32 (7) And the Lord said to Moshe, Go, get thee down; for thy people, which thou broughtest up out of the land of Miżrayim, have become corrupt:

(8) they have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed to it, and said, These are thy gods, O Yisra᾽el, which have brought thee up out of the land of Miżrayim.

(9) And the Lord said to Moshe, I have seen this people, and, behold, it is a stiffnecked people:

(10) now therefore let me alone, that my wrath may burn against them, and that I may consume them: and I will make of thee a great nation.

(11) And Moshe besought the Lord his God, and said, Lord, why does thy wrath burn against thy people, whom thou hast brought forth out of the land of Miżrayim with great power, and with a mighty hand?

(12) Wherefore should Miżrayim speak, and say, In an evil hour did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce anger, and relent of this evil against thy people.

(13) Remember Avraham, Yiżĥaq, and Yisra᾽el, thy servants, to whom thou didst swear by thy own self, and didst say to them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give to your seed, and they shall inherit it for ever.

(14) And the Lord relented of the evil which he thought to do to his people.

(15) And Moshe turned, and went down from the mountain, and the two tablets of the Testimony were in his hand: tablets written on both their sides; on the one side and on the other were they written.

(16) And the tablets were the work of God, and the writing was the writing of God, engraved upon the tablets.

(17) And when Yehoshua heard the noise of the people as they shouted, he said to Moshe, There is a noise of war in the camp.

(18) But he said, It is not the voice of those who shout for mastery, neither is it the voice of those who cry for being overcome: but the noise of those who sing do I hear.

(19) And it came to pass, as soon as he came near to the camp, that he saw the calf, and the dancing: and Moshe’s anger burned, and he threw the tablets out of his hands, and broke them at the foot of the mountain.

(20) And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and scattered it upon the water, and made the children of Yisra᾽el drink of it.

(21) And Moshe said to Aharon, What has this people done to thee, that thou hast brought so great a sin upon them?

(22) And Aharon said, Let not the anger of my lord burn: thou knowst the people, that they are bent on mischief.

(23) For they said to me, Make us gods, which shall go before us: for as for this Moshe, the man that brought us up out of the land of Miżrayim, we know not what is become of him.

(24) And I said to them, Who has any gold? They broke it off and gave it me: then I threw it into the fire, and there came out this calf.

(25) And when Moshe saw that the people were in disorder; (for Aharon had made them disorderly to the scandal of their enemies:)

(26) then Moshe stood in the gate of the camp, and said, Who is on the Lord’s side? let him come to me. And all the sons of Levi gathered themselves together to him.

(27) And he said to them, Thus says the Lord God of Yisra᾽el, Put every man his sword by his side, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.

(28) And the children of Levi did according to the word of Moshe: and there fell of the people that day about three thousand men.

(29) For Moshe said, Consecrate yourselves today to the Lord, even every man against his son, and against his brother; that he may bestow upon you a blessing this day.

(30) And it came to pass on the morrow, that Moshe said to the people, You have sinned a great sin: and now I will go up to the Lord; perhaps I shall make atonement for your sin.

(31) And Moshe returned to the Lord, and said, Oh, this people has sinned a great sin, and they have made them gods of gold.

(32) Yet now, if thou wilt forgive their sin – ; and if not, blot me, I pray thee, out of thy book which thou hast written.

(33) And the Lord said to Moshe, Whoever has sinned against me, him will I blot out of my book.

(34) Therefore now go, lead the people to the place of which I have spoken to thee: behold, my angel shall go before thee: nevertheless in the day when I punish, I will punish their sin upon them.

(35) And the Lord plagued the people, because they made the calf, which Aharon had made.

33 (1) And the Lord said to Moshe, Depart, and go up from here, thou and the people whom thou hast brought up out of the land of Miżrayim, to the land of which I swore to Avraham, to Yiżĥaq, and to Ya῾aqov, saying, To thy seed will I give it:

(2) and I will send an angel before thee; and I will drive out the Kena῾ani, the Emori, and the Ḥitti, and the Perizzi, the Ḥivvi, and the Yevusi:

(3) into a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee on the way.

(4) And when the people heard these evil tidings, they mourned: and no man put on him his ornaments.

(5) For the Lord had said to Moshe, Say to the children of Yisra᾽el, You are a stiffnecked people: I will come up into the midst of thee for a moment and consume thee: therefore now put off thy ornaments from thee, that I may know what to do to thee.

(6) And the children of Yisra᾽el stripped themselves of their ornaments by the mount Ḥorev.

(7) And Moshe would take the Tent, and pitch it outside the camp, afar off from the camp, and he called it the Tent of Meeting. And it came to pass, that everyone who sought the Lord went out to the Tent of Meeting, which was outside the camp.

(8) And it came to pass, when Moshe went out to the Tent, that all the people rose up, and stood every man at his tent door, and looked after Moshe until he was gone into the Tent.

(9) And it came to pass, as Moshe entered the Tent, the cloudy pillar descended, and stood at the door of the Tent, and one talked with Moshe.

(10) And all the people saw the cloudy pillar stand at the door of the Tent: and all the people rose up and worshipped, every man in his tent door.

(11) And the Lord spoke to Moshe face to face, as a man speaks to his friend. And he turned back to the camp: but his servant Yehoshua, the son of Nun, a young man, did not depart out of the Tent.

33 (12) And Moshe said to the Lord, See, thou sayst to me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found favour in my sight.

(13) Now therefore, I pray thee, if I have found favour in thy sight, show me now thy way, that I may know thee, that I may find favour in thy sight: and consider that this nation is thy people.

(14) And he said, My presence shall go with thee, and I will give thee rest.

(15) And he said to him, If thy presence go not with me, carry us not up from here.

(16) For in what shall it be known here that I and thy people have found favour in thy sight? is it not in that thou goest with us? so shall we be differentiated, I and thy people, from all the people that are upon the face of the earth.

33 (17) And the Lord said to Moshe, I will do this thing also that thou hast spoken: for thou hast found favour in my sight, and I know thee by name.

(18) And he said, I pray thee, show me thy glory.

(19) And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.

(20) And he said, Thou canst not see my face; for no man shall see me, and live.

(21) And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock:

(22) and it shall come to pass, while my glory passes by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by:

(23) and I will take away my hand and thou shalt see my back: but my face shall not be seen.

34 (1) And the Lord said to Moshe, Hew for thyself two tablets of stone like the first: and I will write upon these tablets the words that were on the first tablets, which thou didst break.

(2) And be ready in the morning, and come up in the morning to mount Sinay, and present thyself there to me on the top of the mountain.

(3) And no man shall come up with thee, neither let any man be seen throughout all the mountain; neither let the flocks nor herds feed before that mountain.

(4) And he hewed two tablets of stone like the first; and Moshe rose up early in the morning, and went up to mount Sinay, as the Lord had commanded him, and took in his hand the two tablets of stone.

(5) And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.

(6) And the Lord passed by before him, and proclaimed, The Lord, The Lord, mighty, merciful and gracious, longsuffering, and abundant in love and truth,

(7) keeping troth to thousands, forgiving iniquity, and transgression, and sin, but who will by no means clear the guilty; punishing the iniquity of the fathers on the children, and on the children’s children, to the third and to the fourth generation.

(8) And Moshe made haste, and bowed his head toward the earth, and worshipped.

(9) And he said, If now I have found favour in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thy inheritance.

34 (10) And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among whom thou art shall see the work of the Lord that I will do with thee, that it is tremendous.

(11) Observe thou that which I command thee this day: behold, I drive out before thee the Emori, and the Kena῾ani, and the Ḥitti, and the Perizzi, and the Ḥivvi, and the Yevusi.

(12) Take heed to thyself, lest thou make a covenant with the inhabitants of the land to which thou goest, lest it be for a snare in the midst of thee:

(13) but you shall destroy their altars, break their images, and cut down their asherim:

(14) for thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God:

(15) lest thou make a covenant with the inhabitants of the land, and they go astray after their gods, and do sacrifice to their gods, and call thee, and thou eat of their sacrifice;

(16) and thou take of their daughters to thy sons, and their daughters play the harlot after their gods, and make thy sons play the harlot after their gods.

(17) Thou shalt make thee no molten gods.

(18) The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Aviv: (for in the month Aviv thou didst come out from Miżrayim.)

(19) All that opens the womb is mine; and every firstling among thy cattle, whether ox or sheep, that is male.

(20) But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem it not, then shalt thou break its neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.

(21) Six days thou shalt work, but on the seventh day thou shalt rest: in plowing and in harvest thou shalt rest.

(22) And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.

(23) Three times in the year shall all your males appear before the Lord God, the God of Yisra᾽el.

(24) For I will cast the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God three times in the year.

(25) Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left to the morning.

(26) 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.

34 (27) And the Lord said to Moshe, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Yisra᾽el.

(28) And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tablets the words of the covenant, the ten Words.

(29) And it came to pass, when Moshe came down from mount Sinay with the two tablets of Testimony in Moshe’s hand, when he came down from the mountain, that Moshe knew not that the skin of his face shone while he talked with him.

(30) And when Aharon and all the children of Yisra᾽el saw Moshe, behold, the skin of his face shone; and they were afraid to come near him.

(31) And Moshe called to them; and Aharon and all the rulers of the congregation returned to him: and Moshe talked with them.

(32) And afterwards all the children of Yisra᾽el came near: and he gave them in commandment all that the Lord had spoken with him in mount Sinay.

(33) And when Moshe had finished speaking with them, he put a veil on his face.

(34) But when Moshe went in before the Lord to speak with him, he took the veil off, until he came out. And he came out, and spoke to the children of Yisra᾽el that which he was commanded.

(35) And the children of Yisra᾽el saw the face of Moshe, that the skin of Moshe’s face shone: and Moshe put the veil upon his face again, until he went in to speak with him.

18 (1) And it came to pass after many days, that the word of the Lord came to Eliyyahu in the third year, saying, Go, appear before Aĥ᾽av; and I will send rain upon the earth. (2) And Eliyyahu went to appear before Aĥ᾽av. And there was a sore famine in Shomeron. (3) And Aĥ᾽av called ῾Ovadyahu who was the governor of his house. (Now ῾Ovadyahu feared the Lord greatly: (4) for so it was, when Izevel cut off the prophets of the Lord, that ῾Ovadyahu took a hundred prophets, and hid them fifty in a cave, and fed them with bread and water.) (5) And Aĥ᾽av said to ῾Ovadyahu, Go into the land, to all the springs of water, and to all the wadis: perhaps we may find grass to save the horses and mules alive, that we lose not all the beasts. (6) So they divided the land between them to pass throughout it: Aĥ᾽av went one way by himself, and ῾Ovadyahu went another way by himself. (7) And as ῾Ovadyahu was on the way, behold, Eliyyahu met him: and he knew him, and fell on his face, and said, Art thou my lord Eliyyahu? (8) And he answered him, I am: go, tell thy master, Behold, Eliyyahu is here. (9) And he said, What have I sinned, that thou wouldst deliver thy servant into the hand of Aĥ᾽av, to slay me? (10) As the Lord thy God lives, there is no nation or kingdom, where my lord has not sent to seek thee, and they said, He is not there; and he made the kingdom and nation swear, that they had not found thee. (11) And now thou sayst, Go, tell thy lord, Behold, Eliyyahu is here. (12) And it shall come to pass, as soon as I am gone from thee, that the spirit of the Lord shall carry thee whither I know not; and so when I come and tell Aĥ᾽av, and he cannot find thee, he shall slay me: though I thy servant fear the Lord from my youth. (13) Was it not told my lord what I did when Izevel slew the prophets of the Lord, how I hid a hundred men of the Lord’s prophets, fifty in a cave, and fed them with bread and water? (14) And now thou sayst, Go, tell thy lord, Behold, Eliyyahu is here: and he shall slay me. (15) And Eliyyahu said, As the Lord of hosts lives, before whom I stand, I will surely show myself to him today. (16) So ῾Ovadyahu went to meet Aĥ᾽av, and told him: and Aĥ᾽av went to meet Eliyyahu. (17) And it came to pass, when Aĥ᾽av saw Eliyyahu, that Aĥ᾽av said to him, Is it thou, thou troubler of Yisra᾽el? (18) And he answered, I have not troubled Yisra᾽el; but thou, and thy father’s house, in that you have forsaken the commandments of the Lord, and thou hast followed the Be῾alim. (19) Now therefore send, and gather to me all Yisra᾽el to mount Karmel, and the prophets of Ba῾al four hundred and fifty, and the prophets of the Ashera four hundred, who eat at Izevel’s table. (20) So Aĥ᾽av sent to all the children of Yisra᾽el, and gathered the prophets together to mount Karmel. (21) And Eliyyahu drew near to all the people, and said, How long will you go limping between two opinions? if the Lord be God, follow him: but if Ba῾al, then follow him. And the people answered him not a word. (22) Then said Eliyyahu to the people, I, only, remain a prophet of the Lord; but the Ba῾al’s prophets are four hundred and fifty men. (23) Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on the wood pile, and put no fire underneath: and I will prepare the other bullock, and lay it on the wood pile, and put no fire underneath: (24) and call on the name of your gods, and I will call on the name of the Lord: and the God that answers by fire, let him be God. And all the people answered and said, It is well spoken. (25) And Eliyyahu said to the prophets of the Ba῾al, Choose one bullock for yourselves, and prepare it first; for you are many; and call on the name of your gods, but put no fire underneath. (26) And they took the bullock which was given them, and they prepared it, and called on the name of the Ba῾al from morning even until noon, saying, O Ba῾al, hear us. But there was no voice, nor any that answered. And they capered round the altar which was made. (27) And it came to pass at noon, that Eliyyahu mocked them, and said, Cry aloud: for he is a god; either he is musing, or he is easing himself, or he is on a journey, or perhaps he is sleeping and must be awakened. (28) And they cried aloud, and cut themselves after their manner with knives and lances, till the blood gushed out upon them. (29) And it came to pass, when midday was past, that they prophesied until the time of the offering of the evening sacrifice, and there was neither voice, nor any to answer, nor any that regarded. (30) And Eliyyahu said to all the people, Come near to me. And all the people came near to him. And he repaired the altar of the Lord that was broken down. (31) And Eliyyahu took twelve stones, according to the number of the tribes of the sons of Ya῾aqov, to whom the word of the Lord came, saying, Yisra᾽el shall be thy name: (32) and with the stones he built an altar in the name of the Lord: and he made a ditch about the altar, as great as would contain two measures of seed. (33) And he put the wood pile in order, and cut the bullock in pieces, and laid it on the wood, (34) and said, Fill four jars with water, and pour it on the burnt sacrifice, and on the wood. And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. (35) And the water ran round about the altar; and he filled the ditch also with water. (36) And it came to pass at the time of the offering of the evening sacrifice, that Eliyyahu the prophet came near, and said, Lord God of Avraham, Yiżĥaq, and of Yisra᾽el, let it be known this day that Thou art God in Yisra᾽el, and that I am Thy servant, and that I have done all these things at Thy word. (37) Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again. (38) Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood pile, and the stones, and the dust, and licked up the water that was in the trench. (39) And when all the people saw it, they fell on their faces: and they said, The Lord, he is the God; the Lord, he is the God.

1. A flask that one has left uncovered and on returning found it to be covered, is invalid. If one left it covered and on returning found it to be uncovered, it is invalid if a weasel could have drunk from it or, according to the words of Rabban Gamaliel, a snake, or if it was possible for dew to fall into it in the night. The hatat waters are not protected by a tightly fitting cover; But water that had not yet been mixed with the ashes is protected by a tightly fitting cover.

2. Anything that is doubtfully pure in the case of terumah is regarded as clean in the case of the hatat waters. Anything that is "suspended" where terumah is concerned, the hatat waters are poured out. If clean things were handled on account of it, they must be "suspended." Wooden lattice work is clean in respect of holy food, terumah, and the hatat waters. Rabbi Eliezer says: Loosely connected wood is unclean in respect of hatat waters.

3. Pressed figs of terumah which fell into hatat waters and were taken out and eaten: If the amount is the size of an egg, whether [the figs] were clean or unclean the water becomes unclean, and he who eats the figs is liable for death; If their size is less than the size of an egg, the water remains clean but he who eats them is liable for death. Rabbi Yose says: if they were clean the water remains clean. If one who was clean for the hatat waters puts his head and the greater part of his body into the hatat waters, he becomes unclean.

4. All that require immersion in water according to the rulings of the Torah defile consecrated things, terumah, unconsecrated food, and [second] tithe; And he is forbidden to enter the sanctuary. After immersion [but before the sun sets] he defiles holy things and invalidates terumah, the words of Rabbi Meir. But the sages ruled: he invalidates consecrated things and terumah. But he is permitted to unconsecrated food and [second] tithe. And if he entered the sanctuary, whether before or after his immersion, he incurs guilt.

5. All that require immersion in water according to the words of the scribes defile consecrated things and invalidate terumah to be unfit, but they are permitted to unconsecrated food and second tithe, the words of Rabbi Meir. But the sages forbid second tithe. After immersion [but before the sun sets] he is permitted to all these. And if he entered the sanctuary, whether before or after his immersion, he incurs no guilt.

6. All that require immersion in water, whether according to the words of the Torah or according to the words of the scribes, defile hatat waters, hatat ashes, and the one who sprinkled the hatat waters, either through contact or through carrying. And [they defile] hyssop that has been rendered susceptible to uncleanness, and water that had not yet been prepared, and an empty vessel that is clean for the hatat through contact and carrying, the words of Rabbi Meir. But the sages say: only by contact but not by carrying.

7. Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.

8. The hyssop that was used for sprinkling [the hatat waters] is also fit for cleansing the metzora. If it was gathered for firewood, and liquid fell upon it, it may be dried and it becomes fit. If it was gathered for food, and liquid fell upon it, even though it was dried, it is invalid. If it was gathered for [the sprinkling of the waters of] the hatat, it is subject to the same law as if it were gathered for food, the words of Rabbi Meir. Rabbi Judah, Rabbi Yose and Rabbi Shimon ruled: as if it were gathered for firewood.

9. The mitzvah of the hyssop: it should have three stalks bearing three buds. Rabbi Judah says: each stalk should have three buds. Hyssop that consists of a growth of three stalks should be cut apart and then bound together. If the stalks were cut apart but were not bound together, or if they were bound together but were not cut apart, or if they were neither cut apart nor bound together, they are nevertheless valid. Rabbi Yose says: the mitzvah of the hyssop is that it should have three stalks, and on them three buds, but its remnants need only have two, while its stumps may be of the smallest size.

§ The mishna states: What is the red color of blood that is impure? It is as red as the blood that flows from a wound. The Gemara asks: What is the meaning of the phrase: As the blood that flows from a wound? Rav Yehuda says that Shmuel says: Like the blood of a slaughtered ox.

The Gemara inquires: But if so, let the tanna of the mishna say explicitly that it is as red as the blood of slaughter. The Gemara explains: If the tanna had said that it is as red as the blood of slaughter, I would say that it means as red as the blood that flows throughout the entire slaughter, and it would apply to the shades of all blood emitted during the process. Therefore, the tanna teaches us that it is as red as the blood that flows from a wound, i.e., as the blood that flows at the beginning of the slitting with the slaughtering knife.

The Gemara cites other definitions of the color described in the mishna as: Red as the blood that flows from a wound. Ulla says: It is red like the blood that flows from a living bird that was wounded. A dilemma was raised before the Sages: When Ulla specified that the bird is living, did he mean that it was not dead, to exclude the blood of a slaughtered bird? Or perhaps he meant that the bird was healthy, to exclude the blood of a weak bird. No answer was found, and therefore the Gemara concludes that the dilemma shall stand unresolved.

Hence [in the case of] one who comes to an agreement with a gentile to build him his courtyard or his wall or to harvest his field, or hired him for a year or two to build him a courtyard or to plant him a vineyard: If the work was in the city or within the perimeter (techum), it is forbidden for him to allow [the gentile] to do [work]on Shabbat, on account of those that see him that do not know that he agreed [with permissible terms]. But if the work was out of the perimeter, it is permissible – since there is no Jew there to see the workers, when they are occupied [with the work] on Shabbat.

Likewise, it is permitted for a man to rent his vineyard or his field to a gentile, even though he will sow it and plant it on Shabbat. As the onlooker will know that they are rented or that he provided it to them for sharecropping. [But] it is forbidden to rent to a gentile something which is referred to by the name of a Jew, and it is not the way of that place to rent it out or to provide it for sharecropping. [That is] because the gentile does forbidden work on that place, and it is referred to by the name of its Jewish owner.