27 (9) And if it be a beast, of which men bring an offering to the Lord, all that any man gives of such to the Lord shall be holy.

(10) He shall not alter it, nor change it, a good for a bad, or a bad for a good: and if he shall at all change beast for beast, then it and its substitute shall be holy.

(11) And if it be any unclean beast, of which they do not offer a sacrifice to the Lord, then he shall present the beast before the priest:

(12) and the priest shall value it, whether it be good or bad: as the priest values it, so shall it be.

(13) But if he will at all redeem it, then he shall add a fifth part thereof to the estimation.

(14) And when a man shall sanctify his house to be dedicated to the Lord, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand.

(15) And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of the estimation to it, and it shall be his.

27 (16) And if a man shall dedicate to the Lord some part of a field of his possession, then the estimation shall be according to the seed required for it, a ĥomer of barley seed shall be valued at fifty shekels of silver.

(17) If he dedicate his field from the year of jubilee, according to the estimation it shall stand.

(18) But if he dedicate his field after the jubilee, then the priest shall reckon to him the money according to the years that remain, even to the year of the jubilee, and it shall be abated from the estimation.

(19) And if he that sanctified the field will redeem it, then he shall add the fifth part of the money of the estimation to it, and it shall become his property.

(20) And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more.

(21) But the field, when it goes out in the jubilee, shall be holy to the Lord, as a field devoted; the possession of it shall be the priest’s.

27 (22) And if a man dedicate to the Lord a field which he has bought, which is not of the fields of his possession;

(23) then the priest shall reckon to him the worth of the estimation, to the year of the jubilee, and he shall give the estimation in that day, as a holy thing to the Lord.

(24) In the year of the jubilee the field shall return to him of whom it was bought, to him to whom the possession of the land did belong.

(25) And all estimations shall be according to the shekel of the sanctuary: twenty gera shall be the shekel.

(26) Only the firstling of the beasts, which should be the Lord’s firstling, no man shall dedicate that; whether it be ox, or sheep: it is the Lord’s.

(27) And if it be of an unclean beast, then he shall redeem it according to the estimation, and shall add to it a fifth part of it: or if it be not redeemed, then it shall be sold according to the estimation.

(28) Notwithstanding no devoted thing, that a man shall devote to the Lord of all that he has, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy to the Lord.

27 (29) None devoted of men, which shall be doomed to death, shall be redeemed; but shall surely be put to death.

(30) And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy to the Lord.

(31) And if a man will at all redeem of his tithes, he shall add to it the fifth part of it.

(32) And concerning the tithe of the herd, or of the flock, of whatever passes under the rod, the tenth shall be holy to the Lord.

(33) He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and its substitute shall be holy; it shall not be redeemed.

(34) These are the commandments, which the Lord commanded Moshe for the children of Yisra᾽el in Mount Sinay. Vayyiqra

16 (19) O Lord, my strength, and my stronghold, and my refuge in the day of affliction, nations shall come to Thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vain idols, and things in which there is no profit. (20) Shall a man make gods to himself, and they are no gods? (21) Therefore, behold, I will make known to them this once, I will cause them to know my hand and my might; and they shall know that my name is The Lord. 17 (1) The sin of Yehuda is written with a pen of iron, and with the point of a diamond: it is graven upon the tablet of their heart, and upon the horns of your altars. (2) As they remember their children so they remember their altars and their asherim by the green trees upon the high hills. (3) O mountain dweller in the fields, I will give thy substance and all thy treasures to the spoil; thy high places, because of sin, throughout all thy borders. (4) And thou, even thyself, shalt discontinue from thy heritage that I gave thee; and I will cause thee to serve thy enemies in the land which thou knowst not: for you have kindled a fire in my anger, which shall burn for ever. (5) Thus says the Lord; Cursed be the man who trusts in man, and makes flesh his arm, and whose heart departs from the Lord. (6) For he shall be like the juniper tree in the desert, and shall not see when good comes; but shall inhabit the parched places in the wilderness, a salt land and not inhabited. (7) Blessed is the man who trusts in the Lord, and whose hope the Lord is. (8) For he shall be like a tree planted by the waters, and that spreads out its roots by the river, and shall not see when the heat comes, but its leaf shall be green; and shall not be anxious in the year of drought, nor shall it cease from yielding fruit. (9) The heart is deceitful above all things, and grievously weak: who can know it? (10) I, the Lord, search the heart, I try the inward parts, even to give every man according to his ways, and according to the fruit of his doings. (11) As the partridge sits on eggs, but hatches them not; so is he that gets riches, and not by right; he shall leave them in the midst of his days, and at his end shall be a fool. (12) A glorious throne exalted from the beginning is the place of our sanctuary. (13) O Lord, the hope of Yisra᾽el, all that forsake Thee shall be ashamed, and they who depart from me shall be written in the earth, because they have forsaken the Lord, the fountain of living waters. (14) Heal me, O Lord, and I shall be healed; save me, and I shall be saved: for Thou art my praise.

1. If there is uncleanness in a wall, in a space of one cubic handbreadth, all upper stories above it, even if there are ten of them, are unclean. If there was a single upper story [built] over two houses, that one becomes unclean but all upper stories above it remain clean. [In a] beach- wall, uncleanness cleaves upwards and downward. [With regard to] a solid tomb monument, a person who touches it from the side remains clean, since [its] uncleanness cleaves upwards and downwards. But if there was a [free] space of a cubic handbreadth in the place where the uncleanness was, a person touching it anywhere becomes unclean, because it is like a closed grave. If he supported sukkot on [the monument] they become unclean. Rabbi Judah declares them clean.

2. All sloping [parts] of ‘tents’ are reckoned like ‘tents.' A ‘tent’ [whose sides] sloped downwards and finished off one fingerbreadth [from the ground]: If there is uncleanness in the ‘tent’, vessels beneath the slope become unclean. If there is uncleanness beneath the slope, vessels in the ‘tent’ become unclean. If there is uncleanness within, a person who touches [the tent] from the inside acquires a seven [days’] defilement, but from the outside, a defilement [lasting till] evening. If there had been uncleanness outside, a person who touches the ‘tent’ from the outside acquires a seven [days’] defilement, but from the inside, a defilement [lasting till] evening. If there was [a portion of uncleanness] the size of half an olive [touching it] from inside and half an olive from the outside, a person who touches [the ‘tent’] either from within or without acquires a defilement [lasting till] evening. If a part [of the ‘tent’ side] trailed along the ground, when there is uncleanness beneath or above [this part], the uncleanness cleaves upwards and downwards. [In the case of] a ‘tent’ erected in an upper story, with a portion [of its side] trailing over the hatch between the house and the upper story: Rabbi Yose says it does protect. Rabbi Shimon says: it does not protect unless it put up in the usual manner of erecting tents.

3. If a corpse is in a house in which there are many doors, they all become unclean. If one of them was opened, that one becomes unclean but all the rest remain clean. If he intended to carry out the corpse through one of them or through a window of four hand breadths square, he protects all the other doors. Bet Shammai says: the intention must have been formed before the person died. Bet Hillel say: even after he died. If [a door] was blocked up and it was decided to open it: Bet Shammai says: [it is effective] as soon he opens a [a space] four handbreadths square. Bet Hillel says: as soon as [the process] has begun. They agree, however, that when making an opening for the first time, four handbreadths must be opened up.

4. If a woman was having great difficulty giving birth and they carried her out from one house to another, the first house is doubtfully unclean and the second is certainly unclean. Rabbi Judah said: When is this so? When she is carried out [supported] by the armpits, but if she was able to walk, the first house remains clean, for after the "tomb" has been opened there is no possibility of walking, For stillborn children are not [deemed to have] opened the "tomb" until they present a head rounded like a spindle-knob.

5. If [at the birth of twins] the first came out dead and the second came out alive, the [live one] is clean. If the first was alive and the second dead, the [live child] is unclean. Rabbi Meir says: if they were in one sac, [the live child] is unclean, but if there were two sacs, it remains clean.

6. If a woman is having trouble giving birth, they cut up the child in her womb and brings it forth limb by limb, because her life comes before the life of [the child]. But if the greater part has come out, one may not touch it, for one may not set aside one person's life for that of another.

§ The Gemara further relates: Rabbi Yehuda HaNasi once saw a woman’s blood at night and deemed it impure. He again saw that blood in the day, after it had dried, and deemed it pure. He waited one hour and then deemed it impure again. It is assumed that Rabbi Yehuda HaNasi did not conduct another examination at this point; rather, he reasoned that the previous night’s examination had been correct, and the blood’s color should be deemed impure because of how it had looked when it was moist. Rabbi Yehuda HaNasi then said: Woe is me! Perhaps I erred by declaring the blood impure, as based on its color it should be pure.

The Gemara questions this statement: Perhaps I erred? He certainly erred, as it is taught in a baraita that a halakhic authority may not say: If the blood were moist it would certainly have been impure, and yet here, Rabbi Yehuda HaNasi deemed the blood impure based on that type of reasoning.

The Gemara explains that the incident did not unfold as initially assumed. Rather, Rabbi Yehuda HaNasi examined the blood three times, as he said: A judge has only what his eyes see as the basis for his ruling. Initially, Rabbi Yehuda HaNasi established the presumptive status of the blood as ritually impure, but when he saw in the morning that its color had changed, he said: It was definitely pure last night as well, and only because it was at night I thought that it was impure, because it could not be seen well. Subsequently, when he saw after a short while that its color again changed, Rabbi Yehuda HaNasi said: This blood is impure, and it is gradually becoming lighter as its color fades.

One who sorts the residue from the food – even with one of his hands – is liable. And one who sorts lupines from their residue is [also] liable, since their residue sweetens them when they are cooked with it. [Hence] it comes out as if [he] sorts residue from food, so he is liable. One who sorts food from residue with his hand to leave it even [only] for that day is as if sorting for storage, so he is liable. When there are two types of food mixed up in front of him, he may sort one type of food from another and leave it to eat immediately. But if he sorted and left [it] even [only] for that day – such as if he sorted in the morning to eat it in the afternoon – he is liable.

One who strains wine, oil, water as well as other liquids in their strainer is liable – and that is when he strains the [amount] of a dried fig. But we may filter wine that has no sediment or clear water through a handkerchief or an Egyptian basket so that it will become very clear. And we may [pour] water over sediments [until the water] will become clear. And we may place a beaten egg in a mustard strainer so that it will become clear. [In the case of] mustard that one kneaded on the eve of Shabbat, he may dissolve it and drink [it] on the next day – whether by hand or with a vessel. Likewise wine in the press – the whole time that it is fermenting – he may agitate the barrel with its sediments and [pour] it over handkerchiefs. For the sediments have not yet properly separated from the wine, such that all of the wine is like one substance. And likewise mustard, and anything that is similar to it.