abba

Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya. If somebody studied and taught, kept and did, and it was in his power to strengthen, but he did not strengthen, that one is in the set of the cursed. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: If somebody did not study, did not teach, did not keep and did not do, and it was not in his hand to strengthen but he did strengthen, that one is in the set of the blessed. And Rebbi Ḥana, Rebbi Jeremiah, said in the name of Rebbi Ḥiyya bar Abba: In the future [world], the Holy One, praise to Him, will make shadow of those who perform commandments in the shadow of those who study Torah. What is the reason? “For in the shadow of Torah, in the shadow of money”. And it is said, “it is a tree of life for those who support it.”

HALAKHAH: It was stated: It was written on the stones of the dwelling place, the words of Rebbi Jehudah; Rebbi Yose says, it was written on the stones of the altar. He who says, it was written on the stones of the dwelling place, every day the peoples of the world were sending their stenographers and they carried away the Torah which had been written in seventy languages. He who says, it was written on the stones of the altar, were they not only for a short time and then were hidden? That was another wonder, that the Holy One, praise to Him, gave insight to every people and they carried away the Torah which had been written in seventy languages. For him who says, it was written on the stones of the dwelling place, it is understandable that “you shall whitewash them with lime.” But he who says, it was written on the stones of the altar, how does he uphold “ “you shall whitewash them with lime”? Between the stones. Rebbi Samuel bar Naḥmani in the name of Rebbi Jonathan: “The peoples will be lime incinerators”, from the lime they took their death sentence. Rebbi Abba bar Cahana in the name of Rebbi Joḥanan: “But the Gentiles will be totally destroyed,” from Ḥoreb they took their death sentence.

It was stated: Rebbi Jehudah bar Ilai says: Abba Ḥalaphta, Rebbi Eleazar ben Mattia, and Ḥanina bar Ḥakhinai stood on those stones and estimated that each one on them was a load of 40 seah. From here you can estimate how big was the bunch of grapes. It is written: “Each one should lift a stone on his shoulder.” One cannot compare one who lifts from the ground to his shoulder to one who lifts first from the ground to his knee and then from his knee to his shoulder. One cannot compare one who lifts first from the ground to his knee and then from his knee to his shoulder to one onto whom others hang [the load]. One cannot compare one onto whom others hang [the load] to [a load] carried by two. It is written: “One man per tribe.” In the opinion of Rebbi Aqiba who says these are expressions of additions, there were 24, sixteen for the grape bunch and eight for figs, pomegranates, and their belongings. In the opinion of Rebbi Simeon, who says there are double expressions, there were twelve, eight for the grape bunch and four for figs, pomegranates, and their belongings. In the opinion of Rebbi Ismael a beam; in the opinion of Rebbi Aqiba a beam and beams of beams.

HALAKHAH: “The priest anointed for war,” etc. Why the priest anointed for war? Because it is written “he shall speak”? But about the reading of the Šema‘ it is written: “You shall speak about them,” and it may be recited in any language. But because it is written there “saying”. But for the declaration of tithes it is written “saying” and it may be recited in any language! Rebbi Ḥaggai said, it says here “to come close” and it says there, “the Levitic Cohanim shall come close;” since “coming close” there implies [recitation in] the holy language, so also “coming close” here implies [recitation in] the holy language. That follows Rebbi Aqiba who says, these are expressions of additions. Following Rebbi Ismael who says, these are double expressions? Rebbi Ḥiyya bar Abba said, it says here “to come close” and it says there, “Moses shall come close to the mist”, since “coming close” there implies [recitation in] the holy language, so also “coming close” here implies [recitation in] the holy language.

HALAKHAH: “As it was said further,” etc. Rebbi Joḥanan said, anybody who is not in the position of those [men] who had the power to object, should not object. Rebbi Aḥa in the name of Rebbi Jonathan: Just as it is a commandment to speak on things that will be done, so it is a commandment not to talk about things that would not be done. Rebbi Eleazar said, just as it is forbidden to declare the impure pure, so it is forbidden to declare the pure impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to burn or to suspend, always prefer burning to suspension since nothing is more beloved in the Torah than burned oxen and burned rams, and they are burned. Rebbi Yose asked: Does one infer something which is not commanded from something which is commanded?

HALAKHAH: “Your heart should not soften,” etc. It is written: “From the radiation that surrounds Him, His clouds,” against their cavalry squads, “passed,” against their cohorts. “Hailstorm,” against their missile throwers. “And embers,” against their throwing machines. “Of fire,” against their naphta. “He thundered from Heaven,” against their torches. “The Most High made His voice heard,” against the sound of their horns. “He sent His arrows,” against their arrows. “And dispersed them,”, this teaches that they were dispersing them. Rebbi Abba bar Cahana said, this teaches that they were in rectangular formations, that the arrows dispersed them but the lightnings were bringing them together. “Lightnings,” against their swords. “And confused them,” He confused them, made them disoriented, and felled their standard. Rebbi said, the expression “and confounded them” means only pestilence, as it is written: “He will confuse them in a great confusion until He destroyed them.”

Rebbi Meïr said: It is written, “the wise man’s eyes are in his head.” The stupid one’s are where? In his legs. Rebbi Abba Mari said, the wise man knows what will be the final outcome when he starts something. “Gad, a troop will gang up on him.” A troop comes to rob him, and he robs them.

HALAKHAH: “From where did they measure? Rebbi Eliezer says, from his navel”, from the place the child is formed. “Rebbi Aqiba says, from his nose,” from the place from which one is identified. This follows what Rav Jehudah said in the name of Rav: “The recognition of their faces testified about them,” that is the nose. Rebbi Ḥiyya bar Abba said, if somebody does not want to be recognized, he should put a patch on his nostrils, then he will not be recognized. As in the following: In the times of king Ursicinus, some people from Sepphoris were under arrest warrants. They put patches on their nostrils and were not recognized. Finally they were denunciated and all were caught because of lies.

“The hitters.” Those who were hitting the calf between its horns. Joḥanan the High Priest said to them, how long will you feed torn animals to the altar? He went and made them rings. Rebbi Abba in the name of Rebbi Jehudah: He made rings for them, wide below and narrow at the top.

HALAKHAH: Abba bar Rav Jeremiah said: “The Elders are no longer at the gate” etc.

HALAKHAH: “After the earlier prophets died, Urim and Tummim stopped.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: These are Samuel and David. Rebbi Abba bar Cahana in the name of Rav: These are Gad and Nathan. Rebbi Jeremiah, Rebbi Samuel bar Isaac in the name of Rav: These are Jeremiah and Barukh. The word of Rebbi Joshua ben Levi implies that these are Jeremiah and Barukh. For Rebbi Joshua ben Levi said, “it was when he asked God in the days of Zacariah who understood God’s visions.”

“And flowing bee’s honey”. Rebbi Eleazar said, honey that comes with floaters. Rebbi Yose ben Rebbi Ḥanina said, farina which floats on the sieve kneaded with honey and butter. Rebbi Joḥanan said, the second quality fruit we ate in our youth tasted better that the peaches we ate in our old age, because during his lifetime the world changed. Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one.

HALAKHAH: “Our head’s crown fell”; these are the grooms’ crowns, that is gilded woolen strips. Rebbi Abba in the name of Rav: Of salt and sulfur. Rav Jeremiah in the name of Rav: Of salt and olives. Rav Naḥman bar Jacob said, even of willows. Rav Jeremiah of Šibšeb wore a crown of olive branches. Samuel heard this and said, it would have been better for him it he had been beheaded but not done this thing. That happened to him, as “an error coming from before the ruler.”

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not [preliminarily] marry on a Friday. That means, to make an engagement feast. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There, he says, “God puts singles in a house, etc.,” “To rise on scales; they all are of vapor!” And there, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

HALAKHAH: “The ketubah of a virgin is 200 and that of a widow one mina,” etc. Huna in the name of Samuel: In the Temple šeqel. Rebbi Abba bar Bina said, circulating coin. A Mishnah supports Rebbi Abba bar Bina: “The five tetradrachmas of the firstborn are in Tyrian coinage, the 30 of the slave, the 50 of the rapist and the seducer, the 100 of the slanderer, are all computed in Temple šeqels in Tyrian coinage.” A woman’s ketubah is not stated with them. Rebbi Abin said, did they not learn the ketubah of a woman from the rapist and the seducer? Since the rapist and the seducer are mentioned, it is as if women’s ketubah was stated with them.

HALAKHAH: “The ketubah of a virgin is 200 and that of a widow one mina,” etc. Huna in the name of Samuel: In the Temple šeqel. Rebbi Abba bar Bina said, circulating coin. A Mishnah supports Rebbi Abba bar Bina: “The five tetradrachmas of the firstborn are in Tyrian coinage, the 30 of the slave, the 50 of the rapist and the seducer, the 100 of the slanderer, are all computed in Temple šeqels in Tyrian coinage.” A woman’s ketubah is not stated with them. Rebbi Abin said, did they not learn the ketubah of a woman from the rapist and the seducer? Since the rapist and the seducer are mentioned, it is as if women’s ketubah was stated with them.

Rebbi Jeremiah and Rebbi Ammi asked: What is the difference between her and one who had sex with a finger? Is the one who had sex with a finger not disabled for priesthood? Rebbi Haggai said, explain it that there was no penetration. Rebbi Haggai wanted to change his mind; Rebbi Abba said to him, do not change your mind. Why did Rebbi Haggai want to change his mind? Because of the verse: “But he shall marry a wife in her virginities,” only if she is a virgin in both respects. Similarly, “a virgin and no man had known her.” A virgin, with respect to penetration. No man had known her, without penetration. Rebbi Isaac ben Eleazar said, [no man] ever had wanted to touch her hand, for it was said: “The staff of evil shall not rest on the just’s lot.” Why did Rebbi Haggai want to change his mind? He could explain it by “touching”. Why does (Rav Yosef) [Rebbi Yasa] not explain it by “touching”? Rebbi Mana said, because it presented a problem for him: Rebbi Yasa asked: What is the legal status of “touching” with a male? “Touching” with an animal? When Rebbi Jeremiah heard that of Rebbi Haggai, he said, that was not Rebbi Ammi’s problem.

Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. Rebbi Abba in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he disqualifies since he cohabited there. What about a thoroughfare? Rebbi Jeremiah bar Abba, Rebbi Yose says: By a majority. The force of Rebbi Jeremiah comes from the following which Rebbi Ḥiyya had said in the name of Rebbi Joḥanan: If a wall fell in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew; but in a thoroughfare one follows the majority. And what is the interpretation of what Rebbi Abba said in the name of Rebbi Yannai, if he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there? In the opinion of Rebbi Jeremiah, if one saw him coming out of a house. In the opinion of Rebbi Yose, even in a thoroughfare. If Sepphoris was locked. Rebbi Yose says, until there is proof. But here, Rebbi Yose says, by a majority! The force of Rebbi Yose comes from the following, which Rebbi Ze‘ira had said: Rebbi [Ḥiyya] (Yose) in the name of Rebbi Joḥanan: If his [box] (bread) was exchanged at the miller’s, if it was established that an am haäreẓ gave [grain] to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day. And here, I am saying that the disqualified person went to draw water only that day, and one has to worry. And here, Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. And here, Rebbi Abba said in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there.

Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. Rebbi Abba in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he disqualifies since he cohabited there. What about a thoroughfare? Rebbi Jeremiah bar Abba, Rebbi Yose says: By a majority. The force of Rebbi Jeremiah comes from the following which Rebbi Ḥiyya had said in the name of Rebbi Joḥanan: If a wall fell in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew; but in a thoroughfare one follows the majority. And what is the interpretation of what Rebbi Abba said in the name of Rebbi Yannai, if he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there? In the opinion of Rebbi Jeremiah, if one saw him coming out of a house. In the opinion of Rebbi Yose, even in a thoroughfare. If Sepphoris was locked. Rebbi Yose says, until there is proof. But here, Rebbi Yose says, by a majority! The force of Rebbi Yose comes from the following, which Rebbi Ze‘ira had said: Rebbi [Ḥiyya] (Yose) in the name of Rebbi Joḥanan: If his [box] (bread) was exchanged at the miller’s, if it was established that an am haäreẓ gave [grain] to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day. And here, I am saying that the disqualified person went to draw water only that day, and one has to worry. And here, Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. And here, Rebbi Abba said in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there.

Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. Rebbi Abba in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he disqualifies since he cohabited there. What about a thoroughfare? Rebbi Jeremiah bar Abba, Rebbi Yose says: By a majority. The force of Rebbi Jeremiah comes from the following which Rebbi Ḥiyya had said in the name of Rebbi Joḥanan: If a wall fell in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew; but in a thoroughfare one follows the majority. And what is the interpretation of what Rebbi Abba said in the name of Rebbi Yannai, if he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there? In the opinion of Rebbi Jeremiah, if one saw him coming out of a house. In the opinion of Rebbi Yose, even in a thoroughfare. If Sepphoris was locked. Rebbi Yose says, until there is proof. But here, Rebbi Yose says, by a majority! The force of Rebbi Yose comes from the following, which Rebbi Ze‘ira had said: Rebbi [Ḥiyya] (Yose) in the name of Rebbi Joḥanan: If his [box] (bread) was exchanged at the miller’s, if it was established that an am haäreẓ gave [grain] to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day. And here, I am saying that the disqualified person went to draw water only that day, and one has to worry. And here, Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. And here, Rebbi Abba said in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there.

Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. Rebbi Abba in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he disqualifies since he cohabited there. What about a thoroughfare? Rebbi Jeremiah bar Abba, Rebbi Yose says: By a majority. The force of Rebbi Jeremiah comes from the following which Rebbi Ḥiyya had said in the name of Rebbi Joḥanan: If a wall fell in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew; but in a thoroughfare one follows the majority. And what is the interpretation of what Rebbi Abba said in the name of Rebbi Yannai, if he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there? In the opinion of Rebbi Jeremiah, if one saw him coming out of a house. In the opinion of Rebbi Yose, even in a thoroughfare. If Sepphoris was locked. Rebbi Yose says, until there is proof. But here, Rebbi Yose says, by a majority! The force of Rebbi Yose comes from the following, which Rebbi Ze‘ira had said: Rebbi [Ḥiyya] (Yose) in the name of Rebbi Joḥanan: If his [box] (bread) was exchanged at the miller’s, if it was established that an am haäreẓ gave [grain] to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day. And here, I am saying that the disqualified person went to draw water only that day, and one has to worry. And here, Rebbi Hila said in the name of Rebbi Yannai: He cohabited with her inside of Sepphoris. And here, Rebbi Abba said in the name of Rebbi Yannai: If he was seen coming out of Sepphoris and he cohabited, the presumption is that he is disqualified since he cohabited there.

“Rebbi Joḥanan ben Beroqa says, the distribution of roasted kernels also is proof.” Should one not worry that she was a virgin after final marriage? That means, for a virgin after final marriage one does not distribute roasted kernels. It was stated: Abba Shaul says, also if one brought before her an amphora of good news. Should one not worry that she was a virgin after final marriage? That means, in front of a virgin after final marriage one does not bring an amphora of good news.

Rebbi Abba in the name of Rebbi Jeremiah. The same holds for testimony regarding signs. In that case, it is obvious if one says, I saw two hairs on his back and the other says, I saw two hairs on his back. If one says, I saw one hair on his back and the other says, I saw one hair on his belly, that is nothing; similarly on his back and on his back. If two say, we saw one hair on his back and two others say, we saw one hair on his belly? Rebbi Yose ben Rebbi Abun and Rebbi Hoshaia ben Rebbi Shammai, one said, it is invalid, but the other said, it is valid. He who saysid it is invalid considers him as one who testifies to half a sign. He who said it is valid? Maybe they were rubbed off. One says, I saw two hairs on his back and one says, I saw two hairs on his belly. Rebbi Abba said, everybody agrees that this is valid [testimony]. Rebbi Ḥaggai said, everybody agrees that this is invalid. Rebbi Yose said, this is in disagreement. Rebbi Yose said to Rebbi Ḥaggai, does not Rebbi Yudan follow my opinion? He answered, I am disagreeing with his teacher, so much more with him. Rebbi Mana said, Rebbi Ḥaggai was correct. If a document was signed by four witnesses and it was disputed, if one person verified the signature of two [witnesses] and another that of the other two, is that worth anything? Does not every single signature need two witnesses? And here, every single hair needs two witnesses. Rebbi Ḥanania learns it from the years of possession. If one [witness] testified that he ate from the property the first, second, and third years and another [witness] testified that he ate from it the fourth, fifth, and sixth, is that worth anything? Does not every single year need two witnesses? And here, ever single hair needs two witnesses.

Rebbi Abba in the name of Rebbi Jeremiah. The same holds for testimony regarding signs. In that case, it is obvious if one says, I saw two hairs on his back and the other says, I saw two hairs on his back. If one says, I saw one hair on his back and the other says, I saw one hair on his belly, that is nothing; similarly on his back and on his back. If two say, we saw one hair on his back and two others say, we saw one hair on his belly? Rebbi Yose ben Rebbi Abun and Rebbi Hoshaia ben Rebbi Shammai, one said, it is invalid, but the other said, it is valid. He who saysid it is invalid considers him as one who testifies to half a sign. He who said it is valid? Maybe they were rubbed off. One says, I saw two hairs on his back and one says, I saw two hairs on his belly. Rebbi Abba said, everybody agrees that this is valid [testimony]. Rebbi Ḥaggai said, everybody agrees that this is invalid. Rebbi Yose said, this is in disagreement. Rebbi Yose said to Rebbi Ḥaggai, does not Rebbi Yudan follow my opinion? He answered, I am disagreeing with his teacher, so much more with him. Rebbi Mana said, Rebbi Ḥaggai was correct. If a document was signed by four witnesses and it was disputed, if one person verified the signature of two [witnesses] and another that of the other two, is that worth anything? Does not every single signature need two witnesses? And here, every single hair needs two witnesses. Rebbi Ḥanania learns it from the years of possession. If one [witness] testified that he ate from the property the first, second, and third years and another [witness] testified that he ate from it the fourth, fifth, and sixth, is that worth anything? Does not every single year need two witnesses? And here, ever single hair needs two witnesses.

Women were kidnapped and brought there. The case came before Abba bar Abba, and Samuel. They ordered and gave them over to chaperones who were to return them to the Land of Israel. He said to him: What did we do for the earlier times when they were alone with them? Abba bar Abba said to him, would you say so if they were your daughters? Samuel’s daughters were kidnapped, “like an error which comes from the ruler”. When they were brought here, their kidnappers came with them. They came before Rebbi Ḥanina and left their kidnappers outside. They said to him, we were kidnapped but we are pure. He permitted them. After they left, their kidnappers sent after them. He said, it is obvious that these are the daughters of a Sage. When they came to know who they were, they said to Simeon bar Abba, take care of your relatives. He married the first one, but she died. The second one and she died. Why? Because they lied? God forbid, they did not lie. But because of the sin of Ḥanania, Rebbi Joshua’s nephew, who intercalated the year outside the Land.

Women were kidnapped and brought there. The case came before Abba bar Abba, and Samuel. They ordered and gave them over to chaperones who were to return them to the Land of Israel. He said to him: What did we do for the earlier times when they were alone with them? Abba bar Abba said to him, would you say so if they were your daughters? Samuel’s daughters were kidnapped, “like an error which comes from the ruler”. When they were brought here, their kidnappers came with them. They came before Rebbi Ḥanina and left their kidnappers outside. They said to him, we were kidnapped but we are pure. He permitted them. After they left, their kidnappers sent after them. He said, it is obvious that these are the daughters of a Sage. When they came to know who they were, they said to Simeon bar Abba, take care of your relatives. He married the first one, but she died. The second one and she died. Why? Because they lied? God forbid, they did not lie. But because of the sin of Ḥanania, Rebbi Joshua’s nephew, who intercalated the year outside the Land.

Women were kidnapped and brought there. The case came before Abba bar Abba, and Samuel. They ordered and gave them over to chaperones who were to return them to the Land of Israel. He said to him: What did we do for the earlier times when they were alone with them? Abba bar Abba said to him, would you say so if they were your daughters? Samuel’s daughters were kidnapped, “like an error which comes from the ruler”. When they were brought here, their kidnappers came with them. They came before Rebbi Ḥanina and left their kidnappers outside. They said to him, we were kidnapped but we are pure. He permitted them. After they left, their kidnappers sent after them. He said, it is obvious that these are the daughters of a Sage. When they came to know who they were, they said to Simeon bar Abba, take care of your relatives. He married the first one, but she died. The second one and she died. Why? Because they lied? God forbid, they did not lie. But because of the sin of Ḥanania, Rebbi Joshua’s nephew, who intercalated the year outside the Land.

Women were kidnapped and brought there. The case came before Abba bar Abba, and Samuel. They ordered and gave them over to chaperones who were to return them to the Land of Israel. He said to him: What did we do for the earlier times when they were alone with them? Abba bar Abba said to him, would you say so if they were your daughters? Samuel’s daughters were kidnapped, “like an error which comes from the ruler”. When they were brought here, their kidnappers came with them. They came before Rebbi Ḥanina and left their kidnappers outside. They said to him, we were kidnapped but we are pure. He permitted them. After they left, their kidnappers sent after them. He said, it is obvious that these are the daughters of a Sage. When they came to know who they were, they said to Simeon bar Abba, take care of your relatives. He married the first one, but she died. The second one and she died. Why? Because they lied? God forbid, they did not lie. But because of the sin of Ḥanania, Rebbi Joshua’s nephew, who intercalated the year outside the Land.

Women were kidnapped and brought there. The case came before Abba bar Abba, and Samuel. They ordered and gave them over to chaperones who were to return them to the Land of Israel. He said to him: What did we do for the earlier times when they were alone with them? Abba bar Abba said to him, would you say so if they were your daughters? Samuel’s daughters were kidnapped, “like an error which comes from the ruler”. When they were brought here, their kidnappers came with them. They came before Rebbi Ḥanina and left their kidnappers outside. They said to him, we were kidnapped but we are pure. He permitted them. After they left, their kidnappers sent after them. He said, it is obvious that these are the daughters of a Sage. When they came to know who they were, they said to Simeon bar Abba, take care of your relatives. He married the first one, but she died. The second one and she died. Why? Because they lied? God forbid, they did not lie. But because of the sin of Ḥanania, Rebbi Joshua’s nephew, who intercalated the year outside the Land.

What are palisades? Rebbi Abba in the name of Rav Ḥiyya bar Ashi: For examples if bells, chains, and ropes, and geese, and chickens and machinery surround the town. And Rebbi Abba in the name of Rav Ḥama bar Ashi said, it happened that a blind woman was able to flee from there. If there was one breach, it saves all. If there were hiding places, it is questionable. Rebbi Ze‘ira, Rebbi Abba bar Zavda, Rebbi Isaac bar Ḥaqula, in the name of Rebbi Yudan the prince: Only if there were palisades of that government. But palisades from another government are like robbers.

What are palisades? Rebbi Abba in the name of Rav Ḥiyya bar Ashi: For examples if bells, chains, and ropes, and geese, and chickens and machinery surround the town. And Rebbi Abba in the name of Rav Ḥama bar Ashi said, it happened that a blind woman was able to flee from there. If there was one breach, it saves all. If there were hiding places, it is questionable. Rebbi Ze‘ira, Rebbi Abba bar Zavda, Rebbi Isaac bar Ḥaqula, in the name of Rebbi Yudan the prince: Only if there were palisades of that government. But palisades from another government are like robbers.

What are palisades? Rebbi Abba in the name of Rav Ḥiyya bar Ashi: For examples if bells, chains, and ropes, and geese, and chickens and machinery surround the town. And Rebbi Abba in the name of Rav Ḥama bar Ashi said, it happened that a blind woman was able to flee from there. If there was one breach, it saves all. If there were hiding places, it is questionable. Rebbi Ze‘ira, Rebbi Abba bar Zavda, Rebbi Isaac bar Ḥaqula, in the name of Rebbi Yudan the prince: Only if there were palisades of that government. But palisades from another government are like robbers.

Rebbi Aḥa, Rebbi Samuel asked: If they were proven to be false witnesses, do they have to pay? Or it might be, following what Rebbi Abba, Rav Jehudah, said in the name of Samuel: One does not infer one thing from another in the matter of false witnesses. And here it is so.

Rebbi Yose ben Rebbi Ḥanina said, a man who rapes or seduces an orphan girl does not have to pay. Rebbi Abba bar Mamai said, that is a disagreement, it follows Rebbi Yose the Galilean. But following Rebbi Aqiba she can claim the fine and the fine becomes her property. Rebbi Yose said, the Mishnah said “at less than three years and one day of age,” and is she not like an orphan? And did we not state: “Because he raped her,” that includes an orphan for a fine, the words of Rebbi Yose the Galilean? Rebbi Aḥai said, explain it that he had intercourse with her when her father was alive; when her father died, he already had the obligation to give to her father.

HALAKHAH: “About an orphan girl who had been preliminarily married and was divorced,” etc. Rebbi Joḥanan said, it turns out that Rebbi Eleazar follows the opinion of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said that she can collect the fine and it belongs to her, so Rebbi Eleazar said that she can collect the fine and it belongs to her. Then also for a seduced one? Rebbi Jeremiah said in the name of Rebbi Eleazar, explain it that she remitted it to him. Can anybody remit anthing that does not belong to him? Explain it for an orphan; as it was stated in the House of Rebbi thus: The orphan, Rebbi Eleazar said that the rapist has to pay her but the seducer does not. Can anybody remit something which is not in his possession? Let us hear from the following, as Rebbi Abun bar Ḥiyya said in the name of Rebbi Ze‘ura: The fine is not due from the first moment on. As we have stated there: “If she came to court before her father died, [the payments due] belong to her father and if the father died they belong to the brothers.” If you say that the fine is due from the first moment, it would belong to the brothers from the first moment! Rebbi Abba in the name of Rav Ḥisda: The Mishnah deals with shame and diminution of value. As Rebbi Mana said, how is it? The rapist is obligated for everything and the seducer is free from everything. Rebbi Abin said, [Rebbi] Shammai asked: What does it mean that the rapist has to pay but the seducer does not? The rapist has to pay everything but the seducer is free [from paying] for shame and diminution of value but is obligated for the fine. That is Rebbi Aqiba’s. Or, the rapist is free [from paying] for shame and diminution of value but is obligated for the fine but the seducer is free from everything? That is Rebbi Yose the Galilean’s.

Jacob bar Abba asked before Rav: What is the law for him who comes to a minor? He said to him, by stoning. What is the law for him who comes to an adult? He said to him, I am reading “an adolescent”, not an adult. Read “an adolescent”, not a minor! “‘Because he mistreated her’, that includes a minor for a fine”, read ‘because he mistreaded her’, that includes an adult for a fine! Rav said, even though Jacob won the logical argument, practice is that he who comes to a minor is [punished] by stoning but she is free. Rebbi Abin in the name of Samuel: Why? He understood it from the following: “The man who had lain with her alone should die.” Did we not know that “the girl has not committed a capital crime”? Then why does the verse say: “Do not do anything to the girl, the girl has not committed a capital crime”? That includes him who comes to a preliminarily married underage girl that he is stoned and she is free.

Rebbi Yose ben Rebbi Ḥanina: One who rapes or seduces an orphan is free. Rebbi Abba bar Mamal said, this is in dispute; following Rebbi Yose the Galilean. But following Rebbi Aqiba a fine is due, and the fine belongs to herself. Rebbi Yose said, the Mishnah says so: “She has neither a door to her father’s house nor 100 tetradrachmas;” is she not like an orphan? Rebbi Immi and Rebbi Joshua ben Levi both say, one who calumniates an underage girl is free. Rebbi Hoshaiah said, that is correct. If she were an adult who was not warned, would there be any case? And an underage girl who was warned is like an adult who was not warned.

Rebbi Simeon ben Laqish in the name of Rebbi Jehudah ben Ḥananiah: They voted in Usha that if one writes all his property over to his sons, he and his wife are supported by them. What is the situation of underage children? Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Jehudah, but some say it in the name of Rebbi Judah ben Ḥanina: He, his wife and his underage children are supported by them. What about his widow? Rebbi Ze‘ira said, this was asked but not resolved. Rebbi Abba bar Mamal said, it was asked and resolved, Rebbi Abba said, it seems reasonable that if she ate during her husband’s lifetime then she eats; otherwise, she does not eat. It says only “if one writes”; that excludes the seller. If he wrote to his sons and sold to others, what is here reasonable? Rebbi Ḥanina said, I would not give him anything. Rebbi Mana: Is it not reasonable that they hire him a servant and marry a wife to him so she should serve him?

Rebbi Simeon ben Laqish in the name of Rebbi Jehudah ben Ḥananiah: They voted in Usha that if one writes all his property over to his sons, he and his wife are supported by them. What is the situation of underage children? Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Jehudah, but some say it in the name of Rebbi Judah ben Ḥanina: He, his wife and his underage children are supported by them. What about his widow? Rebbi Ze‘ira said, this was asked but not resolved. Rebbi Abba bar Mamal said, it was asked and resolved, Rebbi Abba said, it seems reasonable that if she ate during her husband’s lifetime then she eats; otherwise, she does not eat. It says only “if one writes”; that excludes the seller. If he wrote to his sons and sold to others, what is here reasonable? Rebbi Ḥanina said, I would not give him anything. Rebbi Mana: Is it not reasonable that they hire him a servant and marry a wife to him so she should serve him?

Rebbi Simeon bar Laqish said in the name of Rebbi Jehudah ben Ḥanina: They voted at Usha that a person may donate a fifth of his property for good deeds. How far down? Rebbi Jeremiah and Rebbi Abba bar Cahana; one said corresponding to terumah and the terumah of the tithe, the other said (Prov. 3:9): “Honor the Eternal with your property” … “corresponding to the first of all your yield”. Rebbi Gamliel bar Ininia asked before Rebbi Mana: Does it mean one fifth every year? {One studies this in the first Halakhah of Peah.} Will he not die? But lest he die in the future.

Rav Huna insists on interpreting the contract text. Rav Huna explained: “The sons shall inherit but the daughters must be fed.” Since the sons inherit movables, the daughters also are fed from movables. Samuel said, the daughters are not fed from movables. A Mishnah supports Samuel: “The female children you shall have from me shall dwell in my house and be supported from my property.” It was stated on this: From real estate but not from movables. Rebbi Abba bar Zavda said: Rav Huna follows Rebbi and Samuel follows Rebbi Simeon ben Eleazar, as it was stated: “One uses both guaranteed property and non-guaranteed property for the support of the wife and the daughters, the words of Rebbi. Rebbi Simeon ben Eleazar says, guaranteed property may be taken by sons from sons, by daughters from daughters, by sons from daughters, and by daughters from sons. But non-guaranteed property may be taken by sons from daughters but not by daughters from sons.” They said, Rav Huna reversed himself. They said, that was well done, ketubah is a biblical commandment but support of the daughters is from their words. May their words uproot a biblical commandment? It must be that they differ about the money contained in their mother’s ketubah. [Even if you say, they differ about the money contained in their mother’s ketubah.] But is the money stipulated in their mother’s ketubah not also real estate?

“If somebody who works his wife’s property has the intention of divorcing her and goes and takes from the ground, he is quick and is rewarded. If somebody who works the property of prisoners heard that they prepare to return, goes and takes from the ground, he is quick and is rewarded. These are properties of prisoners: In any case where his father, brother, or any person from whom he might inherit, went overseas; it was heard that they died, and he went to work the inheritance. But property of abandoning persons one takes out of their hands. These are properties of abandoning persons: In any case where his father or any person from whom he might inherit went overseas, he did not hear that they died, but he went to work the inheritance. Rabban Simeon ben Gamliel said, I heard that there is no difference between prisoners and abandoning persons. But property of broken persons one takes out of their hands. These are properties of broken persons: In any case where his father, brother, or any person from whom he might inherit, went overseas, and his whereabouts are not known. Samuel says, the prisoner is one who left involuntarily. If he had left voluntarily he would have given him instructions. The abandoning person is one who left voluntarily. You should know that he had the intention of keeping [the relative] off his property since he left voluntarily and did not give him instructions. Rebbi Abba, Rav Jehudah in the name of Samuel: Movables do not fall under the rules of broken people. Rebbi Jacob bar Aḥa in the name of Rav: Those date palms of Babylonia which do not need grafting, is it not reasonable that we should treat them like standing grain ready to be harvested and grapes ready to be harvested?

There, we have stated: “Rebbi Joḥanan ben Beroqa says, if he speaks about somebody who is a legal heir, his statements are valid, but about somebody who is not a legal heir, his statements are invalid.” Rebbi Joḥanan said, Ben Beroqa spoke only about a son among sons or a (daughter) son among daughters, not about a daughter and brother or a brother among daughters. Rebbi Yasa in the name of Rebbi Joḥanan: There was a case and Rebbi decided following Rebbi Joḥanan ben Beroqa. Rebbi Ze‘ira, Rebbi Yasa in the name of Rebbi Joḥanan: Rebbi asked Nathan the Babylonian, why did they say that practice follows Rebbi Joḥanan ben Beroqa? Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: What is the reason? He asked Nathan the Babylonian, why did the Sages say that practice follows Rebbi Joḥanan ben Beroqa? Are you not the one who stated “shall inherit”? (He said to him, you stated “shall take”; he came to him). He said to him, there is no “shall inherit” but “shall take”. When he came to his father, he said to him: you disadvantaged Nathan the Bablylonian; there is no “shall take” but “shall inherit”. Rebbi Yose ben Rebbi Abun said, this is what he told him: I made an error in what I taught you; there is no “shall take” but “shall inherit”. Rebbi Ze‘ira said, this is one of the leniencies of the ketubah stipulations. In general, a person can transfer rights only by a document; here even verbally. In general, a person cannot transfer rights to somebody not yet existing; here to the non-existing. Rebbi Jeremiah said before Rebbi Ze‘ira: I am wondering how the rabbis can compare ketubah to inheritance, for inheritance is a biblical law but ketubah is from their words; how can one argue this? Even if you say that ketubah is a biblical law, do they not agree that the stipulations of the ketubah are from their words?

Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: “How much are you giving to your son? Such and such. How much are you giving to your daughter? Such and such. When he preliminarily married her, the daughter acquired among the daughters and the son among the sons,” but only if it is a first marriage. This follows what Rebbi Ḥanania said: If somebody definitively married off his son in a house, the latter acquired the house, but only if it is a first marriage. Rebbi Hoshaia said, she acquired movables but did not acquire the house. Do they disagree? Rebbi Jeremiah in the name of Rebbi Abbahu: Explain it that his father used it for storage. Rebbi Ḥizqiah in the name of Rebbi Joshua ben Levi: It is needed in case what was stored was borrowed from the market. Rebbi Abbahu said, if he said it is loaned, he did not acquire it. There came a case before Rebbi Jacob ben Rebbi Abun and he instructed following Rebbi Abbahu. Rebbi Ze‘ira said, essentialy this has no basis but the rabbis build and add to it!

You say that the father decides for his daughter; even if she is an adult? Let us hear from the following: The father decides for his daughter, but the mother does not decide for her daughter, nor the brother for his sister. Is there a difference about his sister whether she is an adolescent or an adult? So here, there is no difference whether she is an adolescent or an adult. Rebbi Abba from Carthage asked, even a third party? They said, even if she be an adult? A third party, let us hear from the following: The father decides for his daughter, but the mother does not decide for her daughter, nor the brother for his sister. So much more for the adult. Also in money matters it is so: Give your daughter to X and I shall give you so-and-so much. Buy this field and I shall give you so-and-so much.

Rebbi Jeremiah asked: If somebody dedicated his slave’s earnings and the latter was a hunter, what are the rules? Let us hear from the following: If somebody dedicates his slave, that one is dedicated but his earnings are profane. His [slave’s] earnings, he is profane and his earnings are dedicated. Rebbi Joḥanan said, if somebody cuts off the hands of another person’s slave, that one’s owner collects the payments for his injuries, his pain, his shame, and impairment but he shall go out and subsist on alms. Did we not state: If somebody dedicates his slave, that one takes out his provisions but the remainder is dedicated. Rebbi Abba bar Mamal said, nobody thinks that he should die. [ ] more than for slaves. Did not Rebbi Joḥanan say, if somebody cuts off the hands of another person’s slave, that one’s owner collects the payments for his damages, his pain, his shame, and impairment but he shall go out and subsist on alms. The rabbis of Caesarea in the name of Rebbi Aḥa: Jews are obligated to care for amputees, even slaves. Rebbi Joḥanan gave to his slave from everything he himself ate and quoted for this: “Did not his Maker make me in the belly and formed me likewise in a womb?”

HALAKHAH: “One gives her a silver obolus for her needs and she eats with him every Friday night,” etc. The matters are formulated in clean language. Simeon bar Abba in the name of Rebbi Joḥanan: Really eating. In the opinion of Rav, she eats at his expense; in the opinion of Rebbi Joḥanan she eats at her own expense.

Simeon bar Abba in the name of Rebbi Joḥanan: If she brought him gold, at full value. This was also stated. Jewellery to be turned into denars, at the rate of one and one half. Denars to be turned into jewellery, at their full value. Rebbi Aḥa bar Pappos asked before Rebbi Immi: If she brought him an animal? He said to him, at full value. If she brought him real estate: He said to him, at full value. But does he not gain from it? But she collects the real estate, he has only the usufruct.

HALAKHAH: “If somebody marries off his daughter,” etc. Rebbi Abba Mari, Rebbi Yose’s brother, asked: Did we not state: From where that even if he said, I shall go naked but clothe her, one does not tell him to be naked and to clothe her but he clothes her according to her social standing? There, it is the way of people to say, it is better for me to stand naked if only I cover my wife; but here it was a prior condition.

MISHNAH: The following leave without ketubah: Any one violating the laws of Moses or Jews. What is the law of Moses? She feeds him what is not tithed, or makes him sleep with her when she is menstruating, or does not cut ḥallah, or makes vows which she does not keep. And what is the law of Jews: She leaves home with her hair in disorder, or spins in public, or speaks with everybody. Abba Saul says, also one who curses his parents in his presence. Rebbi Tarphon says, also the big-voiced. What is the big-voiced? Any who speaks inside her house and her neighbors hear her voice.

Abba Saul says, also one who curses their child in his parents’ presence. Rebbi Tarphon says, also the big-voiced. What is the big-voiced? Samuel says, any who speaks and her women neighbors hear her voice. Rav says, any one whose voice is heard by other people from bed to bed during intercourse.

Rebbi Ḥanin stated in the name of Rebbi Samuel: Both for women about whom they said that they have ketubah as also those about whom they said they leave without ketubah, as the minor, the secondarily prohibited, and the she-ram, did they speak about a mina or 200 [zuz]? But even if the ketubah was a thousand denars, she loses, but she takes her existing rags. But the one who leaves because of a bad reputation loses everything. Can she take her paraphernalia? Rebbi Ze‘ira said, she takes. Rebbi Hila said, she does not take. Rebbi Hila, Rebbi Yasa, Rebbi Abba bar Cohen mention it in the name of Rebbi Ḥanina ben Gamliel: Both women about whom they said that they leave without ketubah, did they speak about the ketubah of a mina or 200 [zuz]? But even if the ketubah was a thousand denars, she loses. Rebbi Simon said, Rebbi Joḥanan: All the Mishnaiot are connected to this baraita. Rebbi Mana said before Rebbi Yasa: About which baraita? Of Rebbi Ḥanin from Samuel? He said to him, it is everybody’s opinion. And Rebbi Ḥiyya formulated so: “Women who infringe upon the law lose everything.

HALAKHAH: “If a man developed defects,” etc. Rav Jehudah in the name of Rav: So is the Mishnah, “if he had.” But if they developed newly, one forces him to divorce. Rebbi Abba bar Cahana in the name of Rebbi Joḥanan: Practice follows Rabban Simeon ben Gamliel. There came a case before Rebbi Jeremiah about a kopeaḥ, and he forced him. It turns out that following Rav if he did not become so, following Rabban Simeon ben Gamliel if he became so. Rebbi Ze‘ira said, Rabban Simeon ben Gamliel follows Rebbi Meïr. Which [statement of] Rebbi Meïr? The former or the later? If the former, until she made a condition. If the later, even if he made a condition it is nothing. But this Mishnah turns out following Rabban Simeon ben Gamliel; does “the following one forces to divorce” [follows] the rabbis? Let us hear from the following: “Rabban Simeon ben Gamliel says, if it was a major defect, e. g., blind in one eye, amputated of one of his hands, lame in one of his legs, immediately he shall divorce and pay the ketubah.” This Mishnah turns out following Rabban Simeon ben Gamliel; “the following one forces to divorce” [follows] the rabbis.

HALAKHAH: “If somebody invests in his wife’s properties,” etc. Rebbi Abba in the name of Rav Ḥiyya bar Ashi: Even if he ate only one basket of dates. Assi said, that is, if the investment is greater than the increase in value. But if the increase in value is greater than the investment, one gives him the increase in value. A baraita disagrees with Assi: “In all cases one evaluates it as for a sharecropper.” The baraita disagrees about planting; what Assi said was about a building. The baraita disagrees about planting, is that what Rebbi Abba said in the name of Rav Ḥiyya bar Ashi: Even if he ate only one basket of dates. He said to him, in one case if he ate, in the other if he did not eat.

HALAKHAH: “If somebody invests in his wife’s properties,” etc. Rebbi Abba in the name of Rav Ḥiyya bar Ashi: Even if he ate only one basket of dates. Assi said, that is, if the investment is greater than the increase in value. But if the increase in value is greater than the investment, one gives him the increase in value. A baraita disagrees with Assi: “In all cases one evaluates it as for a sharecropper.” The baraita disagrees about planting; what Assi said was about a building. The baraita disagrees about planting, is that what Rebbi Abba said in the name of Rav Ḥiyya bar Ashi: Even if he ate only one basket of dates. He said to him, in one case if he ate, in the other if he did not eat.

HALAKHAH: “If somebody died and left a wife,” etc. Rebbi Yose ben Ḥanina said, the weakest in his claim. For example, one lent before witnesses, the other lent on a mortgage document; it should be given to the one who lent before witnesses. Rebbi Joḥanan said, the weakest in his body. Think about it, if he is rich, like those of the family Andreas. Rebbi Aḥa said, the weakest in his body and poor. As the following: They gave to a relative of Rebbi Samuel bar Abba as the weakest. Rebbi Simeon ben Laqish brought slaves of Rebbi Jehuda the Prince and took it away from her. Rebbi Joḥanan was leaning on Rebbi Simeon bar Abba and said, what was done with that poor woman? He said to him, Rebbi Simeon ben Laqish brought slaves of Rebbi Jehuda the Prince and took it away from her. Was he justified in doing this? Rebbi Jeremiah asked before Rebbi Ze‘ira: Should we say that Rebbi Joḥanan follows his doctrine and Rebbi Simeon ben Laqish his own? Since they disagree: Everybody agrees that if they err in arguments, one does not reverse. In the words of the Torah, one reverses. Where do they disagree? If one errs in a Mishnah, for Rebbi Joḥanan says, an error in Mishnah is like an error in arguments, but Rebbi Simeon ben Laqish says, an error in Mishnah is like an error in words of the Torah. What is said of the Mishnah is also said of words of the Elders.

HALAKHAH: “If somebody died and left a wife,” etc. Rebbi Yose ben Ḥanina said, the weakest in his claim. For example, one lent before witnesses, the other lent on a mortgage document; it should be given to the one who lent before witnesses. Rebbi Joḥanan said, the weakest in his body. Think about it, if he is rich, like those of the family Andreas. Rebbi Aḥa said, the weakest in his body and poor. As the following: They gave to a relative of Rebbi Samuel bar Abba as the weakest. Rebbi Simeon ben Laqish brought slaves of Rebbi Jehuda the Prince and took it away from her. Rebbi Joḥanan was leaning on Rebbi Simeon bar Abba and said, what was done with that poor woman? He said to him, Rebbi Simeon ben Laqish brought slaves of Rebbi Jehuda the Prince and took it away from her. Was he justified in doing this? Rebbi Jeremiah asked before Rebbi Ze‘ira: Should we say that Rebbi Joḥanan follows his doctrine and Rebbi Simeon ben Laqish his own? Since they disagree: Everybody agrees that if they err in arguments, one does not reverse. In the words of the Torah, one reverses. Where do they disagree? If one errs in a Mishnah, for Rebbi Joḥanan says, an error in Mishnah is like an error in arguments, but Rebbi Simeon ben Laqish says, an error in Mishnah is like an error in words of the Torah. What is said of the Mishnah is also said of words of the Elders.

HALAKHAH: “From encumbered property, how is that?” Rebbi Ḥiyya in the name of Rebbi Joḥanan: If somebody disputes a court document, he is not trustworthy. Rebbi Ḥiyya bar Abba said to him: Is that not the Mishnah? “If she produced her bill of divorce without a ketubah, she collects her ketubah”! Rebbi Joḥanan said to him: Babylonian, after I removed the clay from the pearl, you say to me: Is that not the Mishnah? Rav said, at a place where one does not write a ketubah. But at a place where one writes a ketubah, what she produces she collects. He changed his mind and said, she collects even at a place where one writes a ketubah; let anyone powerful object to this! Rebbi Yose objected: Was it not stated: She might collect on her divorce document, hide her ketubah, and collect a second time? If those died. Are there not witnesses? Bring them! They went overseas. Is there not an agreement? Is there no registrar of agreements? There is a registrar of agreements; as you say, if a document is lost, one writes a replacement. This is what one says, if the ketubah was lost, one writes a new one. Rebbi Abba objected: Was it not stated, she might collect on her divorce document, hide her ketubah, wait until he dies, and collect a second time? Rebbi Yose bar Abun said to him: Would she not have to prove that she lived with him until he died?

HALAKHAH: “From encumbered property, how is that?” Rebbi Ḥiyya in the name of Rebbi Joḥanan: If somebody disputes a court document, he is not trustworthy. Rebbi Ḥiyya bar Abba said to him: Is that not the Mishnah? “If she produced her bill of divorce without a ketubah, she collects her ketubah”! Rebbi Joḥanan said to him: Babylonian, after I removed the clay from the pearl, you say to me: Is that not the Mishnah? Rav said, at a place where one does not write a ketubah. But at a place where one writes a ketubah, what she produces she collects. He changed his mind and said, she collects even at a place where one writes a ketubah; let anyone powerful object to this! Rebbi Yose objected: Was it not stated: She might collect on her divorce document, hide her ketubah, and collect a second time? If those died. Are there not witnesses? Bring them! They went overseas. Is there not an agreement? Is there no registrar of agreements? There is a registrar of agreements; as you say, if a document is lost, one writes a replacement. This is what one says, if the ketubah was lost, one writes a new one. Rebbi Abba objected: Was it not stated, she might collect on her divorce document, hide her ketubah, wait until he dies, and collect a second time? Rebbi Yose bar Abun said to him: Would she not have to prove that she lived with him until he died?

Rebbi Ḥiyya bar Abba found Rebbi Jonathan’s prozbol and ran to give it to him. He said to him, I do not need it, as it was stated: The creditor can be believed if he says, I discarded this document and tore it up. Rebbi Jeremiah in the name of Rebbi Ḥiyya: The Mishnah says so: “Since the times of the persecution, a woman collects without the bill of divorce and the creditor collects without prozbol.” Is that not impossible? I tore it without discarding? Here, I discarded and tore it.

HALAKHAH: “If the estate contained expected property,” etc. Rebbi Mana said, they disagree about the basic claim of the two ketubot. Rebbi Simeon says, real estate, but the rabbis say, movables. But for the excess denar everybody agrees that it is movable. Rebbi Yose ben Rebbi Abun said, everybody agrees about the basic claim of the two ketubot that it must be real estate. Where do they disagree? About the excess denar, where Rebbi Simeon says, real estate, but the rabbis say, movables. Rebbi Abba bar Zavda in the name of Rav: But in Syria they routinely collect from bronze and bedspreads. Rebbi Abbahu in the name of Rebbi Joḥanan: Only from bedspreads of that night. Rav Samuel bar Naḥman in the name of Rebbi Joḥanan: The people in Arabia routinely collect from camels and spices. Similarly, only from spices of that night? Rebbi Ḥuna’s widow collected from movables following her place’s custom.

Rav said, if a dying person said, do not bury me, he is buried as a charge on public charity. Rebbi Immi asked, how could one think that others are provided for by his property and he is buried as a charge on public charity? The Mishnah disagrees with Rav: “Her heirs, the heirs of her ketubah, are obligated to bury her.” Explain it, if they inherited real estate. As it was stated: “If he left male and female slaves, mortgages, and movables, anybody who takes them first acquires them and he shall be buried by public charity.” Because he took it first. Therefore, if he did not take it first one removes from his hand. Explain it, if he said, bury me. As Rebbi Yose said in the name of the rabbis: If a dead person was buried who had not said “bury me”, even though others came and took [of his property] one removes from their hands. If they took real estate. In fact, what you say, one removes from their hands, if they took real estate. But if they took movables, one does not remove from their hands, if it was a loan by witnesses. But for a documented loan, whether they took real estate or movables one does not remove from their hands. For Rebbi Abba, the son of Rav Huna, said: They made the words of a bedridden person equal to those of a healthy person who wrote and delivered. But only if he died from that illness, not if he recovered. And if he was explicit and said, give field X to Y. If he said, give field X to Y? Is it as if he was explicit or only if he said, the Northern half, the Southern half? Rebbi Yudan asked: If he said, burn me by pagan rites and give half of field X to Y. Since they do not burn, do they give? Rebbi Ḥaggai asked: A sick person who said, my daughters shall be supported. Would the daughters not be supported anyway? No, it is necessary, for otherwise would they be supported from pledged real estate or would they be supported from movables? Rebbi Yudan [ ] there came a case before Rebbi Yose about a bedridden person who had said, my documents shall be given to X. He said to him, the bedridden can only transfer property which is acquired either by a document or by taking hold. But these are acquired by a document and by taking hold. As it was stated: “A ship is acquired by taking hold in the opinion of everybody. Rebbi Nathan says a ship and documents are acquired by a document and by taking hold. If he wrote and did not take hold, or took hold without writing [a transfer document] he did not do anything unless he both writes and takes hold.”

Rav Jehudah in the name of Rav: If she requested her ketubah in court, she lost her claim to sustenance. Rebbi Yose said, but only from a clear mind; not if forced. As in the case of the widow of Rebbi Eudaimon from Mozva to whom they said, Rebbi Abba bar Cohen wants you. She requested her ketubah and lost her sustenance. After the matter became known, it was brought before Rebbi Yose and she returned to her sustenance.

Ulla bar Ismael said, slaves lest they flee, securities and movables lest they be stolen. Rebbi Abba bar Cohen asked before Rebbi Yose: Does this not imply that a slave is redeemed in front of three people? He answered him, yes. He said to him, but did we not state: “Real estate nine persons and a Cohen, and a human by the same rule”? He answered him, the human here is a free person.

It is written (Jer. 20:6–7): “But you, Pashḥur, and all inhabitants of your house will go into captivity. You will come to Babylon, die there, and be buried there.” Rebbi Abba [bar Zemina] said, Rebbi Ḥelbo and Rebbi Ḥama bar Ḥanina. One of them said, if somebody dies there and is buried there, he has two [detriments] in hand. If he dies there and is buried here, he has one [detriment] in hand. The other one said, burial atones for their death.

“Seven seas surround the Land of Israel: The ocean, lake Tiberias, lake Samkho, the salt sea, lake Ḥolata, lake Sheliat, lake Apamea.” But does there not also exist the lake of Ḥomṣ? Diocletian dammed up rivers and created it. It is written (Num. 21:20): “Looking down on the desert.” Rebbi Ḥiyya bar Abba said, if one ascends the desert mountain one finds the likeness of a sieve in lake Tiberias, that is the well of Miryam. Rebbi Joḥanan bar Mara said, the rabbis estimated it and it is assessed opposite the middle gate of the old synagogue of Imdvtgyn.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Ze‘ira, Rav Ḥananel in the name of Rav; Rebbi Ze‘ira in the name of Abba bar Jeremiah: Practice follows Ḥanan in his two statements; practice does not follow Admon in his seven statements. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows him.

Rebbi Ze‘ira, Rav Ḥananel in the name of Rav; Rebbi Ze‘ira in the name of Abba bar Jeremiah: Practice follows Ḥanan in his two statements; practice does not follow Admon in his seven statements. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows him.

HALAKHAH: “If somebody went overseas,” etc. Rebbi Abba bar Mamal asked: If somebody pays off somebody else’s debt without the latter’s knowledge, is that the disagreement of Ḥanan and the High Priests’ sons? Rebbi Yose said, there the reason of the High Priest’s sons is that he would not expect his wife to starve. But here, [the debtor could say:] “I could negotiate with him and he would forgive some.” Think of it, if [the loan] was on a pledge! “I could negotiate with him and he would return my pledge.” So far about a creditor who does not push [for repayment]. Even for a creditor who pushes, we can hear from the following: “He may give his šeqel.” If somebody does not pay his šeqel, does one not take a pledge from him? This says, even for a creditor who pushes. You should know that this is so, as we have stated: “He can bring for him nests for males or females suffering from genital discharges, nests for childbirth, purification and reparation offerings” since nothing of these comes to [the other person’s] hand. And here also, that nothing should come into his hand.

When does one appraise for them? Rebbi Mana said, one appraises at the end. Rebbi Ḥanina said to him, the words of the rabbis imply that one does not listen to you, for Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone! Therefore, one appraises at the start. Rav Ḥisda asked: If there was sustenance for twelve months and then the property increased in value? Let us hear from the following, for Rebbi Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan: If the heirs sold, they sold from their own property. So here, if it increased in value, their property value increased. If the estate was not sufficient for twelve months’ sustenance, may the sons say to the daughters, take what is yours and leave! Rebbi Abba said, is that a question? The Mishnah says that they cannot say so to them, as we have stated there: “If the orphans say, we accept the properties of our father for the value of an extra denar in order to take their mother’s ketubah; one does not listen to them but one appraises the properties in court.”

Rav Ze‘ira, Rav Ḥananel in the name of Rav; Ze‘ira in the name of Abba bar Jeremiah: Ḥanan made two statements, practice follows him; Admon made seven statements, practice does not follow him. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows him.

Rav Ze‘ira, Rav Ḥananel in the name of Rav; Ze‘ira in the name of Abba bar Jeremiah: Ḥanan made two statements, practice follows him; Admon made seven statements, practice does not follow him. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows him.

“What is a prohibition? This loaf is for me as the day of my father’s death, as the day X was killed, as the day I saw Jerusalem in ruins; that is the prohibition the Torah spoke of.” Rebbi Abba in the name of Rebbi Joḥanan and Rav: Both say, only if he had made a vow about that day. Rebbi Yose asked: If only he had made a vow about that day, why a separate prohibition? He should say on that day!

HALAKHAH: “Indeterminate oaths are interpreted restrictively,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he leaves them there, they become salted meat. But which text says it? As Rebbi Ḥiyya bar Abba said, “one who takes olives from the vat dips each single one in salt and eats it.” That implies that short-term salted is called “salted”.

HALAKHAH: “Indeterminate oaths are interpreted restrictively,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he leaves them there, they become salted meat. But which text says it? As Rebbi Ḥiyya bar Abba said, “one who takes olives from the vat dips each single one in salt and eats it.” That implies that short-term salted is called “salted”.

Rebbi Immi said, who is the Tanna of speeding-up vows? Rebbi Tarphon! For he explains it for those who insist. Rebbi Abba said, explain it according to everybody for those who do not insist. If you say for those who insist, one should have stated that Rebbi Eliezer ben Jacob and Rebbi Tarphon say the same thing. Some Tannaїm say, “one who wants”; some Tannaïm say, “also one who wants”. He who says “one who wants” supports Rebbi Abba; he who says “also one who wants”, supports Rebbi Immi. Rebbi Pedat in the name of Rebbi Joḥanan: who is the Tanna of speeding-up vows? Rebbi Tarphon!

Rebbi Immi said, who is the Tanna of speeding-up vows? Rebbi Tarphon! For he explains it for those who insist. Rebbi Abba said, explain it according to everybody for those who do not insist. If you say for those who insist, one should have stated that Rebbi Eliezer ben Jacob and Rebbi Tarphon say the same thing. Some Tannaїm say, “one who wants”; some Tannaïm say, “also one who wants”. He who says “one who wants” supports Rebbi Abba; he who says “also one who wants”, supports Rebbi Immi. Rebbi Pedat in the name of Rebbi Joḥanan: who is the Tanna of speeding-up vows? Rebbi Tarphon!

A vain oath, if one swears to change what is known to men; a false oath if he swears and changes. What is vain and what is false? Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: If it is known to two persons, that is a false oath, to three, it is vain. Rebbi Hila in the name of Rebbi Eleazar: If it is known to two persons and another one at the end of the earth knows about it, that is a vain oath. What is the difference between them? If he was untrue before two [persons], threw it into the sea, and they had warned him because of a vain oath, in the opinion of Rebbi Joḥanan he is not whipped, in the opinion of Rebbi Eleazar he is whipped. If they had warned him because of a false oath, in the opinion of Rebbi Joḥanan he is whipped, in the opinion of Rebbi Eleazar he is not whipped. Rebbi Abba in the name of Rav Jehudah: Even an egg and a pearl. What means even? But, for example an egg and a pearl.

It was stated: “Just as vows of exaggeration are permitted so oaths of exaggeration are permitted.” But was it not stated: Vows of exaggeration are forbidden? Rebbi Jeremiah in the name of Rebbi Pedat: Here about those who insist, there about those who do not insist. Rebbi Abba said, you may even say in either case if they insist or if they do not insist; here about one who intends that his oath should fall on his property, “an oath that my property [should be forbidden] to me.” Then his property is forbidden [to him]. But in the matter of whipping, he cannot be whipped. Just as speeding-up vows are permitted so speeding-up oaths are permitted. It is the same case; if he intends that his oath should fall on his property then his property is forbidden [to him]. But concerning the matter of whipping, he cannot be whipped.

There, we have stated: “An oath that I shall not eat this loaf.” Something which would be forbidden for vows and is permitted for oaths. Not on that it was said but on the following: “Whether it was for himself or for others.” Rebbi Abba said in Samuel’s name: An oath that X gave a mina to Y. If it turns out that he had not given [a mina], since it is not in his hand for the future, it is not in his hand for the past.

Rebbi Abba in the name of Rebbi Ze‘ira: Because it is as if he gave him money to buy a loaf with. Rebbi Abun bar Ḥiyya asked: Then is it forbidden to borrow money from him, for it is as if he gave him money to buy a loaf with? Rebbi Abina said, Rebbi Ze‘ira asked: That jewellery on them, is it forbidden to lend to them?

HALAKHAH: “If one is under a vow [not to have] usufruct from another,” etc. Rebbi Abba bar Mamal asked: If somebody pays off somebody else’s debt without the latter’s knowledge, is that the disagreement of Ḥanan and the High Priests’ sons? Rebbi Yose said, there the reason of the High Priest’s sons is that nobody expects his wife to die from hunger. But here, [the debtor could say:] “I could negotiate with him and he would forgive some.” Think of it, if [the loan] was on a pledge! “I could negotiate with him and he would return my pledge.” So far about a creditor who does not push [for repayment]. Even for a creditor who pushes, we can hear from the following: “He may give his šeqel. If somebody does not pay his šeqel, does one not take a pledge from him? This says, even for a creditor who pushes. You should know that this is so, as we have stated: “He can bring for him nests for males or females suffering from genital discharges, nests for childbirth, purification and reparation offerings” since nothing of these comes to [the other person’s] hand. And here also, that nothing should come into his hand.

Rebbi Joḥanan explained the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat from the overhang. In the Sabbatical year, he can enter his field and eat of the fruits. If he vowed during the Sabbatical year, he enters and eats. Rebbi Simeon ben Laqish explains the Mishnah: If somebody is forbidden any profit from another person by a vow made before the Sabbatical year, he cannot enter that person’s field nor can he eat of its fruits. If he made the vow in the Sabbatical year, he cannot enter his field but he can eat of the fruits. If he vowed not to eat from the other before the Sabbatical year, he can enter his field but he cannot eat of its fruits. If he made the vow during the Sabbatical year he enters and eats. That statement of Rebbi Simeon ben Laqish follows Rebbi Yose, for Rebbi Yose said, for his vow preceded his abandoning, his abandoning his vow. Rebbi Jonah, Rebbi Abba bar Ḥiyya, in the name of Rebbi Joḥanan: Rebbi Yose agrees that he is permitted in the case of biblical abandoning.

HALAKHAH: It was stated: Rebbi Meïr says that as soon as a person abandons anything from his property, it is no longer in his possession. Rebbi Yose says, nothing may leave the hands of its owners except if it is taken up by another person. Rebbi Jeremiah, Rebbi Abba bar Ḥiyya, both say, Rebbi Joḥanan in the name of Rebbi Yannai: The words of Rebbi Yose [deal with the case] that a person gave a gift to ten people and this one was one of them. If somebody abandoned his field, some Tannaïm say, he can retract, but some Tannaïm say, he cannot retract. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The one who says that he can retract follows Rebbi Yose. But the one who says that he cannot retract follows Rebbi Meïr. Does this mean that abandoned property in the sense of Rebbi Yose is subject to tithes? What did he say? Abandoned property, not gift! Rebbi Jacob bar Aḥa came in the name of Rebbi Simeon ben Laqish: Abandoned property in the sense of Rebbi Yose is subject to tithes. There, they say that abandoned property in the sense of Rebbi Yose is not subject to tithes, since Rebbi Joḥanan said in the name of Rebbi Yannai: “The Levite shall come,” etc. You are obliged to give him from what you have but he has not. This excludes abandoned property for which your and his hands are equal. Gleanings, forgotten sheaves, peah, and abandoned property are all equal.

“This one can come and eat, but Rebbi Yose forbids.” What is Rebbi Yose’s reason? Because his vow preceded his abandonment. Therefore, not if his abandonment preceded his vow. They asked before Rebbi Yose: What is the difference if his vow preceded his abandonment? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah said, so they asked before him: That means, not if it applies to a single person? But did we not state: “This one can come and eat, but Rebbi Yose forbids”? He said to them, it did not occur to him to forbid what he abandoned. Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Simeon ben Joṣadaq: If somebody abandons his field to ten persons he cannot retract. Rebbi Yose said, that follows Rebbi Meïr. Rebbi Mana asked: When you said, “to three,” [did you not mean] “in the presence of three”? Instead of asking about Rebbi Meïr, ask about Rebbi Yose! When you said, “to ten,” [did you not mean] “in the presence of ten”? He said to him, if he abandoned it before two persons, he can retract and it remains subject to tithes. If he abandoned it before three persons, he cannot retract and it is free from tithes.

Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan ate bake-meats and said, I did not taste food on that day. But did we not state: “He who made a vow not to eat food is permitted water and salt”? Explain it following Rebbi Joshia, who said, in matters of vows one follows biblical usage. And from where that everything is called food? Rebbi Aḥa bar Ulla said: “And ten female donkeys carrying grain, bread, and food.” Why does the verse say, “and food”? From here that everything is called food.

May one who made a vow not to have anything cooked be permitted smoked? May he be permitted fried? May he be permitted anything cooked in the hot springs of Tiberias? The rabbis of Caesarea asked: Is anything smoked forbidden because of Gentile cooking? Is it forbidden because of cooking on the Sabbath? Is it forbidden because of meat and milk? Does it cause ṭevel for tithes? If somebody made a vow not to have anything smoked, is he permitted cooked? Rebbi Abba, Rav Jehudah in the name of the House of Rav Assi: Ḥabiṣ is unproblematic as Gentile cooking and is acceptable as eruv tavšīlīn. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Anything which can be eaten raw is unproblematic as Gentile cooking and is acceptable as eruv tavšīlīn.

HALAKHAH: “ ‘From the salted’ he is forbidden only salted fish,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he left them there, they would become salted meat. But which text says it? As Rebbi Ḥiyya bar Zabda said, “one who takes olives from the vat dips each single one in salt and eats it.” This implies that short-term salted is called “salted”.

MISHNAH: If somebody vows not to drink milk, he is permitted curd but Rebbi Yose forbids. But from curd, he is permitted milk. Abba Shaul says, if he vows not to have cheese, it is forbidden to him whether salted or unsalted.

The words of Rebbi Joḥanan imply that one may fast for hours, for Rebbi Joḥanan said, I shall fast until I finish studying this chapter, until I finish studying this text. The words of Rebbi Jonah imply that one may fast for hours, for Rebbi Jonah was in Tyre when he heard that Rebbi Yose’s son had died. Even though he had eaten cheese and drunk water, he finished that day fasting. The words of Rav imply that one may fast for hours, for Rav said, one may borrow his fast day and pay back. Samuel said to him, is that a vow? If he had vowed to fast but forgot and ate the volume of an olive, he lost his fast day. Rebbi Abba in the name of the rabbis there: That is, if he said simply “a day”. But if he said “this day”, he has to continue fasting until the end. He spoke only of eating; that excludes tasting. Rebbi Abba Ḥasida in the name of Rebbi Ze‘ira: Tasting does not create obligations of benediction, robbery, nor of demay, nor of the interruption of a fast day.

The words of Rebbi Joḥanan imply that one may fast for hours, for Rebbi Joḥanan said, I shall fast until I finish studying this chapter, until I finish studying this text. The words of Rebbi Jonah imply that one may fast for hours, for Rebbi Jonah was in Tyre when he heard that Rebbi Yose’s son had died. Even though he had eaten cheese and drunk water, he finished that day fasting. The words of Rav imply that one may fast for hours, for Rav said, one may borrow his fast day and pay back. Samuel said to him, is that a vow? If he had vowed to fast but forgot and ate the volume of an olive, he lost his fast day. Rebbi Abba in the name of the rabbis there: That is, if he said simply “a day”. But if he said “this day”, he has to continue fasting until the end. He spoke only of eating; that excludes tasting. Rebbi Abba Ḥasida in the name of Rebbi Ze‘ira: Tasting does not create obligations of benediction, robbery, nor of demay, nor of the interruption of a fast day.

A private person who committed himself for a fast day, eats and drinks after nightfall. But if he said a public fast day, he eats and drinks only during daytime. If he made a vow to fast and it turned out to fall on Sabbath days or holidays, he is whipped but does not need permission from a Sage. If he made a vow to fast and it turned out to fall on days written in the Scroll of Fasts, Rebbi Ḥizqia and Rebbi Yudan in the name of Rebbi Ḥiyya bar Abba: One said, he fasts but does not finish, but the other one said, he is whipped but does not need permission from a Sage. That is, you say that before the scroll of fasts was abolished. But when the Scroll of Fasts was abolished, all this was abolished. Rebbi Ḥanania and Rebbi Joḥanan both say that the Scroll of Fasts was abolished. Rebbi Joshua ben Levi said, the Scroll of Fasts was abolished. Rebbi Joḥanan said, yesterday I was sitting and stating: “It happened that they decreed a fast day at Lod during Ḥanukka. Rebbi Eliezer went and had a haircut, Rebbi Joshua went and took a hot bath. Rebbi Joshua said to them, go and fast for what you fasted.” And you say, the Scroll of Fasts was abolished? Rebbi Abba said, even though you say that the Scroll of Fasts was abolished, Ḥanukka and Purim were not abolished. The acts of the rabbis imply that the Scroll of Fasts was abolished: Rebbi Jonathan fasted on the day before New Year’s Day. Rebbi Abin fasted on the day before Tabernacles. Rebbi Ze‘ira fasted 300 fast days, and some say 900 fast days and did not care about the Scroll of Fasts. Rebbi Jacob bar Aḥa told the scribes: If a woman comes to ask you, tell her that one may fast any day except Sabbaths, holidays, New Moons, the intermediary days of holidays, Ḥanukka, and Purim.

A private person who committed himself for a fast day, eats and drinks after nightfall. But if he said a public fast day, he eats and drinks only during daytime. If he made a vow to fast and it turned out to fall on Sabbath days or holidays, he is whipped but does not need permission from a Sage. If he made a vow to fast and it turned out to fall on days written in the Scroll of Fasts, Rebbi Ḥizqia and Rebbi Yudan in the name of Rebbi Ḥiyya bar Abba: One said, he fasts but does not finish, but the other one said, he is whipped but does not need permission from a Sage. That is, you say that before the scroll of fasts was abolished. But when the Scroll of Fasts was abolished, all this was abolished. Rebbi Ḥanania and Rebbi Joḥanan both say that the Scroll of Fasts was abolished. Rebbi Joshua ben Levi said, the Scroll of Fasts was abolished. Rebbi Joḥanan said, yesterday I was sitting and stating: “It happened that they decreed a fast day at Lod during Ḥanukka. Rebbi Eliezer went and had a haircut, Rebbi Joshua went and took a hot bath. Rebbi Joshua said to them, go and fast for what you fasted.” And you say, the Scroll of Fasts was abolished? Rebbi Abba said, even though you say that the Scroll of Fasts was abolished, Ḥanukka and Purim were not abolished. The acts of the rabbis imply that the Scroll of Fasts was abolished: Rebbi Jonathan fasted on the day before New Year’s Day. Rebbi Abin fasted on the day before Tabernacles. Rebbi Ze‘ira fasted 300 fast days, and some say 900 fast days and did not care about the Scroll of Fasts. Rebbi Jacob bar Aḥa told the scribes: If a woman comes to ask you, tell her that one may fast any day except Sabbaths, holidays, New Moons, the intermediary days of holidays, Ḥanukka, and Purim.

HALAKHAH: “ ‘Until Passover’, he is forbidden,” etc. Rebbi Jeremiah asked before Rebbi Ze‘ira: The opinion of Rebbi Yose seems to be inverted. There, he says “until all the elder possibilities are exhausted, until all the younger possibilities are exhausted,” and here, he says so? He said to him: Since Ben Azai and Ben Zoma died, the perseverers disappeared; no perseverer was there until Jeremiah appeared. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, said, why does he needle him? Did not Rebbi Eleazar already ask before Rebbi Joḥanan, the opinion of Rebbi Yose seems to be inverted? He said to him, it is not inverted, the Mishnah is inverted, for in the House of Rebbi they stated: “ ‘Until before Passover’, Rebbi Meїr says, until it passed, Rebbi Yose says, until it comes.” We ask “until before”, and you say so? He said to him, this is a Nabatean expression, “much before Passover”. Rebbi Abin said, everybody agrees that he is permitted on Passover. Where do they disagree? The day before Passover. One of them says, until it comes, the other until it passed.

HALAKHAH: “ ‘Until Passover’, he is forbidden,” etc. Rebbi Jeremiah asked before Rebbi Ze‘ira: The opinion of Rebbi Yose seems to be inverted. There, he says “until all the elder possibilities are exhausted, until all the younger possibilities are exhausted,” and here, he says so? He said to him: Since Ben Azai and Ben Zoma died, the perseverers disappeared; no perseverer was there until Jeremiah appeared. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, said, why does he needle him? Did not Rebbi Eleazar already ask before Rebbi Joḥanan, the opinion of Rebbi Yose seems to be inverted? He said to him, it is not inverted, the Mishnah is inverted, for in the House of Rebbi they stated: “ ‘Until before Passover’, Rebbi Meїr says, until it passed, Rebbi Yose says, until it comes.” We ask “until before”, and you say so? He said to him, this is a Nabatean expression, “much before Passover”. Rebbi Abin said, everybody agrees that he is permitted on Passover. Where do they disagree? The day before Passover. One of them says, until it comes, the other until it passed.

HALAKHAH: ‘Until the fig harvest, until there be fig harvest’, etc. “baskets”. Baskets of figs or baskets of raisins? Let us hear from this: “Until they fold the knives”. You have to say, knives for figs, not knives for raisins. Let us hear from the following: A load of raisins came up to Tiberias. Gamliel the twin asked Rebbi Abba bar Zavda. He said to him: All of the Land of Israel does not produce a load of raisins. But so he said to him: No single place in the land of Israel produces a load of raisins.