23 (13) And Balaq said to him, Come, I pray thee, with me to another place, from whence thou mayst see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from there.

(14) And he brought him into a field of vantage, at the top of Pisga, and built seven altars, and offered a bullock and a ram on every altar.

(15) And he said to Balaq, Stand here by thy burnt offering, while I go to the meeting yonder.

(16) And the Lord met Bil῾am, and put a word in his mouth, and said, Go back to Balaq, and say thus.

(17) And when he came to him, behold, he stood by his burnt offering, and the princes of Mo᾽av with him. And Balaq said to him, What has the Lord spoken?

(18) And he took up his discourse, and said, Rise up, Balaq and hear; hearken to me, thou son of Żippor:

(19) God is not a man, that he should lie; nor the son of man, that he should repent: has he said, and shall he not perform? or has he spoken, and shall he not make it good?

(20) Behold, I am bidden to bless: and he has blessed; and I cannot reverse it.

(21) He has not beheld iniquity in Ya῾aqov nor has he seen perverseness in Yisra᾽el: the Lord his God is with him, and the trumpet blast of a king is among them.

(22) God who brought them out of Miżrayim; he has as it were the strength of a wild ox.

(23) Surely there is no enchantment in Ya῾aqov, nor is there any divination in Yisra᾽el: in due time Ya῾aqov and Yisra᾽el are told what God has performed.

(24) Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.

(25) And Balaq said to Bil῾am, Neither curse them, nor bless them.

(26) But Bil῾am answered and said to Balaq, Did not I tell thee, saying, All that the Lord speaks, that I must do?

23 (27) And Balaq said to Bil῾am, Come, I pray thee, I will bring thee to another place; perhaps it will please God that thou mayst curse me them from there.

(28) And Balaq brought Bil῾am to the top of Pe῾or, that looks out towards the desert.

(29) And Bil῾am said to Balaq, Build me here seven altars, and prepare me here seven bullocks and seven rams.

(30) And Balaq did as Bil῾am had said, and offered a bullock and a ram on every altar.

24 (1) And when Bil῾am saw that it pleased the Lord to bless Yisra᾽el, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness.

(2) And Bil῾am lifted up his eyes, and he saw Yisra᾽el abiding according to their tribes; and the spirit of God came upon him.

(3) And he took up his discourse, and said, The speech of Bil῾am the son Be῾or, and the speech of the man whose eyes are open:

(4) the saying of him who hears the words of God, who sees the vision of the Almighty, falling down, but having his eyes open:

(5) how goodly are thy tents, O, Ya῾aqov, and thy tabernacles, O Yisra᾽el!

(6) like the winding brooks, like gardens by the river’s side, like aloes which the Lord has planted, and cedar trees beside the waters.

(7) He shall pour the water out of his buckets, moistening his seed plentifully, and his king shall be higher than Agag, and his kingdom shall be exalted.

(8) God brought him out of Miżrayim: he has as it were the strength of a wild ox: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.

(9) He couched, he lay down like a lion, and like a great lion: who shall stir him up? Blessed is he that blesses thee, and cursed is he that curses thee.

(10) And Balaq’s anger was kindled against Bil῾am, and he smote his hands together: and Balaq said to Bil῾am, I called thee to curse my enemies, and, behold, thou hast altogether blessed them these three times.

(11) Therefore now flee to thy place: I thought to promote thee to great honour; but, the Lord has kept thee back from honour.

(12) And Bil῾am said to Balaq, Did I not speak also to thy messengers which thou didst send to me, saying,

(13) If Balaq would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord, to do either good or bad of my own mind; but what the Lord says, that will I speak?

24 (14) And now, behold, I go to my people: come therefore, and I will advise thee what this people shall do to thy people in the latter days.

(15) And he took up his discourse, and said, The speech of Bil῾am the son of Be῾or, and the speech of the man whose eyes are open:

(16) the saying of him that hears the words of God, and knows the knowledge of the most High, seeing the vision of the Almighty, falling down but having his eyes open:

(17) I see it, but not now: I behold it, but it is not near: there shall come a star out of Ya῾aqov, and a sceptre shall rise out of Yisra᾽el, and shall smite the corners of Mo᾽av, and destroy all the children of Shet.

(18) And Edom shall be his possession, Se῾ir also, his enemies, shall be his possession; and Yisra᾽el shall do valiantly.

(19) Out of Ya῾aqov shall come a ruler, and shall destroy him that remains of the city.

(20) And when he looked on ῾Amaleq, he took up his discourse, and said, ῾Amaleq was the first of the nations; but his latter end shall be everlasting perdition.

(21) And he looked on the Qeni, and took up his discourse, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock.

(22) Nevertheless Qayin shall be wasted; whither shall Ashshur carry thee away captive?

(23) And he took up his discourse, and said, Alas, who shall live when he does these things.

(24) And ships shall come from the coast of Kittim, and shall afflict Ashshur, and shall afflict ῾Ever, and he also shall perish for ever.

(25) And Bil῾am rose up, and went and returned to his place: and Balaq also went his way.

25 (1) And Yisra᾽el abode in Shittim, and the people began to commit harlotry with the daughters of Mo᾽av.

(2) And they called the people to the sacrifices of their gods: and the people ate, and bowed down to their gods.

(3) And Yisra᾽el joined himself to Ba῾al-pe῾or: and the anger of the Lord was kindled against Yisra᾽el.

(4) And the Lord said to Moshe, Take all the chiefs of the people, and hang them up before the Lord against the sun, that the burning anger of the Lord may be turned away from Yisra᾽el.

(5) And Moshe said to the judges of Yisra᾽el, Slay every one his men that have attached themselves to Ba῾al-pe῾or.

(6) And, behold, one of the children of Yisra᾽el came and brought to his brethren a Midyanite woman in the sight of Moshe, and in the sight of all the congregation of the children of Yisra᾽el, who were weeping before the door of the Tent of Meeting.

(7) And when Pineĥas, the son of El῾azar, the son of Aharon the priest, saw it, he rose up from among the congregation, and took a spear in his hand;

(8) and he went after the man of Yisra᾽el into the chamber, and thrust both of them through, the man of Yisra᾽el, and the woman through her belly. So the plague was stayed from the children of Yisra᾽el.

(9) And those that died in the plague were twenty four thousand.

5 (6) And the remnant of Ya῾aqov shall be in the midst of many peoples like dew from the Lord, like the showers upon the grass, that tarries not for man, nor waits for the sons of men. (7) And the remnant of Ya῾aqov shall be among the nations in the midst of many peoples like a lion among the beasts of the forest, like a young lion among the flocks of sheep: who, if he go through, treads down, and tears in pieces, and none can deliver. (8) Thy hand shall be lifted up upon thy adversaries, and all thy enemies shall be cut off. (9) And it shall come to pass on that day, says the Lord, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots: (10) and I will cut off the cities of thy land, and throw down all thy strongholds: (11) And I will cut off witchcrafts out of thy hand; and thou shalt have no more soothsayers: (12) thy carved idols and thy pillars also will I cut off, out of the midst of thee; and thou shalt no more worship the work of thy hands. (13) And I will pluck up thy Asherim out of the midst of thee: and I will destroy thy cities. (14) And I will execute vengeance in anger and fury upon the nations, such as they have not heard. 6 (1) Hear now what the Lord says; Arise, contend before the mountains, and let the hills hear thy voice. (2) Hear, O mountains, the Lord’s controversy, and you strong foundations of the earth: for the Lord has a controversy with his people, and he will contend with Yisra᾽el. (3) O my people, what have I done to thee? and wherein have I wearied thee? testify against me. (4) For I brought thee up out of the land of Miżrayim, and redeemed thee out of the house of bondage; and I sent before thee Moshe, Aharon, and Miryam. (5) O my people, remember now what Balaq king of Mo᾽av devised, and what Bil῾am, the son of Be῾or answered him: from Shittim to Gilgal; that you may know the righteous acts of the Lord. (6) With what shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? (7) will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? (8) He has told thee, O man, what is good; and what does the Lord require of thee, but to do justly, and to love true loyalty, and to walk humbly with thy God?

1. A projection brings uncleanness, whatever width it may be; But a balcony or rounded balcony when they are one handbreadth wide. What is a projection? That [projection] whose surface slopes downwards, And a balcony's surface slopes upwards. In what [circumstances] did they say that a projection brings uncleanness whatever width it may be? With regard to a projection which is three rows of stones, or twelve handbreadths, above the doorway. When higher than that, it brings uncleanness only if it is one handbreadth wide. Cornices and carvings bring uncleanness when they are one handbreadth wide.

2. A projection that is above a doorway forms a passage for the uncleanness when it is one handbreadth wide; If above a window two fingerbreadths high or the size of a hole made by a drill, when of any width whatsoever. Rabbi Yose says: when of equal size [to the particular window].

3. A rod above a doorway, even if one hundred cubits higher, forms a passage for the uncleanness no matter its width, the words of Rabbi Joshua. Rabbi Yohanan ben Nuri says: don't be more stringent than the case of a projection.

4. [In the case of] a projection which goes all round the house, occupying space above the doorway to the extent of three fingerbreadths, if there is uncleanness in the house, vessels beneath [the projection] become unclean. If the uncleanness is beneath [the projection]: Rabbi Eliezer declares the house unclean, But Rabbi Joshua declares it clean. A similar [rule applies] to a courtyard surrounded by a portico.

5. [With regard to] two projections, one [directly] above the other, each having a width of one handbreadth and a space of one handbreadth between them: If there is uncleanness beneath them, what is beneath them becomes unclean; If it is between them, what is between them becomes unclean; Above them, everything directly [above] to the sky becomes unclean. If the upper [projection] overlapped the lower to the extent of one handbreadth: If there is uncleanness beneath or between them, what is beneath and between them becomes unclean; If it is above them, what is directly [above] to the sky becomes unclean. If the upper [projection] overlapped the lower to an extent of less than a handbreadth: If there is uncleanness beneath them, what is beneath and between them becomes unclean; If it is between them or beneath the overlapping [part]: Rabbi Eliezer says: what is beneath them and between them becomes unclean. Rabbi Joshua says: what is between them and beneath the overlapping [part] becomes unclean, but what is beneath [the lower one] remains clean.

6. If they had a width of a handbreadth but there was not a space of a handbreadth between them: If there is uncleanness beneath them, what is beneath becomes unclean; If it is between them or above them, everything directly [above] to the sky becomes unclean.

7. If they did not have a width of a handbreadth, whether there is a space of a handbreadth between them or whether there is not, if there is uncleanness beneath, between or above them, the uncleanness cleaves upwards and downwards. A similar [rule applies] to two curtains, [the lower one of which is] one handbreadth high off the ground.

§ The mishna teaches: And the Rabbis say: Any discharged entity that is not of human form does not render the woman impure. Rav Yirmeya bar Abba says that Rav says: All concede that if a woman discharged an entity whose body is that of a goat and whose face is that of a human, it is considered a human offspring, i.e., even the Rabbis rule that the woman is impure in this case. Likewise, if its body is that of a human and its face is that of a goat, Rabbi Meir concedes that it is nothing, and the woman is pure.

They disagree only in a case where its face is that of a human, but it was created with one human eye and one eye like that of an animal. As Rabbi Meir says that if the offspring has part of the form of a human face, even if one eye is not like that of a human, it is considered a human offspring, and the woman is impure. And the Rabbis say that it must have the entire form of a human face to be considered a human offspring, and otherwise the woman is not impure.

One of the Sages said to Rav Yirmeya bar Abba: But isn’t the opposite taught in a baraita: Rabbi Meir says that a woman who discharged is impure if the fetus has any part of the form of a human face, and the Rabbis say that the woman is impure only if the fetus has a recognizable part of the form of a human face, e.g., half of a human face? According to this baraita, Rabbi Meir does not even require that a significant part of it must look human. In his opinion, even if it has only one human eye or one human cheek and the rest of the face is like that of an animal, the woman is impure. Rav Yirmeya bar Abba said to the Sages: If this baraita is taught, it is taught, and I cannot take issue with it. I have my tradition from Rav, and you should rule in accordance with the baraita that you received.

One who combs wool, linen or crimson wool as well as anything that is similar to them is liable. And what is its [requisite] amount? Enough to spin from it a thread the length of four handbreadths. And one who combs tendons until they become like wool in order to spin them is surely [doing] a subcategory of combing, so he is liable.

One who dyes a thread the length of four handbreadths or something from which it is possible to spin a thread of that length is liable. And one who dyes is not liable until it be with a dye that is lasting. But a dye that does not last at all, such as one who applies red dye or vermilion paint on iron or copper and dyed it, is exempted. As you can surely remove it in its time, so he is not dying anything. And anyone whose work is not lasting on Shabbat is exempt.