᾽el set forward, and pitched in the plains of Mo᾽av on the far side of the Yarden by Yereĥo.

11 (1) Now Yiftaĥ the Gil῾adite was a mighty man of valour, and he was the son of a harlot: and Gil῾ad begot Yiftaĥ. (2) And Gil῾ad’s wife bore him sons; and his wife’s sons grew up, and they drove out Yiftaĥ, and said to him, Thou shalt not inherit in our father’s house; for thou art the son of a strange woman. (3) Then Yiftaĥ fled from his brothers, and dwelt in the land of Tov: and idle fellows joined themselves to Yiftaĥ, and went out with him. (4) And it came to pass in the course of time, that the children of ῾Ammon made war against Yisra᾽el. (5) And when the children of ῾Ammon made war against Yisra᾽el, the elders of Gil῾ad went to fetch Yiftaĥ out of the land of Tov: (6) and they said to Yiftaĥ, Come, and be our captain, that we may fight with the children of ῾Ammon. (7) And Yiftaĥ said to the elders of Gil῾ad, Did you not hate me, and expel me out of my father’s house? and why have you come to me now when you are in distress? (8) And the elders of Gil῾ad said to Yiftaĥ, Therefore we turn again to thee now, that thou mayst go with us, and fight against the children of ῾Ammon, and be our head over all the inhabitants of Gil῾ad. (9) And Yiftaĥ said to the elders of Gil῾ad, If you bring me back home to fight against the children of ῾Ammon, and the Lord deliver them before me, shall I be your head? (10) And the elders of Gil῾ad said to Yiftaĥ, The Lord is witness between us, if we do not so according to thy words. (11) Then Yiftaĥ went with the elders of Gil῾ad, and the people made him head and captain over them: and Yiftaĥ uttered all his words before the Lord in Miżpe. (12) And Yiftaĥ sent messengers to the king of the children of ῾Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land? (13) And the king of the children of ῾Ammon answered the messengers of Yiftaĥ, Because Yisra᾽el took away my land, when they came up out of Miżrayim, from Arnon as far as the Yabboq, and the Yarden: now therefore restore those lands again peaceably. (14) And Yiftaĥ sent messengers again to the king of the children of ῾Ammon: (15) and said to him, Thus says Yiftaĥ, Yisra᾽el did not take away the land of Mo᾽av, nor the land of the children of ῾Ammon: (16) but when Yisra᾽el came up from Miżrayim, and walked through the wilderness to the Sea of Suf, and came to Qadesh; (17) then Yisra᾽el sent messengers to the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken. And in like manner they sent to the king of Mo᾽av: but he would not consent: and so Yisra᾽el remained in Qadesh. (18) Then they went along through the wilderness, and went round the land of Edom, and the land of Mo᾽av, and came by the east side of the land of Mo᾽av, and camped on the other side of Arnon, but came not within the border of Mo᾽av: for Arnon was the border of Mo᾽av. (19) And Yisra᾽el sent messengers to Siĥon king of the Emori, the king of Ḥeshbon; and Yisra᾽el said to him, Let us pass, we pray thee, through thy land to my place. (20) But Siĥon did not trust Yisra᾽el to pass through his border: but Siĥon gathered all his people together, and pitched in Yahaż and fought against Yisra᾽el. (21) And the Lord God of Yisra᾽el delivered Siĥon and all his people into the hand of Yisra᾽el, and they smote them: so Yisra᾽el possessed all the land of the Emori, the inhabitants of that country. (22) And they possessed all the border of the Emori from Arnon even as far as Yabboq, and from the wilderness as far as the Yarden. (23) So now the Lord God of Yisra᾽el has driven out the Emori from before his people Yisra᾽el, and shouldst thou possess their land? (24) Wilt not thou possess that which Kemosh thy god gives thee to possess? So likewise that which the Lord our God has voided before us, that shall we possess. (25) And now art thou at all better than Balaq the son of Żippor, king of Mo᾽av? did he ever strive against Yisra᾽el, or did he ever fight against them, (26) while Yisra᾽el dwelt in Ḥeshbon and its hamlets, and in ῾Ar῾or and its hamlets, and in all the cities that are along by the shores of Arnon, for three hundred years? why did you not recover them within that time? (27) But I have not sinned against thee, but thou doest me wrong to war against me: the Lord the Judge be judge this day between the children of Yisra᾽el and the children of ῾Ammon. (28) Howbeit the king of the children of ῾Ammon did not hearken to the words of Yiftaĥ which he sent him. (29) Then the spirit of the Lord came upon Yiftaĥ and he passed over Gil῾ad, and Menashshe, and passed over Miżpe of Gil῾ad, and from Miżpe of Gil῾ad he passed over to the children of ῾Ammon. (30) And Yiftaĥ vowed a vow to the Lord, and said, If Thou shalt deliver the children of ῾Ammon into my hands, (31) then whatever comes out of the doors of my house to meet me, when I return in peace from the children of ῾Ammon, shall surely be the Lord’s, and I will offer it up for a burnt offering. (32) So Yiftaĥ passed over to the children of ῾Ammon to fight against them: and the Lord delivered them into his hands. (33) And he smote them from ῾Aro῾er, as far as Minnit, twenty cities, and as far as Avel-keramim, with a very great slaughter. Thus the children of ῾Ammon were subdued before the children of Yisra᾽el.

1. One who makes a new light hole, its minimum size is that of a hole made by the large drill of the Temple chamber. The remains of a light-hole [the size is] two fingerbreadths high by a thumb-breadth broad. The following is considered the remains of a light-hole: a window that a person had blocked up but had not been able to finish [being blocked up]. [A hole] that was bored by water, or by reptiles or eaten away by salt: the minimum size is that of a fist. If he intended to use it, its minimum size is one handbreadth square; For lighting its minimum size is that of a hole made by the drill. The holes in grating or lattice-work may be joined together to form [an opening] the size of a hole made by the drill, according to the opinion of Bet Shammai. Bet Hillel says: unless there is a hole of the size made by the drill in one place. [The above applies] for purposes of allowing the uncleanness to come in or to go out. Rabbi Shimon says: only for allowing the uncleanness to come in; but for allowing the uncleanness to go out [the minimum size] is one handbreadth square.

2. [With regard to] a window made for letting in air, its minimum size is that of a hole made by the drill. If a house was built outside it, its minimum size becomes one handbreadth square. If a roof was placed at the height of the middle of the window, the minimum size of the lower part is one handbreadth square and of the upper part that of a hole made by the drill.

3. [With regard to] a hole in the door: Its minimum size is that of a fist, the words of Rabbi Akiva. Rabbi Tarfon says: one handbreadth square. If the carpenter had left a space at the bottom or the top [of the door] or if one had shut [the door] but not closed it tightly, or if the wind blew it open, the minimum size is that of a fist.

4. One who makes a place for a rod, for tongs, or a lamp, the minimum size is whatever is needful, according to the word of Bet Shammai. Bet Hillel says: one handbreadth square. [If it was made] for a peep-hole, for speaking through to his fellow, or for [human] use, the minimum size is one handbreadth square.

5. The following [objects serve to] reduce [the area of a square] handbreadth:[A portion] of less than an olive-size of flesh [of a corpse] reduces [the opening for uncleanness that is] caused by a quarter of a kav of bones [from a corpse]; [A portion] of less than a barley-corn size of bone reduces [the opening for uncleanness that is] caused by an olive-sized portion of flesh; Less than an olive-sized portion of a corpse, Less than an olive-sized portion of carrion, Less than a lentil-sized portion of sheretz; Less than an egg-sized portion of food; Produce growing next to the window, A cobweb having substance; The carcass of a clean bird that he did not intend to eat, And the carcass of an unclean bird that had been intended [for food] that had not been rendered susceptible [to uncleanness], or which had been rendered susceptible [to uncleanness] but had not been intended [for food].

6. The following do not reduce [the area of the window]: Bone does not reduce [the area] for [other] bones; Nor [corpse] flesh for [other] flesh; Nor an olive-sized [portion] of a corpse; Nor an olive-sized portion of carrion; Nor a lentil-sized portion of reptile; Nor an egg-sized portion of food; Nor produce growing in the windows; Nor a cobweb having no substance; Nor the carcass of a clean bird which had been intended [for food]; Nor the carcass of an unclean bird which had been intended [for food] and had been rendered susceptible to uncleanness; Nor warp and woof threads that have negaim; Nor a brick from a bet haperas, the words of Rabbi Meir. But the sages say: the brick can reduce, because the dust [of the bet haperas] is clean. This is the general rule: what is clean reduces [the area], and what is unclean does not reduce it.

§ Rav Adda bar Ahava asked Abaye: According to Rabbi Meir, who said that an item that is similar to an animal in the womb of a woman is considered a full-fledged offspring, what is the halakha with regard to a human fetus in the womb of an animal? The Gemara explains: What is the practical difference of this inquiry? The difference is with regard to permitting the fetus in consumption. A full-fledged fetus found inside its slaughtered mother is permitted to be eaten, despite the fact that it was not slaughtered itself.

The Gemara suggests: But one can resolve the dilemma from that statement of Rabbi Yoḥanan, as Rabbi Yoḥanan said: In the case of one who slaughters an animal and finds in it an item that has the form of a pigeon, the pigeon is prohibited for consumption. Evidently, the ritual slaughter of a pregnant animal renders its fetus permitted to be eaten only if the fetus is of the same species as the mother. Accordingly, if the fetus has the form of a human, it is prohibited for consumption.

The Gemara rejects this suggestion: How can these cases be compared? There, with regard to a pigeon fetus, there are no split hooves, and there is not even a hoof at all. Since a pigeon is completely different from the slaughtered animal, the fetus is forbidden. By contrast, here, in the case of a human fetus, although there are no split hooves, there is at least a hoof, i.e., solid feet. Therefore, it is possible that the human fetus is permitted for consumption, and the dilemma remains unresolved.

One who whitens wool, linen or crimson wool as well as anything that is similar to them – in that it is its way to be whitened – is liable. And what is its [requisite] amount? Enough to spin from it a thread the length of which is like the width of a double sit, which is the length of four handbreadths.

One who launders clothes is surely [doing] a subcategory of whitening, so he is liable. And one who squeezes a garment until the water in it comes out is surely laundering, so he is [also] liable. For squeezing is an accessory of laundering, [just] like stirring is an accessory of cooking. And there is no [such thing] as squeezing with hair. And the same is true of leather, so we are not liable for squeezing it.