2 (7) For the Lord thy God has blessed thee in all the work of thy hand: he knows thy walking through this great wilderness: these forty years the Lord thy God has been with thee; thou hast lacked nothing.

(8) And when we passed by from our brethren the children of ῾Esav, who dwelt in Se῾ir, through the way of the ῾Arava from Elat and from ῾Eżyon-gever, we turned and passed by the way of the wilderness of Mo᾽av.

(9) And the Lord said to me, Do not harass Mo᾽av, nor contend with them in battle: for I will not give thee of their land for a possession; because I have given ῾Ar to the children of Lot for a possession.

(10) (The Emim dwelt there in times past, a people great, and many, and tall, like the ῾Anaqim;

(11) who also were considered Refa᾽im as the ῾Anaqim; but the Mo᾽avim call them Emim.

(12) The Ḥorim also dwelt in Se῾ir beforetime; but the children of ῾Esav succeeded them, and they destroyed them from before them, and dwelt in their place; as Yisra᾽el did to the land of his possession, which the Lord gave to them.)

(13) Now rise up, and get you over the wadi Zered. And we went over the wadi Zered.

(14) And the days in which we came from Qadesh-Barnea, until we were come over the wadi Zered, were thirty eight years; until all the generation of the men of war were wasted out from among the host, as the Lord swore to them.

(15) For indeed the hand of the Lord was against them, to destroy them from among the host, until they were consumed.

(16) So it came to pass, when all the men of war were consumed and dead from among the people,

(17) that the Lord spoke to me, saying,

(18) Thou art to pass over through ῾Ar, the border of Mo᾽av, this day:

(19) and when thou comest near, opposite the children of ῾Ammon, harass them not, nor contend with them: for I will not give thee of the land of the children of ῾Ammon any possession; because I have given it to the children of Lot for a possession.

(20) (That also was considered a land of Refa᾽im: Refa᾽im dwelt therein in old time; and the ῾Ammonim call them Zamzummim.

(21) A people great, and many, and tall, like the ῾Anaqim; but the Lord destroyed them before them; and they succeeded them, and dwelt in their place:

(22) as he did to the children of ῾Esav, who dwelt in Se῾ir, when he destroyed the Ḥorim from before them; and they succeeded them, and dwelt in their stead until this very day:

(23) and the ῾Avvim who dwelt in Ḥażerim, as far as ῾Azza; Kaftorim who came from Kaftor, destroyed them and dwelt in their stead.)

(24) Rise up, take your journey, and pass over the wadi Arnon: behold, I have given into thy hand Siĥon the Emorite, king of Ḥeshbon, and his land: begin to possess it, and contend with him in battle.

(25) This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and quake because of thee.

(26) And I sent messengers out of the wilderness of Qedemot to Siĥon king of Ḥeshbon with words of peace, saying,

(27) Let me pass through thy land: I will go along by the high way, I will neither turn to the right hand nor to the left.

(28) Thou shall sell me food for money, that I may eat; and give me water for money, that I may drink: only I will pass through with those who follow me;

(29) (as the children of ῾Esav who dwell in Se῾ir, and the Mo᾽avim who dwell in ῾Ar, did to me;) until I shall pass over the Yarden into the land which the Lord our God gives us.

(30) But Siĥon king of Ḥeshbon would not let us pass by him: for the Lord thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as is apparent this day.

2 (31) And the Lord said to me, Behold, I have begun to give Siĥon and his land before thee: begin to possess, that thou mayst inherit his land.

(32) Then Siĥon came out against us, he and all his people, to fight at Yahaż.

(33) And the Lord our God delivered him before us; and we smote him, and his sons, and all his people.

(34) And we took all his cities at that time, and devoted to destruction every city, the men, and the women, and the little ones; we left none remaining:

(35) only the cattle we took for a prey to ourselves, and the spoil of the cities which we took;

(36) From ῾Aro῾er, which is by the edge of the wadi of Arnon, and from the city that is by the wadi, as far as Gil῾ad, there was not one city too strong for us: the Lord our God delivered all to us:

(37) only to the land of the children of ῾Ammon thou didst not come, nor to any place of the torrent of Yabboq, nor to the cities in the mountains, nor to whatever place the Lord our God forbad us.

3 (1) Then we turned, and went up the way to Bashan: and ῾Og the king of Bashan came out against us, he and all his people, to battle at Edre῾i.

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

(3) So the Lord our God delivered into our hands ῾Og also, the king of Bashan, and all his people: and we smote him until none was left to him remaining.

(4) And we took all his cities at that time, there was not a city which we took not from them, sixty cities, all the region of Argov, the kingdom of ῾Og in Bashan.

(5) All these cities were fortified with high walls, gates, and bars; besides unwalled towns a great many.

(6) And we devoted them to destruction, as we did to Siĥon king of Ḥeshbon, utterly destroying the men, women, and children, of every city.

(7) But all the cattle, and the spoil of the cities, we took for a prey to ourselves.

(8) And we took at that time out of the hand of the two kings of the Emori the land that was on this side of the Yarden, from the wadi of Arnon to mount Ḥermon;

(9) (which Ḥermon the Żidonim call Siryon; and the Emori call it Senir;)

(10) all the cities of the plain, and all Gil῾ad, and all Bashan, as far as Salkha and Edre῾i, cities of the kingdom of ῾Og in Bashan.

(11) For only ῾Og king of Bashan remained of the remnant of the Refa᾽im; behold, his bed is a bed of iron; is it not in Rabba of the children of ῾Ammon? nine cubits is the length of it, and four cubits the breadth of it, after the cubit of a man.

(12) And this land, which we possessed at that time, from ῾Aro῾er, which is by the wadi Arnon, and half mount Gil῾ad, and its cities, I gave to the Re᾽uveni and to the Gadi.

(13) And the rest of Gil῾ad, and all Bashan, being the kingdom of ῾Og, I gave to the half tribe of Menashshe; all the region of Argov, with all Bashan, which was called the land of Refa᾽im.

(14) Ya᾽ir the son of Menashshe took all the country of Argov as far as the border of the Geshuri and the Ma῾akhati; and called them (that is the Bashan) after his name, Ḥavvot-ya᾽ir, to this day.

3 (15) And I gave Gil῾ad to Makhir.

(16) And to the Re᾽uveni and to the Gadi I gave from Gil῾ad to the wadi Arnon, the middle of the wadi as a border, as far as the torrent of Yabboq, which is the border of the children of ῾Ammon;

(17) the ῾Arava also and the Yarden, as a border, from Kinneret as far as the Sea of the ῾Arava, even the Salt Sea, under the slopes of Pisga eastward.

(18) And I commanded you at that time, saying, The Lord your God has given you this land to possess it: pass over armed before your brethren the children of Yisra᾽el, all that are fit for the war.

(19) But your wives, and your little ones, and your cattle, (for I know that you have much cattle,) shall abide in your cities which I have given you;

(20) until the Lord gives rest to your brethren, as well as to you, and until they also possess the land which the Lord our God has given them beyond the Yarden: and then shall you return every man to his possession, which I have given you.

(21) And I commanded Yehoshua at that time, saying, Thy eyes have seen all that the Lord your God has done to these two kings; so shall the Lord do to all the kingdoms into which thou dost pass.

(22) You shall not fear them: for the Lord your God he shall fight for you.

1 (1) The vision of Yesha῾yahu the son of Amoż, which he saw concerning Yehuda and Yerushalayim in the days of ῾Uzziyyahu, Yotam, Aĥaz, Yeĥizqiyyahu, kings of Yehuda. (2) Hear, O heavens, and give ear, O earth, for the Lord has spoken: I have reared and brought up children, and they have rebelled against me. (3) The ox knows his owner, and the ass his master’s crib: but Yisra᾽el does not know, my people does not consider. (4) Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that deal corruptly: they have forsaken the Lord, they have provoked the Holy One of Yisra᾽el to anger, they are gone away backward. (5) Where could you still be smitten, that you revolt again: every head is sick, and every heart faint. (6) From the sole of the foot even to the head there is no soundness in it; but wounds, and bruises, and putrefying sores: they have not been pressed, neither bound up, nor mollified with oil. (7) Your country is desolate, your cities are burned with fire: as for your land, strangers devour it in your presence, and it is desolate, as though overthrown by strangers. (8) And the daughter of Żiyyon is left like a shelter in a vineyard, like a lodge in a garden of cucumbers, like a besieged city. (9) If the Lord of hosts had not left us a very small remnant, we should have been like Sedom, and we should have been like ῾Amora. (10) Hear the word of the Lord, rulers of Sedom; give ear to the Tora of our God, you people of ῾Amora. (11) To what purpose is the multitude of your sacrifices to me? says the Lord: I am sated with the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. (12) When you come to appear before me, who has required this at your hand, to trample my courts? (13) Bring no more vain offerings; incense of abomination they are to me; as for new moons and sabbaths and the calling of assemblies, I cannot bear iniquity along with solemn meeting. (14) Your new moons and your appointed feasts my soul hates: they are a trouble to me; I am weary of enduring them. (15) And when you spread out your hands, I will hide my eyes from you: even when you make many prayers, I will not hear: your hands are full of blood. (16) Wash you, make you clean; put away the evil of your doings from before my eyes; cease to do evil; (17) learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. (18) Come now, and let us reason together, says the Lord: though your sins be like scarlet, they shall be as white as snow; though they be red like crimson, they shall be white as wool. (19) If you are willing and obedient, you shall eat the good of the land: (20) but if you refuse and rebel, you shall be devoured with the sword: for the mouth of the Lord has spoken it. (21) How is the faithful city become a harlot! it was full of judgment; righteousness lodged in it; but now murderers. (22) Thy silver is become dross, thy wine is mixed with water: (23) thy princes are rebellious, and companions of thieves: every one loves bribes, and follows after rewards: they judge not the fatherless neither does the cause of the widow reach them. (24) Therefore says the Master, the Lord of hosts, the mighty One of Yisra᾽el, Ah, I will ease me of my adversaries, and avenge me of my enemies: (25) and I will turn my hand against thee, and purge away thy dross as with lye, and take away all thy base alloy. (26) And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterwards thou shalt be called, The city of righteousness, a faithful city. (27) Żiyyon shall be redeemed with judgment, and those that return to her with righteousness.

1. How does one harvest the grapes of a bet peras? They sprinkle [hatat water] on the harvesters and the vessels [once] and then a second time. Then they harvest the grapes and take them out of the bet peras. Others then receive [the grapes] and take them to the winepress. If the latter set [of persons] came into contact with the former, they become unclean, This is according to the words of Bet Hillel. Bet Shammai say: [the gatherer] holds the sickle with sinew-rope, or harvests the grapes with a sharp flint, lets [the grapes fall] into a basket, and then he takes [them] to the winepress. Rabbi Yose said: When do these rules apply? [Only] in the case of a vineyard which subsequently became a bet peras; but a person who plants [vines] in a bet peras must sell [the grapes] in the market.

2. There are three [kinds of] bet peras: A field in which a grave was plowed may be planted with any kind of plant, But must not be sown with any kind of seed, except with seed [yielding produce] which is reaped. If [such produce] were plucked, the threshing-floor must be piled up in [the field] itself, and the [grain] sifted through two sieves, the words of Rabbi Meir. But the sages say: grain [must be sifted] through two sieves, but pulse through three sieves. And he must burn the stubble and the stalks. [Such a field] conveys uncleanness by contact and carriage but does not convey uncleanness by overshadowing.

3. A field in which a grave has been lost may be sown with any kind of seed, But must not be planted with any kind of plant; Nor may any trees be permitted to remain there except shade-trees which do not produce fruit. [Such a field] conveys uncleanness by contact, carriage and overshadowing.

4. A kokhin field may neither be planted nor sown, but its earth is regarded as clean and ovens may be made of it for holy use. Bet Shammai and Bet Hillel agree that it [a bet peras in which a grave was plowed over] is examined for one who wished to perform the pesah sacrifice,but is not examined for one who wants to eat terumah. And as for a nazirite: Bet Shammai say: it is examined, But Bet Hillel say: it is not examined. How does he examine it? He brings earth that he can move, and places it into a sieve with fine meshes, and crumbles. If a bone of barley-corn size is found there [the person passing through the field] is deemed unclean.

5. How is a bet haperas purified? They remove [soil to a depth of] three handbreadths, or [soil to a height of] three handbreadths is placed upon it. If they removed [soil from a depth of] three handbreadths from one half [and upon the other half they placed three hand breadths [of soil], it becomes clean. Rabbi Shimon says: even they removed one handbreadth and a half and placed upon it one handbreadth and a half from another place, it becomes clean. One who paves a bet peras with stones that cannot [easily] be moved, it becomes clean. Rabbi Shimon says: even if one digs up [the soil of] a bet peras [and doesn’t find any bones] it becomes clean.

6. A person who walks through a bet peras on stones that cannot [easily] be moved, or [who rides] on a man or beast whose strength is great, remains clean. [But if he walks] on stones that can [easily] be moved, or [rides] upon a man or beast whose strength is lousy, he becomes unclean. A person who travels in the land of the gentiles over mountains or rocks, becomes unclean; But if [he travels] by the sea or along the strand, he remains clean. What is [meant by] ‘the strand’? Any place to which the sea rises when it is stormy.

7. If one buys a field in Syria near to the land of Israel: If he can enter it in cleanness, it is deemed clean and is subject to [the laws of] tithes and sheviit [produce]; But he cannot enter it in cleanness, it [is deemed] unclean, but it is still subject to [the laws of] tithes and sheviit [produce]. The dwelling-places of non-Jews are unclean. How long must [the non-Jew] have dwelt in [the dwelling-places] for them to require examination? Forty days, even if there was no woman with him. If, however, a slave or [an Israelite] woman watched over [the dwelling-place], it does not require examination.

8. What do they examine? Deep drains and foul-smelling waters. Bet Shammai say: even garbage dumps and crumbled earth. Bet Hillel say: any place where a pig or a weasel can go requires no examination.

9. Colonnades are not [subject to the laws] of non-Jewish dwelling places. Rabban Shimon ben Gamaliel says: a non-Jewish city that has been destroyed is not [subject to the laws] of non-Jewish dwelling-places. The east [side] of Caesaron and the west [side] of Caesaron are graveyards. The east [side] of Acre was doubtful, but the sages declared it clean. Rabbi and his law court voted [to decide] about Keni and declared it clean.

10. Ten places are not [subject to the laws] of non-Jewish dwelling-places:Arabs’ tents, Field-huts (sukkot), Triangular field-huts, Fruit-shelters, Summer shelters, A gate-house, The open spaces of a courtyard, A bath-house, An armory, And the place where the legions [camp].

§ Rav Yehuda says that Shmuel says: In the case of a woman who discharges a fetus that has the form of a lilith, a female demon with wings and a human face, its mother is impure with the impurity of a woman after childbirth, as it is a viable offspring, only it has wings. This is also taught in a baraita: Rabbi Yosei said: An incident occurred in Simoni involving a certain woman who discharged a fetus that had the form of a lilith, and the incident was brought before the Sages; and they said that it is a viable offspring, only it has wings.

There was a case of a woman who discharged an item that had the form of a snake. Ḥanina, the son of Rabbi Yehoshua’s brother, ruled that its mother is impure with the impurity of a woman after childbirth. Rabbi Yosef went and told this matter to Rabban Gamliel. Rabban Gamliel sent to Rabbi Yehoshua: Take hold of your nephew and come to me, so that I may admonish him for his ruling.

While they were going to Rabban Gamliel, Ḥanina’s daughter-in-law went out to greet Rabbi Yehoshua, and said to him: My teacher, what is the halakha with regard to a woman who discharges an item that looks like a snake? Rabbi Yehoshua said to her: Its mother is pure. She said to him: But my mother-in-law said to me in your name that its mother is impure in such a case, and that you said to her: For what reason is she impure? It is because the pupil of a snake is round like that of a human. Due to her statement, Rabbi Yehoshua remembered that he had issued such a ruling. He subsequently sent a message to Rabban Gamliel: Ḥanina issued the ruling based on my own statement.

Abaye said: Conclude from this incident that a Torah scholar [tzurva merabbanan] who says a halakhic matter should say the reason for his statement, so that when his colleagues remind him of his reasoning, he will remember that ruling, as happened to Rabbi Yehoshua.

One who ties a permanent knot and it is the work of a craftsman is liable – such as if the tied a camel-driver’s knot, a sailor’s knot or the knots that strap-makers make for shoes and sandals when they make them. And likewise anything that is similar to this. But one who ties a permanent knot but it is not the work of a craftsman is exempt. And it is permitted from the outset to tie an impermanent knot that is not the work of a craftsman.

How is this? If his strap undid and he tied it; his rope undid and he tied it; or he tied a rope to a bucket; or he tied a bridle to an animal – he is certainly exempt. Likewise anything that is similar to these knots that are the work of an amateur, such that every man ties them [to be] permanent. And if he ties any impermanent knot with a knot that is the work of a craftsman, it is surely forbidden.