22 (16) If her father utterly refuse to give her to him, he shall pay money according to the marriage price of virgins.

(17) Thou shalt not suffer a witch to live.

(18) Whoever cohabits with a beast shall surely be put to death.

(19) He that sacrifices to any god, save to the Lord only, he shall be utterly destroyed.

(20) Thou shalt neither vex a stranger, nor oppress him: for you were strangers in the land of Miżrayim.

(21) You shall not afflict any widow, or fatherless child.

(22) If thou at all afflict them, and they cry to me, I will surely hear their cry;

(23) and my anger shall be inflamed, and I will kill you with the sword; then your wives shall be widows, and your children fatherless.

(24) If thou lend money to any of my people that is poor by thee, thou shalt not be to him as a creditor, neither shall you lay upon him interest.

(25) If thou at all take thy neighbour’s garment for a pledge, thou shalt deliver it to him by sundown:

(26) for that is his only covering, it is his garment for his skin: in what shall he sleep? and it shall come to pass, when he cries to me, that I will hear; for I am gracious.

22 (27) Thou shalt not revile the judges, nor curse the ruler of thy people.

(28) Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give to me.

(29) In like manner shalt thou do with thy oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.

(30) And you shall be holy men to me: neither shall you eat any meat that is torn of beasts in the field; you shall cast it to the dogs.

23 (1) Thou shalt not raise a false report: put not thy hand with the wicked to be an unrighteous witness.

(2) Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to incline after a multitude to pervert justice:

(3) nor shalt thou favour a poor man in his cause.

(4) If thou meet thy enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.

(5) If thou see the ass of him that hates thee lying under its burden, and wouldst forbear to unload it, thou shalt surely unload it with him.

23 (6) Thou shalt not pervert the judgment of thy poor in his cause.

(7) Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.

(8) And thou shalt take no bribe: for the bribe blinds the wise, and perverts the words of the righteous.

(9) Also thou shalt not oppress a stranger: for you know the heart of a stranger, seeing you were strangers in the land of Miżrayim.

(10) And six years thou shalt sow thy land, and shalt gather in its fruits:

(11) but the seventh year thou shalt let it rest and lie fallow; that the poor of thy people may eat: and what they leave, the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy olive grove.

(12) Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thy ox and thy ass may rest; and the son of thy handmaid, and the stranger, may be refreshed.

(13) And all things that I have said to you be mindful of: and make no mention of the name of other gods, neither let it be heard out of thy mouth.

(14) Three times thou shalt keep a feast to me in the year.

(15) Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Aviv; for in it thou didst come out from Miżrayim: and none shall appear before me empty:)

(16) and the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is at the end of the year, when thou hast gathered in thy labours out of the field.

(17) Three times in the year all thy males shall appear before the Lord God.

(18) Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.

(19) The first of the firstfruits of thy land thou shalt bring to the house of the Lord thy God. Thou shalt not boil a kid in its mother’s milk.

23 (20) Behold, I send an angel before thee, to keep thee in the way, and to bring thee to the place which I have prepared.

(21) Take heed of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.

(22) But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy to thy enemies, and an adversary to thy adversaries.

(23) For my angel shall go before thee, and bring thee in to the Emori, and the Ḥitti, and the Perizzi, and the Kena῾ani, and the Ḥivvi, and the Yevusi; and I will cut them off.

(24) Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and completely break down their images.

(25) And you shall serve the Lord your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.

23 (26) None shall miscarry, nor be barren, in thy land: the number of thy days I will fulfil.

(27) I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thy enemies turn their backs to thee.

(28) And I will send hornets before thee, which shall drive out the Ḥivvi, the Kena῾ani, and the Ḥitti, from before thee.

(29) I will not drive them out from before thee in one year; lest the land become desolate, and the wild beasts multiply against thee.

(30) Little by little I will drive them out from before thee, until thou be increased, and inherit the land.

(31) And I will set thy bounds from the Sea of Suf even to the Sea of the Pelishtim, and from the desert to the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.

(32) Thou shalt make no covenant with them, nor with their gods.

(33) They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare to thee.

24 (1) And he said to Moshe, Come up to the Lord, thou, and Aharon, Nadav, and Avihu, and seventy of the elders of Yisra᾽el; and bow down afar off.

(2) And Moshe alone shall come near the Lord: but they shall not come near; nor shall the people go up with him.

(3) And Moshe came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, and said, All the words which the Lord has said will we do.

(4) And Moshe wrote all the words of the Lord, and rose up early in the morning, and built an altar under the hill, and twelve pillars, according to the twelve tribes of Yisra᾽el.

(5) And he sent the young men of the children of Yisra᾽el, who offered burnt offerings, and sacrificed peace offerings of oxen to the Lord.

(6) And Moshe took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar.

(7) And he took the book of the covenant, and read in the hearing of the people: and they said, All that the Lord has said will we do, and obey.

(8) And Moshe took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord has made with you concerning all these words.

(9) Then Moshe went up, and Aharon, Nadav and Avihu, and seventy of the elders of Yisra᾽el:

(10) and they saw the God of Yisra᾽el: and there was under his feet a kind of paved work of sapphire stone, and as it were the very heaven for clearness.

(11) And upon the nobles of the children of Yisra᾽el he laid not his hand: and they beheld God, and did eat and drink.

(12) And the Lord said to Moshe, Come up to me to the mountain, and be there: and I will give thee the tablets of stone, and the Tora, and the commandments which I have written; that thou mayst teach them.

(13) And Moshe rose up, and his minister Yehoshua: and Moshe went up into the mount of God.

(14) And he said to the elders, Wait here for us, until we come back to you: and, behold, Aharon and Ḥur are with you: if any man have any matters, let him come to them.

(15) And Moshe went up into the mountain, and the cloud covered the mountain.

(16) And the glory of the Lord rested upon mount Sinay, and the cloud covered it for six days: on the seventh day he called to Moshe out of the midst of the cloud.

(17) And the sight of the glory of the Lord was like a devouring fire on the top of the mountain in the eyes of the children of Yisra᾽el.

(18) And Moshe went into the midst of the cloud, and went up into the mountain: and Moshe was in the mountain forty days and forty nights.

34 (8) This is the word that came to Yirmeyahu from the Lord, after the king Żidqiyyahu had made a covenant with all the people which were at Yerushalayim, proclaim liberty to them; (9) that every man should let his Hebrew manservant, and every man his Hebrew maidservant, go free; that none should enslave any of them, namely a man of Yehuda, being his brother. (10) Now when all the princes, and all the people, who had entered into the covenant, heard that every one should let his manservant, and every one his maidservant, go free, that none should enslave them any more, then they obeyed, and let them go. (11) But afterwards they relapsed, and caused the servants and the handmaids, whom they had let go free, to return, and brought them into subjection for servants and for handmaids. (12) Therefore the word of the Lord came to Yirmeyahu from the Lord saying, (13) Thus says the Lord, the God of Yisra᾽el; I made a covenant with your fathers in the day that I brought them forth out of the land of Miżrayim, out of the house of slavery, saying, (14) At the end of seven years, shall you release every man his brother being a Hebrew, who has been sold to thee; and when he has served thee six years, thou shalt let him go free from thee: but your fathers hearkened not to Me, neither inclined their ear. (15) And you now turned, and had done right in My sight, in proclaiming liberty every man to his neighbour; and you had made a covenant before Me in the house which is called by My name: (16) nevertheless you relapsed and have profaned My name, and everyone of you has caused his servant, and his handmaid, (whom he had set at liberty at their pleasure,) to return, and has brought them into subjection, to be to you for servants and for handmaids. (17) Therefore thus says the Lord; since you have not hearkened to Me, in proclaiming liberty, everyone to his brother, and everyone to his neighbour: behold, I proclaim a liberty for you, says the Lord, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth. (18) And I will give the men that have transgressed My covenant, who have not performed the words of the covenant which they made before Me, when they cut the calf in two, and passed between its sections, (19) the princes of Yehuda, and the princes of Yerushalayim, the eunuchs, the priests, and all the people of the land, who passed between the sections of the calf; (20) I will give them into the hand of their enemies, and into the hand of them that seek their life: and their dead bodies shall be for food to the birds of the heaven, and to the beasts of the earth. (21) And Żidqiyyahu king of Yehuda and his princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Bavel’s army, who are gone up from you. (22) Behold, I will command, says the Lord, and cause them to return to this city; and they shall fight against it, and burn it with fire: and I will make the cities of Yehuda a desolation without inhabitant.

1. Two men were guarding a trough: If one of them became unclean, the water remains valid, since it is in the domain of the other. If the first became clean and the other became unclean the water is still valid since it is in the domain of the first. If both became unclean simultaneously the water becomes invalid. If one of them did some work, the water remains valid since it is in the domain of the second. If the first stopped doing work and the other did some work, the water still remains valid since it is in the domain of the first. If both did some work at the same time the water becomes invalid.

2. One who prepares the mixture of the hatat should not wear his sandals, for were some of the liquid to fall on his sandal it would become unclean and [the sandal] would defile him. Behold he would say [to the sandal], "That which defiled you did not defile me, but you did defile me." If some of the liquid fell on his skin he remains clean. If it fell on his garment it becomes unclean and defiles him. Behold he would say [to the garment], "That which defiled you did not defile me, but you did defile me."

3. The one who burns the red cow or bulls and he that leads away the scapegoat, defile garments. The red cow and the bulls and the scapegoat do not themselves defile garments. Behold [the garment] would say [to the person], "That which defiled you did not defile me, but you did defile me.

4. One that eats of the carrion of a clean bird, while it is yet in his throat, causes garments to be unclean; But the carrion itself does not cause garments to be unclean. Behold [the garment] would say [to the person], "That which defiled you did not defile me, but you did defile me.

5. Any derived uncleanness does not defile vessels, but [it does defile] a liquid. If a liquid became unclean it defiles them. Behold [the vessel] would say [to the liquid], "That which defiled you did not defile me, but you did defile me.

6. An earthenware vessel does not defile another such vessel, but [it does defile] a liquid. And when the liquid becomes unclean it defile the vessel. Behold [the vessel] would say [to the liquid], "That which defiled you did not defile me, but you did defile me."

7. Whatever causes terumah to be invalid causes liquid to become unclean in the first grade so that it can convey uncleanness at one remove, and render unfit at one other remove, except for a tevul yom. Behold [the food] would say [to the liquid], "That which defiled you did not defile me, but you did defile me."

8. All seas are equivalent to a ritual bath (mikveh), for it is said, "And the gathering (ulemikveh) of the waters He called the seas" (Genesis 1:10), the words of Rabbi Meir. Rabbi Judah says: only the Great Sea is equivalent to a ritual bath, for it says "seas" only because there are in it many kinds of seas. Rabbi Yose says: all seas afford cleanness when running, and yet they are unfit for zavim and metzoraim and for the preparation of the hatat waters.

9. Spoiled waters are unfit. The following are spoiled waters: those that are salty or lukewarm. Waters that disappoint are unfit. The following are waters that disappoint: those that disappoint even once in a seven year cycle. Those that disappoint only in times of war or in years of drought are fit. Rabbi Judah says: they are unfit.

10. The waters of the Karmiyon and the waters of Pugah are unfit, because they are marsh waters. The waters of the Jordan and the waters of the Yarmuk are unfit, because they are mixed waters. And the following are mixed waters: a fit kind and an unfit kind that were mixed together. If two kinds that are fit were mixed together both remain fit: Rabbi Judah says that they are unfit.

11. Ahab's well and the pool in Banias cave are fit. Water that has changed its color and the change arose from itself, remains fit. A water channel that comes from a distance is fit, as long as it is watched so that no one cuts it off. Rabbi Judah says: the presumption is that it is permitted. If some clay or earth fell into a well, one must wait until it becomes clear, the words of Rabbi Ishmael. Rabbi Akiba says: he need not wait.

With regard to removing one’s nails, the Sages taught: Three matters were stated with regard to removing nails: One who burns them is pious, as he eradicates them entirely; one who buries them is on the slightly lower level of a righteous individual, as they might be dug up; and one who simply throws them where a person might step upon them is wicked.

The Gemara discusses the final clause of Rabbi Shimon ben Yoḥai’s statement: And one who lets blood and immediately afterward engages in intercourse. This is as the Master said: With regard to one who lets blood and afterward engages in intercourse, he will have weak [vittakin] children conceived from this act of intercourse. If both of them, husband and wife, let blood and engaged in intercourse, he will have children afflicted with a disease known as ra’atan. Rav says: And we said this only in a case when he did not taste anything after letting blood, but if he tasted something then we have no problem with it.

[If] a Jew said to a gentile to do forbidden work for him on Shabbat – even though he transgressed and we strike him with lashes of rebellion – he is permitted to benefit from that work in the evening after he waits [the time needed] in order to make it. And in every place, they only forbade after he waits [the time needed] in order to make it, for the sake of this thing: As if you say that it be immediately permissible – lest he will say to a gentile to make it for him, and he will find the thing ready immediately [after the Shabbat]. But since they forbade until after he waits in order to make it, he will not say to a gentile to make it for him – as he surely does not gain anything. For he is [regardless] delayed in the evening, [the time needed] in order to make this thing that was made on Shabbat.

It is permissible to tell a gentile to do something that is not a forbidden type of work and is only forbidden to do on Shabbat on account of a rabbinic decree. And that is when there is a little illness or there be a great need for the thing, or on account of [the performance of] a commandment.