abba

Rebbi Ḥananiah the colleague of the rabbis asked, does the Holy One, praise to Him, not see what is going to be? He did not hear what Rebbi Simon said in the name of Rebbi Joshua ben Levi: The Holy One, praise to Him, only judges a person according to his present state. What is the reason: Do not fear, for God heard the lad’s voice as he is there. Rebbi Levi said, it is written, rakes will not stand before Him. Why? You hated all evil-doers. Rebbi Issachar from Kefar-Mendi preached: For He knows lying people, he saw wickedness, would He not understand? <He will watch over you, bring peace into your virtuous home.> Rebbi Joshua ben Levi said, it is not written, “if you were pure and straight”, but if you are pure and straight. Rebbi Ḥiyya bar Abba said, the strong of loins and the bellwether; the king, there is no standing with him. Usually every one tried to win over the other’s strength, but the Holy One, praise to Him, is not so but the King, there is no standing with him, He does not insist on His standing. [For] not eternally He will fight, He will not fight to be victorious.

Rebbi Eleazar said, παρά βασιλέως ‘ο νόμος ʼάγραφος. Usually in the world a king of flesh and blood decides a decision. If he desires it, he keeps it. If he desires it, others keep it. But the Holy One, praise to Him, is not so but if He decides a decision He keeps it first. What is the reason? They have to keep My watch, I am the Eternal, I am He Who keeps the commandments of the Torah first. Rebbi Simon said, it is written, before white hairs you have to stand, and honor the presence of an elderly person, and to fear your God, I am the Eternal. I am He Who first stood before an elderly person. Rebbi Simon said, it is written: for who is a great people which has just laws and ordinances, etc. <For who is this great people that has God close to it.> Rebbi Ḥama ben Rebbi Ḥanina and Rebbi Hoshaia. One said, is there a people like this people? Usually in the world a person who knows that he will stand in trial dresses in black, wears black headdress, and lets his beard grow, since he does not know how his trial will end. But Israel are not so, but they wear white, wear white headdress, cut their beard, eat, and drink, and are happy. They know that the Holy One, praise to Him, will perform wonders for them. But the other one said, is there a people like this people? Usually in the world if the ruler says, the trial is today, but the robber says, tomorrow is the trial, whom does one listen to, not the ruler? But the Holy One, praise to Him, is not like this. If the Court said, today is New Year’s Day, the Holy One, praise to Him, says to the angels of service, put up the dais, [summon defenders, summon accusers, for My children said that today is New Year’s Day.] If the Court took counsel to transfer it to the next day, the Holy One, praise to Him, says to the angels of service, remove the dais, remove the defenders, remove the accusers, for My children took counsel to transfer to tomorrow. What is the reason? Certainly, it is a rule for Israel, a law of the God of Jacob. If it is not a rule for Israel, so to speak it is not a law for the God of Jacob. Rebbi Crispus in the name of Rebbi Joḥanan: In the past, the festive times of the Eternal, from then and onwards which You shall declare. Rebbi Ila said, if you declare them they are My festive times, otherwise they are not My festive times. Rebbi Simon said, it is written, great things You did, You, Eternal my God, Your wonders and intentions regarding us. In the past, great things You did; from then onwards, Your wonders and intentions regarding us. Rebbi <Joshua ben> Levi said, a parable of a king who had a watch; when his son came of age, he handed it to him. Rebbi Yose ben Ḥanina said, a parable of a king who had a watch-box; when his son came of age, he handed it to him. Rebbi Aḥa said, a parable of a king who had a ring; when his son came of age, he handed it to him. Rebbi Ḥiyya bar Abba said, a parable of a carpenter who had carpenter’s tools; when his son came of age, he handed them to him. Rebbi Isaac said, a parable of a king who had treasures; when his son came of age, he handed them to him. But the rabbis say, a parable of a healer who had a box of medicines; when his son came of age, he handed it to him.

It was stated: If it was seen in a glass or in the water one may not testify about it. Rebbi Ḥiyya bar Abba said, if one saw it exiting from one cloud and entering another cloud one testifies about it. As the following. Rebbi Ḥanina went to Eintab to be counted and the air was cloudy. He said, now they will say, how bad is the air for this elder. The Holy, praise to Him, drilled for him like a sieve and it was seen through it. The elder Rebbi Ḥiyya went by the light of the old one four mil. Rebbi Abun threw pebbles on it and told it, do not frighten your master’s children; in the evening we need that you be seen on that side and you are seen from this side. Immediately it disappeared from before him.

HALAKHAH: Rebbi Simeon ben Yoḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years, [but] one does not sanctfy months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the Court says: sanctified.” It was stated, for intercalation of the year one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but “in intercalation”, that the Sages added thirty days to it [and intercalated it.] Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Ḥiyya, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

HALAKHAH: Rebbi Simeon ben Yoḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years, [but] one does not sanctfy months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the Court says: sanctified.” It was stated, for intercalation of the year one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but “in intercalation”, that the Sages added thirty days to it [and intercalated it.] Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Ḥiyya, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

Rebbi Ḥiyya bar Abba was standing praying. Rebbi Cahana came and stood behind him in prayer. When Rebbi Ḥiyya had finished, he sat down in order not to walk by him. [Rav Cahana spent a long time praying.] After he finished, he told him, is that your way to make your superiors suffer? He told him, I am a descendant of the House of Eli, of whom it is written: if the sin of the House of Eli would forever be atoned for by sacrifice and offering. By sacrifice and offering it cannot be atoned for, [but] it can be atoned for by prayer. He prayed for him, he reached old age while his fingernails remained red like those of a small child.

Rebbi Abba bar Zavda in the name of Rav: The reason of Rebbi Eleazar ben Rebbi Ṣadoq: When the Heavenly Court sees that the earthly Court did not sanctify it, they sanctify it.

HALAKHAH: Rebbi Simlai said, the reason of Rebbi Joḥanan ben Nuri is that for any month which starts before noontime the eye is not able to see the old moon. And it was stated thus: If the old moon was seen in the morning, the new moon is not seen in the evening. If the new moon was seen in the evening the old moon was not seen in the morning. Rebbi Ḥiyya bar Abba said, why did Rabban Gamliel accept them? Because he had a tradition from his forefathers that sometimes it moves in a shortcut, sometimes it moves on an extended path.

Rebbi Ze`ira, Rebbi Immi in the name of Rebbi Joshua ben Levi: One entangles one who was seen to prolong it; one does entangle one who was not seen to sanctify it. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: One entangles one who was not seen to sanctify it, one does not entangle one who was seen to prolong it. The Mishnah disagrees with Rebbi Ze`ira: “If the Court and all of Israel saw it, the witnesses were interrogated but they did not manage to say “sanctified” before nightfall, it is sanctified.” Because of nightfall. Therefore not if there was no nightfall. This implies that one does not entangle one who was seen to prolong it. A baraita disagrees with Rebbi Abba: “I could think that if two days were needed, one adds two days. The verse says, it. There is authorization only for one day.” This implies that one does not entangle one who was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that just as one intercalates a year according to necessity so one would sanctify the month according to necessity. The verse says, the new moon, one follows the new moon.” This implies that one does not entangle one which was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that if the moon was not seen for two days, they should sanctify the next month for two days. The verse says, they, there are, those would not be My festive seasons”. Because it was not seen; therefore not if it had been seen. This implies that one does not entangle one who was not seen to sanctify it. They wanted to say that they do not disagree. What Rebbi Ze`ira said, about all other months; what Rebbi Abba said, about Nisan and Tishre.

Rebbi Ze`ira, Rebbi Immi in the name of Rebbi Joshua ben Levi: One entangles one who was seen to prolong it; one does entangle one who was not seen to sanctify it. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: One entangles one who was not seen to sanctify it, one does not entangle one who was seen to prolong it. The Mishnah disagrees with Rebbi Ze`ira: “If the Court and all of Israel saw it, the witnesses were interrogated but they did not manage to say “sanctified” before nightfall, it is sanctified.” Because of nightfall. Therefore not if there was no nightfall. This implies that one does not entangle one who was seen to prolong it. A baraita disagrees with Rebbi Abba: “I could think that if two days were needed, one adds two days. The verse says, it. There is authorization only for one day.” This implies that one does not entangle one who was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that just as one intercalates a year according to necessity so one would sanctify the month according to necessity. The verse says, the new moon, one follows the new moon.” This implies that one does not entangle one which was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that if the moon was not seen for two days, they should sanctify the next month for two days. The verse says, they, there are, those would not be My festive seasons”. Because it was not seen; therefore not if it had been seen. This implies that one does not entangle one who was not seen to sanctify it. They wanted to say that they do not disagree. What Rebbi Ze`ira said, about all other months; what Rebbi Abba said, about Nisan and Tishre.

Rebbi Ze`ira, Rebbi Immi in the name of Rebbi Joshua ben Levi: One entangles one who was seen to prolong it; one does entangle one who was not seen to sanctify it. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: One entangles one who was not seen to sanctify it, one does not entangle one who was seen to prolong it. The Mishnah disagrees with Rebbi Ze`ira: “If the Court and all of Israel saw it, the witnesses were interrogated but they did not manage to say “sanctified” before nightfall, it is sanctified.” Because of nightfall. Therefore not if there was no nightfall. This implies that one does not entangle one who was seen to prolong it. A baraita disagrees with Rebbi Abba: “I could think that if two days were needed, one adds two days. The verse says, it. There is authorization only for one day.” This implies that one does not entangle one who was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that just as one intercalates a year according to necessity so one would sanctify the month according to necessity. The verse says, the new moon, one follows the new moon.” This implies that one does not entangle one which was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that if the moon was not seen for two days, they should sanctify the next month for two days. The verse says, they, there are, those would not be My festive seasons”. Because it was not seen; therefore not if it had been seen. This implies that one does not entangle one who was not seen to sanctify it. They wanted to say that they do not disagree. What Rebbi Ze`ira said, about all other months; what Rebbi Abba said, about Nisan and Tishre.

Rebbi Ze`ira, Rebbi Immi in the name of Rebbi Joshua ben Levi: One entangles one who was seen to prolong it; one does entangle one who was not seen to sanctify it. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: One entangles one who was not seen to sanctify it, one does not entangle one who was seen to prolong it. The Mishnah disagrees with Rebbi Ze`ira: “If the Court and all of Israel saw it, the witnesses were interrogated but they did not manage to say “sanctified” before nightfall, it is sanctified.” Because of nightfall. Therefore not if there was no nightfall. This implies that one does not entangle one who was seen to prolong it. A baraita disagrees with Rebbi Abba: “I could think that if two days were needed, one adds two days. The verse says, it. There is authorization only for one day.” This implies that one does not entangle one who was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that just as one intercalates a year according to necessity so one would sanctify the month according to necessity. The verse says, the new moon, one follows the new moon.” This implies that one does not entangle one which was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that if the moon was not seen for two days, they should sanctify the next month for two days. The verse says, they, there are, those would not be My festive seasons”. Because it was not seen; therefore not if it had been seen. This implies that one does not entangle one who was not seen to sanctify it. They wanted to say that they do not disagree. What Rebbi Ze`ira said, about all other months; what Rebbi Abba said, about Nisan and Tishre.

Rebbi Ze`ira, Rebbi Immi in the name of Rebbi Joshua ben Levi: One entangles one who was seen to prolong it; one does entangle one who was not seen to sanctify it. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: One entangles one who was not seen to sanctify it, one does not entangle one who was seen to prolong it. The Mishnah disagrees with Rebbi Ze`ira: “If the Court and all of Israel saw it, the witnesses were interrogated but they did not manage to say “sanctified” before nightfall, it is sanctified.” Because of nightfall. Therefore not if there was no nightfall. This implies that one does not entangle one who was seen to prolong it. A baraita disagrees with Rebbi Abba: “I could think that if two days were needed, one adds two days. The verse says, it. There is authorization only for one day.” This implies that one does not entangle one who was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that just as one intercalates a year according to necessity so one would sanctify the month according to necessity. The verse says, the new moon, one follows the new moon.” This implies that one does not entangle one which was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that if the moon was not seen for two days, they should sanctify the next month for two days. The verse says, they, there are, those would not be My festive seasons”. Because it was not seen; therefore not if it had been seen. This implies that one does not entangle one who was not seen to sanctify it. They wanted to say that they do not disagree. What Rebbi Ze`ira said, about all other months; what Rebbi Abba said, about Nisan and Tishre.

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Ze`ira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rebbi Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

If a doubt was raised about the signature of the witnesses, about the signature of the judges. Rebbi Abba in the name of Rav Jehudah: If he wants to confirm by handwriting of the witnesses he may so confirm, by the handwriting of the judges he may so confirm; but I am saying, he may confirm even by one witness, even by one judge. In the days of Rebbi Abbahu they intended to say גּוֹאֲלֵינוּ but said גְּאוּלָּתֵינוּ, and he accepted them. In the days of Rebbi Berekhiah they became paralyzed. He asked them, did you hear that the New Moon was sanctified? They bowed their heads and he accepted them.

Rebbi Yose said, this implies that one who heard part of a straight sound from one who was practicing did [not] fulfill his obligation. And where is this said? “If he blew straight for the first set and continued a double length for the second he has only one in his hand.” Rebbi Abba bar Zamina in the name of Rebbi Ze`ira: Not even one is in his hand. Why? The beginning combines with the end and the end combines with the beginning. The first part has no end and the second part has no beginning.

HALAKHAH: “A shofar which was split and glued together is disqualified.” For whom is this needed? For Rebbi Nathan. “If one glued together pieces of shofarot it is disqualified.” This also is Rebbi Nathan’s. “If it was pierced and he plugged it,” Rebbi Ḥiyya in the name of Rebbi Joḥanan, it is Rebbi Nathan’s, as it was stated, if it was pierced and then repaired, whether with its own kind or another kind, if it obstructs blowing it is disqualified, otherwise it is qualified; Rebbi Nathan says, with its own kind it is qualified, not with its own kind it is disqualified. Rebbi Ḥiyya in the name of Rebbi Joḥanan: so is the Mishnah: “if it was obstructing blowing it is disqualified, otherwise it is qualified.” Rebbi Abba bar Zemina in the name of Rebbi Ze`ira: Only if he plugged it. But if he did not plug it it is qualified since all sounds of a shofar are qualified.

Rebbi Jacob bar Aḥa said, Abba bar Abba asked Rebbi, what are the rules for a drilled shofar? He said, with one of this kind [one blows at Jabneh. Rebbi Abba asked before Rav, what are the rules for a drilled shofar? He said, with one of this kind] one blows at Eintab.

Rebbi Jacob bar Aḥa said, Abba bar Abba asked Rebbi, what are the rules for a drilled shofar? He said, with one of this kind [one blows at Jabneh. Rebbi Abba asked before Rav, what are the rules for a drilled shofar? He said, with one of this kind] one blows at Eintab.

Rebbi Jacob bar Aḥa said, Abba bar Abba asked Rebbi, what are the rules for a drilled shofar? He said, with one of this kind [one blows at Jabneh. Rebbi Abba asked before Rav, what are the rules for a drilled shofar? He said, with one of this kind] one blows at Eintab.

HALAKHAH: “If the holiday of the New Year,” etc. Rebbi Abba bar Pappos said, Rebbi Joḥanan and Rebbi Simeon ben Laqish were sitting and questioning. They said, we have stated: “if the holiday of the New Year falls on a Sabbath, at the Temple they were blowing but not in the countryside.” If it is a word of the Torah, in the countryside it also should push aside; if it is not a word of the Torah also in the Temple it should not push aside. Cahana passed by. They said, this is a [an important] man whom we may ask. They went and asked him. He said to them, one verse says, a day of sounding; another verse says, a remembrance of sounding. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow. Rebbi Ze`ira told the colleagues to go and listen to Rebbi Levi preaching since it would be impossible that he would let a weekly reading go by without enlightenment. He came and said before them, one verse says, a day of sounding; another verse says, a remembrance of sounding. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow. Then also in the Temple it should not push aside. It was stated, on the first of the month. Then also anywhere they know that it is the first of the month it should push aside. Rebbi Simeon ben Yoḥai stated, and you shall sacrifice, at the place where the sacrifices are offered. The colleagues said before Rebbi Jonah. Is it not written, you shall convey a sounding shofar in the seventh month, etc? He said to them, this one you convey in all your Land, therefore not another one. They said to him, or we might say, this one you convey in your Land, therefore another one both in your Land and outside the Land. Rebbi Jonah said, if it were written “convey a shofar in your Land”, I would have said that here he restricted and at another place he extended. But in all your Land, here he extended and at another place he restricted.

Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan commanded those of the Kifra synagogue, trade so that you come home when it is still daytime and you should mention its time and its addition.

Rebbi Jacob bar Aḥa, Rebbi Ze`ira, Ḥanin bar Abba in the name of Rav: one is obligated to say, the Holy Power. Rebbi Abba in the name of Abba bar Rav Ḥuna: the Holy Power Who forgives much. Rabbi Abba in the name of Abba bar Jeremiah: In prayer he says, David’s God and Builder of Jerusalem. For Prophets he says, David’s God Who causes help to blossom. On the holiday of New Year’s Day which falls on a Sabbath, there are Tannaim who state, he starts with the holiday and closes with the Sabbath. [There are Tannaim who state, he starts with the Sabbath and closes with the holiday.] Rebbi says, he starts with the Sabbath and closes with the Sabbath with the holiday in between. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

Rebbi Jacob bar Aḥa, Rebbi Ze`ira, Ḥanin bar Abba in the name of Rav: one is obligated to say, the Holy Power. Rebbi Abba in the name of Abba bar Rav Ḥuna: the Holy Power Who forgives much. Rabbi Abba in the name of Abba bar Jeremiah: In prayer he says, David’s God and Builder of Jerusalem. For Prophets he says, David’s God Who causes help to blossom. On the holiday of New Year’s Day which falls on a Sabbath, there are Tannaim who state, he starts with the holiday and closes with the Sabbath. [There are Tannaim who state, he starts with the Sabbath and closes with the holiday.] Rebbi says, he starts with the Sabbath and closes with the Sabbath with the holiday in between. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

Rebbi Jacob bar Aḥa, Rebbi Ze`ira, Ḥanin bar Abba in the name of Rav: one is obligated to say, the Holy Power. Rebbi Abba in the name of Abba bar Rav Ḥuna: the Holy Power Who forgives much. Rabbi Abba in the name of Abba bar Jeremiah: In prayer he says, David’s God and Builder of Jerusalem. For Prophets he says, David’s God Who causes help to blossom. On the holiday of New Year’s Day which falls on a Sabbath, there are Tannaim who state, he starts with the holiday and closes with the Sabbath. [There are Tannaim who state, he starts with the Sabbath and closes with the holiday.] Rebbi says, he starts with the Sabbath and closes with the Sabbath with the holiday in between. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

Rebbi Jacob bar Aḥa, Rebbi Ze`ira, Ḥanin bar Abba in the name of Rav: one is obligated to say, the Holy Power. Rebbi Abba in the name of Abba bar Rav Ḥuna: the Holy Power Who forgives much. Rabbi Abba in the name of Abba bar Jeremiah: In prayer he says, David’s God and Builder of Jerusalem. For Prophets he says, David’s God Who causes help to blossom. On the holiday of New Year’s Day which falls on a Sabbath, there are Tannaim who state, he starts with the holiday and closes with the Sabbath. [There are Tannaim who state, he starts with the Sabbath and closes with the holiday.] Rebbi says, he starts with the Sabbath and closes with the Sabbath with the holiday in between. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

Rebbi Jacob bar Aḥa, Rebbi Ze`ira, Ḥanin bar Abba in the name of Rav: one is obligated to say, the Holy Power. Rebbi Abba in the name of Abba bar Rav Ḥuna: the Holy Power Who forgives much. Rabbi Abba in the name of Abba bar Jeremiah: In prayer he says, David’s God and Builder of Jerusalem. For Prophets he says, David’s God Who causes help to blossom. On the holiday of New Year’s Day which falls on a Sabbath, there are Tannaim who state, he starts with the holiday and closes with the Sabbath. [There are Tannaim who state, he starts with the Sabbath and closes with the holiday.] Rebbi says, he starts with the Sabbath and closes with the Sabbath with the holiday in between. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

HALAKHAH: If he said them in one breath? It was found stated, if he said them in one breath he fulfilled his obligation. But did we not state, “the order of shofar blowing is three times three each”? That he do not less. Rebbi Ze`ira, Rebbi Abba bar Ilai in the name of Rav: One has to blow the modulation continuing the straight one. Rebbi Abba in the name of Abba bar Rav Ḥuna: One does not have to blow the modulation continuing the straight one. What is the modulated? Rebbi Ḥanania and Rebbi Mana, One said, [trembling]. But the other one said, three short ones. Rebbi Ḥanania was concerned about that of Rebbi Mana and ours

HALAKHAH: If he said them in one breath? It was found stated, if he said them in one breath he fulfilled his obligation. But did we not state, “the order of shofar blowing is three times three each”? That he do not less. Rebbi Ze`ira, Rebbi Abba bar Ilai in the name of Rav: One has to blow the modulation continuing the straight one. Rebbi Abba in the name of Abba bar Rav Ḥuna: One does not have to blow the modulation continuing the straight one. What is the modulated? Rebbi Ḥanania and Rebbi Mana, One said, [trembling]. But the other one said, three short ones. Rebbi Ḥanania was concerned about that of Rebbi Mana and ours

HALAKHAH: If he said them in one breath? It was found stated, if he said them in one breath he fulfilled his obligation. But did we not state, “the order of shofar blowing is three times three each”? That he do not less. Rebbi Ze`ira, Rebbi Abba bar Ilai in the name of Rav: One has to blow the modulation continuing the straight one. Rebbi Abba in the name of Abba bar Rav Ḥuna: One does not have to blow the modulation continuing the straight one. What is the modulated? Rebbi Ḥanania and Rebbi Mana, One said, [trembling]. But the other one said, three short ones. Rebbi Ḥanania was concerned about that of Rebbi Mana and ours

And where is this said? “If he blew straight for the first set and continued at double length for the second he has only one in his hand.” Rebbi Abba bar Zamina in the name of Rebbi Ze`ira: Not even one is in his hand. Why? The beginning combines with the end and the end combines with the beginning. The first part has no end and the second part has no beginning.

Others say in the name of Rebbi Eliezer: It may be eaten together with its mother. [What means, “it may be eaten together with its mother”?] If its mother was prepared for slaughter. But are not all chickens prepared for slaughter? Rebbi Abba said, it may be eaten based on its mother’s preparation.

A calf born on a holiday is permitted since it permits itself by slaughter. Rebbi Ze`ira asked, in that case an animal kept outside should be permitted since it permits itself by slaughter, deer should be permitted since it permits itself by slaughter. Rebbi Ze`ira came back and said, a calf is fully formed the day before, but here it was born on the day it was fully formed. Rebbi Abba said, this follows him who said that an animal gives birth after split months; but what is for him who said, an animal gives birth after a fixed number of months? Think of it, that he knew when a male had mounted it. A pigeon chick born on a holiday is permitted since it permits itself by slaughter; did we not state, an egg which had started to develop, and chicks which do not yet have wings are forbidden as abomination, but one does not whip because of carcass meat? And Rebbi Ḥaggai said, even if he slaughtered them. Rebbi Abun said, explain it about those born with wings.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: At first they were saying, one curdles neither with the stomach content of the carcass nor with the stomach contents of the Gentile. They changed to say, one curdles with the stomach content of the carcass but not with the stomach contents of the Gentile. Rebbi Yose ben Abun said, Samuel bar Abba asked: Does this follow Rebbi Eliezer, since Rebbi Eliezer said, the thoughts of the Non-Jew are about pagan worship? Rebbi Yasa in the name of Rebbi Joḥanan: Originally, they said, one does curdle neither with carcass stomach contents nor with Gentile’s stomach contents. They changed to say, one does curdle with carcass stomach contents and with Gentile’s stomach contents. Rebbi Yose said, the language of a baraita supports Rebbi Ḥiyya bar Abba: Stomach contents of a Gentile or a carcass is forbidden following the original teaching. The stomach contents of a qualified animal which suckled from a ṭerefa are forbidden following the former teaching, and the stomach contents of a ṭerefa which suckled from a qualified one are permitted following the later teaching. And even if the House of Shammai would argue like the House of Hillel in the first teaching, an egg is a growth of its body; the contents of the stomach come from the outside. It parallels what Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan: It happened to the sons of Jehudah ben Shamuai that wolves tore more than 300 of their flock. The case came before the Sages who permitted their stomach contents. They said, an egg is a growth of its body; the contents of the stomach come from the outside.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: At first they were saying, one curdles neither with the stomach content of the carcass nor with the stomach contents of the Gentile. They changed to say, one curdles with the stomach content of the carcass but not with the stomach contents of the Gentile. Rebbi Yose ben Abun said, Samuel bar Abba asked: Does this follow Rebbi Eliezer, since Rebbi Eliezer said, the thoughts of the Non-Jew are about pagan worship? Rebbi Yasa in the name of Rebbi Joḥanan: Originally, they said, one does curdle neither with carcass stomach contents nor with Gentile’s stomach contents. They changed to say, one does curdle with carcass stomach contents and with Gentile’s stomach contents. Rebbi Yose said, the language of a baraita supports Rebbi Ḥiyya bar Abba: Stomach contents of a Gentile or a carcass is forbidden following the original teaching. The stomach contents of a qualified animal which suckled from a ṭerefa are forbidden following the former teaching, and the stomach contents of a ṭerefa which suckled from a qualified one are permitted following the later teaching. And even if the House of Shammai would argue like the House of Hillel in the first teaching, an egg is a growth of its body; the contents of the stomach come from the outside. It parallels what Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan: It happened to the sons of Jehudah ben Shamuai that wolves tore more than 300 of their flock. The case came before the Sages who permitted their stomach contents. They said, an egg is a growth of its body; the contents of the stomach come from the outside.

“If it was laid on the holiday it may be eaten on the Sabbath, on the Sabbath it may be eaten on the holiday. Rebbi Jehudah said in the name of Rebbi Eliezer, this is the disagreement. The house of Shammai say that it may be eaten, but the House of Hillel say that it may not be eaten.” Rebbi Ḥanina instructed the Sepphoreans about spontaneous growth of mustard and about the egg following Rebbi Jehudah. Rebbi Joḥanan came and preached to them following the rabbis here and the rabbis there. Rebbi Abba bar Zemina in the name of Rebbi Joṣadaq: Because of these two things did Rebbi Joḥanan descend from Sepphoris to Tiberias. He said, why did you bring me this old man, what I am permitting he prohibits, what I am prohibiting he permits. Rebbi Abba said, there came a case before Rebbi Yasa and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained.

“If it was laid on the holiday it may be eaten on the Sabbath, on the Sabbath it may be eaten on the holiday. Rebbi Jehudah said in the name of Rebbi Eliezer, this is the disagreement. The house of Shammai say that it may be eaten, but the House of Hillel say that it may not be eaten.” Rebbi Ḥanina instructed the Sepphoreans about spontaneous growth of mustard and about the egg following Rebbi Jehudah. Rebbi Joḥanan came and preached to them following the rabbis here and the rabbis there. Rebbi Abba bar Zemina in the name of Rebbi Joṣadaq: Because of these two things did Rebbi Joḥanan descend from Sepphoris to Tiberias. He said, why did you bring me this old man, what I am permitting he prohibits, what I am prohibiting he permits. Rebbi Abba said, there came a case before Rebbi Yasa and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this {statement} by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis problematic for you? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support my teacher Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

Rav Abun in the name of the rabbis there: this implies that the ashes of the stove are prepared only for the commandment. Rebbi Mana said, if he did not prepare it. But if he prepared it, one covers with it (excrement) and commandment. This parallels what Rebbi Shammai said, Rebbi Aḥa preached in the name of Rav Jehudah: If he prepared it for the commandment one covers with it for the commandment, for excrement one covers with it excrement and commandment. Rebbi Yose ben Rebbi Abun said, Rav Zera and Rebbi Abba bar Joseph disagreed. One said, there is preparation for excrement, but the other said, there is no preparation for excrement. The one who said that there is no preparation objected to the one who said that there is preparation, could he not use it to cover {the blood of} the Koy? He answered him, people are apt to err about the Koy, people are not apt to err about excrement. He said to him, if you would say so, he would take the picket and cover. And it was stated so: “If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover.” There are Tannaim who state, one does not use it to cover. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, he who said, one uses it to cover, after the deed; he who said, one does not use it to cover, one who comes to ask before he starts.

HALAKHAH: [5]: The Mishnah is Rebbi’s, as it was stated: “200 and he found a mina, (the mina was taken away) [a mina was deposited and a mina taken away], the words of Rebbi. But the Sages are saying, it is profane.” There, we have stated: “If somebody said to his son, ‘Second Tithe is in that corner’ but he found it in another corner, that is profane.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly. But did not Rebbi Ḥalaphta ben Shaul state, the same rule applies to pigeon chicks and to eggs? Therefore, it is Rebbi’s. There, his father put it there and he found, here, his he put it there and he found it. Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda instructed according to Rebbi for Second Tithe.

HALAKHAH: [5]: The Mishnah is Rebbi’s, as it was stated: “200 and he found a mina, (the mina was taken away) [a mina was deposited and a mina taken away], the words of Rebbi. But the Sages are saying, it is profane.” There, we have stated: “If somebody said to his son, ‘Second Tithe is in that corner’ but he found it in another corner, that is profane.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly. But did not Rebbi Ḥalaphta ben Shaul state, the same rule applies to pigeon chicks and to eggs? Therefore, it is Rebbi’s. There, his father put it there and he found, here, his he put it there and he found it. Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda instructed according to Rebbi for Second Tithe.

HALAKHAH: [“The House of Shammai say that one may not take the pestle to cut meat on it, but the House of Hillel permit.”] Therefore, not to cut meat on it is forbidden. This is what Rebbi (Abba,) Ḥinena bar Shelemiah in the name of Rav said: The Sages agree with Rebbi Neḥemiah about the press, the plank, and the mace; the press with which he presses, the plank on which one beats them, the mace with which he smashes them.

HALAKHAH: Therefore not an adult? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, even an adult is permitted. For what purpose was stated “a small child”? It comes to inform you of the strength of the House of Shammai, how far they are restrictive. Samuel was carried from bed to bed. Rebbi Ze`ira said before Rebbi Yasa, let us say that he was asthenic. He told him, he was healthier than I and you. It was stated, Rebbi Ismael ben Rebbi <yose> says, the stones on which we sat on in our youth make war against us in our old age. Rebbi Jonah ordered the colleagues, do not sit on the [outside] stone benches of the assembly of Bar Ulla because they are cold. Rav commanded his students, do not sit on the outside table of the assembly of Issy because it is cold. Rebbi Abba went down to bathe in the public baths of Tiberias, leaning on two Goths. They fell down and he lifted them up, they fell down and he lifted them up. One asked him, what is this? He said to them, I preserved my strength for my old age. Rav Huna did not come to the house of assembly. Rav Qatina asked, was it not stated that one carries the asthenics?

Rav Huna instructed the Head of the Dispersion to go out in a chair. Rav Ḥisda asked, was it not stated, one does not go out in a chair, whether men or women? Even a student of the Sages does not err in this matter, and Rebbi Huna erred? Rebbi Jeremiah instructed Bar Gerontios the healer to be carried on a sheet when going visiting the sick on the Sabbath. Miasha the grandson of Rebbi Joshua ben Levi was carried on a sheet when going preaching in public on the Sabbath. Rebbi Zeriqan said to Rebbi Ze`ira, when you go to the South, ask about this. It was asked from Rebbi Simon. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, not only for the needs of the public but also for a possible need of the public. Example: Rebbi Eliezer, Rebbi Abba Mari, and Rebbi Mattaniah instructed {to bring} bread to Ursicinus on the Sabbath, for a possible need of the public.

Samuel pounded on the side of the mortar. Rav said, anything that is pounded may be pounded in its ordinary way. Rav Huna, Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: Garlic, and cress, and mustard seed are pounded in their ordinary way. Rebbi Abbahu in the name of Rebbi Joḥanan: He who makes oenanthium on a Sabbath is liable because of compounding. Is it therefore permitted on a holiday? Rebbi Ḥizqiah in the name of Rebbi Jeremiah: Making oenanthium on a holiday is forbidden because of compounding. Isaac Gold asked Rebbi Joḥanan, may one pound for spice wine on a holiday? He said to him, it is permitted. <rebbi isaac from atosha asked rebi simeon be laqish, may one pound to make spice wine on a holiday? he said to him, it is permitted;> give it to me and I shall drink. Rebbi Ze`ira asked before Rebbi Abbahu: Would one not act well in pounding it the day before? He said to him, yes. The argument of Rebbi Abbahu is inverted. Here he says permitted, and there he says forbidden. But since Rebbi Abbahu knew that Rebbi Ze`ira was restrictive, and that they are restrictive, therefore he agreed with them. Some want to say that so he said to him: If one wants that it be good he will not pound it the day before. Rebbi Ze`ira asked Kallidromos, the slave of Rebbi Judah the Prince, does your master pound to make spice wine on a holiday? He said to him yes, and all kinds of cuts of meat. Rebbi Isaac ben Rebbi Elazar in the name of Rebbi Immi, the father of Rebbi Eudaimon of Sepphoris. Where do they disagree? For grilling. Put for the pot it is permitted. Rebbi Naḥum said, Rebbi Samuel bar Abba asked about noodle dough. To let it dry is forbidden, for the pot it is permitted, part and part is questionable.

Rebbi Cahana the son of Rebbi Ḥiyya bar Abba said, on condition that he not act craftily. The Mishnah follows Rebbi Simeon ben Eleazar as it was stated: “One does not make {food} on a holiday for use after the holiday.” Also, it was stated: “A woman may fill a pot with meat even if one eats only one piece from it, a kettle with hot water even if one drinks only one cup from it. But baking, she should bake only what she needs.” For it is stated: “Rebbi Simeon ben Eleazar says, a woman may fill the entire oven with bread because the bread turns out well if the oven is filled.” Rav Ḥuna preached following Rebbi Simeon ben Eleazar. Rebbi Joḥanan preached to the Tiberians following that of Rebbi Simeon ben Eleazar. He preached this as practice but they took it as to act on. Some wanted to say that he preached to act on. They came and asked him and he preached as practice, and they preached again but we do not know whether as practice or to act on. Rebbi Abba bar Zavdi said, Rebbi Abbahu instructed following Rebbi Simeon ben Eleazar.

Rebbi Cahana the son of Rebbi Ḥiyya bar Abba said, on condition that he not act craftily. The Mishnah follows Rebbi Simeon ben Eleazar as it was stated: “One does not make {food} on a holiday for use after the holiday.” Also, it was stated: “A woman may fill a pot with meat even if one eats only one piece from it, a kettle with hot water even if one drinks only one cup from it. But baking, she should bake only what she needs.” For it is stated: “Rebbi Simeon ben Eleazar says, a woman may fill the entire oven with bread because the bread turns out well if the oven is filled.” Rav Ḥuna preached following Rebbi Simeon ben Eleazar. Rebbi Joḥanan preached to the Tiberians following that of Rebbi Simeon ben Eleazar. He preached this as practice but they took it as to act on. Some wanted to say that he preached to act on. They came and asked him and he preached as practice, and they preached again but we do not know whether as practice or to act on. Rebbi Abba bar Zavdi said, Rebbi Abbahu instructed following Rebbi Simeon ben Eleazar.

“The House of Hillel said to the House of Shammai: Since at a time when I forbid to the private person I am permitting it for Heaven, when it is permitted for the private person is it not logical that it be permitted for Heaven? The House of Shammai said to them, vows and voluntary gifts are proof, since they are permitted to the private person but forbidden to Heaven. The House of Hillel said to them, no. If you are speaking about vows and voluntary gifts which have no fixed time, what does this imply for the festival offering which has a fixed time? The House of Shammai answered them, the festival offering has no fixed time since if he did not offer it on the first day, he may offer it on the second day, if he did not offer it on the second day, he may offer it on the third day. The House of Hillel told them, the festival offering has a fixed time, for if he did not offer it on the holiday of pilgrimage he may not offer it after the holiday. The House of Shammai said to them, is it not already said: only what can be eaten by any person this alone may be made for you? The House of Hillel answered them, is that a proof? For you it may not be made, [but] it is made for Heaven. Abba Shaul says it was based on another reason: Since when your stove is closed down, your Master’s stove is open, when your stove is open it only is logical that your Master’s stove should be open. Another explanation: It is not in order that your table should be full but the table of your Creator be empty.”

HALAKHAH: Abba bar Rav Huna said, [this is] if he did not make an eruv tavshilin for himself. But if he made an eruv tavshilin for himself it is permitted. What is the difference between a dish and hot water? From a dish one usually eats, from hot water one usually does not drink.

HALAKHAH: Rebbi Abba: Both Rav and Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Ze`ira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Jonathan, Rebbi Tanḥum bar Ḥiyya: A badly behaved donkey goes out with his bridle. Rebbi Illa, Rav Jehudah in the name of Rebbi Simeon ben Rebbi Ḥiyya: A dog goes out with his muzzle. If to punish him it is forbidden, if so he should not eat his bridle it is permitted.

HALAKHAH: Rebbi Abba: Both Rav and Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Ze`ira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Jonathan, Rebbi Tanḥum bar Ḥiyya: A badly behaved donkey goes out with his bridle. Rebbi Illa, Rav Jehudah in the name of Rebbi Simeon ben Rebbi Ḥiyya: A dog goes out with his muzzle. If to punish him it is forbidden, if so he should not eat his bridle it is permitted.

HALAKHAH: Rebbi Abba: Both Rav and Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Ze`ira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Jonathan, Rebbi Tanḥum bar Ḥiyya: A badly behaved donkey goes out with his bridle. Rebbi Illa, Rav Jehudah in the name of Rebbi Simeon ben Rebbi Ḥiyya: A dog goes out with his muzzle. If to punish him it is forbidden, if so he should not eat his bridle it is permitted.

HALAKHAH: We have stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rav Ḥuna, Rebbi Ḥaggai in the name of Rebbi Ze`ira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it compresses.”

HALAKHAH: Rebbi Abba in the name of the rabbis there: If he slaughtered it and wolves ate its intestines it is qualified, for the presumption of intestines is qualification. Should one not worry that maybe they were punctured? The presumption of intestines is that they are qualified. It was stated: But one may bring it on its hide. What does he do? He leaves one limb on it and brings it together with it.

HALAKHAH: The argument of Rebbi Jehudah seems inverted since we stated there, “Rebbi Jehudah says, if it was not a cadaver before the Sabbath it is forbidden since it is not prepared.” And here he says so? Rebbi Jehudah follows his own opinion since Rebbi Jehudah said, the expert is not from the Torah. Rebbi Ḥuna in the name of Rebbi Abba: It is Rebbi Jehudah’s since Rebbi Jehudah gives the same rules for inspecting a firstling as inspecting ṭerefah. As you are saying there, one inspects for ṭerefah on a holiday, similarly one inspects a firstling on the holiday. Rebbi Yudan asked: Demay is from their words. and inspecting for terefah is from their words. Since you are saying that one inspects for ṭerefah on a holiday, does one separate demay on a holiday? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Any whose defect was visible on the eve of a holiday but the expert permitted it only on the holiday is not prepared. But was it not stated, a [firstling] calf which was born from a terefah animal on the holiday is permitted. Rav Ḥisda said, explain it if the expert transgressed and saw it. There came a case before Rebbi Immi who wanted to say, between Rebbi Jehudah and Rebbi Simeon, practice follows Rebbi Jehudah. Rav Hoshaia brought a baraita of Bar Qappara from the South and stated: But the Sages say, any whose defect was visible on the eve of a holiday but the expert permitted it only on the holiday is not prepared. He changed his opinion.

HALAKHAH: Samuel said, the five Elders who instructed Rebbi Tarphon in Lydda erred. Rav Mattanah said, the case concerned a firstling Rebbi Abbin said, the Mishnah says so: “about this and about ḥallah which became impure.” Since that one was holy, so also this one was holy. They asked before Levi, may one inspect a torn animal in a dark house? He said, bring it outside. Rebbi Immi asked, we heard that one does not inspect cases of skin disease in a dark house. Did we hear that one does not inspect a torn animal in a dark house? Rebbi Yose ben Rebbi Abun said, it is not because of this reason, but lest it would be found ṭerefah and be forbidden to be moved. It turns out that Rav Mattanah follows Samuel, and Levi Rav. Rebbi Abba, Rav Jehudah in the name of Samuel said, practice follows Rebbi Jehudah.

MISHNAH: A person may say to the grocer, fill me this vessel, but he may not specify the measure. Rebbi Jehudah says, if it was a measuring cup he shall not fill it. It happened that Shaul ben Botnit filled his measures on the eve of the holiday and gave it to the customers on the holiday. Abba Shaul says, that is what one does on a holiday, but the Sages say one acts thus also on a weekday because of the emptying of the measuring vessels.

It was stated: “Rebbi Eleazar ben Rebbi Ṣadoq and Abba Shaul ben Botnit were grocers in Jerusalem. They used to fill their measuring vessels on the eve of a holiday and give them to the customers on the holiday. Rebbi Ḥananiah ben Aqabiah says, they also acted in the same way on the intermediate days of the holiday because of the emptying of the measuring vessels. Also he collected 300 amphoras, and his colleague collected 300 amphoras. The Sages said to them, you did not have to do this, but since you were stringent with yourselves, they should be used for public needs.” Once he was sick and our teachers went to visit him. He said to them, you are seeing this right hand which was measuring in truth.

“Rebbi Meïr says, also one freshly makes accessible and takes.” Rebbi Abba, Rav Jehudah in the name of Samuel: But only at the place of access. And so it was stated “The Sages agree with Rebbi Meïr about cachets in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.”

Rebbi Abba in the name of Rav Jehudah: A splinter one leans on the wall lest it scratches. It was stated: One does not extinguish a splinter to save it; if to prevent it filling the house or the pot with smoke it is permitted. Rebbi Ḥanania said, if there is no empty space there. But if there is empty space there one throws it into the empty space and this is enough. Rebbi Nasa said, is this correct? Are we saying so, salve one is permitted to rub on to use kohl on the holiday? Rebbi Mana said, one is to guard, the other for healing.

Rav said, one transfers from oven to stove but not from stove to oven. Rav Abba bar Ḥana said, one transfers from oven to stove and from stove to oven but not from evening to morning. Rav Avun in the name of Rav: One transfers from oven to stove, from stove to oven, and from evening to morning, but not from holiday to weekday.

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

“Nor sail on water” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: This implies that it is forbidden to set something under sail to send it away from him. And similarly, it is forbidden to set something under sail to bring it to him. Rebbi Abba Mari and Rebbi Mattaniah were sitting. They saw a person splitting the water to both sides and drinking. Rebbi Abba Mari said to Rebbi Mattaniah, this is what Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu, a person is forbidden to set something under sail to send it away from him. He answered, it is what we have stated, “a person may break open an amphora to eat dried figs from it”

“Nor sail on water” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: This implies that it is forbidden to set something under sail to send it away from him. And similarly, it is forbidden to set something under sail to bring it to him. Rebbi Abba Mari and Rebbi Mattaniah were sitting. They saw a person splitting the water to both sides and drinking. Rebbi Abba Mari said to Rebbi Mattaniah, this is what Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu, a person is forbidden to set something under sail to send it away from him. He answered, it is what we have stated, “a person may break open an amphora to eat dried figs from it”

“Nor dance.” Rebbi Jeremiah, Rebbi Ze`ira in the name of Rav Ḥuna: Jumping: one lifts both legs simultaneously. Dancing: one lifts one and keeps the other down. Rebbi Eleazar said, all sound making is forbidden on the Sabbath. Rebbi Samuel bar Rav Isaac was of the opinion to knock for a new synagogue. Rebbi Hillel son of Rabbi Vales would knock on a cup. Rabbi Ila stayed late at the great assembly. When he went home, he found them sleeping. He lay down on the stairs so as not to knock on the gate on the Sabbath. Rebbi Jeremiah explained Scripture with Rebbi Immi’s son. He went and wanted to wake him up in the morning of the Sabbath. He started knocking on the door. His father told him, who did permit this to you? Rebbi Abba bar Cahana asked before Rebbi Yasa, may one knock on a belly on the Sabbath? He said to him, who permitted that on a weekday? Rebbi Samuel ben Eudaimon said, the rabbis are accustomed on a weekday from the navel upwards, through his clothing from the navel downwards.

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; To rise on scales; they all are of vapor! And here, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

HALAKHAH: Rebbi Abba said, for eruv they went according to the logical rule. You should know that this is so since they say there in the name of Rav Ḥisda, but they do not know whether from a tradition or a Mishnah, ‘even logs.’ Did we want to say that logs have no stability?

Just as the resurrection of the dead brings life to the world, so rains bring life to the world. Rebbi Ḥiyya bar Abba understood it from here: He will resurrect us after two days, on the third day He will raise us up and we shall live before Him. We shall know, we shall pursue to know the Eternal, like morning His appearance is well based.

Where does he return to? Just as Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: On the day of the New Moon, if he had moved his feet he repeats from the start, otherwise from “Temple service”. Here also, if he had moved his feet he repeats from the start.

It was stated: If he prayed but does not know what he mentioned, Rebbi Joḥanan said, all of thirty days there is a presumption that what he is used to he (would mention) [mentioned]. Rebbi Abba in the name of Rebbi Ḥuna: On the second holiday of the diaspora he mentions in the morning prayers but not in the musaf prayer. Afternoon prayers like morning prayers and evening prayers like musaf prayers. Ḥananiah the son of Rebbi Joshua’s brother says, in the Diaspora they did not have this custom, but until sixty days after equinox. Samuel said, practice follows Ḥananiah the son of Rebbi Joshua’s brother. And it was stated thus: When was this said? Outside of the Land. But in the Land of Israel, everything according to the season, everything according to the event. That is, about rain. But dew, if he wants to mention the entire year he may mention it.

They asked before him, or might we say, here to mention and there to ask for? He said to them, practice is that where one mentions one asks. Rebbi Yose said to Rebbi Ḥanania the brother of Rav Hoshaia, do you remember when we were standing in front of your uncle Rav Hoshaia’s store, Rebbi Ze`ira passed by and we asked him, but he said, this is still problematic for me; Rebbi Yasa passed by and we asked him, but he said, this is still problematic for me. But at the end you heard from him: there is no difference; where one mentions one asks. Rebbi Ḥiyya bar Abba came from Tyre and said in the name of Rebbi Joḥanan, practice is that where one mentions one asks. Rebbi Aḥa preached in the house of study, Rebbi Jeremiah preached in the council synagogue, practice is that where one mentions one asks. But did we not state, “[on the third of] Marḥeshwan one asks for rain”? Rebbi Tanḥum bar Ḥiyya said, that was stated in Temple times.

HALAKHAH: The Mishnah is Rebbi Meïr’s, as it was stated, “what is the time of rainfall? Rebbi Meïr says, the early one on the Third, the average one on the Seventh, and the late one on the Seventeenth. Rebbi Jehudah says, the early one on the Seventh, the average on on the Seventeenth, and the late one on the Twenty-third. Rebbi Yose said, the early one on the Seventeenth, the average one on the Twenty-third, and the late one on the Thirtieth day, since we find that particular people only start to fast on the New Moon of Kislev.” Rebbi Abbamari, the brother of Rebbi Yose, said: everybody agrees that the Seventeenth is the time for the pleiads to disappear, since on it the Deluge came over the world. What is the reason? On this day all sources of the deep abyss were opened. Rebbi Abba bar Zamina, Rebbi Eleazar in the name of Rebbi Hoshaia: Practice follows him who says, “on the Third of Marḥeshwan one prays for rain”. And why did he not say, following Rebbi Meïr? There are Tannaim who switch.

HALAKHAH: Rebbi Joḥanan said, pregnant and nursing women do not fast on any fast-day for which the Court decides to interrupt. Rebbi Samuel bar Rav Isaac said, this seems reasonable if they originally decided not to interrupt, but if they directly decided to interrupt, pregnant and nursing women have to fast. It was stated thus: “Pregnant and nursing women fast regularly on the Ninth of Av [and the Day of Atonement] and on the first and the second groups of fast-days. But on the seven last ones they do not fast; nevertheless they should not spoil themselves but eat and drink for the necessities of the child.” Does this not refer to the case that they decided originally not to interrupt? Rebbi Abba bar Zavda, Rebbi Isaac bar Tevlai came in the name of Rebbi Joḥanan: Even if they directly decided to interrupt, pregnant and nursing women do not fast.

HALAKHAH: Rebbi Ze`ira in the name of Rav Jeremiah: He who does work on a public fast-day is like one who does work on the Day of Atonement. What is the reason? Sanctify a fast-day, call an assembly. But was it not stated, the night is permitted but the day forbidden? Rebbi Ze`ira said, Abba bar Jeremiah confirmed it; assemble the people, at the time of the popular assembly.

“Washing”. Ze`urah bar Ḥama, Yose the son of Rebbi Joshua ben Levi in the name of Rebbi Joshua ben Levi: On a public fast-day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher, or to his daughter, and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“Anointing.” As it was stated: On the Sabbath both anointing for pleasure and anointing not for pleasure are permitted. On the Day of Atonement, both anointing for pleasure and anointing not for pleasure are forbidden. On the Ninth of Av and public fasts, anointing for pleasure is forbidden but anointing not for pleasure is permitted. But it was stated: Anointing is equal to drinking regarding prohibition and reparation but not punishment. On the Day of Atonement regarding prohibition but not punishment But was it not stated, they shall not desecrate, to include him who anoints or drinks? Rebbi Joḥanan said, there is no “anoints” there. Rebbi Abba Mari said, if there is no “anoints” there is no “drinks”. For if it were not so, do matters combine which come from two different prohibitions?

Rebbi Jehudah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac: On his entrance to the Ark Noe was forbidden sexual relations. What is the reason? You shall come into the Ark, you, your sons, your wife, and your sons’ wives. On his exit sexual relations were permitted to him. What is the reason? Leave the Ark, you, your wife, your sons, and your sons’ wives with you. Rebbi Ḥiyya bar Abba said, by their families they left the Ark; since they refrained from their relations they merited to be saved from the Deluge. You may know that it is so since we stated, Ham, the dog, and the raven misbehaved. Ham exited charcoal colored. The dog exited public in his relations. The raven exited different from the creatures. Rebbi Abun said, it is written, in want and hunger infertile. If you see that want comes into the world make your wife infertile. Rebbi Levi said, to Joseph were born two sons, when? Before the start of the year of famine. It was stated in the name of Rebbi Jehudah: those who desire to have children do have sexual relations. Rebbi Yose said, only on the day she immersed herself.

HALAKHAH: Rebbi Yudan son of Rebbi Ḥama of Kefar Teḥamin, like the forty which Moses spent on the Mountain. Rebbi Yose said, because one does not excessively impose on the community. Rebbi Ḥiyya bar Abba said, for if there were two causes, for example a lack of rain and locusts, one blows for both. And why for these two occasions? Rebbi Yose ben Rebbi Abun said, for these two cause prices to increase.

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; To rise on scales; they all are of vapor! And here, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

HALAKHAH: “How is the order of the fast days,” etc. Rebbi Ḥiyya bar Abba said, why does one move to the town plaza? To say, we are considered as if exiled before You. Rebbi Joshua ben Levi said, because they prayed in privacy and were not answered; therefore they went public and were publicized. Rebbi Ḥiyya bar Abba said, why does one bring the Ark to the town plaza? To say that we had one precious vessel and our sins caused it to become debased. The Elder Rebbi Ḥuna of Sepphoris said, our forefathers covered it with gold and we covered it with ashes. Rebbi Jacob the Southerner said, why does one blow horns? To say, we are considered as if bellowing like animals before You. Rebbi Levi said, and why does one visit graves? To say, we are considered like dead before You. Rebbi Tanḥuma says, all of this is included. If we are guilty to die there are the dead, if exile there is exile, if hunger there is hunger.

HALAKHAH: “How is the order of the fast days,” etc. Rebbi Ḥiyya bar Abba said, why does one move to the town plaza? To say, we are considered as if exiled before You. Rebbi Joshua ben Levi said, because they prayed in privacy and were not answered; therefore they went public and were publicized. Rebbi Ḥiyya bar Abba said, why does one bring the Ark to the town plaza? To say that we had one precious vessel and our sins caused it to become debased. The Elder Rebbi Ḥuna of Sepphoris said, our forefathers covered it with gold and we covered it with ashes. Rebbi Jacob the Southerner said, why does one blow horns? To say, we are considered as if bellowing like animals before You. Rebbi Levi said, and why does one visit graves? To say, we are considered like dead before You. Rebbi Tanḥuma says, all of this is included. If we are guilty to die there are the dead, if exile there is exile, if hunger there is hunger.

Explanation. Rebbi Abba bar Zavda, Rebbi Tanḥum bar Ilai, and Rebbi Joshia came to the fast. Rebbi Abba bar Zavda preached: Let us lift our hearts on the palms. Is this possible? May a person take his heart and put it on his hand? So what means “let us lift”? Let us treat our hearts equal to our hands, and then to God in Heaven. So if somebody would hold a crawling animal in his hand, even if he immerses himself in the waters of Siloam or of the ocean, he never can become pure. But if he throws it from his hand he immediately is pure. Rebbi Tanḥum bar Ilai preached: The ministers of Israel and the King submitted and said, the Eternal is just. And when the Eternal saw that they submitted, the Eternal’s word was to Shemaya as oracle. It is not written “their fast” but they submitted, I shall not destroy them. Rebbi Joshia preached: Become improved and improve, let us purify ourselves before we purify others. Since here are people present who calumniate me before Rebbi Joḥanan. But every single one is called to justice. Attending were Rebbi Ḥiyya, Rebbi Issy, and Rebbi Immi. They got up and left.

Explanation. Rebbi Abba bar Zavda, Rebbi Tanḥum bar Ilai, and Rebbi Joshia came to the fast. Rebbi Abba bar Zavda preached: Let us lift our hearts on the palms. Is this possible? May a person take his heart and put it on his hand? So what means “let us lift”? Let us treat our hearts equal to our hands, and then to God in Heaven. So if somebody would hold a crawling animal in his hand, even if he immerses himself in the waters of Siloam or of the ocean, he never can become pure. But if he throws it from his hand he immediately is pure. Rebbi Tanḥum bar Ilai preached: The ministers of Israel and the King submitted and said, the Eternal is just. And when the Eternal saw that they submitted, the Eternal’s word was to Shemaya as oracle. It is not written “their fast” but they submitted, I shall not destroy them. Rebbi Joshia preached: Become improved and improve, let us purify ourselves before we purify others. Since here are people present who calumniate me before Rebbi Joḥanan. But every single one is called to justice. Attending were Rebbi Ḥiyya, Rebbi Issy, and Rebbi Immi. They got up and left.

Nine of New Year’s Day, from where? Rebbi Abba from Carthage said: Corresponding to the nine Divine Names in Hanna’s prayer; there it is written at the end: The Eternal will judge the ends of the earth.

HALAKHAH: But was not Isaac redeemed? Since Isaac was redeemed it is as if all of Israel was redeemed. Rebbi Bevai Abba in the name of Rebbi Joḥanan: Abraham said before the Holy One, praise to Him: Master of the worlds, it is open and known before You that when You said to me to sacrifice my son Isaac I could have answered and said before You, yesterday You said to me, for in Isaac will your descendants be named, and now You are saying, sacrifice him as elevation offering. Heaven forbid that I should have done this, to the contrary I suppressed my inclination and did Your will. So may it be Your pleasure, Eternal, my God, that when my son Isaac’s descendants will be in trouble and nobody will speak in their defense, that You will speak in their defense. The Eternal will see. You will remember for them the binding of Isaac and be filled with mercy for them. What is written afterwards? Abraham lifted his eyes and saw a ram, after, etc. What means “after”? Rebbi Judah ben Rebbi Simon said, after all generations in the future your sons will be gripped by sins and involved in troubles but at the end they will be redeemed by the horns of this ram, [as it is said], and the Eternal, God, will blow the horn and go in Southern storms.

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? [The day before? Is not the day itself forbidden for him?] Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is he not already forbidden because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What is your reason to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Jonathan both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Joshua ben Levi said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? [The day before? Is not the day itself forbidden for him?] Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is he not already forbidden because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What is your reason to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Jonathan both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Joshua ben Levi said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: that is if an individual disagrees with an individual. But in the case of an individual following the {anonymous} Sages, practice does not follow the anonymous text.

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: that is if an individual disagrees with an individual. But in the case of an individual following the {anonymous} Sages, practice does not follow the anonymous text.

HALAKHAH: How much is “started”? Rebbi Abba said, once. Rebbi Yose said, twice. It was acted on following Rebbi Abba. And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah bar Pazi; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”

HALAKHAH: How much is “started”? Rebbi Abba said, once. Rebbi Yose said, twice. It was acted on following Rebbi Abba. And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah bar Pazi; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”

Rebbi Joshua ben Yair in the name of Rebbi Phineas ben Yair. Three created the Holy One, praise to Him, and was wondering why He created them. These are the Chaldeans, the Arabs, and evil inclinations. Chaldeans: this is the land of the Chaldeans, of the non-existing people. If only they did not exist. Arabs: unkept tents of robbers, trusted by those who irritate God, those who God brought in His hand. Evil inclinations: On this day, this is the Eternal’s oracle, I shall gather the lame, and collect the disowned, and to whom I did wrong. Rebbi Berekhiah, Rebbi Abba bar Cahana, Rebbi Joshua ben Yair in the name of Rebbi Phineas ben Yair: it is as if I did wrong to them.

HALAKHAH: Rebbi Jonah, Simeon bar Abba in the name of Rebbi Joḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah, Rebbi Ḥelbo, Rav Abba bar Ilay in the name of Rav: Until your lips will wear out saying, we have enough blessings, we have enough blessings.

HALAKHAH: Rebbi Jonah, Simeon bar Abba in the name of Rebbi Joḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah, Rebbi Ḥelbo, Rav Abba bar Ilay in the name of Rav: Until your lips will wear out saying, we have enough blessings, we have enough blessings.

“But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will.” Rebbi Berekhia, Rebbi Abba bar Cahana, Rebbi Ze`ira in the name of Rav Jehudah. But some say it in the name of Rav Ḥisda, and some say it in the name of Rav Mattanah. You decide the command and He confirms it for you. Why does the verse say, “for you”? But even if I am saying so and you are saying otherwise, yours is enduring, Mine is not enduring. On your paths shines light; Rebbi Ḥiyya bar Abba said, this is rainfall. As heavy as He has loaded the rain-cloud, His light will disperse the cloud. For those humbled you order elevation; if I said to humble them and you say to elevate them, yours is enduring, Mine is not enduring. And the one of low eyes will be saved; I said to bring their eyes down by misfortune but you are saying to save them, yours is enduring, Mine is not enduring. I said, may the not-innocent escape? But you [said], he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What means, and he will escape by the purity of your hands, by the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.

“But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will.” Rebbi Berekhia, Rebbi Abba bar Cahana, Rebbi Ze`ira in the name of Rav Jehudah. But some say it in the name of Rav Ḥisda, and some say it in the name of Rav Mattanah. You decide the command and He confirms it for you. Why does the verse say, “for you”? But even if I am saying so and you are saying otherwise, yours is enduring, Mine is not enduring. On your paths shines light; Rebbi Ḥiyya bar Abba said, this is rainfall. As heavy as He has loaded the rain-cloud, His light will disperse the cloud. For those humbled you order elevation; if I said to humble them and you say to elevate them, yours is enduring, Mine is not enduring. And the one of low eyes will be saved; I said to bring their eyes down by misfortune but you are saying to save them, yours is enduring, Mine is not enduring. I said, may the not-innocent escape? But you [said], he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What means, and he will escape by the purity of your hands, by the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.

What is the Great Hallel? Rebbi Parnakh in the name of Rebbi Ḥaninah; Give thanks to the supreme Power; truly, His kindness is forever. Give thanks to the Master of masters; truly, His kindness is forever. Rebbi Joḥanan said, on condition of who stand in the Eternal’s house. Why these two chapters? Because rainfall is included in them. In the opinion of Rebbi Joḥanan it is understandable, for it is written, He brings up vapors from the ends of the earth. How is it for Rebbi Ḥaninah? Because it is written, He gives nourishment to all flesh; truly, His kindness is forever. Rebbi Abba, Rebbi Simon, both are saying, ours. Rebbi Joshua ben Levi said, ours. Bar Qappara said, ours. Bar Qappara follows his opinion, as it was stated: “during the existence of a third group they never reached I am loving; truly the Eternal listened to my voice, my supplication, since its people were few.” Bar Qappara stated, this is the Great Hallel. A patrician stood before the Ark; he said to them, repeat after me what I am saying. This implies that it is not ours. [Rebbi Mana said, it is ours.] The miracle was great; therefore he said to them, repeat after me what I am saying

From where Ne`ilah? Rebbi [Levi] said: Even if you prolong your prayers I shall not hear. From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi: In all excitement there is something superfluous; and the word of the lips is but for deficit. Hannah, because she prayed too long, reduced the years of Samuel because she said, he shall dwell there forever but “forever” for a Levite is only 50 years, as it is written: at age fifty he should return from the worshipping hosts. But in fact it was 52. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? One for private, the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Joḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr: when she prayed very long; it follows that everyone who extends his prayers will be answered.

May Ne`ilah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Ne`ilah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult; they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Ne`ilah does not free one from evening prayers. Rebbi Simon in the name of Rebbi <joshua ben> Levi: Ne`ilah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this? “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”