Initially, they used to tie [a red thread] on their windows. For some it whitened, and for some it became [even more] red. [The latter] were ashamed in front of [the former]. They changed to tie it to the opening of the Heichal. Some years it whitened, and some years it reddened. They changed to tie it to a rock [on the mountain from which they pushed the Se'ir ha'Mishtale'ach].

"Lechu Na v'Navchecha Yomar Hashem'' - R. Eliezer taught, "Im Yihyu Chata'eichem ka'Shanim...'' (if your sins will be great, i.e. in number,) like the years [journey] between Shamayim and the land, they will whiten like snow. If they are more than this, they will be like wool (white, but less bright than snow).

Note: The Yerushalmi in Brachos (1:1) explains that there are 500 years journey until the first Raki'a, and this is also the thickness of each Raki'a, and the distance between one Raki'a and the next. There are seven Reki'os (Bavli Rosh Hashanah 32a).

R. Yehoshua says, if your sins will be great, like years - like the years of the Avos (502 in all), they will whiten like snow. If they are more than this, they will be like wool.

(R. Yudan bar Pazi): If your sins will be [red] like dyed wool, they will whiten like snow, the first time [one sins]. If they are red like red dye, they will be like wool - the second time.

(Rabanan): If a man's sins will be according to his years (it is normal for youths to pursue Arayos, and for elders to pursue honor and inebriety), they will whiten like snow. If they are more than this (not according to his years), they will be like wool.

(R. Yudan Antandriya): When sins are light (a simple Aseh or Lo Sa'aseh), they will whiten like snow. When they are severe, they will be like wool. (The Reisha refers to lighter sins, for red wool is not as red as the dye.)

(Mishnah) Question: What is the source that anointing is [forbidden] like drinking on Yom Kipur?

Answer: Even though there is not a proof, there is a hint. It says "va'Tavo cha'Mayim b'Kirbo vecha'Shemen b'Atzmosav.''

(Gemara): This is like it was taught - on Shabbos, both Sichah of pleasure and Sichah that is not of pleasure is permitted. On Yom Kipur, both Sichah of pleasure and Sichah that is not of pleasure are forbidden.

On Tish'ah b'Av and a Ta'anis Tzibur, Sichah of pleasure is forbidden, and what is not of pleasure is permitted.

Question (Beraisa #1): [For Ma'aser Sheni and Terumah,] Sichah and drinking are the same for Isur and payment (e.g. if a Zar anointed with or drank Terumah), but not for punishment. On Yom Kipur, they are the same for Isur, but not for punishment;

Contradiction (Beraisa #2): "V'Lo Yechalelu'' include one who anoints and one who drinks. (They are the same for punishment!)

Answer (R. Yochanan): [The correct text of Beraisa #2] does not mention Sichah.

Objection (R. Aba Mari): If it does not mention Sichah, it does not mention drinking! If you would not say so (rather, the verse includes only drinking) - do things that comes from two Lavim ("v'Chol Zar Lo Yochal Kodesh'' forbids eating, and v'Lo Yechalelu forbids drinking) join?! (However, if the Beraisa mentions both, we can say that "eating'' includes drinking, and from v'Lo Yechalelu we include Sichah like drinking.)

Question: What is the source for an Aseh [to forbid Sichah of Ma'aser Sheni outside Yerushalayim]?

Answer (R. Elazar citing R. Samyei) Question: "V'Lo Nasati Mimenu l'Mes'' - what is the case (that he did not spend Kesef Ma'aser for the dead)?

If it is to bring for him a coffin or shrouds, this is forbidden even for a live person (one must buy food and drink with the money), and all the more so for a Mes!

Answer: What is permitted [to buy with Kesef Ma'aser] for a live person, and forbidden for a Mes? It is Sichah.

(Mishnah): The Shi'ur for Hotza'ah of wood is to cook [k'Grogeres of] a light egg.

The Shi'ur for spices is to season a light egg. [All different spices] join with each other;

The Shi'ur for nutshells, pomegranate peels, Istis and Pu'ah (plants used to make dye) is enough to dye a small garment in the middle of the headdress.

The Shi'ur for urine, Neter, Boris, Kimoniya and Ashleg (these will be explained) is enough to launder a small garment in the middle of the headdress;

R. Yehudah says, it is to pass over a Kesem (a bloodstain, to determine whether or not it is Dam Nidah, or to remove it).

(Gemara) Question: (The Mishnah says that spices join.) Do cumin and salt join?! (Cumin only sweetens (HA'GAON RAV C. KANIEVSKY, SHLITA), and salt only makes salty. They do not join to season. Why should their Shi'urim join?!)

Answer (R. Ila): Our Mishnah means that different kinds of sweeteners join.

Question: A Mishnah there (13:4) teaches the Shi'ur of laundering, combing, dying and spinning (is a double-Sit), and here you say so (it must be enough to dye a small garment)?!

Answer: There it discusses dying. Here it discusses one who is Motzi in order to dye.

Neter is niter. Boris is sulfur. Kimun is Kalia (a type of grass that is dried and ground, and used for washing hands). Ashleg is Atzros Ru'ach (it is found in holes in pearls. It is extracted using iron prongs.)

(Mishnah): The Shi'ur for the following is any amount: pepper, Itran (oil from a pine tree), fragrant spices, and kinds of metals.

The Shi'ur for earth or stones of the Mizbe'ach, Mekek (worm-eaten) Seforim or Mekek of their covers, is any amount, for people store them to bury them.

R. Yehudah says, also the Shi'ur for idolatry is any amount - "Lo Yidbak b'Yadcha Me'umah Min ha'Cherem.''

(Gemara - Beraisa): Also [something with] a bad smell, the Shi'ur is any amount.

(R. Ila): Even R. Shimon (who exempts for Melachah she'Einah Tzerichah l'Gufah) agrees to this. R. Shimon agrees about Isurei Hana'ah. (NO'AM YERUSHALMI - because it has no need l'Gufah, one is liable even for Einah Tzerichah l'Gufah.)

(Mishnah): If one was Motzi a peddler's box (it has many compartments), even though there are many species in it, he brings only one Chatas;

One is liable for [Hotza'ah of] less than k'Grogeres of garden seeds;

R. Yehudah ben Beseira is Mechayev for five seeds.

One is liable for two seeds of cucumbers, gourds, or Mitzri beans.

One is liable for a live grasshopper of any size. If it is dead, the Shi'ur is k'Grogeres.

One is liable for Tzipores Keramim (this will be defined) of any size, dead or alive, for people save it for cures.

R. Yehudah says, even one who is Motzi a live Tamei grasshopper of any size is liable, for people save it for a child to play with.

(Gemara) Question: If one was Motzi, and Motzi again in one Helam, he is liable only once! (What is the Chidush that he is liable only once for a peddler's box?)

Answer: This is needed according to R. Eliezer. One should not say that many species become like many He'elamos, and he is liable for each one. Therefore, it needed to teach that he is liable only one Chatas.

(Mishnah): [One is liable for] less than k'Grogeres of garden seeds .R. Yehudah ben Beseira says five.

What is R. Yehudah ben Beseira's reason? It is normal to plant [five seeds] in a patch.

(Mishnah): Two seeds of cucumbers, gourds, or Mitzri beans.

(Beraisa): Wheat of Madai, [one is liable for] two [kernels].

(R. Shmuel citing R. Ze'ira): Because wheat is valued, [Chachamim] made it like other garden seeds that are not eaten [so the Shi'ur is not k'Grogeres, rather, what is worth planting].

(Mishnah): A live grasshopper of any size. If it is dead, the Shi'ur is k'Grogeres.

Limitation: This is for a Tahor [grasshopper]. If it is dead, the Shi'ur is to fill a dog's mouth.

(Mishnah): Tzipores Keramim, dead or alive, is any amount, for people save it for cures.

(R. Acha): A woman who spurts blood anoints from it, and she is healed (PNEI MEIR).