(1) During the three days preceding the festivals of the non-Jews, it is forbidden to do business with them, to lend them something or to borrow something from them, to lend [money] to them or to borrow [money] from them, to resolve your debt to them or to have them resolve their debt to you. Rabbi Yehuda says: One can have them resolve their debt since it causes him distress. They [the Sages] said to him: even though he might be in distress at the outset, eventually he will be joyful.

(2) Rabbi Yishmael says: [the above] is forbidden for three days before the festivals and three days after the festivals. The Sages say: before the festivals it is forbidden, after the festivals it is permitted.

(3) And these, according to Rabbi Meir, are the festivals of the non-Jews: Kalendae, Saturnalia, Kratesim, kings' days of accession, the day of birth, and the day of death. And the Sages say: every funeral in which a conflagration is present [thereby] involves idol worship. One that has no conflagration does not involve idol worship. [A celebration of] the day on which a [non-Jewish] man cuts his beard or his hair, the day that he came ashore from the sea, and the day he was released from prison, and a pagan who made a feast for his son, [for all these] the prohibition extends only to that day and that man alone.

(4) It is permitted [to do business, etc.] outside of a city that has idolatry within it. If there is idolatry outside the city, it is permitted [to do business, etc.] within the city. Is one permitted to travel to such a place [on the days of their festivals]? If the road leads to this place alone, it is forbidden; but if one can walk along this road to another location, it is permitted. Regarding a city which has idolatry within it, and has both ornamented and un-ornamented shop fronts, this was the case in Beit Sh'an, and [there] the Sages said: The ornamented shops are forbidden and those shops without ornamentation are permitted.

(5) It is forbidden to sell the following items to non-Jews: pine-cones, white figs and their stalks, frankincense, and white chickens. Rabbi Yehuda says: one is permitted to sell them a white chicken amongst a group of chickens; and if it is alone he must clip its toe and sell it, since they do not sacrifice blemished animals for idolatry. As for all remaining items, if [their intention was] not specified one is permitted [to sell them], but if specified, it is forbidden. Rabbi Meir says: fine palm dates, sweet dates, and the Nikolaos dates are also forbidden to be sold to non-Jews.

(6) In a place in which it is customary to sell small livestock to non-Jews, one may sell. In a place in which it is customary not to sell, one may not sell. And in all places it is forbidden to sell them large livestock, calves or foals, healthy or broken. Rabbi Yehuda permits in the case of a broken one. Ben Beterah permits in the case of a horse.

(7) One may not sell to them bears, lions, or anything that may cause harm to the public. One cannot build with them a basilica, a gallows, a stadium, or a dais. But one can build with them public bathhouses, as well as [private] bathhouses. [In the building process,] when they reach the arched chamber in which they erect an object of idolatry, it is forbidden to [help] build.

(8) One may not make jewelry for purposes of idolatry: necklaces, nose rings, or rings. Rabbi Eliezer says: It is permissible to do so for a salary. One may not sell them produce that is connected to the ground. But it may be sold once it is picked. Rabbi Yehuda says: One may sell [unpicked produce] with an agreement that it will be picked. One may not rent them houses in the Land of Israel, and we need not even mention fields [which are certainly forbidden to rent]; and in Syria [conquered land North of Israel, treated like Israel only with regard to some laws], one may rent them houses, but not fields; and outside of the Land one may sell them houses and rent them fields; these are words of Rabbi Meir. Rabbi Yosei says: In the Land of Israel it is permitted to rent them houses but not fields; and in Syria it is permitted to sell them houses and rent them fields; and outside of the Land, one may sell them either one.

(9) Even in the cases in which they permitted renting out [to a non-Jew], they did not say this regarding permanent residence, for he will bring an idol into it, as it is said (Devarim 7:26): You shall not bring an abomination into your house. And one is always forbidden to rent him a [private] bathhouse, because it will still be called by his [the Jew's] name.

(1) There are those that raise [i.e. that count towards the measure of it waters to reach forty se'ah, to complete] a mikveh [a gathering of water collected by natural means and immersed in for purification] and do not invalidate it, [those that] invalidate but do not raise, [and those that] do not invalidate and do not raise. These raise and do not invalidate: snow, and hail, and frost, and ice, and salt, and mud that can be poured. Rabbi Akiva says: Rabbi Yishmael would rule against me, saying, "Snow does not raise a mikveh." But the people of Midva testified in his name that he said to them, "Go out and bring snow to make a mikveh from the outset." Rabbi Yochanan ben Nuri says: A hailstone is like water. How do these raise and not invalidate? If there is a mikveh containing forty se'ah [a specific unit of volume] less one, and a se'ah [of one] of these fell into it, and raised it [to be a complete mikveh containing forty se'ah], we find thus that these raise and do not invalidate.

(2) These invalidate and do not raise: [drawn] waters, whether pure or impure, and picking waters, and waters in which foods were boiled, and inferior wine [made by fermenting grape residue steeped in water] that has not yet fermented. How do they invalidate and not raise? If there is a mikveh containing forty se'ah less one kortov [A minute volume measure], and one kortov [of one] of these fell into it, it has not raised it [to be a full forty se'ah and thus a complete mikveh]; and three log of it [of any of these] would invalidate [such a mikveh]. But the remaining liquids [such as oils and wines], and fruit juices, and juices of salted fish, and fish brine, and inferior wine once it has fermented, [all of these] at times raise [a mikveh to be complete] and at times do not raise. How so? If there is a mikveh containing forty se'ah less one, and a se'ah [of one] of these fell into it, it has not raised it [to be complete]. If it contained forty se'ah [at the outset], and one added a se'ah [of one of these] and [then] took out a se'ah, it is thereby valid.

(3) If one rinsed baskets of olives or baskets of grapes in it [in a mikveh] and they changed its appearance, it is valid. Rabbi Yose says: dyed waters invalidate it if there are three log of them, but they do not invalidate it due to a change in appearance. If wine or olive juices fell into it and they changed its appearance, it is invalid. What should one do [in such a case]? One should wait until it rains and its appearance returns to that of water. If it contained forty se'ah [of valid waters], one can fill [water] by one's shoulder [i.e. drawn waters which one carried over] and add them into it, until its appearance returns to that of water.

(4) If wine or olive juices fell into it, and they changed its appearance in part [i.e. the appearance of part of the mikveh was changed], if it does not contain forty se'ah that have the appearance of water, one should thereby not immerse in it.

(5) If there are three log of [drawn] water, and a kortov of wine fell into them, and their appearance is thereby like that of wine, and they [that mixture] fell into a mikveh [containing fewer than forty se'ah], they have not rendered it invalid [as drawn waters, since their appearance is that of wine]. If there are three log of water less one kortov, and a kortov of milk fell into them, and their appearance is thereby [still] like that of water, and they fell into a mikveh, they have not rendered it invalid [since there is still less than three log, of drawn water]. Rabbi Yochanan ben Nuri says: everything follows the appearance.

(6) Regarding a mikveh containing precisely forty se'ah, if two people descended and immersed [in it], one after the other, the first is pure, and the second is impure. Rabbi Yehuda says: if the feet of the first were touching the water [while the second was immersing], even the second is pure. If one immersed a thick wool coat [which absorbs a lot of water] in it, and raised it out, if a small part of it is touching the water [and another person then comes and immerses,] he is pure. Regarding a leather pillow or cushion, once one raised their edges out of the water, the water within them is [considered] drawn. What should one do [in such a case]? One should immerse them and raise them out by their undersides.

(7) If one immerses a bed in it [in a mikveh containing precisely forty se'ah], even if its legs sink into thick mud [at the bottom of the mikveh, which is not counted as part of its waters] it is pure, because the waters precede it. If the waters of a mikveh are shallow [such that one cannot immerse one's whole body at once], one may weigh down even bundles of wood or bundles of reeds [with weights, on one side of the mikveh,] so that the waters will rise, and then he can descend and immerse. Regarding a [impure] needle on the steps of a cavern [which houses a mikveh], if one was moving the waters back and forth [by stirring the waters around with one's hands or feet], once a wave passes over it [the needle], it is pure.

(1) If one was reading [Shema] in the Torah, and it came time to recite [Shema]: If he directed his mind [and intended to fulfill his obligation to recite Shema as he read it], he has fulfilled his obligation. And if not, he has not fulfilled his obligation. At the breaks [between sections of Shema], one may greet another out of honor and return a greeting, and in the middle [of a section], one may greet out of fear and return a greeting. These are the words of Rabbi Meir. Rabbi Yehuda says: In the middle, one may greet out of fear and return a greeting out of honor, and at the breaks, one may greet out of honor and return a greeting to any person.

(2) These are the section breaks: Between the first and second blessings, between the second blessing and Shema, and between Shema and Vehayah im shamoa [second paragraph of the Shema], between Vehayah im shamoa and Vayomer [third paragraph of Shema], between Vayomer and Emet veyatsiv [blessing after Shema]. Rabbi Yehuda says: Between Vayomer and Emet veyatsiv -- one may not pause. Rabbi Yehoshua ben Karchah said: Why does Shema precede Vehayah im shamoa? So that one may accept the yoke of the kingdom of heaven first, and after that accept the yoke of the commandments. And [why does] Vehayah im shamoa [precede] Vayomer? Because Vehayah im shamoa applies during the day and at night, and Vayomer only applies during the day.

(3) One who recites Shema but doesn't make it audible to his ear - has fulfilled his obligation. Rabbi Yosei says: Has not fulfilled his obligation. One who recites but does not articulate each letter: Rabbi Yosei says: Has fulfilled his obligation. Rabbi Yehuda says: Has not fulfilled his obligation. One who recites out of order - has not fulfilled his obligation. One who recites and makes a mistake - should return to the place where he made the mistake.

(4) Workers can recite [Shema] on top of a tree or on top of a wall of stones, which they are not permitted to do for [reciting the Shemoneh Esreh] prayer.

(5) A groom is exempt from reciting Shema on the first night, until Saturday night if he has not done the deed. A story about Rabban Gamliel who recited [Shema] on the first night that he got married. His students said to him: Didn't you teach us, our teacher, that a groom is exempt from reciting Shema on the first night? He said to them: I will not listen to you, to remove the kingdom of heaven from me for even one hour.

(6) [Rabban Gamliel] washed on the first night after his wife died. His students said to him: Didn't you teach us, our teacher, that a mourner is forbidden to wash? He said to them: I am not like other people. I am delicate.

(7) And when [Rabban Gamliel's] slave Tavi died, he received words of comfort for him. His students said to him: Didn't you teach us, our teacher, that one does not receive words of comfort for slaves? He said to them: My servant Tavi was not like other servants. He was Kasher [acceptable].

(8) If a groom wants to recite Shema on the first night, he may recite [it]. Rabban Shimon ben Gamliel says: Not everyone who wants to take on the [Divine] name may take it on.

(1) In the following cases the punishment received is forty lashes: If one cohabitates with his sister, his father's sister, his mother's sister, wife's siter, his brother's wife, the wife of the father's brother, a woman during her menstrual cycle, a High Priest [cohabitates] with a widow, a common priest with a divorced woman or a woman who had chalitza performed on her, a mamzeret [an offspring from a prohibited union] or a netina [member of a caste of Temple servants, historically descended from the Gibeonites] to [cohabtates with]an ordinary Jew, a Jewish woman to [cohabitates with] a natin or a mamzer

(2) A ritually impure individual who eats sanctified property, one who enters the temple while ritually impure, one who eats forbidden fats, blood [from an animal], notar [meat from sacrifices which have been left over after their permitted eating period], pigul [sacrifices d0ne with invalidating intentions), ritually impure [sacrifices], one who slaughters [sacrifices] or one offers them up outside [the temple], one who eats chamets [leavened grain products] on Passover, and one who eats or does work on Yom Kippur, one who manufactures the [anointing] oil, and one who manufactures the incense [used in the temple], one who anoints using the anointing oil, one who eats nevelah [improperly slaughtered animals] or treifah [an animal which will die within a year], insects and crawling creatures. One who eats tevel (produce which is yet to be appropriately tithed), or maaser rishon [the first tithe] which has not yet had its trumah (the portion which is given to a priest) separated, or maaser sheini [the second tithe] or sanctified property which have not been redeemed. How much must one eat from tevel in order to be culpable? R' Shimon says "any amount", and the Sages say "the size of an olive". R' Shimon said to them, "Do you not agree that one who eats an ant as it is is culpable?" They said to him, "That is because it is an entire creation by itself." He [R' Shimon] said to them, "One wheat grain is also a entire creation".

(3) One who eats first fruits before he has read [the mandated verses of [Bikkurim] on them, sacrifices [ Kodshei Kodashim] with higher sanctity outside the curtains [of the temple], sacrifices with standard sanctity [ Kodashim Kalim] or the second tithe outside the wall [of Jerusalem], One who breaks the bones of a ritually pure Passover sacrifice, one who does [any of] these is incurs forty [lashes]. But one who leaves over a pure [Passover sacrifice] until morning and one who breaks the bones of an impure [Passover sacrifice] does not incur forty [lashes].

(4) One who takes a mother [bird] from her chicks, R' Yehuda says, "He incurs lashes and does not need to send [the mother bird away]." And the sages say, "He sends [the mother bird away] and does not incur lashes." This is the rule: Any negative commandment that has a [positive] "go and do" [aspect to it], one is not culpable for [violating] it [by being punished with lashes].

(5) One who balds his head, one who cuts the [hair] encircling the corners of his head, one who destroys the corners of his beard, and one who cuts [even] one cut [on himself] because of [mourning for] the dead, he is liable [for lashes]. If he made one cut because of [mourning for] five dead people, or five cuts because of [mourning for] one dead person, he is liable for each one. [For cutting] on his head, [he is liable] twice, one for one side and one for the other side [both sides of the head]. [For destroying] his beard, [he is liable] two for one side here and two for the other side and one at the bottom [the various corners of the face]. Rabbi Eliezer says, "If they all were taken off in one [motion], he is only liable for one." And he is only liable for taking them off with a straight razor. Rabbi Eliezer says, "Even with tweezers or pincers, he is liable.

(6) One who tatoos: If he writes without engraving, or he engraves without writing, he is not liable for lashes, until he writes and engraves with ink or pigment or anything that leaves an impression. Rebbi Shimon ben Yehudah said in the name of Rebbi Shimon [bar Yochai]: He is not liable until he writes a name [of idolatry] there. As it says (Vayikra 19): "Do not tatoo yourself, for I am G-d."

(7) A Nazirite who drinks wine every day is only liable for one. If they said to him, "Don't drink! Don't drink!" and he drank, he is liable for each and every one.

(8) If he [a nazir] made himself impure [by coming in contact with a corpse] all day, he is only liable for one [transgression]. If they said to him, "Don't become impure! Don't become impure!" and he became impure, he is liable for each and every one [warning]. If he cut his hair all day, he is only liable for one[transgression]. If they said to him, "Don't cut [your hair]! Don't cut [your hair]!" and he cut, he is liable for each and every one [warning]. If one wore shaatnez [clothes made from wool and linen woven together] all day, he is only liable for one [transgression]. If they said to him, "Don't wear! Don't wear!" and he undressed and dressed, he is liable for each and every one [warning].

(9) There is [the possibility that one could] plow only one furrow and become liable [on that account] for eight prohibited acts: [This is the case where] one (1) plows with an ox and a donkey [yoked together] (in violation of Deuteronomy 22:10) (2 and 3) that are [two animals] dedicated to the sanctuary, (4) [plowing] mixed seeds [sown] in a vineyard (in violation of Deuteronomy 22:9), (5) during a Sabbatical year (in violation of Leviticus 25:4), (6) on a Festival-day (in violation of, for example, Leviticus 23:7), (7) [when the plower is] a priest (in violation of Leviticus 21:1) (8) and a Nazirite (in violation of Numbers 6:6) plowing in a contaminated place. Chananya ben Chachinai says: Also he may have been wearing [while plowing] a garment of mixed [wool and linen] fabrics (in violation of Leviticus 19:19 and Deuteronomy 22:11). They said to him: This is not in the same category [as the other violations]. He said to them: Neither is the Nazirite in the same category [as the other violations].

(10) How many lashes does one incur? Forty minus one [thirty nine] As the verse says "...by number. Forty..." (Deuteronomy 25:2-3) [the] number that immediately precedes [the number] forty. R' Yehuda says "[he is lashed with] a total of forty lashes". And where is the extra lash administered? Between his shoulders.

(11) [When we assess how many lashes he can take,] we only assess him with lashes that can be divided in thirds. [If] they assessed him to be able to receive forty [lashes], and they gave him some of the lashes and then they said "he is unable to receive forty", he is exempt [from the rest]. [If] they assessed him to be able to receive eighteen and after they lashed him [the eighteen] they said "he is able to receive forty", he is exempt [from receiving any more]. [If] he transgressed a transgression that involved two violations [each of which he'd be culpable forty lashes] and they gave him one assessment [for both], he gets lashed and is exempt [from receiving any more]. And if not [they only assessed him for one violation], he is lashed, allowed to heal, returns and is lashed [again].

(12) How do they lash him? His two hands are bound on each side of the column and the administer grabs [ pulling them away from the area to be lashed] If they [the clothing] are torn, they are torn [so be it] and if they become unstitched, they are unstitched [so be it], until his heart [chest] is uncovered. And a stone is placed behind him, and the administrator stands on it. And a strap of calfskin is in his hand, doubled over once into two [straps] and a second time into four [straps] and there are two [other] straps going up and down with it.

(13) The [strap's] handle is a hand-breadth [long] and it [the strap] is a handbreadth wide and its tip reaches to the mouth [beginning] of his stomach. And he lashes him one third [of the lashes] in his front and two thirds on his back. He lashes him neither standing nor sitting rather leaning over, as the verse says, "and the judge shall cause him to lie"(Deuteronomy 25:2). And the one who hits [the administrator] hits with one hand and with all his strength.

(14) The reader would read, "If you do not keep the commandments... God will increase your beatings and the beatings of your children..."(Deuteronomy 28:58-59) and (if he finished) he would go back [repeat] to the beginning of the verses. "And you shall keep the words of this covenant" (Deuteronomy 29:9) and he concludes "The all-merciful one who forgives sin...(Psalms 78:38) and if he finishes he goes back to the beginning. If he [the one being lashed] died at his hand [while being lashed], the administrator is not responsible for his death. If the administrator added an extra strap [lash to the assessment] and he died, he[the administrator] is sent into exile. If he [the one being lashed] soiled himself with excrement or urine he [the administrator] is exempt from further lashes. Rabbi Yehuda says, the man [is only exempt if he soils himself] with excrement, but a woman [is exempt even if she soils herself] with urine.

(15) A man who transgressed a sin whose punishment is karet [punishment by premature death] but received lashes, is absolved from karet, as the verse states "And your brother will be demeaned before you, (Deuteronomy 25:3)" once he has been demeaned he becomes like your brother, so says Rabbi Chanania ben Gamliel. Rabbi Chanania ben Gamliel also stated: If someone could lose their life for committing just one sin, one who keeps one commandment, how much more so his life will be rewarded to him. Rabbi Shimon says, We [do not need the kal vachomer to learn this] can learn it from its place [context], as it says "They [the person performing incest] will have their soul cut off" (Leviticus 18:5) and it says [at the beginning of the verse "Which man shall carry out and by which he shall live." From this [we learn] that whoever just sits and commit no sin, is given a reward like the one who fulfilled a commandment. Rabbi Shimon bar Rebbi says, the verse states "Be strong to not eat blood because blood is the life force." (Deuteronomy 12:23) Now, if blood, which a person is naturally disgusted by, one who refrains from eating it receives a reward, one who refrains from stealing and illicit relationships, which one craves lusts for , how much more so he will earn merit for him and the generations after him till the end of time.

(16) Rabbi Chananaia son of Akashia stated, God wanted to grant merits to Israel, therefore he gave them many laws and commandments as it states, "Because God wants righteousness he increased the amount of Torah and splendor." (Isaiah 42:21).

(1) Monetary cases [are judged] by three [judges]. [Cases of] theft and personal injury [are judged] by three [judges]. [Suits for] damages or half-damages, [crimes for which one would] pay double, or pay quadruple or quintuple, [are judged] by three [judges]. [Cases of] rape, seduction, and slander [are judged] by three [judges]- these are the words of Rabbi Meir. But the Sages say, [a case of] slander [is judged] by twenty-three [judges], because this is a capital case.

(2) [Cases regarding transgressions punishable by] lashing, by three. In the name of Rabbi Yishmael it was said, by twenty-three. Intercalating the month by three; intercalating the year, by three, these are the words of Rabbi Meir. Rabbi Shimon ben Gamliel says, They begin with three, deliberate with five, and finish with seven. But if they finish with three, [the year] has been intercalated.

(3) The laying of the hands by the elders, and the breaking of the neck of the calf [are performed] by three [judges], these are the words of Rabbi Shimon. But Rabbi Yehudah says, by five. Chalitzah (declination of levirate marriage) and mi'un (rejection of youth betrothal), by three. Fourth year produce or the second tithe with unknown value, by three. [Redemption of] dedications [for the Temple], by three. Valuations of chattel, by three. Rabbi Yehudah says: one [of the judges] must be a priest. [Redemption of] real estate, by nine and a priest. Similarly with [redemption of the value of] a man.

(4) Capital cases, by twenty-three. Bestiality, by twenty-three, as it says (Leviticus 20:16) "and you shall kill the woman and the beast," and it says, (Leviticus 20:15) "and you shall kill the beast." An ox to be stoned, by twenty-three, as it is written (Exodus 21:29) "the ox shall be stoned and its owner shall also be put to death," as is the death of the owner, so is the death of the ox. The wolf and the lion, the bear and the tiger, the leopard and the snake, are put to death by twenty-three. Rabbi Eli'ezer says: Whoever is the first to kill [the animal] has performed a meritorious deed. Rabbi Akiva says: they are put to death by twenty-three.

(5) They may not judge a tribe, or a false prophet, or a high priest, except by a court of seventy-one. They may not [declare] an optional war, except by a court of seventy-one. They may not add [annex] to the city [Jerusalem] or [Temple] Courtyards, except by a court of seventy-one. They may not make a Sanhedrin for [individual] tribes, except by a court of seventy-one. They may not proclaim a wayward city [a city whose inhabitants are mostly idolatrous Jews], except by a court of seventy-one. They may not make a wayward city on the border, nor may they [make] three wayward cities, only one or two.

(6) The great Sanhedrin [Highest court, charged with deciding cases and appeals that had national significance. It was comprised of 71 scholars who had received the full traditional rabbinical ordination, and its decisions fixed Jewish practice for subsequent generations.][was comprised of] seventy-one [judges], and a small [Sanhedrin] twenty-three [judges]. From where [do we derive] that the great [Sanhedrin] [comprises] seventy-one [judges]? As it says, (Numbers 11:16) "gather for me seventy men from the elders of Israel," and Moses [set] over them, behold, [the number of judges adds to] seventy-one. Rabbi Yehudah says: seventy. And from where [do we derive] that a small [Sanhedrin] [comprises] twenty-three [judges]? As it says, (Numbers 35:24-25) "the assembly shall judge... the assembly shall deliver." The assembly judges and the assembly delivers- behold [the number of judges adds to] twenty. From where [do we derive] that the assembly is ten? As it says, (Numbers 14:27) "Until when shall I bear this wicked assembly." This excludes Joshua and Caleb. And from where [do we derive that we] add three more? This is implied by the [verse], as it says, (Exodus 23:2) "Do not follow the many to do evil." Should I learn to follow them to do good? If so, why does it say (Exodus 23:2) "Following the many to distort [justice]" - your following to do good is not like your following to do evil. Following to do good [i.e. acquittal] is by one, following to do evil [i.e. conviction] is by two. Since a court cannot [contain an] even [number of members], we add [to the number of judges] one more- behold this is twenty-three. And how many [inhabitants] must a city have before it may have a Sanhedrin? One hundred and twenty. Rabbi Nechemiah says, two hundred and thirty, [each judge] corresponding to a chief of a group of ten.

(1) [There are] four categories of damages: The ox, the pit, the grazer, and the fire. The [characteristics] of the ox are not similar to the [characteristics] of the grazer. And the [characteristics] of the grazer are not similar to the [characteristics] of the ox. Nor are either of these, which have a living spirit, similar to the fire, which has no living spirit. Nor are any of these, which move and do damage, similar to the pit, which does not move and does damage. What is common among them is that they do damage, and the responsibility for their supervision is upon you. And when they do damage, the damager must pay from the best of the land.

(2) Once I have accepted the duty of care for a thing, I have prepared the way for its causation of damage. Once I have partially prepared the way for its causation of damage, I have accepted monetary liability for damages as if I had prepared the way for the entity of its causation of damage. In cases of things that cause damage to properties not covered by sacrilege laws, properties which belong to members of the Covenant, owned properties, and properties located outside the private domain of the defendant or the shared private domain of the plaintiff and the defendant, the defendant must pay the monetary judgement for damages from the best land.

(3) Assessment of monetary liability and monetary equivalence takes place before a constituted court and with the agreement of witnesses who are free men and members of the covenant. And women are equal with regard to damages. And the plaintiff and the defendant may share in the proceeds of sale.

(4) Five [agents of damage] rank as harmless and five as an attested danger. Cattle are not an attested danger to butt, push, bite, lie down, or kick. The tooth [of an animal] is an attested danger to eat that which is for it; The leg [of an animal] is an attested danger to break [things] as it walks along; So also is a warned ox [an ox that has gored before]; And an ox that damages in the domain of the damaged party, and human beings. The wolf, the lion, the bear, the leopard, the panther and the snake all rank as attested danger. Rabbi Eliezer says: When they are tame they are not attested danger, but the snake is always an attested danger. What is the difference between that which is harmless and that which is an attested danger? The harmless pays half-damages from its own body and the attested danger pays full damages from the best property (of its owner and guardian).