abbahu

One could not make them 23, as it is written, these are the institutions of David and Samuel the Seer in their professionalism. It was a great feat of professionalism that no watch was taking and repeating in inheritance fields before the other could take. Rebbi Abbahu said, I computed it that no watch was taking and repeating in inheritance fields before the other could take.

It was stated: Rebbi Yose says, the day of the destruction of the Temple was after the end of the Sabbath, at the end of a Sabbatical year, during the watch of Yehoyariv, on the Ninth of Av. And so it happened the second time. Both times the Levites were standing on the platform and singing, He turned on them their wrongs, in their malice he eradicates them, eradicates them the Eternal, our God. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan; may one sing without libations? He said to him, let us hear from what was stated: “both times the Levites were standing on the platform and singing, He turned on them their wrongs, etc.” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, one may sing without libations. Rebbi Simeon ben Laqish said, one may not sing without libations. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Was it not stated, “both times the Levites were standing on the platform and singing, He turned on them their wrongs”? Rebbi Simeon ben Laqish said to him, what do you conclude from this? He said to him, since if there were libations it would have been time for the song. Rebbi Joḥanan said, the daily song. Rebbi Simeon ben Laqish said, yesterday’s song.

It was stated: Rebbi Yose says, for 52 years no bird was flying in the Land of Israel. What is the reason? From the bird <of the sky> to the domesticated animal, they moved, they went away. Rebbi Ḥanina said, 40 years before Israel was exiled to Babylonia they planted date palms in Babylonia, so they should be ardent after sweets since this accustoms the tongue to Torah. Rebbi Ḥanina the son of Rebbi Abbahu said, 700 kinds of pure fish and 800 kinds of pure locusts and innumerable birds all were exiled with Israel to Babylonia; and when they returned, all of them returned, except the fish called turbot. How did fish migrate? Rebbi Ḥuna (bar Joseph) <in the name of rav joseph> said, they went into exile through the abyss end returned through the abyss.

Rebbi Jonah said, what you are saying refers to washing to wear; but washing to mend? So we are saying, this washerman is forbidden to work in his trade? Our Mishnah disagrees with Rebbi Jonah, “the week in which the Ninth of Av falls one is forbidden to barber and to launder, but on Thursday one is permitted for the honor of the Sabbath.” Rebbi Jonah in the name of Rav Hamnuna, it was repeated regarding (addition) [barbering.] Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Abbahu. If the Ninth of Av falls on a Sabbath, both weeks are permitted. What is afterwards? Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. Rebbi Ḥiyya bar Abba preached it to the Sepphoreans but they did not accept it. Rebbi Immi said to Rebbi [Yasa]. Does not the nephew of the Great Rebbi Ḥiyya disagree with him? He answered, they disagree explicitly: Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. How does Rebbi Simeon ben Laqish explain it? He explains it if the Ninth of Av falls on a Sabbath, and one cannot infer anything. Rebbi Isaac ben Eleazar announced at the end of the Ninth of Av, the barbers shall open, any who has to eulogize may eulogize. It is written, I shall eliminate all her enjoyment, her holiday, her month, her Sabbath, and all her feast. The Southerners have the custom of ḥer holiday, the Sepphoreans have the custom of her month, the Tiberians have the custom of her week. The Rabbis of Tiberias changed to follow the Rabbis of Sepphoris.

HALAKHAH: “The scroll is read,” etc. Rebbi Ila, Simeon bar Abba in the name of Rebbi Joḥanan: To confirm these Purim days in their times. Why does the verse say, in their times? Rebbi Jonah and Rebbi Yose. Rebbi Jonah says, to give them other times. Rebbi Yose says, times which the Sages fixed for them. And those are these: the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth. Or maybe only the Sixteenth and the Seventeenth? Rebbi Abbahu in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass. Maybe it is only the Ninth and the Tenth? Samuel bar Naḥman in the name of Rebbi Jonathan: It is not written “days” but like the days, pair days with days, the Eleventh and Twelfth corresponding to Fourteenth and Fifteenth. Or the Twelfth and Thirteenth corresponding to Fourteenth and Fifteenth? Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. Then one should not read on this day. One reads before and after, on the day one should not read? Or only the Ninth and the Tenth? Like the days, days close to the days. But if days close to the days, {maybe} only Sixteenth and Seventeenth? You cannot, for Rebbi Abbahu said in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. [Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass.]

HALAKHAH: “The scroll is read,” etc. Rebbi Ila, Simeon bar Abba in the name of Rebbi Joḥanan: To confirm these Purim days in their times. Why does the verse say, in their times? Rebbi Jonah and Rebbi Yose. Rebbi Jonah says, to give them other times. Rebbi Yose says, times which the Sages fixed for them. And those are these: the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth. Or maybe only the Sixteenth and the Seventeenth? Rebbi Abbahu in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass. Maybe it is only the Ninth and the Tenth? Samuel bar Naḥman in the name of Rebbi Jonathan: It is not written “days” but like the days, pair days with days, the Eleventh and Twelfth corresponding to Fourteenth and Fifteenth. Or the Twelfth and Thirteenth corresponding to Fourteenth and Fifteenth? Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. Then one should not read on this day. One reads before and after, on the day one should not read? Or only the Ninth and the Tenth? Like the days, days close to the days. But if days close to the days, {maybe} only Sixteenth and Seventeenth? You cannot, for Rebbi Abbahu said in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. [Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass.]

It was stated in the name of Rebbi Nathan: The entire month is qualified for reading the scroll. What is the reason? The month which for them was turned from sorrow to joy. Rebbi Ḥelbo said, but only up to the Fifteenth. As Rebbi Abbahu said in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass. That is what you are saying to read the scroll. But making a dinner one makes only on the Fourteenth and the Fifteenth; and one distributes [to the poor] only on the Fourteenth and the Fifteenth. The eyes of the poor are only directed to the Fourteenth and the Fifteenth. Then these should be for reading and those for the dinner? Rebbi Ḥelbo, Rebbi Ḥuna in the name of Rav: These days are remembered and executed. Remembered by reading. And executed by dinner. This implies that the Scroll is given to be analyzed Rebbi Ḥelbo, Rebbi Yasa in the name of Rebbi Eleazar: It is said here, words of peace and truth. And it is said there, truth buy but do not sell. It is like the truth of the Torah. This one needs ruling, that one needs ruling. This one is given to be analyzed, that one is given to be analyzed. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: The scroll which Samuel handed to David is given to be analyzed. What is the reason? Everything in writing, that is the Masora. For the hand of the Eternal, that is the Holy Spirit. To me for understanding, from here that it is given to be analyzed. Rebbi Jeremiah asked, and why do we not say, the plan of everything was in spirit with him? Rebbi Mana said, what is בָר֨וּחַ֙? by the wind of his mouth.

“Places walled from the days of Joshua bin Nun read on the Fifteenth.” Rebbi Simon in the name of Rebbi Joshua ben Levi: They honored the Land of Israel which was desolate in those days and attached it to the days of Joshua bin Nun. Then should not everybody read on the Fifteenth? Rebbi Abbahu analyzed “dwelling, dwelling”. Since “dwelling” mentioned there refers to the days of Joshua bin Nun, so also “dwelling” mentioned here refers to the days of Joshua bin Nun. Then should not everybody read on the Fourteenth? Rebbi Jehudah bar Pazy analyzed “open, openness.” It is said here “openness” and it said there except for very many open towns. Since “open” mentioned there refers to the days of Joshua bin Nun, so also “openness” mentioned here refers to the days of Joshua bin Nun. It was stated: “Rebbi Joshua ben Qorḥa says, from the days of Ahasuerus. Rebbi Yose ben Rebbi Jehudah said to him, what has the reference to Susa the Fortress to do here? If you are inferring from Susa the Fortress then one should read in Susa the Fortress, but not read at any other place.” It seems that there are three Tannaim. The first Tanna intends to say, from the days of Joshua bin Nun. Another Tanna intends to say, from the days of Ahasuerus. Another Tanna intends to say, “town” in any case. It turns out that you may say that Rebbi Joshua ben Qorha and Rebbi Yose ben Rebbi Jehudah say the same, only that each one of them infers from a separate argument; and it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.” Rebbi Ayvo bar Naggari in the name of Rebbi Ḥiyya bar Abba: For example like Ḥamata. Since he only said “like”, therefore Ḥamata itself was walled in the days of Joshua bin Nun. From the following: Fortified towns, Haṣsiddim, Ṣer, and Ḥamat, Raqqat, and Kinneret. Haṣsiddim is Wheat village, Ṣer is next to it, Ḥamat Ḥamata, Raqqat Tiberias, Kinneret, Genezareth. Rebbi Levi objected, is it not written, the prairie to the Kinneret lake? Were there two Genesareths? Or were there only two autonomous districts, like Bet Yeraḥ and Zinbarai, which are towers on Lake Kinneret, where the fortification was abandoned and taken over by Gentiles. Come and see, there one does not read, outside one reads?

“About these it was said that one precedes and does not trail.” Reading the Scroll and paying the Sheqel tax one precedes and does not trail; the Meal of the New Moon and the Purim Meal one trails but does not precede. Rebbi Ze`ira said before Rebbi Abbahu: then could one make it on the Sabbath? He answered him, to make them days of drinking and joy; those whose joy depends on the court; this excludes those whose joy depends on Heaven.

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 Abbahu in the name of Rebbi Eleazar: Every year by year. It bundled an intercalary year with one which is not intercalary. Since in a year which is not intercalary Adar is next to Nisan, also in an intercalary year Adar is next to Nisan. Rebbi Ḥelbo said, in order to make one liberation close to the other liberation.

HALAKHAH: [It was stated in the name of Rebbi Jehudah, they also permitted actions preparatory to the preparation of food. What is between them? Rav Ḥisday said, to sharpen the tip of the spit is between them. Rebbi Ḥanania the son of Rebbi Abbahu said, to produce fire from stones is between them. Rebbi Jehudah bar Pazi stated from Barzilah: what is the matter? Is the matter to sharpen the tip of the spit, or to produce fire from stones? You only have the following: “One does not sharpen the knife but he cleanses it on another.” Rav Ḥisday said, this is Rebbi Jehudah’s, for Rebbi Jehudah in the name of Samuel said, it is everybody’s opinion, to remove the fat on it.]

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (on top) [in the mouth] before you. Rebbi Jonah answered both ways. Rebbi Eleazar answered both ways. As it was stated, if he heard but did not answer, he fulfilled his obligation; if he answered but did not hear he did not fulfill his obligation. Rav in the name of Rebbi Abba bar Ḥana; but some say Rebbi Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal, and both have fulfilled their obligation.

“Everything is brought on an altar, domestic and wild animals, large and small birds, male and female, whole [but not] (and) defective, pure but not impure. All are brought as elevation sacrifice and do not need stripping and partitioning. Gentiles today are permitted to do this.” From where male and female? Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: and the cows they offered as elevation offering to the Eternal. From where whole [but not] (and) defective? Rebbi Yasa said, Rebbi Eleazar made it clear to the colleagues, from all living, from integer flesh, that they should be complete in their limbs. Plucked? Rebbi Eleazar made it clear, any bird, any wing, to exclude plucked ones. From where pure but not impure? Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: Noah pondered a lesson from the Torah. He said, it already was said to me, like vegetables from the field I gave you everything. Why did Scripture increase the pure ones? For sacrifices. And Gentiles today are permitted to do this. Rebbi Abba in the name of Rav Jehudah, it is forbidden to a Jew to help him and it is forbidden to become his agent.

Antoninus asked Rebbi, may I build an altar? He said to him, build it and hide its stones. May one make incense for him? He said to him, make it without one of its ingredients. Was it not stated, you may not make for yourselves? You may not make for yourselves [but] others may make for you. Rebbi Ḥanania said, this was for Rebbi Romanos whom Rebbi sent to make it for him. There are indications implying that (Antolinus) [Antoninus] converted; there are indications implying that (Antolinus) [Antoninus] did not convert. One saw him walking with a slight shoe on the Day of Atonement. What do you infer since even God-fearing people go outside thus? (Antolinus) [Antoninus] said to Rebbi, can I eat from the Leviathan in the World to Come? He said to him, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it. When he heard this, he went and circumcized. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked, and at yours I should look? Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies? Because he never in his life looked at the figure on a coin. This implies that (Antolinus) [Antoninus] converted. The statement of the rabbis implies that (Antolinus) [Antoninus] did (not) convert, as Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar said: When in the Future World the proselytes come, (Antolinus) [Antoninus] comes at the head of all of them.

The Great Rebbi Ḥiyya said to Rebbi Simeon ben Rebbi: I heard from your fathers that all covers [which existed] only were in Benjamin’s part. What is the reason? He rests between his shoulders. But is it not written, He despised the Tent of Joseph and did not choose the tribe of Ephraim, but chose the tribe of Judah. Did he choose Judah? But choosing, choosing. Since choosing there includes Benjamin, so choosing here includes Benjamin. Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: and the pleasure of the Dweller in the senna. Sacral meat given to atonement is consumed in the part of Joseph. Rebbi Eudaimon of Sepphoris said, like vertex of a trapezoid entered from Joseph’s part into Benjamin’s part; on it the altar was situated. What is the reason? The border turned eastward to Taanat-Shilo, up to the door-sill of Shilo. Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: and the pleasure of the Dweller in the senna. That the Divine Presence dwelt in the greatness of Joseph.

The Great Rebbi Ḥiyya said to Rebbi Simeon ben Rebbi: I heard from your fathers that all covers [which existed] only were in Benjamin’s part. What is the reason? He rests between his shoulders. But is it not written, He despised the Tent of Joseph and did not choose the tribe of Ephraim, but chose the tribe of Judah. Did he choose Judah? But choosing, choosing. Since choosing there includes Benjamin, so choosing here includes Benjamin. Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: and the pleasure of the Dweller in the senna. Sacral meat given to atonement is consumed in the part of Joseph. Rebbi Eudaimon of Sepphoris said, like vertex of a trapezoid entered from Joseph’s part into Benjamin’s part; on it the altar was situated. What is the reason? The border turned eastward to Taanat-Shilo, up to the door-sill of Shilo. Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: and the pleasure of the Dweller in the senna. That the Divine Presence dwelt in the greatness of Joseph.

Rebbi Yasa in the name of Rebbi Joḥanan: This is the indication: Any time the Ark is inside, private altars are forbidden; once it left, private altars are permitted. Rebbi Ze`ura asked before Rebbi Yasa: even temporarily, as in the case of Eli? Rebbi Abbahu in the name of Rebbi Joḥanan, “there”, “there”. Just as in the case of “there” mentioned there private altars are forbidden, so in the case of “there” mentioned here private altars are forbidden. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan, in that case if there is no Ark is there no Pesaḥ? Rebbi Yose ben Rebbi Abun said, “appellation”, “appellation”. Just as in the case of “appellation” mentioned there private altars are forbidden, so in the case of “appellation” mentioned here private altars are forbidden. And so Rebbi Jehudah and Rebbi Simeon were saying, Second Tithe in Nob and Gibeon. One understands Rebbi Jehudah, since Rebbi Jehudah said, purification sacrifice and Pesaḥ for the individual on the public altar, no purification sacrifice and Pesah for the individual on a private altar. Following Rebbi Simeon? Since Rebbi Simeon said, “The community only brings what Scripture fixed for it.” Rebbi Simeon is of the opinion that since when Second Tithe was introduced it was not interrupted.

Rebbi Yose in the name of Rebbi Aḥa, Rebbi Ze`ira in the name of Rebbi Eleazar: Only if it was written in Greek. Where do we hold? If it was written in square script and he translated it into Greek, that is what we have stated “in any language.” If it was written in Greek and he translated it into {the language of} square script, that is what was stated, which is the difference between Torah scrolls and the Esther scroll? Only that Torah scrolls may be written in any language but the Esther scroll may only be written in square script. Rebbi Samuel bar Sosartai said, explain it if it was written gignton. Samuel stated: If in error he omitted one verse but the translator translated it, he fulfilled his obligation. We are saying “in any language,” and you are saying so? Samuel follows his opinion [since] Samuel said, if it was written according to its rules the Greek speaker fulfills his obligation in Greek. Rebbi Abbahu in the name of Rebbi Eleazar: If he knows the language of square script and he knows Greek, he fulfills his obligation [in Greek or] in the language of square script. Greek, he fulfills his obligation in Greek. If he knows the language of square script and he knows Greek, may he absolve the public from their obligation in Greek? This shall come following: anybody who is not obligated in a matter cannot not absolve the public of their obligation.

HALAKHAH: “From where does a person start to read and fulfills his duty? Rebbi Meïr says, all of it. Rebbi Jehudah says, from a Jewish man. Rebbi Yose says, from after these matters.” Rebbi Abbahu in the name of Rebbi Eleazar: He who says all of it, about all words of this letter. He who says from a Jewish man, what they understood about it. He who says from after these matters, and what happened to them. Rebbi Simon in the name of Rebbi Joshua ben Levi. He who says all of it, all the facts of his strength and mightiness. He who says from a Jewish man, the Chapter of the greatness of Mordocai. He who says from after these matters, how the King aggrandized him. Rebbi Yose ben Rebbi Abun in the name of Rebbi Joshua ben Levi: strength, all strength, with all strength. Strength, is Haman’s strength. All strength, is Mordocai’s strength. With all strength, is Ahasuerus’s strength. It was stated: Rebbi Simeon ben Yoḥay says, from in that night. From the place where there was Haman’s downfall came Mordocai’s rise.

All appurtenances of the synagogue are like the synagogue. The bench and the arm-chair are like the synagogue. The cover over the Ark is like the Ark. Rebbi Abbahu gave a jacket under the curtain. Rav Jehudah in the name of Samuel: The podium and its plates do not have the sanctity of the Ark but the sanctity of the synagogue. The lectern does not have the sanctity of the Ark; it has the sanctity of the synagogue. Rebbi Jeremiah went to the Gaulanitis. He saw them putting a hammer into the Ark. He went and asked Rebbi Immi, who told him, I am saying that they stipulated this from the start. Rebbi Jonah made for himself a chest and stipulated about it, the upper part for scrolls, the lower part for implements.

[There are indications implying that Antoninus converted; there are indications implying that Antoninus did not convert.] One saw him walking with a house shoe on the Day of Atonement, what do you infer since even God-fearing people go outside thus. Antolinus said to Rebbi, can I eat from the Leviathan in the World to Come? He said to him, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it. When he heard this, he went and circumcised. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked, and at yours I should look? Why is he called our holy teacher? Because he never in his life looked at his circumcision. [And why is his name Naḥum the holiest of holies? Because he never in his life looked at the figure on a coin.] This implies that Antolinus converted. The statement of the rabbis implies that Antolinus did (not) convert., as Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar said: When in the Future World the proselytes come, Antolinus comes at the head of all of them.

May one write two or three words from a verse? Mar Uqba sent a letter to the Head of the Diaspora who went to sleep and got up with song: Israel, do not enjoy like the Gentiles. Rebbi Aḥa wrote, the remembrance of the just is a blessing. Rebbi Ze`ura wrote, Joash the King did not remember. Rebbi Jeremiah sent a letter to Rebbi Jehudah Nesia, to hate your lovers, to love your hater. Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi judged Tamar. She went and complained about them to the prefect of Sepphoris. They sent and wrote to Rebbi Abbahu, who wrote back to them, (twice) [already] we pacified the three informers, the well born, the well learned, and Tarshish, Eutokos, Eumathes, Thalassios; but the rebellious Tamar remains in her rebellious state; we tried to soften her but in vain did one smelt to refine. Rebbi Mana sent a letter to Rebbi Hoshaia ben Rebbi Shammai, your beginnings were small, your future may be much expanding.

Samuel said, if he entered without intending to use it as a short-cut he may use it as short-cut. It was stated: “One may not behave unbecomingly in synagogues and houses of study. One neither eats nor drinks in them, nor takes walks in them, nor sleeps in them, nor enters into them because of the sun in summer or because of the rain in winter, but one studies and preaches in them.” Rebbi Joshua ben Levi said, synagogues and houses of study are for the sages and their students. Rebbi Ḥiyya, Rebbi Yasa were received in the synagogue. Rebbi Immi commanded to the teachers, if a person comes to you who is dirtied by study, accept him and his donkey and his implements. Rebbi Berekhiah went to the synagogue of Bet-Shean. He saw a man washing his hands and feet from its pail. He told him, it is forbidden to you. On the next day this man saw him washing his hands and feet from its pail. He said to him, Rabbi, to you it is permitted and to me it is forbidden? He answered him, yes. He asked, why? He said to him, so says Rebbi Joshua ben Levi: synagogues and houses of study are for the sages and their students. These fore-courts, may one pass through them? Rebbi Abbahu passed through its fore-court. Is it permitted? Rebbi Zachariah the son-in-law of Rebbi Levi said, the teacher was intimidating and if Rebbi Abbahu had not passed through he would not have let go the children.

Samuel said, if he entered without intending to use it as a short-cut he may use it as short-cut. It was stated: “One may not behave unbecomingly in synagogues and houses of study. One neither eats nor drinks in them, nor takes walks in them, nor sleeps in them, nor enters into them because of the sun in summer or because of the rain in winter, but one studies and preaches in them.” Rebbi Joshua ben Levi said, synagogues and houses of study are for the sages and their students. Rebbi Ḥiyya, Rebbi Yasa were received in the synagogue. Rebbi Immi commanded to the teachers, if a person comes to you who is dirtied by study, accept him and his donkey and his implements. Rebbi Berekhiah went to the synagogue of Bet-Shean. He saw a man washing his hands and feet from its pail. He told him, it is forbidden to you. On the next day this man saw him washing his hands and feet from its pail. He said to him, Rabbi, to you it is permitted and to me it is forbidden? He answered him, yes. He asked, why? He said to him, so says Rebbi Joshua ben Levi: synagogues and houses of study are for the sages and their students. These fore-courts, may one pass through them? Rebbi Abbahu passed through its fore-court. Is it permitted? Rebbi Zachariah the son-in-law of Rebbi Levi said, the teacher was intimidating and if Rebbi Abbahu had not passed through he would not have let go the children.

What does one read if it falls on a Friday? Rebbi Ze`ira says, one reads earlier. Rebbi Ila, Rebbi Abbahu in the name of Rebbi Joḥanan: one reads later. Rebbi Ze`ira was looking at him. He said to him, why are you looking at me? I said to you from tradition, and you are saying an opinion; why are you looking at me? A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze`ira: What is the first week? Any in which the New Month of Adar falls, even on Friday. What Samuel stated supports Rebbi Ila: What is the second week? Any in which Purim falls, even on Friday. Rav Naḥman bar Jacob asked, think of it if the Fifteenth fell on a Sabbath? You may not read in the Esther scroll since one reads in Hagiographs only after afternoon prayers. Could they not read remember? He said to him, so says Rav, these days are remembered and executed, that the remembrance precedes the execution. Rebbi Abba the son of Rebbi Pappai asked, think of it if the Fourteenth fell on a Sabbath? Does not the remembrance precede the execution? He said to him, was this not already contradicted, it cannot happen. And if it could happen it would be belated for towns.

HALAKHAH: “One does not interrupt curses.” Rebbi Ḥiyya bar Gamda said, do not be repelled by his reproach, do not split it into many thorns. Rebbi Levi said, the Holy One, praise to Him, said that it is not logical that My children be cursed and I praised. Rebbi Yose ben Rebbi Abun said, not because of that reason but because one who stands up to read in the Torah needs to start with something good and conclude with something good. Levi bar Paṭi asked Rav Ḥuna: these curses which we read as one, should one recite a benediction before and after? He said to him, nothing needs a benediction before and after except the curses in Leviticus and the curses in Deuteronomy. Rebbi Jonathan the scribe of Gufta came down here; he saw Bar Abuna reading the Song of the Well and recite a benediction before and after. He said to him, does one do this? He answered him, you still are about this? All songs need a benediction before and after. Rebbi Simon was asked. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, only the Song on the Sea, and the Ten Commandments, and the curses [in Leviticus and the curses] in Deuteronomy need a benediction before and after. Rebbi Abbahu said, I did not hear. It seems reasonable for the Ten Commandments. Rebbi Yose ben Rebbi Abun: the eight verses in Deuteronomy need a benediction before and after. Without this do not the one who starts and the one who finishes recite the benediction before and after? But it is needed for a New Moon which falls on a Sabbath.

Rebbi Ḥelbo, Rebbi Mattanah, Samuel bar Shilat in the name of Rav: Seven not counting the closer. Rebbi Ḥananiah ben Pazi objected, did we not state, the one who reads the conclusion from Prophets should not do less than 21 verses? He said it and he gave the reason, if there is no translator. But if there is a translator, one has to read three. Rebbi Ḥelbo said before Rebbi Abbahu, before Rebbi Joḥanan they are reading three. He said to him, (is not) [should not be] Rebbi Joḥanan like a translator?

They voted in the upper floor of the house of Arius that study precedes action. Rebbi Abbahu dwelt in Caesarea. He sent his son Rebbi Ḥanina to acquire merit in Tiberias. They sent and said to him, he does works of charity. He wrote to him, are there no graves in Caesarea that I sent you to Tiberias? For they already voted in the upper floor of the house of Arius in Lydda that study precedes action. The rabbis of Caesaria say, that is, if there is somebody there who will do it. But if nobody is there who will do it, the action has precedence. Example. Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, were late in coming to Rebbi Eleazar. He asked them, where have you been? They told him, performing an act of charity. He asked them, where there no others? They answered him, it was a neighbor.

May one permit wearing a coat? Rebbi Abbahu in the name of Rebbi Joḥanan: One permits wearing a coat. Rebbi permitted wearing a coat. Rebbi Joshua ben Levi permitted wearing a coat. Rebbi Ḥuna in the name of Rebbi Jeremiah: At a place where one does not wear a toga. Rebbi Yose ben Abun said, for easy vows.

Rebbi Abbahu in the name of Rebbi Joḥanan: All forbidden things, if one added to them in error it is permitted, intentionally it is forbidden. Is that not the Mishnah, “if it was in error it is permitted, if intentional it is forbidden”? The Mishnah is about addition to heave, he comes to tell you about other things. Rebbi Aḥa in the name of Rebbi Jonathan: Just as one has a duty to instruct about actions that should be done so one has a duty to instruct negatively about actions that should not be done. Rebbi Eleazar said, just as it is forbidden to declare the impure as pure, so it is forbidden to declare the pure as impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to suspend or to burn, always try to burn rather than to suspend since there is nothing in the Torah more distinguished than burned bulls and burned rams, and they are burned. Rebbi Yose asked, is it possible to infer from something whose commandment is thus for something whose commandment is not so?

Rebbi Abbahu in the name of Rebbi Johanan: With two letters two worlds were created, this world and the Future World. [One by He and one by Yud.] What is the reason? For in Yah, the Eternal is the Rock of Worlds. However, we did not know which one was created by He and which one by Yud. But from what is written, these are the outcomes of Heaven and Earth in their being created, He created them by He. This implies that this world was created by He, and the Future World was created by Yud. Since He is (missing) [open] below, it is a hint for all creatures that they will descend to the pit. Since He has a point on top, from the moment they descend they ascend. Since He is open from all sides, so He opens a door to all who repent. Since Yud is curved, so all creatures should be bent. All faces turned yellow. When David saw this, he started to acclaim by two letters, praise Yah, praise, the servants of the Eternal, praise the Name of the Eternal.

There, we have stated: “A staff which is full of impure fluids, when it touched the miqweh it is pure, the words of Rebbi Joshua. But the Sages are saying, only if he immerses it completely.” Rebbi Simeon ben Laqish said, where do they disagree? For easy impurity; but for severe impurity even Rebbi Joshua agrees. Rebbi Joḥanan said, they even disagree for severe impurity. A baraita disagrees with Rebbi Simeon ben Laqish: “As long as his feet are in the water, he may consider himself pure for any stage he chooses.” Explain it about one who ate impure food and drank impure drinks. Did not Rebbi Jacob bar Zavdi, Rebbi Abbahu say in the name of Rebbi Simeon ben Laqish, the body of one who ate impure food and drank impure drinks is pure without special intention? From the moment he intended elevated purity he (needs) [does not need] intention. A Mishnah disagrees with Rebbi Simeon ben Laqish: “A miqweh containing exactly 40 seah into two persons descended, [both are pure]. One after the other, the first one is pure, the second impure. Rebbi Jehudah says, if the feet of the first touched the water, the second one also is pure.” Still this is about one who ate impure food and drank impure drinks. A baraita disagrees with Rebbi Simeon ben Laqish: A woman in her period may rinse a radish in a cave and it is pure. If she lifted it in any way out of the water it is impure. And we have stated thereto: Rebbi Jehudah declares it pure in the name of Rebbi Joshua. And represents a menstruating woman not a severe impurity? This disagrees with Rebbi Simeon ben Laqish and it has no standing.

“Rebbi Yose stated, from where that the fourth degree is disqualified in sanctified food? It is an argument. Since one who lacks expiation is not disqualified for heave but disqualified for sanctified food, it is only logical that third degree [impurity] which is disabled for heave should disqualify for sanctified food. That means, we learned third degree from a verse and fourth degree from an argument de minore ad majus.” Rebbi Joḥanan objected: Food that was touched by a Tevul Yom is a counter-example, because he disqualifies in the case of heave but does not disqualify in the case of sanctified food. Rebbi Ḥananiah in the name of Rebbi Joḥanan: Rebbi Yose argues the method of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says impure, impure by the words of the Torah, so Rebbi Yose says it will be impure, it makes impure by the words of the Torah. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Rebbi Yose does not need that argument de minore ad majus. Rebbi Yose explains the verse: Any meat which would touch, that is second degree food because it touched primary impurity; anything impure, that is third degree food because it touched second degree impurity; shall not be eaten, the endstage of impurity may not be eaten. So far about solid food that became impure in the air space of a clay vessel which had become impure by a reptile. What about solid food that became impure directly from a reptile? Is that not an argument? Since vessels, which cannot become impure in the air space of a clay vessel that became impure by a reptile, become impure by contact with a reptile to defile solid food, is it not logical that solid food itself which became impure by a reptile should become impure by contact with a reptile to defile solid food. So far, following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: Any meat which would touch anything impure, that is first degree food which touched any impurity, shall not be eaten, to add a second degree of impurity. The third degree from where? It is an argument. Since a tevul yom who is not disqualified for profane food disqualifies heave, it is only logical that a person secondarily impure, who disables profane food should disable heave. The fourth degree for sacrifices from where? It is an argument. Since one who lacks expiation who does not disable heave disables sanctified food, it is only logical that third degree [impurity] which disqualifies heave should disable sanctified food. That means, we learned first and second degrees from a verse, the third from an argument and the fourth from an argument de minore ad majus. Can one pile argument on argument? Everything is subject to practice, i. e., that third degree disables heave and fourth degree disables sacrifices.

“One fixes the broken ones on the holiday.” If it is for the needs of the holiday, but anything not for the needs of the holiday is forbidden for an individual, however for the public even not for the needs of the holiday it is permitted. As the following: the baths of Sakuta were damaged on the holiday and Rebbi Abbahu permitted them to be repaired on the holiday. If it needs exertion and he planned it, we would not say so, only if he did not intend his work for the holiday. They said, if it is not done now it never will be done. The cauldron of Sepphoris was damaged on the holiday. The colleagues wanted to say that it is permitted from the following, “one repairs all defects in the public water system.” Rebbi Phineas said, Rebbi Jeremiah only forbade because of the rules of the hammer. The cemetery of Bar Meqatia was damaged on the holiday. Rav Ḥuna was of the opinion that it is permitted from the following: “and one looks after all public needs.” Rebbi Mana told him, but did not Rebbi Samuel state, “only to smooth its fissures.”

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following: For they celebrated the initiation of the altar for seven days and the holiday for seven days. Rebbi Jacob bar Aḥa understood it from the following: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar; this does not disagree with Rebbi Joḥanan. And even with Rebbi Ḥanina it does not disagree. Rebbi Abba said, when the bride enters the exertion leaves.

HALAKHAH: “And the following shave on the holiday: He who comes from overseas, or from being kidnapped, or leaves jail.” Therefore all other people are forbidden? Rebbi Simon said, they decreed about them so they should not enter the holiday badly groomed. There, we have stated: “The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.” Therefore on all other days they are forbidden? Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan; Rebbi Abun, <rebbi yasa> in the name of Ḥizqiah: They decreed about them so they should not enter their week badly groomed.

Who permits? Did we not state, if one of the excommunicators died one may not permit him? Rebbi Joshua ben Levi said, this you are saying in the absence of a Patriarch. But if there is a Patriarch, the Patriarch permits. Rebbi Jacob bar Aḥa in the name of Rebbi Abba bar Mamal: It happened that one of the excommunicators died and they did not permit him. Did not Rebbi Joshua ben Levi say, this you are saying in the absence of a Patriarch, but if there is a Patriarch, the Patriarch permits? What Rebbi Jacob bar Aḥa in the name of Rebbi Abba bar Mamal said is confirmed if he did not reform. Rebbi Jacob bat Abbay in the name of Rav Sheshet: At Usha they voted not to excommunicate an ordained rabbi. This parallels what Rebbi Samuel said in the name of Rebbi Abbahu: One does not strip an ordained rabbi who is guilty of something of his title but tells him, respect yourself and sit in your house. Rebbi Jacob bat Abbay in the name of Rebbi Aḥa: One treats an ordained rabbi who forgot his learning by an act of God with the holiness of the Ark. Rebbi Aḥa, Rebbi Tanḥum, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Excommunication by an ordained rabbi who excommunicated for his personal benefit is no excommunication.

HALAKHAH: It was stated: It is permitted to wash women’s bath cloths on the holiday. Women’s bath cloths have the same status as men’s bath cloths. What are women’s bath cloths? The rabbis of Caesarea are saying, οθόνιον. Rebbi Abbahu in the name of Rebbi Joḥanan: A person who only has one garment may wash it on the holiday. Rebbi Yose ben Rebbi Abun said, this means two, that he may give one to be washed and wear one. They asked before Rebbi Yose, what is the status of small children’s garments? He said to them, like one who only has one garment. They asked before him: We have stated, “only the relatives of the deceased may tear their clothes, take off their shoes, and accept the consolation meal.” If his strip was small and his relatives want to come to him, may half of them sit inside and half outside? He said to them, half of them should come today and half tomorrow. Rebbi Mana said, there we had thought that he was going to be lenient, but he was restrictive.

“And spins on his hip the blue string for his ṣiṣit.” Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: he spins even using a spindle. Rav said, he spins using a spindle both for himself or for others. The Mishnah disagrees with Rav: “and spins on his hip the blue string for his ṣiṣit;” therefore not for others. He explains it: spinning for supply.

It was stated: These are the words of Abba Shaul. Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows Abba Shaul. Rebbi Abba in the name of Rav: The word of Abba Shaul: both days and decrees are cancelled. But the words of the Sages: the days are cancelled but the decrees are not cancelled. What is the difference between them? Rav Ḥuna said, the eve of a holiday is between them. If he shaved before the holiday he may shave after the holiday. If he did not shave before the holiday he may not shave after the holiday. Rebbi Joḥanan said, even if he did not shave before the holiday he may shave after the holiday. Rebbi Eleazar instructed Rebbi Simeon bar Abba to shave after the holiday, but we do not know whether following Abba Shaul or following the consensus of the rabbis.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

Some Tannaim state: Recent information is within thirty {days}, and deferred after thirty. Some Tannaim state: Recent information is within twelve months, and deferred after twelve month. Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows the words of him who says, recent information is within thirty {days}, and deferred after thirty.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

For his father, and for his mother, and for his teacher who taught him wisdom, from where? And Elisa saw, and he cried ‘my father, my father, chariot of Israel and its charioteers’. Rebbi Mattun asked before Rebbi Joḥanan: May one infer instruction from Elisa? He said to him Mattun, Mattun, just as a dead person from the moment he is deceased cannot see him, so also from the moment he disappeared he did not see him. In the same way one tears for the Sages so one tears for their students. Who is a student of the Sages? Ḥizqiah said, any who has studied practices up to the Torah. Rebbi Yose said to him, that you are saying for earlier ones. But today only practices. Rebbi Abbahu in the name of Rebbi Joḥanan: Any who neglects his business for his learning. It was stated: Any whom one asks and he answers. Rebbi Hoshaia said, for example, we, since our instructors supervise us and we answer them. Rebbi Abba bar Mamal said, any who can explain his Mishnah. But as relates to us, even our teachers are not wise to explain our Mishnah.

“Who is his teacher? The one who taught him first, the words of Rebbi Meïr. Rebbi Jehudah said, the one from whom he received most of his instruction. Rebbi Yose said, anyone who explained a Mishnah to him.” What means, who explained a Mishnah to him? Rebbi Abbahu came in the name of Rebbi Joḥanan: Practice follows him who said, the one from whom he received most of his instruction. Why did he not explain that this follows Rebbi Jehudah? There are Tannaïm who state it switched. Rebbi Eleazar tore his garment for his first teacher. Samuel took off {his shoes} for one who had explained a Mishnah to him. What Mishnah did he explain to him? Rebbi Yose ben Rebbi Abun said, “There are two keys. For one he has to go down to his arm-pit and one opens straight.” What means “for one he has to go down to his arm-pit”? He had to lower his hand under his arm-pit until it could be opened.

He who sees a dead scholar is like him who sees a Torah scroll burned. Rebbi Abbahu said, it should come over me if I tasted anything that whole day. Rebbi Jonah was in Tyre. He heard that Rebbi Abbahu’s son had died. Even though he had eaten and drunk water he kept it as fast day that whole day. Rebbi Abba and Rebbi Huna bar Ḥiyya were sitting. An ostrich came and snatched Rebbi Huna bar Ḥiyya’s tefillin. Rebbi Abba caught it and strangled it. Rebbi Huna bar Ḥiyya said to him, we almost came to burning the Torah. He said to him, do you still hold this? So said Rav Jeremiah in the name of Rav: One only rends his garment for a Torah scroll which an Israelite king burned forcibly, as e. g. Yehoyakim ben Josia the King of Judah. Ulla from Bireh, Rebbi Eleazar in the name of Rebbi Ḥanina: He who sees a Torah scroll burned has to rend his garment separately for the parchment and for the writing. What is the reason? After the king’s burning of the scroll and the words. The scroll, this is the parchment. And the words, that is the writing.

He who sees a dead scholar is like him who sees a Torah scroll burned. Rebbi Abbahu said, it should come over me if I tasted anything that whole day. Rebbi Jonah was in Tyre. He heard that Rebbi Abbahu’s son had died. Even though he had eaten and drunk water he kept it as fast day that whole day. Rebbi Abba and Rebbi Huna bar Ḥiyya were sitting. An ostrich came and snatched Rebbi Huna bar Ḥiyya’s tefillin. Rebbi Abba caught it and strangled it. Rebbi Huna bar Ḥiyya said to him, we almost came to burning the Torah. He said to him, do you still hold this? So said Rav Jeremiah in the name of Rav: One only rends his garment for a Torah scroll which an Israelite king burned forcibly, as e. g. Yehoyakim ben Josia the King of Judah. Ulla from Bireh, Rebbi Eleazar in the name of Rebbi Ḥanina: He who sees a Torah scroll burned has to rend his garment separately for the parchment and for the writing. What is the reason? After the king’s burning of the scroll and the words. The scroll, this is the parchment. And the words, that is the writing.

Rebbi Aḥa, Rebbi Ḥanina, in the name of Rebbi Simeon ben Laqish: This means that a minor cannot give birth; because otherwise she could wait until she grew up, repudiate her husband, and permit her co-wife to her son-in-law. The daughter-in-law of Rebbi Ismael repudiated while her son was on her shoulder. Rebbi Ḥizqiah in the name of Rebbi Abbahu: Rebbi Jehudah, Rebbi Simeon, and Rebbi Ismael said the same. It was stated: Until when may the daughter repudiate? Until she grows two pubic hairs, the words of Rebbi Meїr. Rebbi Judah says until the black covers most. Rebbi Simeon says until the hill of Venus expands. Rebbi Ze‘ira, Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: Until the mons Veneris enlarges and the black be more than the white.

Rebbi Abbahu, Rebbi Eleazar, in the name of Rebbi Hoshaia: Practice follows Rebbi Jehudah. Rebbi Joshua ben Levi said, practice follows Rebbi Jehudah. A case came before Rebbi Yasa; he said, go to Rebbi Abbahu since he has learned that practice follows Rebbi Jehudah; we did not learn that practice follows Rebbi Jehudah. Rebbi Ḥanina said, practice follows Rebbi Jehudah. Rebbi Joḥanan said to the Sepphoreans, you say in the name of Rebbi Ḥanina that practice follows Rebbi Jehudah, but it is not so. How is it? The colleagues in the name of Rebbi Ḥanina: Rebbi Jehudah agrees that if she had intercourse after she grew two hairs, she cannot repudiate. Rebbi Ze‘ira in the name of Rebbi Ḥanina: Rebbi Jehudah agrees that if she received qiddushin after she grew two hairs, she cannot repudiate. According to Rebbi Ze‘ira who said “she received qiddushin after she grew two hairs”, it follows that if she received qiddushin before she grew two hairs and had intercourse after she grew two hairs, she can repudiate. That fits. According to the colleagues who say “she had intercourse after she grew two hairs”, it follows that if she had intercourse before she grew two hairs, she can repudiate.

Rebbi Abbahu, Rebbi Eleazar, in the name of Rebbi Hoshaia: Practice follows Rebbi Jehudah. Rebbi Joshua ben Levi said, practice follows Rebbi Jehudah. A case came before Rebbi Yasa; he said, go to Rebbi Abbahu since he has learned that practice follows Rebbi Jehudah; we did not learn that practice follows Rebbi Jehudah. Rebbi Ḥanina said, practice follows Rebbi Jehudah. Rebbi Joḥanan said to the Sepphoreans, you say in the name of Rebbi Ḥanina that practice follows Rebbi Jehudah, but it is not so. How is it? The colleagues in the name of Rebbi Ḥanina: Rebbi Jehudah agrees that if she had intercourse after she grew two hairs, she cannot repudiate. Rebbi Ze‘ira in the name of Rebbi Ḥanina: Rebbi Jehudah agrees that if she received qiddushin after she grew two hairs, she cannot repudiate. According to Rebbi Ze‘ira who said “she received qiddushin after she grew two hairs”, it follows that if she received qiddushin before she grew two hairs and had intercourse after she grew two hairs, she can repudiate. That fits. According to the colleagues who say “she had intercourse after she grew two hairs”, it follows that if she had intercourse before she grew two hairs, she can repudiate.

There came a case before Rebbi Yose. He said: One should examine her breasts. How? Following Rebbi Jehudah! Since Rebbi Jehudah said, until the black covers most. Is not that what Rebbi Joshua ben Levi said, between maidenhood and adulthood thare are only six months, and Rebbi Abbahu said in the name of Rebbi Joḥanan, one does not act on this? This means during that period. But after that period one acts. But in this case where there was a doubt whether the black covered most or the black did not cover most, I force him to give a bill of divorce. When the black covers most one does not touch a bill of divorce.

Rav Naḥman bar Jacob said, one accepts proselytes from Kurds and Palmyrenians. Rebbi Abbahu in the name of Rebbi Joḥanan: A Mishnah said that the proselytes from Palmyra are acceptable. There, we have stated: “All stains coming from Petra are pure.” Therefore, the proselytes from Palmyra are acceptable.

Rebbi Zeriqan in the name of Rebbi Ḥanina: His father-in-law’s wife is forbidden because of the bad impression. If you want to say it is biblical, did not David marry Riṣpah bat Ayyah? As it was said: “I gave you your master’s house and your master’s wives in your bosom.” Rebbi Jeremiah in the name of Rebbi Eleazar: Two stepchildren who grow up in the same house are forbidden to marry because of the bad impression. A case came before Rebbi Ḥanina ben Rebbi Abbahu. He said, they should marry in a place where they are not known.

There, we have stated: “Rebbi Yose says, if the grandfather transgressed and married her.” What did he transgress? He transgressed the words of the Sopherim. Rebbi Yose in the name of Rebbi Abbahu, he asked Rebbi Joḥanan: Does this mean that secondary prohibitions have no limit? He said to him, did we learn “secondaries to secondaries”? No. Secondaries to the words of the Torah, and all of them because of his son’s daughter-in-law. Rebbi Ḥizqiah in the name of Rebbi Jonah, Rebbi Abbahu did not say so, but Rebbi Eleazar asked Rebbi Joḥanan, did we not learn of eight secondaries, and here they are nine! But all of them because of his son’s daughter-in-law.

There, we have stated: “Rebbi Yose says, if the grandfather transgressed and married her.” What did he transgress? He transgressed the words of the Sopherim. Rebbi Yose in the name of Rebbi Abbahu, he asked Rebbi Joḥanan: Does this mean that secondary prohibitions have no limit? He said to him, did we learn “secondaries to secondaries”? No. Secondaries to the words of the Torah, and all of them because of his son’s daughter-in-law. Rebbi Ḥizqiah in the name of Rebbi Jonah, Rebbi Abbahu did not say so, but Rebbi Eleazar asked Rebbi Joḥanan, did we not learn of eight secondaries, and here they are nine! But all of them because of his son’s daughter-in-law.

Rebbi Yudan asked: If somebody gave qiddushin to a woman “from now and after thirty days” and her sister became a candidate for levirate with him during these thirty days, is even in this “his wife with him and the other one should leave as the wife’s sister”? He said, the House of Shammai said that only after candidacy and “bespeaking”. But that what Rebbi Abbahu said in the name of Rebbi Joḥanan, even a hundred qiddushin are valid for her, does not follow the House of Shammai.

From where the two creations? Rebbi Ze‘ira in the name of Rebbi Huna: “He created”, a creation for seven and a creation for eight. If he was created for seven but born at eight, he lives; so much more if [born] by nine. If he was created for nine and born at eight, he does not live. If he was created for nine and born at seven? Come and see, if he does not live at eight, so much less at seven! They asked before Rebbi Abbahu. From where that a seven-month baby lives? he said to them, from yours I am giving to you: ζῇ τὰ ἑπτὰ, ζῇ τὰ ἑπτὰ.

Rebbi Isaac ben Tevele in the name of Rebbi Eleazar: The reason of Rebbi Jehudah: “ The first-born whom she will bear shall be”; He compared it to a first-born. Since the first-born does not inherit during his father’s lifetime, so this one does not inherit during his father’s lifetime. But since the first-born inherits after his father’s death, does this one inherit after his father’s death? Rebbi Ze‘ira said, since the first-born does not inherit when it was time to inherit, so this one does not inherit when it was time to inherit. Afterwards he cannot inherit. Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of Rav: Practice follows Rebbi Jehudah. Rebbi Joshua ben Levi said, practice follows Rebbi Judah. Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaia, practice follows Rebbi Judah. Rebbi Joḥanan said, many times I sat before Rebbi Hoshaia and never heard that from him. He said to him, does nobody exist who heard something his partner did not hear?

Rebbi Meїr is suspicious about bills of divorce. Rebbi Jehudah is suspicious about a child. Rebbi Yose is suspicious about bills of divorce and a child. Could you say that Rebbi Meїr is not suspicious about bills of divorce, as we have stated: “Those that had received qiddushin can be married.” Rebbi Ze‘ira in the name of Rebbi Gedula: The one who repudiates does not have to wait three months; the one who leaves by a bill of divorce needs to wait three months. This supports Rebbi Me‘ir since Rebbi Meїr is suspicious about bills of divorce. Rebbi Abba in the name of Rebbi Abba bar Jeremiah: A woman who has been raped does not have to wait three months. This supports Rebbi Yose, since Rebbi Yose is suspicious about bills of divorce and a child. It was stated: The proselyte, the captive, and the slave woman who were redeemed, or converted, or freed, have to wait three months, the words of Rebbi Judah. Rebbi Yose says, they do not have to wait. Their blood, Rebbi Jehudah says, makes impure 24 hours retroactively; Rebbi Yose says, from its moment onwards. Rebbi said, the words of Rebbi Judah are reasonable for the blood, and the words of Rebbi Yose for the child. Rebbi Ḥanina ben Rebbi Abbahu said, my father had a case and he asked Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi, and they instructed him following Rebbi Yose for the child. For if it were not so, what could we say? Between Rebbi Jehudah and Rebbi Yose, practice does not follow Rebbi Yose? But because Rebbi said, “they are reasonable”. Did not Rebbi Abba say in the name of Rebbi Ze‘ira, every time Rebbi taught “they are reasonable”, the disagreement is unresolved except in the case of the fig cake where each party to the controversy accepts the opposition’s argument. Rebbi Yose said, I stated a difficulty before Rebbi Ḥanina ben Rebbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex? 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, one disregards the anonymous [Mishnah] and follows an isolated opinion! He found that Rebbi Ḥiyya stated it in the name of Rebbi Meїr. He understood that following Rebbi Simeon, he found that Rebbi Ḥiyya stated it in the name of Rebbi Meїr. He said, the old man certainly understands the chapters about bills of divorce.

Rebbi Meїr is suspicious about bills of divorce. Rebbi Jehudah is suspicious about a child. Rebbi Yose is suspicious about bills of divorce and a child. Could you say that Rebbi Meїr is not suspicious about bills of divorce, as we have stated: “Those that had received qiddushin can be married.” Rebbi Ze‘ira in the name of Rebbi Gedula: The one who repudiates does not have to wait three months; the one who leaves by a bill of divorce needs to wait three months. This supports Rebbi Me‘ir since Rebbi Meїr is suspicious about bills of divorce. Rebbi Abba in the name of Rebbi Abba bar Jeremiah: A woman who has been raped does not have to wait three months. This supports Rebbi Yose, since Rebbi Yose is suspicious about bills of divorce and a child. It was stated: The proselyte, the captive, and the slave woman who were redeemed, or converted, or freed, have to wait three months, the words of Rebbi Judah. Rebbi Yose says, they do not have to wait. Their blood, Rebbi Jehudah says, makes impure 24 hours retroactively; Rebbi Yose says, from its moment onwards. Rebbi said, the words of Rebbi Judah are reasonable for the blood, and the words of Rebbi Yose for the child. Rebbi Ḥanina ben Rebbi Abbahu said, my father had a case and he asked Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi, and they instructed him following Rebbi Yose for the child. For if it were not so, what could we say? Between Rebbi Jehudah and Rebbi Yose, practice does not follow Rebbi Yose? But because Rebbi said, “they are reasonable”. Did not Rebbi Abba say in the name of Rebbi Ze‘ira, every time Rebbi taught “they are reasonable”, the disagreement is unresolved except in the case of the fig cake where each party to the controversy accepts the opposition’s argument. Rebbi Yose said, I stated a difficulty before Rebbi Ḥanina ben Rebbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex? 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, one disregards the anonymous [Mishnah] and follows an isolated opinion! He found that Rebbi Ḥiyya stated it in the name of Rebbi Meїr. He understood that following Rebbi Simeon, he found that Rebbi Ḥiyya stated it in the name of Rebbi Meїr. He said, the old man certainly understands the chapters about bills of divorce.

Rebbi Mana asked before Rebbi Yudan: There Rebbi Ḥizqiah, Rebbi Abbahu, said in the name of Rebbi Eleazar: Every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous Mishnah. And here, you say so? He said to him, if not Rebbi, maybe somebody else said it? Since when Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous [text]. It must be that Rebbi did not find a disagreement in the Mishnah; but if others taught it in disagreement and Rebbi taught it anonymously, certainly practice follows the anonymous [text]. There come Rebbi Ḥizqiah, Rebbi Jacob bar Abba and Rebbi Simeon bar Abba, in the name of Rebbi Eleazar: Even if others taught a disagreement but Rebbi taught it anonymously, practice follows the anonymous [text]. Why does he agree here with a dissenting opinion? Rebbi Samuel ben Inaya in the name of Rebbi Aḥa. That means, if no diagreement is stated together with the anonymous [text], but if a disagreement is stated together with the anonymous [text], practice does not follow the anonymous [opinion]. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa. That is, if individual disagrees with individual. But if an individual disagrees next to the [anonymous] Sages, practice does not follow the anonymous [text].

Rebbi Yudan asked: If somebody gave qiddushin to a woman “from now and after thirty days” and her sister became a candidate for levirate with him during these thirty days, is there even in this case no “bespeaking” after “bespeaking? He said, Rabban Gamliel said only “after a bill of divorce and ‘bespeaking’ ”. But what Rebbi Abbahu said in the name of Rebbi Joḥanan, even a hundred qiddushin are valid for her, does not follow Rabban Gamliel.

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: The reason of that Tanna: “Be fruitful and multiply, fill the earth and conquer it.” It is written “he shall conquer it.” Who usually conquers? The man, not the woman. Rebbi Jeremiah, Rebbi Abbahu, Rebbi Isaac bar Marion, in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Jacob bar Aḥa and Rebbi Jacob bar Idi, Rebbi Isaac bar Ḥaqula in the name of Rebbi Jehudah Neśia: If she requests to be married, she has the law on her side. Rebbi Eleazar in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said that if she requests to be married, she has the law on her side. In a similar case, referring to what we have stated there: “In the week in which the Ninth of Av falls, it is forbidden to get a haircut and to wash. But on Thursday one is permitted, in preparation for the Sabbath.” Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to do away with the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you and it was only said that Rebbi wanted to do away with the Ninth of Av which happened to be on the Sabbath but they did not let him. He said, since it is pushed away, let it be pushed away. They said to him, it should be pushed to the next day. He recited on these: “Two are better than one.”

It is written: “Any slave who is a man bought by money.” You circumcise by force a slave who is a man, you do not circumcise by force a son who is a man. Rebbi Joḥanan asked, does this imply that you may circumcise a minor by force? Even like one of undescended testicles? Rebbi Ḥizqiah in the name of Rebbi Abba: It is so. “If he found there a foundling. If he immersed him as a slave, he circumcises him as a slave; [if he immersed him] as a free person, he circumcises him as a free person.” Rebbi Joḥanan asked, as a slave, he circumcises him as a slave; even like one of undescended testicles? Rebbi Abbahu and Rebbi Eleazar in the name of Rebbi Hoshaia did not say so, but “any slave who is a man bought by money.” If your slave is a man, you circumcise him by force. If your son is a man, you do not circumcise him by force. This refers to what Rebbi Hila said in the name of Rebbi Yasa: If somebody buys uncircumcised slaves from Gentiles on condition that he will circumcise them, in any case if they are slaves who are men, you circumcise them by force. On condition that he will not circumcise them, he is like a son who is a man, you do not circumcise him by force.

It was stated: “A Jew may circumcise a Samaritan but a Samaritan may not circumcise a Jew since he is circumcised in the name of Mount Gerizim, the words of Rebbi Jehudah. Rebbi Yose said to him, where do we find in the Torah that circumcision needs intent? Let him continue to circumcise in the name of Mount Gerizim until he dies!” “The drawn should not circumcise [again] lest he get into danger, the words of Rebbi Jehudah. Rebbi Yose said to him, many drawn ones were in the days of Ben Koziba, they all circumcised, lived, and begat sons and daughters. One has to draw a drop of covenant blood from the drawn [circumcised], the one born circumcised, and the circumcised before he converted. Rebbi Simeon ben Eleazar stated: The House of Shammai and the House of Hillel did not disagree that one has to draw a drop of covenant blood from the one born circumcised since that is a compressed prepuce; what did they disagree about? About the convert who converted when already circumcised, for the House of Shammai said one has to draw a drop of covenant blood from him, but the House of Hillel say, one does not have to draw a drop of covenant blood from him.” Rebbi Issac bar Naḥman said in the name of Rebbi Hoshaia: Practice follows the words of the student. There came a case before Rav, who said: Who is he who said that it is a compressed prepuce? That means, he certainly is uncircumcised and one pushes the Sabbath away for him. Rebbi Abbahu said, one does not push the Sabbath away for him but one has to draw a drop of covenant blood from him. A male child was born to Rav Ada bar Aḥawa in that condition. He squeezed it, he died. Rebbi Abin said, his penis was damaged and he fasted for him that he should die. The rabbis of Caesarea said, his testicles became injured and he fasted for him that he should die.

There, we have stated: “These are the fibers which invalidate the circumcision.” Rebbi Avina in the name of Rebbi Jeremiah: If it covers most of the height of the corona. Rebbi Yose ben Yose said, if it covers most of the top of the corona. Rebbi Tebi in the name of Samuel: One checks at the time of an erection. “If he circumcised and did not fold back, it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left in the day to correct it. But if there is time left in the day to correct, he corrects without hesitation.

In the opinion of Rebbi Jehudah, may a male bastard not marry a female bastard? Let us hear from the following, as Rebbi Immi said, Rebbi Jacob from Gebal stated before Rebbi Joḥanan, Rebbi Isaac bar Tevele in the name of Rebbi Simeon ben Laqish: Rebbi Jehudah stated that a male bastard should not marry a female bastard so that bastards should disappear from the world. Similarly, is an Ammonite man forbidden to marry an Ammonite woman? Was that needed for the rabbis? For if Rebbi Jehudah would think that disqualified converts form one of the Eternal’s congregations, then [the Ammonite] could not marry an Ammonite woman since for her he would be of the Eternal’s congregation. He could not marry an Egyptian woman since for her he would be of the Eternal’s congregation. Rebbi Mattania said, one frees a slave girl for him. Similarly, could an Egyptian man not marry an Egyptian woman? Let us hear from the following, as Rebbi Abbahu stated before Rebbi Joḥanan: “Rebbi Jehudah said, Benjamin, an Egyptian convert, was a student of Rebbi Aqiba. He said, I am an Egyptian convert married to an Egyptian convert. My son is an Egyptian convert; I shall marry him to an Egyptian convert so that my grandson will be qualified to marry into the congregation. Rebbi Aqiba said to him, my son, it is not so. But you marry him to the daughter of an Egyptian woman convert so that there should be three generations on every side.”

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that a family in Rhodes was in bad reputation. Rebbi sent Rebbi Romanus to investigate them. He investigated and found that a grandmother had been converted at less than three years and a day of age, and he declared them fit for the priesthood. Rav Hoshaia said, he declared them fit following Rebbi Simeon. Rebbi Zeїra said, here it is everybody’s opinion since Rebbi Zeїra said in the name of Rav Ada bar Ahava, Rebbi Judan brings it in the name of Rebbi Abbahu in the name of Rebbi Joḥanan: The child of an adult is fit since it is a prohibition deduced from a positive commandment. (Lev. 21:13) “But he shall take a wife in her virginity,” which is a prohibition deduced from a positive commandment. Similarly, (Lev. 21:14) “only a virgin from among his people he shall take as wife,” not a proselyte. Any prohibition deduced from a positive commandment is a positive commandment. Rebbi Hoshaia objected: But the second generation of an Egyptian is under a prohibition deduced from a positive commandment! Rebbi Hoshaia turned around and said, a positive commandment for an Israel cannot be compared to a positive commandment for Cohanim. A positive commandment for an Israel implies a prohibition for everybody. A positive commandment for Cohanim implies a prohibition for Cohanim but a permission for Levites and Israel.

Rebbi Zakkai stated before Rebbi Joḥanan: The daughter of an Ammonite convert is enabled, the daughter of an Ammonite woman convert is disabled. Rebbi Joḥanan told him: Babylonian, you crossed three rivers on your way and got lost! But both the daughter of an Ammonite convert and the daughter of an Ammonite woman convert are enabled. Rebbi Yosa in the name of Rebbi Joḥanan: The statement is needed only if her mother was from Israel. That you should not say, since her mother was desecrated, so the daughter is desecrated. Rebbi Abbahu in the name of Rebbi Joḥanan, she is enabled even for the High Priest. What is the reason? “In his peoples”. A people divided into two peoples, the males are forbidden but their females permitted. Rebbi Ḥaggai in the name of Rebbi Pedat: Rebbi Simeon ben Laqish did not say so, but the daughter of an Ammonite convert is disabled since she comes from a disabled drop. Rebbi Joḥanan said, we have stated thus: Of Gentiles married unconverted, the males are permanently forbidden but their females are immediately permitted. If they converted, the males are permanently forbidden but their females are permitted after three generations. Rebbi Ḥizqiah in the name of [Rebbi] Aḥa: A baraita states this: From where can you say that if one of any of the families of the earth cohabited with a Canaanite woman and she gave birth to a son, that you may buy him as a slave? The verse says, “whom they will father in your land,” not from those who dwell in your land.

“They said to him: If it is practice, we shall accept this; if it is a logical argument, there is a counter-argument.” What could they have argued? Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: Are not his grandchildren forbidden for three generations, both male and female? Rebbi Abbahu said that Rebbi Simeon ben Laqish questioned, does one argue a matter concerning bastardy in a matter not concerning bastardy? Rebbi Ḥaggai said that Rebbi Abbahu questioned, does one argue a matter concerning extirpation in a matter not concerning extirpation? He said to them, in fact, I am declaring practice and a verse supports me. “Sons,” not daughters.

“They said to him: If it is practice, we shall accept this; if it is a logical argument, there is a counter-argument.” What could they have argued? Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: Are not his grandchildren forbidden for three generations, both male and female? Rebbi Abbahu said that Rebbi Simeon ben Laqish questioned, does one argue a matter concerning bastardy in a matter not concerning bastardy? Rebbi Ḥaggai said that Rebbi Abbahu questioned, does one argue a matter concerning extirpation in a matter not concerning extirpation? He said to them, in fact, I am declaring practice and a verse supports me. “Sons,” not daughters.

“They said to him: If it is practice, we shall accept this; if it is a logical argument, there is a counter-argument.” What could they have argued? Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: Are not his grandchildren forbidden for three generations, both male and female? Rebbi Abbahu said that Rebbi Simeon ben Laqish questioned, does one argue a matter concerning bastardy in a matter not concerning bastardy? Rebbi Ḥaggai said that Rebbi Abbahu questioned, does one argue a matter concerning extirpation in a matter not concerning extirpation? He said to them, in fact, I am declaring practice and a verse supports me. “Sons,” not daughters.

Rebbi Yasa in the name of Rebbi Joḥanan: In the future, the Holy One, praise to Him, will only deal with the tribe of Levi. What is the reason? “ The refiner will sit, the purifier of silver, and will refine them,” etc. Rebbi Ze‘ira said, like a man who only drinks from a clean cup. Rav Hoshaia said, because we are Levites, should we lose? Rebbi Ḥanina the son of Rebbi Abbahu said, also in the future, the Holy One, praise to Him, will deal with them charitably. What is the reason? “ They will be for the Eternal presenters of an offering in charity.”

Rebbi Joḥanan said, one does not investigate a family in which a family disqualification has disappeared. Rebbi Simeon ben Laqish said, a Mishnah says so: “There was a family in Bet Ṣerifa in Transjordan who was forcibly distanced by Ben Ṣion. Another [family] was there who was forcibly integrated by Ben Ṣion.” Nevertheless, the Sages did not want to make their names public. But the Sages transmit them to their sons and students two times in a Week. Rebbi Joḥanan said, by the Temple service, I know them and the leading personalities of the generation have disappeared in them. Rebbi Joshua ben Levi said, Pashḥur ben Immer the priest had 5000 slaves, and their traces have disappeared in the high priesthood. These are the insolent in the priesthood. Rebbi Eleazar said, their main training: “Your people is like quarrelsome priests.” Rebbi Abbahu said, Samaritans disappeared in thirteen villages in the times of persecution. They said, the village of Moshhan is one of them.

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse: “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public, the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits, he testifies, his grain offering is burnt completely, one says grace with him as with a male.

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse: “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public, the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits, he testifies, his grain offering is burnt completely, one says grace with him as with a male.

They asked before Rebbi Abbahu: His daughter’s daughter from a marriage; his daughter’s daughter from a rape? He said to them, every “daughter’s daughter” falls under the same category. They asked before Rebbi Abbahu: If [a man] came to a woman, she had a daughter, and after that he came and copulated with her. Is he guilty about her because of a woman and her daughter, her daughter’s daughter and her son’s daughter? He said to them, “they are relatives, it is taboo;” all because of taboo.

They asked before Rebbi Abbahu: His daughter’s daughter from a marriage; his daughter’s daughter from a rape? He said to them, every “daughter’s daughter” falls under the same category. They asked before Rebbi Abbahu: If [a man] came to a woman, she had a daughter, and after that he came and copulated with her. Is he guilty about her because of a woman and her daughter, her daughter’s daughter and her son’s daughter? He said to them, “they are relatives, it is taboo;” all because of taboo.

Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaiah. If there are two prohibitions and one liability to extirpation, the prohibitions split the extirpation. What is the reason? “On human flesh it may not be rubbed and in its proportions you should not make [a compound] like it.” And it is written: “A man who would compound like it”. Here are two prohibitions and one liability to extirpation. The prohibitions divide the extirpation. This follows Rebbi Ismael, since Rebbi Ismael said one infers from an argument de minore ad majus but one does not punish from an argument de minore ad majus. Where does he have that from? It comes following what Ḥizqiah stated: “If the daughter of a Cohen is desecrated by whoring.” Why does the verse say, “a man”? To include him who cohabits with his daughter’s daughter from a rape that she should be [under sentence of] burning. Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: “Do not desecrate your daughter.”

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Ze‘ira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Ze‘ira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food store. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Ze‘ira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is clothing, since we have stated: “Or with a left [foot sandal] on the right [foot], the ḥalîṣah is valid.” That means, in width. But in length it must cover most of the foot.

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Ze‘ira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Ze‘ira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food store. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Ze‘ira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is clothing, since we have stated: “Or with a left [foot sandal] on the right [foot], the ḥalîṣah is valid.” That means, in width. But in length it must cover most of the foot.

There, they say: “She came before us, stripped his shoe from his right foot, spat before us spittle that was visible on the ground, and said: ‘So should be done to a man who would not build his brother’s house.’ ” Rebbi Abbahu said, since the spittle was visible when it left her mouth it is valid, even if the wind dissipated it. If she spat blood? Rebbi Abba in the name of Rav Jehudah, Rebbi Zeriqan turned to it, Rebbi Jeremiah in the name of Abba bar Abba, Rebbi Ze‘ira turned to it in the name of Samuel: If it contains some liquid spittle, it is valid. How does the handless [woman] perform ḥalîṣah? With her teeth.

Rebbi Abbahu said: It happened that Rebbi Eliezer’s mother was pushing him to marry his sister’s daughter. He said to [the girl]: go and get married, go and get married, until she said to him: Here I am your slave girl to wash the feet of my master’s servants. Even though he married her, he did not sleep with her until she had grown two pubic hairs.

Rebbi Abbahu said, if the ocean was quiet, he looked around in all directions and saw that no creature was there, one lets his wife remarry.

Rav Jehudah in the name of Rav: Practice does not follow Rebbi Jehudah ben Baba in the case of an Israel. The words of the Rabbis say the same since Rebbi Samuel, Rebbi Abbahu, Rebbi (Aqiba) [Jacob] bar Aḥa said in the name of Rebbi Yasa, one does not subject witnesses to a death to cross-examination. It happened that somebody came before Rebbi Tarphon about a woman who wanted to remarry. He said to him, my son, how can you testify for the woman that she can remarry? He said to him, Rabbi, he was with us in a caravan when we were attacked by an armed gang. He hung himself at a branch of an olive tree, tore it off, ran after the armed gang and returned. I said to him, my son, I am praising you as a lion. He said to me, you got my name well; in my city I am called Joḥanan ben Jonathan the lion from Kefar Shiḥla. I said to him, my son, you said very well Joḥanan ben Jonathan the lion from Kefar Shiḥla. He said to me, no, what I said was Joḥanan ben Jonathan the lion from Kefar Shiḥla. I said to him, did you not say Jonathan ben Joḥanan the lion from Kefar Shiḥla? He said to me, no, what I said was Joḥanan ben Jonathan the lion from Kefar Shiḥla. After some time he became sick and died; Rebbi Tarphon checked out his testimony and let his widow remarry. It was found stated: “One does not subject witnesses to a death to cross-examination, against Rebbi Tarphon, since Rebbi Tarphon said, one subjects witnesses to a death to cross-examination.

Rebbi Abbahu said, these seventy days between letters and letters correspond to the seventy days in which the Egyptians performed kindness with our father Jacob.

How could one state this Mishnah? Not the rabbis nor Rebbi Aqiba! But it is as follows. He who says that she is permitted to her house [follows] the rabbis against Rebbi Aqiba. He who says that she is forbidden to her house [follows] Rebbi Aqiba against the rabbis. Rebbi Yannai said, a woman waiting for her levir who whored is permitted to her house. One had stated this: “It was hidden from her husband’s eyes,” not from her levir’s eyes. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: It happened, she was the wife of a Cohen, and they permitted her to her house. Rebbi Yose ben Rebbi Abun said, no whipping is involved.

A predatory woman. That is one who sits and makes fun of the words of the Torah: “She said, you shall come to me … and he slept with her that night.” Rebbi Abbahu said, one could think that this was the [divine] intention. He only knew that she was doing this only to produce more tribes.

HALAKHAH: “The offering of an Israel’s daughter married to a Cohen,” etc. What is the difference between a Cohen and a Cohen’s daughter? “The flour offering of a Cohen’s daughter is eaten, that of a Cohen is not eaten.” For it is written, “any flour offering of a Cohen shall be total, it should not be eaten;” not the Cohen’s daugher’s. Rebbi Abbahu asked before Rebbi Simeon ben Laqish: Is it not written: “If a Cohen acquire a person with his money,” should that apply to a Cohen but not ro a Cohen’s daughter? How is that? “The Cohen anointed in his stead, one of his sons;” one whose son fills his place, that excludes her whose son does not fill her place.

Rebbi Abbahu in the name of Rebbi Mana: Why did they say that secondarily impure profane food defiles profane fluids? Because of the hands. Since hands, [whose impurity] is rabbinical, defile profane fluids, secondarily impure food, [whose impurity] is biblical, not so much more? Also, since hands, in a case of doubt whether they defiled, impart impurity, so also secondarily impure fluids, in a case of doubt whether they defiled, impart impurity. Rebbi Ḥanina objected before Rebbi Mana: Look, if somebody eats secondarily impure food and drinks secondarily impure fluids, in a case of doubt whether they defiled, they impart impurity. But secondarily impure foods by biblical standards, in a case of doubt whether they defiled, leave it pure! Rebbi Ḥanina said before Rebbi Mana: Do we not deal with heave? He said to him, even if you say that we deal with heave; is the one who argues “is impure”, “shall become impure” as word of the Torah not Rebbi Aqiba?

It was stated: “Rebbi Yose said, from where that the fourth degree is disabled in sanctified food? It is an argument. Since one who lacks expiation is not disabled for heave but disabled for sanctified food, it is only logical that third degree [impurity] which is disabled for heave should disable for sanctified food. That means, we learned third degree from a verse and fourth degree from an argument de minore ad majus.” Rebbi Joḥanan objected: Food that was touched by a ṭevul yom is a counterexample, because it is disabled in the case of heave but not disabled in the case of sanctified food. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Rebbi Yose argues the method of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says “it will be impure”, it makes impure by the words of the Torah, so Rebbi Yose says “it will be impure”, it makes impure by the words of the Torah. Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: Rebbi Yose does not need that argument de minore ad majus. Rebbi Yose explains the verse: “Any meat which would touch”, that is second degree food because it touched primary impurity; “anything impure”, that is third degree food because it touched second degree impurity; “shall not be eaten”, the endstage of impurity cannot be eaten.

From where that one does not bury in a levitic city? Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: “Their open spaces shall be for their animals, their property, and their lives.” They were given for their animals and their lives; the were not given for burial.

Why does the verse say, “to tell”? To tell to [future] generations. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina, the entire verse. Moses said, “I shall sing”, and they recite after his lead: “I shall sing to the Eternal for He is very highly high; horse and rider He cast into the sea.” Moses said: “strength and growth”, and they recite after his lead: “strength and growth is Yah”. It is written: “When retribution is retributed for Israel, when the people volunteers;” the heads of the people volunteered. When the Holy One, praise to Him, does wonders for Israel, they should sing a song. They objected: There is the redemption from Egypt! That is something else since it was the beginning of their redemption. They objected. There is redemption of Mardocai and Esther! That is something else since they were outside the Land; some want to say that Mardocai and Esther were freed of their enemies, they were not freed from [Gentile] government.

HALAKHAH: “If somebody declared his jealousy and she went to a secluded place,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: This entire chapter [deals with the case that] he warned her and said to her, do not be at a secluded place with man X, after he declared his jealousy and she went to a secluded place. Rebbi Simeon ben Laqish said, even if she did not go to a secluded place. Rebbi Ze‘ira said before Rebbi Yasa: Not that Rebbi Simeon ben Laqish disagrees, only he is lenient about witnesses to the hiding. We have stated a disagreement. Some state it anonymously. Rebbi Ze‘ira said before Rebbi Mana: Rebbi Joshua does not disagree with what Rebbi Eliezer said, only that we have stated: “Rebbi Joshua says, only if she is the subject of talk of women carding by moonlight.” Rebbi Abba Mari asked: There, Rebbi Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. And here he says so?

HALAKHAH: Rebbi Abbahu said, why does one read “ “tithing you shall tithe,”, “when you will have finished tithing,”? Because Israel went from the Sabbatical year to the eighth, not to have them forget tithes. Rebbi Ḥaggai asked before Rebbi Yose, does he not to make havdalah? He said to him, one already said havdalah on New Year’s Day.