31 (37) and the Lord’s tribute of the sheep was six hundred and seventy five.

(38) And the beef cattle were thirty six thousand; of which the Lord’s tribute was seventy two.

(39) And the asses were thirty thousand, five hundred; of which the Lord’s tribute was sixty one.

(40) And the persons were sixteen thousand; of which the Lord’s tribute was thirty two persons.

(41) And Moshe gave the tribute, which was the Lord’s gift, to El῾azar the priest, as the Lord commanded Moshe.

31 (42) And of the children of Yisra᾽el’s half, which Moshe divided from the men that warred,

(43) (now the half that pertained to the congregation was three hundred and thirty seven thousand, five hundred sheep,

(44) and thirty six thousand head of beef,

(45) and thirty thousand five hundred asses,

(46) and sixteen thousand persons;)

(47) and of the children of Yisra᾽el’s half, Moshe took one portion of fifty, both of man and of beast, and gave them to the Levites, who kept the charge of the tabernacle of the Lord; as the Lord commanded Moshe.

(48) And the officers who were over the thousands of the host, the captains of thousands, and captains of hundreds, came near to Moshe:

(49) and they said to Moshe, Thy servants have taken the sum of the men of war who are under our charge, and not one man of us is missing.

(50) We have therefore brought an offering for the Lord, what every man has gotten, of jewels of gold, chains, and bracelets, rings, earrings, and girdles, to make atonement for our souls before the Lord.

(51) And Moshe and El῾azar the priest took the gold of them, all wrought jewels.

(52) And all the gold of the offering that they offered up to the Lord, of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels.

(53) (For the men of war had taken spoil, every man for himself.)

(54) And Moshe and El῾azar the priest took the gold of the captains of thousands and of hundreds, and brought it to the Tent of Meeting, a memorial for the children of Yisra᾽el before the Lord.

32 (1) Now the children of Re᾽uven and the children of Gad had a very great multitude of cattle: and when they saw the land of Ya῾zer, and the land of Gil῾ad, that, behold, the place was a place for cattle;

(2) the children of Gad and the children of Re᾽uven came and spoke to Moshe, and to El῾azar the priest, and to the princes of the congregation, saying,

(3) ῾Atarot, and Divon, and Ya῾zer, and Nimra, and Ḥeshbon, and El῾ale, and Sevam, and Nevo, and Be῾on,

(4) the country which the Lord smote before the congregation of Yisra᾽el, is a land for cattle, and thy servants have cattle:

(5) and they said, If we have found favour in thy sight, let this land be given to thy servants for a possession, and bring us not over the Yarden.

(6) And Moshe said to the children of Gad and to the children of Re᾽uven, Shall your brethren go to war, and shall you sit here?

(7) And why do you dishearten the children of Yisra᾽el from going over into the land which the Lord has given them?

(8) Thus did your fathers, when I sent them from Qadesh-barnea to see the land.

(9) For when they went up to the wadi of Eshkol, and saw the land, they disheartened the children of Yisra᾽el, that they should not go into the land which the Lord had given them.

(10) And the Lord’s anger burned at that time, and he swore, saying,

(11) Surely none of the men that came up out of Miżrayim, from twenty years old and upward, shall see the land which I swore to Avraham to Yiżĥaq, and to Ya῾aqov; because they have not wholly followed me:

(12) save Kalev son of Yefunne the Qenizzite, and Yehoshua the son of Nun: for they have wholly followed the Lord.

(13) And the Lord’s anger burned against Yisra᾽el, and he made them wander in the wilderness for forty years, until all the generation, that had done evil in the sight of the Lord, was consumed.

(14) And, behold, you are risen up in place of your fathers, a brood of sinful men, to augment yet the fierce anger of the Lord towards Yisra᾽el.

(15) For if you turn away from after him, he will yet again leave them in the wilderness; and you will destroy all this people.

(16) And they came near to him, and said, We will build sheepfolds here for our cattle, and cities for our little ones:

(17) but we ourselves will go ready armed before the children of Yisra᾽el, until we have brought them to their place: and our little ones shall dwell in the fortified cities because of the inhabitants of the land.

(18) We will not return to our houses, until the children of Yisra᾽el have inherited every man his inheritance.

(19) For we will not inherit with them on yonder side of the Yarden, and farther off; because our inheritance is fallen to us on this side of the Yarden eastward.

32 (20) And Moshe said to them, If you will do this thing, if you will go armed before the Lord to war,

(21) and will go all of you armed over the Yarden before the Lord, until he has driven out his enemies before him,

(22) and the land be subdued before the Lord: then afterwards you shall return, and be guiltless before the Lord, and before Yisra᾽el; and this land shall be your possession before the Lord.

(23) But if you will not do so, behold, you have sinned against the Lord: and be sure your sin will find you out.

(24) Build cities for your little ones, and folds for your sheep; and do that which has proceeded out of your mouth.

(25) And the children of Gad and the children of Re᾽uven spoke to Moshe, saying, Thy servants will do as my lord commands.

(26) Our little ones, our wives, our flocks, and all our cattle, shall be there in the cities of Gil῾ad:

(27) but thy servants will pass over, every man armed for war, before the Lord to battle, as my lord says.

(28) So concerning them Moshe commanded El῾azar the priest, and Yehoshua the son of Nun, and the chief fathers of the tribes of the children of Yisra᾽el:

(29) and Moshe said to them, If the children of Gad and the children of Re᾽uven will pass with you over the Yarden, every man armed to battle, before the Lord, and the land shall be subdued before you; then you shall give them the land of Gil῾ad for a possession:

(30) but if they will not pass over with you armed, they shall have possessions among you in the land of Kena῾an.

(31) And the children of Gad and the children of Re᾽uven answered, saying, as the Lord has said to thy servants, so will we do.

(32) We will pass over armed before the Lord into the land of Kena῾an, that the possession of our inheritance may be ours on this side of the Yarden.

(33) And Moshe gave to them, to the children of Gad, and to the children of Re᾽uven, and to half the tribe of Menashshe the son of Yosef, the kingdom of Siĥon king of the Emori, and the kingdom of ῾Og king of Bashan, the land, with its cities in the borders, the cities of the country round about.

(34) And the children of Gad built Divon, and ῾Atarot, and ῾Aro῾er,

(35) and ῾Atrot-shofan, and Ya῾zer, and Yogbeha,

(36) and Bet-nimra, and Bet-haran, fortified cities: and folds for sheep.

(37) And the children of Re᾽uven built Ḥeshbon, and El῾ale, and Qiryatayim,

(38) and Nevo, and Ba῾al-me῾on, (their names being changed,) and Sivma: and gave other names to the cities which they built.

(39) And the children of Makhir the son of Menashshe went to Gil῾ad, and took it, and dispossessed the Emori who were in it.

(40) And Moshe gave Gil῾ad to Makhir the son of Menashshe; and he dwelt in it.

(41) And Ya᾽ir the son of Menashshe went and took their villages, and called them Ḥavvot-ya᾽ir.

(42) And Novaĥ went and took Qenat, and its hamlets, and called it Novaĥ, after his own name.

1 (1) The words of Yirmeyahu the son of Ḥilqiyyahu, of the priests who were in ῾Anatot in the land of Binyamin: (2) to whom the word of the Lord came in the days of Yoshiyyahu the son of Amon king of Yehuda, in the thirteenth year of his reign. (3) It came also in the days of Yehoyaqim the son of Yoshiyyahu king of Yehuda to the end of the eleventh year of Żidqiyyahu the son of Yoshiyyahu king of Yehuda, to the carrying away of Yerushalayim captive in the fifth month. (4) Then the word of the Lord came to me, saying, (5) Before I formed thee in the belly I knew thee; and before thou didst come out of the womb I sanctified thee, and I ordained thee a prophet to the nations. (6) Then said I, Ah, Lord God! behold, I cannot speak: for I am a child. (7) But the Lord said to me, Say not, I am a child: for thou shalt go to all to whom I shall send thee, and whatever I command thee thou shalt speak. (8) Do not be afraid of them: for I am with thee to deliver thee, says the Lord. (9) Then the Lord put out his hand, and touched my mouth. And the Lord said to me, Behold, I have put my words in thy mouth. (10) See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant. (11) Moreover the word of the Lord came to me, saying, What dost thou see, Yirmeyahu? And I said, I see a rod of an almond tree. (12) Then the Lord said to me, Thou hast seen well: for I will hasten my word to perform it. (13) And the word of the Lord came to me a second time, saying, What dost thou see? And I said, I see a boiling pot; and its face is from the north. (14) Then the Lord said to me, Out of the north the evil shall break forth upon all the inhabitants of the land. (15) For, lo, I will call all the families of the kingdoms of the north, says the Lord; and they shall come, and they shall set everyone his throne at the entrance of the gates of Yerushalayim, and against all its walls round about, and against all the cities of Yehuda. (16) And I will utter my judgments against them regarding all their wickedness, in that they have forsaken me, and have burned incense to other gods, and worshipped the works of their own hands. (17) Thou therefore gird up thy loins, and arise, and speak to them all that I command thee: do not be dismayed at them, lest I dismay thee before them. (18) For, behold, I have made thee this day a fortified city, and an iron pillar, and walls of brass against the whole land, against the kings of Yehuda, against its princes, against its priests, and against the people of the land. (19) And they shall fight against thee; but they shall not prevail against thee; for I am with thee, says the Lord, to deliver thee. 2 (1) Moreover the word of the Lord came to me, saying, (2) Go and cry in the ears of Yerushalayim, saying, Thus says the Lord; I remember in thy favour, the devotion of thy youth, thy love as a bride, when thou didst go after me in the wilderness, in a land that was not sown. (3) Israel is holy to the Lord, the firstfruits of his increase: all that devour him shall be held guilty; evil shall come upon them, says the Lord.

1. All movable things convey uncleanness when they are of the thickness of an ox-goad. Rabbi Tarfon said: May I [see the] demise of my sons if this is [not] a demised halakhah which someone heard and misunderstood. For a farmer was passing by and over his shoulder was an ox-goad, and one end overshadowed a grave. He was declared unclean on account of vessels that were overshadowing a corpse. Rabbi Akiva said: I can fix [the halakhah] so that the words of the sages can exist [as they are]: All movable things convey uncleanness to come upon a person carrying them, when they are of the thickness of an ox-goad; Upon themselves when they are of whatever thickness; And upon other men or vessels [which they overshadow] when they are one handbreadth wide.

2. How so? A spindle stuck into the wall, with [a portion of corpse] of half an olive-size above it and [a portion of corpse] of half an olive-size below it. Even though one [portion] is not directly [above] the other, [the spindle] becomes unclean. Hence it is found that [a movable object] conveys uncleanness to come upon itself whatever its thickness. A pot seller passes by a grave with a yoke over his shoulder, one end of which overshadows a grave, vessels on the other side remain clean. If the yoke is one handbreadth wide, they become unclean. Mounds which are near to a city or to a road, whether they are new or old, are unclean. [As for those that are] far away, new ones are clean but old ones are unclean. What counts as near? Fifty cubits. And old? Sixty years old, the words of Rabbi Meir. R. Judah says: Near means there is none nearer than it, and old means that no one remembers [when it was made].

3. If one finds a corpse unexpectedly lying in its natural position, he may remove it along with the [blood-] saturated earth around it. If he finds two, he may remove them along with the [blood-] saturated earth around it. If he finds three, if there is a space of from four to eight cubits between the first and the last, that is, the space of a bier and its bearers, then it must be accounted a graveyard. He must search [the ground] for twenty cubits from that point. If he found [another corpse] at the end of those twenty cubits, he must search for a further twenty cubits from that place, since there are already grounds for belief [that this is a graveyard], in spite of the fact that if he had found this [lone grave] in the first case, he could have removed it with the [blood-] saturated earth around it.

4. One who searches, must search over a square cubit and then leave a cubit, [digging down] until he reaches rock or virgin soil. [A priest] carrying out earth from a place of uncleanness may eat his terumah mixed with hullin. But one who is clearing away a heap of stones, may not eat his terumah mixed with hullin.

5. If he was searching and came to a river bed, or a pool or a public road, he may end [his search]. A field in which men have been slain, he may gather the bones one by one, and all [the area] may be accounted clean. One who removes a grave from his field, he may gather the bones one by one, and all [the area] may be accounted clean. A pit into which they throw fetuses or people that had been slain, he may gather the bones one by one, and all [the area] may be accounted clean. Rabbi Shimon says: if it had been prepared as a grave in the first place, there is [blood-] saturated earth.

§ The Sages taught in a baraita: In the case of a woman who discharges a fetus that has a sealed body, its mother is not impure with the impurity of a woman after childbirth. And what is a sealed body? Rabbi Yehuda HaNasi says: It is a body which is lacking a limb that when removed from a living person would cause him to die.

And how much of the lower part of a person’s body when removed from a living person would cause him to die, because one cannot survive such a wound? Rabbi Zakkai says:

Until above the knee. Rabbi Yannai says: Until his orifices. Rabbi Yoḥanan says in the name of Rabbi Yosei ben Yehoshua: Until the location of his navel.

The Gemara explains the dispute between the amora’im: The difference between the opinion of Rabbi Zakkai and that of Rabbi Yannai is whether a tereifa can survive beyond twelve months. One Sage, Rabbi Yannai, holds that a tereifa can survive beyond twelve months. Therefore, although one whose legs were removed until above the knee has the status of a tereifa, if a woman discharges a fetus of this form she is impure. Only if the fetus lacks legs until his orifices is the woman pure, as such a person cannot survive. And one Sage, Rabbi Zakkai, holds that a tereifa cannot survive beyond twelve months. Therefore, even if the fetus lacks legs only from above the knee and not from his orifices, the woman is not impure.

The difference between the opinion of Rabbi Yannai and the opinion of Rabbi Yoḥanan, who both agree that a tereifa can survive, is with regard to a statement of Rabbi Elazar, as Rabbi Elazar said: If the thigh, i.e., the hind leg of the animal, and its recess were removed from an animal before slaughter, the animal is considered an unslaughtered carcass; consequently, it is forbidden in consumption and imparts ritual impurity even while still alive. Rabbi Yannai agrees with the statement of Rabbi Elazar, and accordingly holds that if the lower part of a person’s body until his orifices is missing or removed, the person immediately assumes the halakhic status of a corpse. Rabbi Yoḥanan disagrees with Rabbi Elazar and holds that one whose lower part of his body was missing or removed has the status of a corpse only if it is removed until his navel.

Rav Pappa says: The dispute between the amora’im is with regard to a fetus that is lacking part of its body from below to above, i.e., the lower part of his body; but if it is lacking part of its body from above to below, even any amount of its skull, the woman is pure. And likewise, Rav Giddel says that Rabbi Yoḥanan says: In the case of a woman who discharges a fetus whose skull is sealed, i.e., deficient, its mother is pure.

The Gemara cites another halakha: And Rav Giddel says that Rabbi Yoḥanan says: In the case of a woman who discharges a fetus that looks like the part of a palm tree that branches out, i.e., the lower part of its body is formless while the upper part has arms and legs coming out of its shoulders like branches, its mother is pure.

One who makes two loops [in a weave] is liable. One who makes a sieve, a sifter, a basket or a net, or wove a bed with cords is surely [doing] a subcategory of making loops. So from when he makes two loops in any of these, he is liable. Likewise anyone who makes two loops with something that is made up of many loops like these is liable.

It is the way of weavers to stretch the [warp] threads to the length and width of the panel. Two hold [the threads in place] – one from here and one from there – and one beats the threads with a rod and fixes them [to be] one next to the other until they all become the warp without the woof. And the stretching of the threads in the way of weavers is the setting up of the weave. And the one who stretches is called a setter of the threads. And when he doubles it over and begins to introduce the woof into the warp, he is called a weaver.