abun

As they disagreed: If it was compounded as profane, Rebbi Yose ben Ḥanina said, it is disqualified; Rebbi Joshua ben Levi said, it is qualified. What is Rebbi Yose ben Ḥanina’s reason? It is holy, that it shall be brought into the Sanctuary. What is Rebbi Joshua ben Levi’s reason? It is holy, that it shall be brought from the contributions to the treasury. Rebbi Yose ben Rebbi Bun said, Rebbi Yose ben Ḥanina’s parallels Samuel and Rebbi Joshua ben Levi’s Rebbi Joḥanan , as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos [who took incense as his wages.] And Rebbi Joshua ben Levi’s is like Samuel, as Rebbi Ḥuna said in the name of Samuel, they made the mortar a vessel of sacred service. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥuna said this before Rebbi Yose: something sanctified in a vessel may be redeemed. He said to him, is that not Samuel’s? Since Samuel said, it is slight in the case of leftovers. As they disagreed: If daily sacrifices were left over, Samuel says, they are redeemed unblemished. Rebbi Joḥanan said, they are redeemed as disqualified sancta. Leftover he-goats, in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rebbi Joḥanan ’s opinion? Rebbi Zeˋira said, they shall graze. Rebbi Samuel bar Rav Isaac said, one uses them to adorn the altar. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rebbi Yose said, there is a difference, for public sacrifices are determined only by slaughter. Rebbi Ḥananiah ben Tradion said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices.

Rebbi Joḥanan said, so he should not err. Rebbi Zeˋira said, that he should finish his sprinkling with “seven”. But was it not stated, “seven and one”? Rebbi Abun said, it is written, before the cover .. seven. Why does the verse say, he shall sprinkle? That the first sprinkling should be counted with them.

It is written, he shall sprinkle it on the cover. I could think on its top, the verse says, in front of the cover. I could think on its front, the verse says, on, in front of. Rebbi Zeˋira said, it needs to touch; Rebbi Samuel bar Rav Isaac said, it does not need to touch. Rebbi Abun bar Ḥiyya said, the reason of Rebbi Samuel bar Rav Isaac: he shall sprinkle it on the cover and in front of the cover. Since “the cover” mentioned there means in front of but not on its top and it does not need to touch, also “the cover” mentioned here means in front of but not on its top and it does not need to touch. Rebbi Yose said, Rebbi Abun bar Ḥiyya thinks that the upwards sprinkling of the he-goat is inferred from the upwards sprinkling of the bull, but it is not so, but the upwards sprinkling of the he-goat is inferred from the downwards sprinkling of the bull:

It is written, he shall sprinkle it on the cover. I could think on its top, the verse says, in front of the cover. I could think on its front, the verse says, on, in front of. Rebbi Zeˋira said, it needs to touch; Rebbi Samuel bar Rav Isaac said, it does not need to touch. Rebbi Abun bar Ḥiyya said, the reason of Rebbi Samuel bar Rav Isaac: he shall sprinkle it on the cover and in front of the cover. Since “the cover” mentioned there means in front of but not on its top and it does not need to touch, also “the cover” mentioned here means in front of but not on its top and it does not need to touch. Rebbi Yose said, Rebbi Abun bar Ḥiyya thinks that the upwards sprinkling of the he-goat is inferred from the upwards sprinkling of the bull, but it is not so, but the upwards sprinkling of the he-goat is inferred from the downwards sprinkling of the bull:

If one gave from a sanctified vessel to a profane vessel he disqualified. Does this imply that from a sanctified vessel to a sanctified vessel it remains qualified? Rebbi Haggai said before Rebbi Yose, the Mishnah implies this: “He poured the blood of the bull into the blood of the he-goat. Rebbi Mana said, could we say, the blood of the bull from a full vessel into the blood of the he-goat in an empty vessel? Rebbi Yose ben Rebbi Abun said, he poured the blood of the bull from a full vessel into the blood of the he-goat in a full vessel; after that he again mixes them into another vessel to make a perfect mixture.

Rebbi Shammai said, a baraita implies that the remainders are obstructive, as we have stated: “The lower ones, if given on the upper did not placate since nothing of them is brought on the upper, should you not say about the upper ones, if given on the lower they placate since something of them is brought below? The inner ones shall prove, since some of them is given outside, but if he gave them outside it did not placate, since the altar did not cleanse them, what should you say about the upper ones, if given on the lower they should placate since the horns cleanse them. Since the horns cleanse them, if he gave them below it should be qualified. The verse says it, that he give the blood on the upper, but not that he give in the lower.” What does it mean, “the altar did not cleanse them”? Rebbi Yose ben Rebbi Abun said, it does not cleanse them to turn them into remainders; only through the beams and the gobelins they become remainders.

Rebbi Yose said, a Mishnah implies that the remainders are not obstructive, as we have stated: “If he did not give, it does not obstruct.” Rebbi Borqai in the name of Rebbi Joḥanan: a baraita implies that remainders are obstructive, as we have stated: “He shall atone for the holy Sanctuary, that is the innermost room, and the tent of Meeting, this is the Temple Hall, and the altar, this is the [golden] altar, he shall atone, also for the courtyards.” What atonement do you have for the courtyards? Not the remainders? [Rebbi Abun bar Ḥiyya asked, according to him who said that] remainders are obstructive, is their place obstructive? If he gave them in the night, does he have to slaughter a new sacrifice for them? The colleagues asked: Does one think about them? Rebbi Yudan asked: if they are lost? What is problematic for him, if he started and they became deficient. But if he did not start to give everybody agrees that what he leaves over are leftovers.

Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Yose. It is said here two,[by the mouth of two witnesses], and it is said there two, two men remained in the camp. Since there two means men but not women nor underaged, also here two means men but not women nor underaged. Then why is it said (two) [and the two men shall stand]? Lest one of them be standing while the other be sitting; [one is silent while the other talks], one says everything he has to say, but to the other one says, make your statement short. With one the judge is friendly, to the other he is unfriendly, lets one sit and the other stand. [They said in the name of Rebbi Ismael, one says to him, either you dress as he is dressed or pay him to be dressed as you are.]

“Since no public purification sacrifice is let to die. Rebbi Jehudah says, it shall die.” It is difficult for Rebbi Jehudah: does one draw lots originally to die? Rebbi Abun said, do we not find this following Rebbi Eliezer, as Rebbi Eliezer said, they shall die? Rebbi Mana said, what you ask about Rebbi Jehudah you should ask about the Mishnah, as we have stated there, “the calf of a purification offering, and the replacement of a purification offering, and a purification offering whose owners died, shall die.” Would a person replace originally to die?

Rebbi Abun bar Ḥiyya said, Rebbi Eleazar asked: If of bulls and he-goats to be burned a limb left which completes a majority? His question implies that the matter depends on a majority. The following is obvious: If most of it left and after this a limb left which completes a majority. [This must be: It left limb by limb and after this a limb left which completes a majority..]

Everywhere you are saying, one goes to the Torah. But here you are saying, one brings the Torah to them. Only since they are important personalities, the Torah is honored by them. Does one not bring there the Torah to the Head of the Diaspora? Rebbi Yose ben Rebbi Abun said, there since the seed of David is absorbed in them, they follow the usage of their forefathers.

The bull, the ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. Rebbi Simeon ben Laqish said, the reason of this Tanna is to join purification sacrifice to purification sacrifice and elevation sacrifice to elevation sacrifice. But some want to say, the bull, the ram, the people’s ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. This Tanna distributes the services. What is the reason? He leaves and brings hiselevation sacrifice and the people’s elevation sacrifice. As mentioned in the matter. What is mentioned in the matter? His ram and the people’s ram. Rebbi Abun bar Ḥiyya said, what is the reason for the he-goat? Of the blood of the atoning purification sacrifice. The atoning purification sacrifice already preceded.

It is understandable if it did not come to his knowledge. If it did come to his knowledge? Was it not stated: “From where that those liable for purification sacrifices and certain reparation sacrifices for whom the Day of Atonement had passed, remain liable, but those liable for suspended reparation offerings are no longer liable?” Rebbi Abun bar Ḥiyya said, whether it was known to him on it, or not known to him on it. [Why did he not say, if it was not known to him]. His words imply that even if it was not known to him on the Day of Atonement, the Day of Atonement atones.

Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, Rebbi Ismael, and Rebbi Aqiba. But the Sages say that the scapegoat atones. How does it atone? Rebbi Zeˋira said, in small pieces. Rebbi Ḥanania said, at the end. What is the difference between them? If somebody died in-between. In the opinion of Rebbi Zeˋira, he already was pardoned. In the opinion of Rebbi Ḥanina, he was not pardoned. Rebbi Zeˋira said, a baraita supports Rebbi Ḥanina: “There is strength in the ram which is not in the Day of Atonement, and in the Day of Atonement which is not in the ram: The Day of Atonement pardons without a ram, but the ram does not atone without the Day of Atonement. There is strength in the ram since the ram atones immediately but the Day of Atonement only atones at nightfall.” Rebbi Ḥuna said, the question was raised before Rebbi Jeremiah and he said, explain it if they intended to bring another he-goat but they did not bring it. Rebbi Yose ben Rebbi Abun asked, does the Holy One, praise to Him, not see into the future? Then He should pardon immediately

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman. Three contributions are mentioned in the paragraph, the contribution for the bases, the contribution for sheqalim, and the contribution for the Sanctuary. Speak to the Children of Israel, they shall take for me a contribution, that is the contribution for the bases. From any man of goodwill take my contribution, this refers to the contribution for sheqalim. This is the contribution which you shall take from them, that is the contribution for the Sanctuary. The contribution for the Sanctuary is for the Sanctuary, they may use it in any way they want. The contribution for sheqalim is for sacrifices, they may use it in any way they want, so that everybody’s part of it be the same. The contribution for the bases [is for the bases], the rich may not increase and the poor may not decrease. Rebbi Abun said, also in this paragraph are three contributions mentioned.

From where that a declaration of forfeiture by a court makes it ownerless? It is written: Anybody who will not come within three days conforming to the decree of the rulers and the elders, all his property shall be devoted to destruction and he shall be separated from the community of the Diaspora. From where that it is free from tithes? Rebbi Jonathan, the son of Rebbi Isaac bar Aḥa understood it from the following: “One intercalates years neither in the Sabbatical year, nor in the year following the Sabbatical; but if they did intercalate it is intercalated.” The one month he adds, is it not free from tithes? That refers to the Sabbatical year. What about the year after the Sabbatical? Rebbi Abun said, not to prolong the prohibition of new grain. Rebbi Ze`ira in the name of Rebbi Abbahu: That is only before Rebbi permitted the importation of vegetables from outside the Land. But after Rebbi permitted the importation of vegetables from outside the Land, the Sabbatical year is as any other year.

Rebbi Joḥanan said, at the start one accepts from them neither definite objects nor non-definite objects, and at the end one accepts from them definite objects but not non-definite objects. Rebbi Simeon ben Laqish said, both at the beginning and at the end one accepts from them neither definite objects nor non-definite objects. A baraita disagrees with Rebbi Joḥanan: “One does not accept from them voluntary gifts for Temple property for the upkeep of the Temple.” He explains it, both at the start and at the end, if it is for non-definite objects. A Mishnah disagrees with Rebbi Simeon ben Laqish: Everybody agrees that they make vows and are objects of vows. He explains it for elevation offerings. One understands that he makes a vow to bring an elevation offering. Can he be the object of a vow for an elevation offering? No, if an Israel says, I undertake to bring an elevation offering, when a Gentile hears him and says, I am undertaking what he says. Does he not bring libations with it? Is not the excess money given for libations used for vessels of Service? Then it turns out that he brought {money for} a definite object! Rebbi Yose ben Rebbi Abun objected, did we not state that they may offer their value? Are offerings of one’s value not for the upkeep of the Temple? It is as you are saying there, his intent was for Heaven; automatically it will be used for the upkeep of the Temple; so here you are saying, his intent was for Heaven; automatically it will be used for vessels of Service. How does Rebbi Simeon ben Laqish treat this? He explains, it is not upon you and us to build our God’s House. Rebbi Ḥilkiah said, Rebbi Simon asked: Does this imply that one does not accept from them for an aqueduct, or the city walls, or its towers, because of you have no part, nor rightful claim, nor memorial, in Jerusalem.

“A person who pays the sheqel for a poor person,” etc. Rebbi Eleazar said, only if they counted lambs against rams and rams against lambs, but if they counted lambs against lambs and rams against rams, it was his part from the first hour. Rebbi Joḥanan said, even if they counted lambs against lambs and rams against rams, they are like buyers, as we have stated there: “The buyer or recipient of a gift is not liable for animal tithe. Rebbi Ḥizkiah said that Rebbi Jeremiah asked: And why are we not saying that sometimes they are liable for both and sometimes they are not liable for either. How is this done? If they distributed the properties and afterwards distributed the animals they are liable for both. If they distributed the animals and afterwards distributed the properties they are not liable for either. Rebbi Mana said, this holds only if the animals were not a majority, but if the animals were a majority they form the main property. Rebbi Abun said that Rebbi Shammai asked: Because you made them like one person for animal tithe, you made them not liable for agios? He said to him, no. There is a difference because he is giving a complete tetradrachma. Then even if they distributed and then formed a partnership, they should be liable for animal tithe and not liable for the agio. But we have stated, “they are liable for the agio, not liable for animal tithe.” Rebbi Abba in the name of Abba bar Rav Huna it is the same for two brothers inheriting from their father or two brothers-in-law inheriting from their father-in-law.

Rebbi Joḥanan said, about this Abba bar Abba enlightened me, for they are saying, from where that Pesaḥ is changed into the denomination of well-being sacrifices? The verse says, and if his sacrifice be from small cattle as meal well-being offering; anything from small cattle comes as well-being offering. They objected, is there not an elevation offering from small cattle? Anything which only comes from small cattle; this eliminates the elevation offering which even may come from large cattle. They objected, is there not reparation offering? Rebbi Abun bar Cahana said, “from small cattle”. this eliminates the reparation offering, which only comes from rams. Everywhere you are saying that מִן (is to include) [is to exclude], but here you are saying that (מִן is to exclude) [is to include]. Rebbi Mana said, (it excludes it,) [here also מִן is to exclude: It excludes in that it may not be brought two years old; it excludes that it cannot be brought female; and for a reparation offering also it excludes] since it only comes from rams. They objected, is there not written, and if his sacrifice be from small cattle, from sheep or goats, as elevation offering; then excess Pesaḥ should become elevation offering? Rebbi Abun said, one changes something to be eaten into something to be eaten, but one does not change something to be eaten into something not to be eaten. Rebbi Yose ben Rebbi Abun said, one changes simple sancta into simple sancta, but one does not change simple sancta into most holy sacrifices. Rebbi Joḥanan said, about what Rebbi Ḥanina enlightened, that they are saying, Pesaḥ is changed into a well-being offering only if he slaughtered it for the purpose of well-being offering; but I am saying, even for the purpose of an elevation offering. Rebbi Illa said, the reason of Rebbi Joḥanan: And if his sacrifice be from small cattle as meal well-being offering; anything to be consumed as sanctum is a well-being offering. Does it change with respect to disqualifying thoughts? How is this? If he slaughtered it for the purpose of an elevation offering in order to pour its blood the next day. In any case, it is disqualified. If you are saying that it changes with respect to disqualifying thoughts, it is piggul. If you are saying that it does not change with respect to disqualifying thoughts, it is disqualified.

Rebbi Joḥanan said, about this Abba bar Abba enlightened me, for they are saying, from where that Pesaḥ is changed into the denomination of well-being sacrifices? The verse says, and if his sacrifice be from small cattle as meal well-being offering; anything from small cattle comes as well-being offering. They objected, is there not an elevation offering from small cattle? Anything which only comes from small cattle; this eliminates the elevation offering which even may come from large cattle. They objected, is there not reparation offering? Rebbi Abun bar Cahana said, “from small cattle”. this eliminates the reparation offering, which only comes from rams. Everywhere you are saying that מִן (is to include) [is to exclude], but here you are saying that (מִן is to exclude) [is to include]. Rebbi Mana said, (it excludes it,) [here also מִן is to exclude: It excludes in that it may not be brought two years old; it excludes that it cannot be brought female; and for a reparation offering also it excludes] since it only comes from rams. They objected, is there not written, and if his sacrifice be from small cattle, from sheep or goats, as elevation offering; then excess Pesaḥ should become elevation offering? Rebbi Abun said, one changes something to be eaten into something to be eaten, but one does not change something to be eaten into something not to be eaten. Rebbi Yose ben Rebbi Abun said, one changes simple sancta into simple sancta, but one does not change simple sancta into most holy sacrifices. Rebbi Joḥanan said, about what Rebbi Ḥanina enlightened, that they are saying, Pesaḥ is changed into a well-being offering only if he slaughtered it for the purpose of well-being offering; but I am saying, even for the purpose of an elevation offering. Rebbi Illa said, the reason of Rebbi Joḥanan: And if his sacrifice be from small cattle as meal well-being offering; anything to be consumed as sanctum is a well-being offering. Does it change with respect to disqualifying thoughts? How is this? If he slaughtered it for the purpose of an elevation offering in order to pour its blood the next day. In any case, it is disqualified. If you are saying that it changes with respect to disqualifying thoughts, it is piggul. If you are saying that it does not change with respect to disqualifying thoughts, it is disqualified.

Rebbi Joḥanan said, about this Abba bar Abba enlightened me, for they are saying, from where that Pesaḥ is changed into the denomination of well-being sacrifices? The verse says, and if his sacrifice be from small cattle as meal well-being offering; anything from small cattle comes as well-being offering. They objected, is there not an elevation offering from small cattle? Anything which only comes from small cattle; this eliminates the elevation offering which even may come from large cattle. They objected, is there not reparation offering? Rebbi Abun bar Cahana said, “from small cattle”. this eliminates the reparation offering, which only comes from rams. Everywhere you are saying that מִן (is to include) [is to exclude], but here you are saying that (מִן is to exclude) [is to include]. Rebbi Mana said, (it excludes it,) [here also מִן is to exclude: It excludes in that it may not be brought two years old; it excludes that it cannot be brought female; and for a reparation offering also it excludes] since it only comes from rams. They objected, is there not written, and if his sacrifice be from small cattle, from sheep or goats, as elevation offering; then excess Pesaḥ should become elevation offering? Rebbi Abun said, one changes something to be eaten into something to be eaten, but one does not change something to be eaten into something not to be eaten. Rebbi Yose ben Rebbi Abun said, one changes simple sancta into simple sancta, but one does not change simple sancta into most holy sacrifices. Rebbi Joḥanan said, about what Rebbi Ḥanina enlightened, that they are saying, Pesaḥ is changed into a well-being offering only if he slaughtered it for the purpose of well-being offering; but I am saying, even for the purpose of an elevation offering. Rebbi Illa said, the reason of Rebbi Joḥanan: And if his sacrifice be from small cattle as meal well-being offering; anything to be consumed as sanctum is a well-being offering. Does it change with respect to disqualifying thoughts? How is this? If he slaughtered it for the purpose of an elevation offering in order to pour its blood the next day. In any case, it is disqualified. If you are saying that it changes with respect to disqualifying thoughts, it is piggul. If you are saying that it does not change with respect to disqualifying thoughts, it is disqualified.

For its purpose and not for its purpose on the other days of the year? Rebbi Abun bar Ḥiyya in the name of Samuel bar Abba: Since it is left without a name it is as if from the start he slaughtered for its purpose and not for its purpose in silence and is qualified. They said to him. if it is so, even if he slaughtered for its purpose to pour the blood not for its purpose it should be treated as if from the start he slaughtered for its purpose and not for its purpose in silence and be qualified. Rebbi Abba Mari said, who says that in silence it is qualified? Or may we say, in silence it is disqualified?

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since bread cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to the gift account. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel: If he designated his sheqel and died? He said, it should be given as gift. Rebbi Eleazar: the leftover of his tenth of an ephah: Rebbi Joḥanan said, one should bring it to the Dead Sea; Rebbi Eleazar said, it should be given to the gift account..

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since bread cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to the gift account. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel: If he designated his sheqel and died? He said, it should be given as gift. Rebbi Eleazar: the leftover of his tenth of an ephah: Rebbi Joḥanan said, one should bring it to the Dead Sea; Rebbi Eleazar said, it should be given to the gift account..

Rebbi Joḥanan said, because they are the periods of birth. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi: That animals be available for the pilgrims on the holidays. Rebbi Yudan said, that he should not come to do not tarry. Rebbi Yose said, anybody who is late with his ṭevel transgresses. There, we have stated: “Rebbi Meïr says, on the first of Elul is the New Year for animal tithes. Ben Azzai says, those born in Elul are to be tithed separately.” Rebbi Ḥuna said, The reason of Rebbi Meïr: Up to that point they finish to give birth from the old ones; after that they start to give birth from the new ones. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: The reason of Rebbi Eleazar and Rebbi Simeon, the rams are mounting the ewes, these are the early ones, and the valleys are clothed in grain, these are the late ones, they are friends and also are tithed, both enter the corral to be tithed. Ben Azzai said, since these are saying this and those are saying that, those born in Elul should be tithed by themselves. How is this? If there were born in his flock five in Av, five in Elul, and five in Tishre, they do not combine. If there were born in his flock five in Av and five in Tishre, they combine. Could Ben Azzai decide between his students? Rebbi Jeremiah, Rebbi Miasha in the name of Rebbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rebbi Jonah stated before Rebbi Jeremiah: Rebbi Ismael and Rebbi Aqiba. This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, “since these are saying this and those are saying that”? Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac understood it from the following: “Ben Azzai said to him, we are sorry about their disagreement, and you come to find us disagreement where they are concurring.” This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, “you come to find us disagreement”?

Rebbi Joḥanan said, because they are the periods of birth. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi: That animals be available for the pilgrims on the holidays. Rebbi Yudan said, that he should not come to do not tarry. Rebbi Yose said, anybody who is late with his ṭevel transgresses. There, we have stated: “Rebbi Meïr says, on the first of Elul is the New Year for animal tithes. Ben Azzai says, those born in Elul are to be tithed separately.” Rebbi Ḥuna said, The reason of Rebbi Meïr: Up to that point they finish to give birth from the old ones; after that they start to give birth from the new ones. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: The reason of Rebbi Eleazar and Rebbi Simeon, the rams are mounting the ewes, these are the early ones, and the valleys are clothed in grain, these are the late ones, they are friends and also are tithed, both enter the corral to be tithed. Ben Azzai said, since these are saying this and those are saying that, those born in Elul should be tithed by themselves. How is this? If there were born in his flock five in Av, five in Elul, and five in Tishre, they do not combine. If there were born in his flock five in Av and five in Tishre, they combine. Could Ben Azzai decide between his students? Rebbi Jeremiah, Rebbi Miasha in the name of Rebbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rebbi Jonah stated before Rebbi Jeremiah: Rebbi Ismael and Rebbi Aqiba. This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, “since these are saying this and those are saying that”? Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac understood it from the following: “Ben Azzai said to him, we are sorry about their disagreement, and you come to find us disagreement where they are concurring.” This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, “you come to find us disagreement”?

There, we have stated: “Any born from the first of Tishre until the 29 of Elul combine; five before New Year’s day and five after New Year’s day do not combine. Five before the threshing floor and five after the threshing floor do combine.” Rebbi Yose said, this implies that the rules of animal tither are neither like those of germinating nor like those of a third. If you would say like germinating, it should state, all whose pregnancy starts from the 29 of Elul. If you would say like a third, it should state, up to the 22. Rebbi Shammai in the name of Rebbi Abun bar Ḥiyya: Like the third, they made it following Rebbi Simeon, since Rebbi Simeon said, {an animal} before its time enters the corral to be tithed. Rebbi Mana met Rebbi Shammai; he asked him, did you say that? He told him, yes. He answered, but did we not state, “Ben Azzai says, those born in Elul are to be tithed separately.” Not even if it was born up to the 29 of Elul? Could you say that Ben Azzai follows Rebbi Simeon? You have to say, he follows the rabbis. Just as you say following the rabbis, he leaves them for the next year and they will be tithed with the others of their year, so you have to say following ben Azzai, he leaves them for the next threshing floor and they will be tithed with those from Elul. Rebbi Huna said, this implies that the days of a firstling while he still is before its time are counted for its year. Rebbi Mana said, my father Rebbi Jonah understood this from the following: Any male firstling which is born to your cattle and small cattle, etc. How is this? You count its year from the moment it is born.

A cup mixed by how much? Rebbi Yose bar Bevin said in the name of Rebbi Joḥanan, let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies mixed as cups are mixed. What is the measure of cups? Rebbi Abun said, τέταρτρον is a quarter.

Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: In the Torah, in Prophets, and in Hagiographs we find that a person had to be innocent in the eyes of people just as he has to be innocent in the eyes of the Omnipresent. In the Torah from where? As it is written, you have to be blameless before the Eternal and before Israel. In Prophets from where? As it is written, The Power, God, Eternal, the Power, God, Eternal, He knows, and Israel has to know. In Hagiographs from where? As it is written, find grace and understanding in the eyes of God and man. Gamaliel the twin asked Rebbi Yose ben Rebbi Abun, which one is the clearest of all of these? He answered him, you have to be blameless before the Eternal and before Israel.

How does he do it? He takes coins from the money changer and gives them to the harvesters and the watchmen before the `omer is presented. He brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Aḥa in the name of Rebbi Abba: Any which he gives are its coins from the start. It was stated: The same is the case with the stone-masons. He takes coins from the money changer and gives them to the quarry workers and the stone-cutters before it is fixed in the row. Then he brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Yose ben Rebbi Abun in the name of Samuel: Any which he gives are its coins from the start.

As they disagreed: If it was compounded as profane, Rebbi Yose ben Ḥanina said, it is disqualified; Rebbi Joshua ben Levi said, it is qualified. What is Rebbi Yose ben Ḥanina’s reason? It is holy, that it shall be brought into the Sanctuary. What is Rebbi Joshua ben Levi’s reason? It is holy, that it shall be brought from the disbursement from the lodge. Rebbi Yose ben Rebbi Bun said, Rebbi Yose ben Ḥanina’s parallels Samuel and Rebbi Joshua ben Levi’s Rebbi Joḥanan, as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. And Rebbi Joshua ben Levi’s is like Samuel, as Rav Ḥuna said in the name of Samuel, they made the mortar a vessel to sanctify. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥuna said this before Rebbi Yose: something sanctified in a vessel may be redeemed. He said to him, is that not Samuel’s? Since Samuel said, one is lenient in the case of leftovers. As they disagreed: If unblemished animals were left over, Samuel says, they are redeemed unblemished. Rebbi Joḥanan said, they are redeemed as disqualified sancta. Leftover he-goats, in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rebbi Joḥanan’s opinion? Rebbi Ze`ira said, they shall graze. Rebbi Samuel bar Rav Isaac said, one uses them to adorn the altar. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rebbi Yose said, there is a difference, for public sacrifices are determined only by slaughter. Rebbi Ḥananiah said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices.

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Eleazar: Speak to Aaron and to his sons, etc., who would sacrifice to the Eternal as elevation sacrifice; everything may be brought as elevation sacrifice, by your volition, unblemished, male. I could think that this includes birds. The verse says, in cattle, not birds. Rebbi Jeremiah and Rebbi Abun bar Ḥiyya were sitting and saying, there said Rebbi Joḥanan said, the reason of Rebbi Simeon is that we find that a female is qualified as elevation offering of a bird. And here, he says so? Rebbi Yose said, I confirmed it following what Rebbi Samuel said in the name of Rebbi Ze`ira: Anything which could be sacrificed neither itself nor its money’s worth is sanctified only as money’s worth. And you are saying, this is correct. You cannot sacrifice it, for it is written in cattle. You cannot redeem it since birds cannot be redeemed.

The colleagues in the name of Rebbi Joḥanan; Rebbi Ayvo bar Nagari said before Rebbi Ila in the name of Rebbi Joḥanan. The reason of this Tanna: But if any impure animal from which no sacrifice to the Eternal may be offered. Why does the verse say, impure? But even impure for this denomination. This is difficult; about this is written, he shall stand, he shall appraise? Rebbi Ze`ira in the name of Rebbi Eleazar did not say so but, but if any impure animal from which no sacrifice to the Eternal may be offered; anything which could be sacrificed neither here nor at any other place does not effect substitution. This excludes the female of a bird which even though it cannot be sacrificed here is fit to be sacrificed at another place. Rebbi Abbin and Rebbi Abun asked before Rebbi Ze`ira: Are there not the animals used for active or passive bestiality, which can be sacrificed neither here nor at any other place, and they effect substitution? He said to them, also I did speak only about really impure ones. This is difficult; about this is written, he shall stand, he shall appraise?

Rav Ḥisda said, once the Land of Israel was dry (and they collected from Gaggot-Ṣerifin.) [and they did not know from where to bring. There was there a mute person who put one hand on roofs and another on a shed. They brought him before Petaḥiah, who told them, is there a place called Gaggot-Ṣerifin or Ṣerifin-Gaggot? They went there and found.] Rebbi Yose ben Rebbi Abun said, once the entire world was burned and they did not know from where to bring. There was there a mute person who put one of his hands over his eyes and one hand on a door lock. They brought him before Petaḥiah, who told them, is there a place called `Ein-Sokher or Sokher-Ayin. They went there and found.

Rebbi Abun made doors for the main house of study. Rebbi Mana came to him; he said to him, look what I did. He told him, Israel forgot its Creator and built palaces. Were there no people who study Torah?

It is written, on that day, fresh water will flow out from Jerusalem, etc. It was stated: From the Holiest of Holies to the gobelins like the feelers of silai and bilai. From the gobelins to the golden altar like the horns of locusts. From the golden altar to the courtyards like a shut-thread, from the courtyards to the threshold of the Temple like woof-thread, from there onwards like the pouring from a jug: behold, water drizzled from the right hand side. It is written, when the man left towards the East, with a measuring rod in his hand, he measured a thousand cubits and made me cross the water, ankle water. Up to his ankles. Then he measured another thousand cubits and made me cross the water, knee water. Up to his knees. Then he measured another thousand cubits and made me cross the water, hip water. Up to his hips. From there on, then he measured another thousand, a river which cannot be crossed. Even a large Liburnian could not cross it. What is the reason? No mighty ship may cross it; why? The water was high, swimming water. What is “swimming water”? Where one swims. Rebbi Ḥuna said, in our place one calls the swimmer seḥuna. He moves his hands in himself, as a swimmer would move to swim. What means “to swim”? Rebbi Yose ben Rebbi Abun said, in unruly water. It is written: On this day, a water-source will be opened for the House of David and the dwellers in Jerusalem, for purification and impurity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: From the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is mixed water, qualified for impurity but disqualified for purification. Rebbi Eleazar said, from the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is water running down, disqualified for impurity and purification.

Rebbi Yose ben Rebbi Abun said, Rebbi Abba bar Mamal asked: If he said, I am obligated [to offer] a log, does he bring one log? Rebbi Eleazar said, a Mishnah says that each one is a separate sacrifice, as we have stated, “two, holding in their hands two wooden logs.” This adds single logs.

(It was stated:) “It was made for 820’000 {denar}.” Rebbi Isaac bar Bisna in the name of Samuel: exaggerated. There, we have stated: “Sometimes there was on it about 300 kor.” Rebbi Yose ben Rebbi Abun in the name of Samuel: exaggerated.

Rav Hoshaia asked: If he brought a plank and put it protruding on top of a pillar. It is obvious that if he measures from the plank there are twenty cubits, if he measures from the ground it is not twenty cubits. How do you treat this? As disqualified space, as disqualified thatching? If you are treating it as disqualified space, it disqualifies by three hand-breadths. If you are treating it as disqualified thatching, it only disqualifies by four cubits. Rebbi Yose ben Rebbi Abun in the name of Ḥizqiah: Disqualified thatching only disqualifies by four cubits, since it serves only to permit the sukkah. Rebbi Miasha said, I am wondering what was Rav Hoshaia’s problem? Why does he not infer from the statement of Rebbi Abba bar Mamal, since we stated there: “If one makes the wall hanging from top to bottom, if it is more than three hand-breadths higher than the ground it is disqualified;” and Rebbi Abba bar Mamal said, if he does not sit and eats in the shade of the walls, but if he was sitting and eating in the shade of the walls it is qualified. Rebbi Yose said, that of Rebbi Abba bar Mamal is not an inference since Rebbi Abba bar Mamal learned it from another Mishnah, as we have stated there: “From a balcony above the sea one may not draw water on the Sabbath unless one made a partition ten hand-breadths high either above or below.” And Rebbi Ze`ira said, Rav Jehudah in the name of Rav: Only if the partition is lowered into the water the full length of a pail. But one cannot compare it. The sea is karmelit, neither private nor public domain. But here the Torah said, in sukkot you shall dwell. From the floor of the sukkah you measure twenty cubits.

If it was (higher) [lower] than ten, and he hung there decorations which could be used for thatching; these reduce it to disqualify. Otherwise they reduce it but qualify. If it was higher than twenty cubits and he hung there decorations which could be used for thatching they reduce it to (disqualify) [qualify]. Otherwise they reduce it to qualify [disqualify]. Rebbi Shammai said, what they said about above they said about below. Straw and provender do not diminish in it; dust and pebbles do diminish in it. Rebbi Yose ben Rebbi Abun said, if grasses grew in it, they would not diminish it.

It is forbidden to carry under the four-gated bowers in vineyards since they form the end of the roof and the end of a roof cannot save as a symbolic fence. Rebbi Phineas said, a case came before Rebbi Jeremiah of four pillars and on them four beams; he permitted to carry under them because of a symbolic fence. Rebbi Abun and Rebbi Abun asked before Rebbi Ze`ira, does a symbolic fence save in a sukkah? He said to them, a symbolic fence saves in a sukkah. Does the end of the roofing save in a sukkah? He said to them, the end of the roofing does not save in a sukkah. What is the difference between them? One is made for the purpose, the other one is not made for the purpose. Rebbi Abbahu said, all these things are for discussion’s sake, but as far as teaching, it is forbidden to teach it. If this is forbidden for the minor commandment of sukkah, so much more for the strict commandment of Sabbath! Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: Is not the Tanna, according to whom a symbolic fence saves, Rebbi Joḥanan ben Nuri? He said to him, that is the Tanna.

It is forbidden to carry under the four-gated bowers in vineyards since they form the end of the roof and the end of a roof cannot save as a symbolic fence. Rebbi Phineas said, a case came before Rebbi Jeremiah of four pillars and on them four beams; he permitted to carry under them because of a symbolic fence. Rebbi Abun and Rebbi Abun asked before Rebbi Ze`ira, does a symbolic fence save in a sukkah? He said to them, a symbolic fence saves in a sukkah. Does the end of the roofing save in a sukkah? He said to them, the end of the roofing does not save in a sukkah. What is the difference between them? One is made for the purpose, the other one is not made for the purpose. Rebbi Abbahu said, all these things are for discussion’s sake, but as far as teaching, it is forbidden to teach it. If this is forbidden for the minor commandment of sukkah, so much more for the strict commandment of Sabbath! Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: Is not the Tanna, according to whom a symbolic fence saves, Rebbi Joḥanan ben Nuri? He said to him, that is the Tanna.

It is forbidden to carry under the four-gated bowers in vineyards since they form the end of the roof and the end of a roof cannot save as a symbolic fence. Rebbi Phineas said, a case came before Rebbi Jeremiah of four pillars and on them four beams; he permitted to carry under them because of a symbolic fence. Rebbi Abun and Rebbi Abun asked before Rebbi Ze`ira, does a symbolic fence save in a sukkah? He said to them, a symbolic fence saves in a sukkah. Does the end of the roofing save in a sukkah? He said to them, the end of the roofing does not save in a sukkah. What is the difference between them? One is made for the purpose, the other one is not made for the purpose. Rebbi Abbahu said, all these things are for discussion’s sake, but as far as teaching, it is forbidden to teach it. If this is forbidden for the minor commandment of sukkah, so much more for the strict commandment of Sabbath! Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: Is not the Tanna, according to whom a symbolic fence saves, Rebbi Joḥanan ben Nuri? He said to him, that is the Tanna.

Concerning the Sabbath, everything less than three {hand-breadths} is considered closed. From three to four, and from four {hand-breadths} to ten {cubits}, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down. Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with sticks,” does a stick form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

Samuel said, this you only are saying lengthwise; but crosswise it is qualified. Rebbi Joḥanan and Rebbi Simeon ben Laqish both are saying, both lengthwise and crosswise are qualified. Rebbi Zeriqan in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. Rebbi Abbin and Rebbi Abun asked before Rebbi Ze`ira: Why are Rebbi Joḥanan and Rebbi Simeon ben Laqish both saying? He told them, because disqualified roofing disqualifies only in four cubits. A baraita disagrees with Rav Hamnuna: A sukkah which only contains his head, most of his body, and his table. If he brought a plank and added from it three hand-breadths. If you would say crosswise, this is impossible since Rebbi Zeriqan said in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. So we have to hold lengthwise, but it is impossible not to sleep under it.

HALAKHAH: Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges, Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels.

Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded“; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi. We never find the House of (Hillel) [Shammai] conceding to the House of (Shammai) [Hillel] except in this matter. Rebbi Ḥunah in the name of Rav Abbaia: The Mishnah says so. “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Idi said, we might say that the House of Hillel stated this before they conceded. Rebbi Yose said, the Mishnah said so: “After they conceded, Rebbi Eliezer said it should be lifted and burned,” and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another that it should be lifted, the House of Shammai recused themselves and the others agree with us. Rebbi Abun says, there is another answer, following what Rebbi Hoshaia stated: Since pure {heave}, which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure {heave} which is {prohibited} as positive commandment for Cohanim.

The colleagues say, the words of Rebbi Yose are that a positive commandment pushes aside a prohibition. Rebbi Yose told them, it is not from this but as Rebbi Ila said and as is stated there: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands or to read in the Torah, he hands it to another person. If he put it down on the floor it is forbidden to move it.” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

“How the sukkah seven? If he finished eating one may not undo his sukkah but one removes his vessels after afternoon prayers in honor of the last day of the festival.” Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: A person must make his sukkah invalid as long as it is still day. Rebbi Joshua ben Levi said, a person must make Qiddush inside his house. Rebbi Jacob bar Aḥa in the name of Samuel: If one made Qiddush in one house and changed his mind to eat in another house he must make Qiddush. Rebbi Aḥa, Rebbi Ḥinena in the name of Rav (Hoshaiah): He who loves his sukkah makes Qiddush of the last holiday in his house and eats in his sukkah. Rebbi Abun said, they do not disagree. What Rav said was, if he did not have the intention to eat in another house. But what Samuel said was if he had the intention to eat in another house. Rebbi Mana said, Samuel comes like Rebbi Ḥiyya and Rebbi Hoshaiah like Rebbi Joshua ben Levi. Rebbi Immi, this implies that they disagree explicitly.

HALAKHAH: “The fife five and six,” etc. Therefore the one of sacrifices supersedes. The Mishnah is Rebbi Yose ben Rebbi Jehudah’s, as it was stated: The fife accompanying the sacrifices supersedes the Sabbath, the words of Rebbi Yose ben Rebbi Jehudah, but the Sages say, it supersedes neither the Sabbath nor the holiday. There we have stated: “On twelve days in the year the fife beats the time before the altar, at the sacrifice of the First Pesaḥ, the sacrifice of the Second Pesaḥ, on the first day of Passover, on the day of Pentecost, and on the eight days of Tabernacles.” Are there eight days without a Sabbath? Rebbi Yose said it anonymously, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: It is Rebbi Yose ben Rebbi Jehudah’s. In the opinion of those rabbis why does it not supersede? Because it is not clear. But is it not written, and the people blew fifes? That is written for Solomon’s festivity. Rebbi Jonah in the name of Rebbi Abba bar Mamal: And heartfelt joy like one marching with a fife. Any time one uses a fife one recites the Hallel. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: Why does one recite Hallel all seven days of Tabernacles? Corresponding to the lulav which is renewed all seven days. And why a fife for all these things? We have stated, for one is at stated times and the other is at stated times; this is beloved and that is beloved. They attached the beloved to the beloved. “On Pentecost one says to him, here you have maṣsah, here you have leavened.” There are Tannaim who state, here you have leavened, [here you have maṣsah.] He who said, here you have maṣsah, because it is beloved; he who said, here you have leavened, because it is frequent.

HALAKHAH: “The fife five and six,” etc. Therefore the one of sacrifices supersedes. The Mishnah is Rebbi Yose ben Rebbi Jehudah’s, as it was stated: The fife accompanying the sacrifices supersedes the Sabbath, the words of Rebbi Yose ben Rebbi Jehudah, but the Sages say, it supersedes neither the Sabbath nor the holiday. There we have stated: “On twelve days in the year the fife beats the time before the altar, at the sacrifice of the First Pesaḥ, the sacrifice of the Second Pesaḥ, on the first day of Passover, on the day of Pentecost, and on the eight days of Tabernacles.” Are there eight days without a Sabbath? Rebbi Yose said it anonymously, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: It is Rebbi Yose ben Rebbi Jehudah’s. In the opinion of those rabbis why does it not supersede? Because it is not clear. But is it not written, and the people blew fifes? That is written for Solomon’s festivity. Rebbi Jonah in the name of Rebbi Abba bar Mamal: And heartfelt joy like one marching with a fife. Any time one uses a fife one recites the Hallel. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: Why does one recite Hallel all seven days of Tabernacles? Corresponding to the lulav which is renewed all seven days. And why a fife for all these things? We have stated, for one is at stated times and the other is at stated times; this is beloved and that is beloved. They attached the beloved to the beloved. “On Pentecost one says to him, here you have maṣsah, here you have leavened.” There are Tannaim who state, here you have leavened, [here you have maṣsah.] He who said, here you have maṣsah, because it is beloved; he who said, here you have leavened, because it is frequent.

It is written: David returned to bless his house when Mikhal, Saul’s daughter, came towards him, etc. Who is one of the empty ones? Abba bar Cahana said, the most empty one, that is the dancer. She told him, today the honor of my father’s house became obvious. One said about the family of Saul that one never saw a heel or a thumb of them. That is what is written: He came to the sheep fences along the road and there was a cave. Rebbi Abun in the name of Rebbi Eleazar: That was a fence inside a fence. Saul came to spread his feet. He saw him how he lifted a little and covered a little. [David] said, how could one touch such a righteous body. That is what he told him, behold, what your eyes saw today which today gave me in your hand in the cave and I could have killed you, etc. Is it not written “I had mercy on you” but it had mercy on you, your modesty had mercy on you. David told Michal, before the Eternal Who chose me over your father, etc. And I was still humbler than this and I was lowly in my eyes, and with the servant girls you mentioned, with them I shall be honored, for they are not servant girls but mothers. How was she punished? Michal, Saul’s daughter, had no child until the day of her death. But is it not written: The sixth Yitre`am, of his wife Calf. She mooed like a calf and died.

“The incoming ones distribute in the North and the outgoing in the South.” Rebbi Ḥanania the son of Rebbi Hillel said, to honor the incoming ones. Rebbi Yose ben Rebbi Abun said, not for this reason but because we have stated: “All who enter the Temple Mount enter to the right, and turn, and leave to the left.”

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written, do not investigate between good or bad. If he transgressed and investigated, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals. There, we have stated: “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written, on the eighth he shall bring. If he transgressed and did not bring, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring. A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir. Is the sufferer from skin disease not missing atonement? And did we not state, Hallel and joy eight? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat.

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written, do not investigate between good or bad. If he transgressed and investigated, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals. There, we have stated: “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written, on the eighth he shall bring. If he transgressed and did not bring, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring. A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir. Is the sufferer from skin disease not missing atonement? And did we not state, Hallel and joy eight? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat.

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written, do not investigate between good or bad. If he transgressed and investigated, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals. There, we have stated: “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written, on the eighth he shall bring. If he transgressed and did not bring, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring. A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir. Is the sufferer from skin disease not missing atonement? And did we not state, Hallel and joy eight? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat.

“For demanding will demand, these are purification and reparation offerings. The Eternal, your God, this is dedication for the upkeep of the Temple. From with you, this is collecting single stalks, forgotten sheaves, and peah. Or there would be sin in you, but no sin in your sacrifice.” For otherwise what would we say? Rebbi Samuel the son of Rebbi Yose ben Rebbi Abun said, that you should not say, maybe the sacrifice will be found disqualified; therefore it was necessary to say, (do not tarry to fulfill it, and not its substitute) [there would be sin in you, but no sin in your sacrifice.] The pronouncement of your lips you shall guard and execute. “You shall guard and execute, to alert the court that they should force you.” The rabbis of Caesarea in the name of Rebbi Avuna: From here the pledge. As you vowed to the Eternal, your God, a voluntary gift. Is there a vow which is called voluntary gift? But to make him liable for each single vow and every single voluntary gift. “What is the vow about which they spoke? He who says, on me is the obligation for an elevation offering. What is the voluntary gift about which they spoke? He who says, this one is for an elevation offering.” Rebbi Ḥama the colleague of the rabbis asked, if he said, “on me is the obligation”, and came back and said, “this one is”? Rebbi Ḥinena asked, would it not be reasonable if he said, “this one is”, and came back and said, “on me is the obligation”? A severe prohibition falls one a simple prohibition but a simple prohibition does not fall on a severe prohibition.

There, we have stated: “Rebbi Meïr says, on the first of Elul is the New Year for animal tithes. Ben Azzai says, those born in Elul are to be tithed separately.” Rebbi Ḥuna said, The reason of Rebbi Meïr: Up to that point they finish to give birth from the old ones; after that they start to give birth from the new ones. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: The reason of Rebbi Eleazar and Rebbi Simeon, the rams are mounting the ewes, these are the early ones, and the valleys are clothed in grain, these are the late ones, they are friends and also are tithed, both enter the corral to be tithed. Ben Azzai said, since these are saying this and those are saying that, those born in Elul should be tithed by themselves. How is this? If there were born in his flock five in Av, five in Elul, and five in Tishre, they do not combine. If there were born in his flock five in Av and five in Tishre, they combine. [This implies that Ben Azzai was colleague and student of Rebbi Aqiba] and Ben Azzai decides between his students. Rebbi Jeremiah, Rebbi Miasha in the name of Rebbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rebbi Jonah stated before Rebbi Jeremiah: Rebbi Ismael and Rebbi Aqiba. This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, [“since these are saying this and those are saying that”? Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac understood it from the following: “Ben Azzai said to him, we are sorry about their disagreement, and you come to find us disagreement where they are concurring.” This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher,] “you come to find us disagreement”, etc?

There, we have stated: “Rebbi Meïr says, on the first of Elul is the New Year for animal tithes. Ben Azzai says, those born in Elul are to be tithed separately.” Rebbi Ḥuna said, The reason of Rebbi Meïr: Up to that point they finish to give birth from the old ones; after that they start to give birth from the new ones. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: The reason of Rebbi Eleazar and Rebbi Simeon, the rams are mounting the ewes, these are the early ones, and the valleys are clothed in grain, these are the late ones, they are friends and also are tithed, both enter the corral to be tithed. Ben Azzai said, since these are saying this and those are saying that, those born in Elul should be tithed by themselves. How is this? If there were born in his flock five in Av, five in Elul, and five in Tishre, they do not combine. If there were born in his flock five in Av and five in Tishre, they combine. [This implies that Ben Azzai was colleague and student of Rebbi Aqiba] and Ben Azzai decides between his students. Rebbi Jeremiah, Rebbi Miasha in the name of Rebbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rebbi Jonah stated before Rebbi Jeremiah: Rebbi Ismael and Rebbi Aqiba. This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, [“since these are saying this and those are saying that”? Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac understood it from the following: “Ben Azzai said to him, we are sorry about their disagreement, and you come to find us disagreement where they are concurring.” This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher,] “you come to find us disagreement”, etc?

There, we have stated: “Any born from the first of Tishre until the 29 of Elul combine; five before New Year’s day and five after New Year’s day do not combine. Five before the threshing floor and five after the threshing floor do combine.” “Then why did they say, there are three threshing floors for animal tithe? Because up to the time of the threshing floor one is permitted to sell or slaughter. From the time of the threshing floor he may not slaughter, but if he slaughtered he is not liable.” Rebbi Yose said, this implies that the rules of animal tithe are neither like those of germinating nor like those of a third. If you would say like germinating, it should state, all whose pregnancy starts from the 29th of Elul. If you would say like a third, it should state, up to the 22nd. Rebbi Shammai in the name of Rebbi Abun bar Ḥiyya: Like the third, they made it following Rebbi Simeon, since Rebbi Simeon said, {an animal} before its time enters the corral to be tithed. Rebbi Mana met Rebbi Shammai; he asked him, did you say that? But did we not state, “Ben Azzai says, those born in Elul are to be tithed separately.” Not even if it was born up to the 29th of Elul? Could you say that Ben Azzai follows Rebbi Simeon? You have to say, he follows the rabbis. Just as you say following the rabbis, he leaves them for the next year and they will be tithed with the others of their year, so you have to say following ben Azzai, he leaves them for the next threshing floor and they will be tithed with those from Elul. Rebbi Huna said, this implies that the days of a firstling while he still is before its time are counted for its year. Rebbi Mana said, my father Rebbi Jonah understood this from the following: Any male firstling which isborn to your cattle and small cattle dedicate to the Eternal, your God.. How is this? You count its year from the moment it is born.

Rebbi Ze`ira, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia. [One said,] already most of the rains of the entire year have passed, and also most of the season is gone. But the other one says, up to then they live from the rains of the past year, from then on they live from the water of the next year. But we do not know who said what. Since Rebbi Yasa, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia said, already most of the rains of the entire year have passed, and also most of the season is gone, it follows that Rebbi Ze`ira said, up to then they live from the rains of the past year, from then on they live from the water of the next year. “It happened that Rebbi Aqiba picked an etrog and observed for it the stringencies of the House of Shammai and those of the House of Hillel.” Why about a citron and not about any tree? It was stated “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But do Rabban Gamliel and Rebbi Eliezer not refer to the House of Hillel? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Shevaṭ` of the second year, and the third year came. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi Eliezer it is subject to second tithe. How did he handle this? He gave a name to the tithe in it, redeemed it, and gave it to the poor.

“And on New Year’s Day all in the world pass before Him like bene maron”. Rebbi Aḥa said, like those led into the corral. But the rabbis are saying, like (in a legion.) What is the reason?, Who creates together their hearts, Who understands all their deeds. Rebbi Levi said, He Who created together their hearts already understood all their deeds. Rebbi Eleazar said, usually in the world what is easier for the potter, to make a hundred flasks or to look at them? Not to look at them? Rebbi Berekhiah said, their creator wants that their hearts be alone to him. Rebbi Abun said, the One Who is unique in His world already understood all their deeds.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion about this. “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting, [the words of Rebbi Meïr. Rebbi Yose says], since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he started the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

What spoiling was there? Because they were saying, Pentecost is after the Sabbath; one always was going out in the evening on the presumption that it would be sanctified. Then for Nisan they should not accept, for the other months they should accept. Rebbi Yose ben Rebbi Abun said, the main spoiling was in Adar. Then if it conforms with ours they should accept, if it does not conform with ours they should not accept. One because of the other. “It happened that the Boethusian hired two false witnesses to testify on the new moon that it be sanctified. The first came, delivered his testimony, and left. The other one said, I was climbing Maaleh Adumim when I saw it lying down between two rocks, its head resembling a calf, its ears resembling a kid goat. Is saw it, was taken aback, and stepped backward, and there were 200 denar tied in my money belt. They told him, the 200 denar are given to you as a gift, but those who sent you should come and be flogged. Why did you put yourself in this questionable situation? He said to them, I saw them trying to trip up the Sages. I said, it is better that I should go and inform the Sages.”

Rebbi Simeon ben Yoḥai stated: Since the sky is made of water and the stars of fire and they dwell one with the other without damaging one another, therefore He makes peace in His heights. Rebbi Abun said, the angel himself is half water and half fire and composed of five kinds: His body is like chrysolite, and his face like the looks of lightning, and his eyes like torches of fire, etc. Rebbi Levi said, a constellation never sees what precedes it; but all of them rise like those who rise on an inverted ladder. The Holy One, praise to Him, created 365 windows for use in the world, 182 in the East, 182 in the West, and one in the middle of the sky from where it appeared first at the creation. What the sun covers in thirty days, the moon covers in two and a half days. What the sun covers in two months, the moon covers in five days. What the sun covers in three months, the moon covers in seven and a half days. What the sun covers in six months, the moon covers in fifteen days. What the sun covers in twelve months, the moon covers in thirty. Rebbi Jonah said, this is not the measure; it could be less than this.

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

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

Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina (asked): Any which has sexual relations during daytime gives birth during daytime, during nighttime gives birth during nighttime. They objected, does a chicken not have sexual relations only during daytime and it gives birth both during daytime and nighttime? Rebbi Abun said, there is a difference, since it gives birth without a male. Rebbi Ze`ira in the name of Giddul: A calf born from a ṭerefa on a holiday is permitted; it has the status of something prepared hidden in something not prepared.

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

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

Everybody agrees that wind-fall is forbidden. Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: What is the difference between wind-fall and eggs? Is wind-fall on its mother not forbidden, but are eggs in their mother not permitted? Then if it was laid on the Sabbath it should not be eaten on the holiday, if laid on the holiday it should not be eaten on the Sabbath! He answered him, is that so? Is it not enough that you were restrictive about it that if it was laid on the holiday it may not be eaten on the holiday that you want to be more restrictive that if laid on the holiday it should not be eaten on the Sabbath, if laid on the Sabbath it should not be eaten on the holiday? Rebbi Jeremiah asked, what is the status of decorations of a sukkah? Rebbi Jeremiah turned around and said, all seven <days> they are insignificant in the sukkah, afterwards they are prepared. Rebbi Yose said, all seven <days> the holiness of (seven) [sukkah falls] on them, afterwards the holiness of the holiday falls on them. What did he come to question? If the holiday falls on a Friday according to him who says, they are two kinds of holiness.

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

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

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

It was stated: “Rebbi Yose says, one does not cover the Koy’s blood because it is a doubtful case.” Since circumcision whose certainty pushes aside the Sabbath, in doubt does not push aside the holiday, then for covering the blood which in case of certainty does not push aside the Sabbath it only is logical that in a case of doubt it not push aside the holiday. But is it permitted to slaughter on a Sabbath? Rebbi Yose said it without attribution, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: If he slaughtered for a sick person. They told him, does not the shofar in the countryside disprove it? For in case of certainty it does not push aside the Sabbath, but in a case of doubt it pushes aside the holiday. What kind of doubt is there? If it is a weekday, he may blow, if it is a holiday, he may blow. Rebbi Ḥanina in the name of Rebbi Aḥa: In case of a hermaphrodite who blew. And it was stated so: “The hermaphrodite frees his own kind [but does not free persons not of his own kind.] The sexless frees neither his kind nor not his kind.” Rebbi Yose asked, if in the case of a hermaphrodite who blew, is that where we stated, it has no counter argument? Rebbi (Abbaye) [Abbin] said, that is one of four cases when the Great Rebbi Ḥiyya said, there is no counter-argument. But Rebbi Eleazar the son of Rebbi Eleazar the caper grower found a counter-argument. Since circumcision which in a case of doubt does not push aside the holiday, in a case of certainty pushes aside holiday night, you can say about covering the blood where in case of certainly it pushes aside holiday night, since in case of certainly it pushes aside holiday night, in a case of doubt it should push aside the holiday. This establishes that what was problematic to the earlier rabbis and was difficult for them, so it is problematic to the later rabbis and is a difficulty for them. In the opinion of Rebbi Aḥa, the hermaphrodite frees his own kind a priori, in the opinion of Rebbi Yose, a posteriori.

“But they agree that if he slaughtered that he may dig with a picket and cover, and that the ashes of the cooking stove are prepared.” That which you are saying is about ashes which were burned before the holiday, but it does not apply to ashes which were burned on the holiday, if he did not slaughter, but if he slaughtered it is better that he cover with ashes which were burned on the holiday rather than dig with a picket and cover. The colleagues are saying that a positive commandment pushes aside a prohibition. This is understandable following the opinion of Rebbi Jonah who said, a positive commandment pushes aside a prohibition even if they are not written side by side. Following the opinion of Rebbi Yose who said, a positive commandment pushes aside a prohibition only if they were written side-by-side, since he started the meritorious deed one tells him to clean it up. Rebbi Ze`ira asked, if a monkey formed a bowl, what? Rebbi Yose ben Rebbi Abun said, Rebbi Ze`ira and Rav Hamnuna disagreed. One said, it is forbidden, but the other said, it is permitted. For him who said that it is forbidden it is like cut-up fig cake which dried out without his knowledge. For him who said that it is permitted it is as if he put it in order erroneously. For him who said that it is permitted, may one use its place? Would we say that soil may not be used?

HALAKHAH: Jehudah the son of Rebbi Ḥiyya went out. They asked him, what are the rules for a ladder to the upper floor? He told them, it is permitted. When he returned to his father, he asked him, what case came to your hands? He said, I permitted them the ladder to the upper floor. He appointed his Tanna before him, who stated, “when was this said, about a ladder for a dovecote. But a ladder for the upper floor is forbidden.” What is the difference between a ladder for a dovecote and a ladder for the upper floor? Rebbi Jacob bar Aḥa said, a ladder for a dovecote if he had used it the day before for work it would be weak; a ladder for the upper floor may be used for work the day before. Rebbi Yose ben Rebbi Abun said, on the ladder for a dovecote he may stand and use it for his purpose; on the ladder for the upper floor he may not stand and use it for his purpose. A ladder for a dovecote even if it is used to climb to the upper floor; a ladder for the upper floor even if it used to climb to the dovecote.

“The House of Hillel say, he may stand there and say, this and that I shall take.” The argument of the House of Hillel seems inverted, as we have stated there: “But the Sages say, only if he delineates and says, from here to there;” and here they are saying so? Still they hold that one is restrictive if living things are involved. Rebbi Yose ben Rebbi Abun said, Levi was knocking on his dovecote and saying, my dovecote shall provide me tomorrow.

Rebbi Yudan said, this is only if there were there two broods. But if only one brood is there it does not apply. But did we not state, “if there are no others around they are permitted”? [Rebbi Yose bar Abun said,] if there only is a single chick available. [Only one brood of black ones.]

Samuel said, anybody who tightly closes the shutters on the holiday is liable because of building. This is difficult. Something which if it was done on the Sabbath makes him liable for a purification sacrifice the House of Hillel permit to restore? Rebbi Ḥanania in the name of Rebbi Joḥanan: They permitted the end because of the start. For if you say that he cannot put them back he will not open. Don’t let him open! Then he detracts from the enjoyment of the holiday. Rebbi Aḥa said, he may put them back on condition that he not restore completely. Rebbi Yose ben Rebbi Abun said, if there is no door there. But if there is a door he uses the door.

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

It is difficult for the House of Hillel, could he not have the right to separate heave? Think of it, if he made a stipulation! One because of the other. And why was ḥallah stated? Because of ḥallah which was separated on the holiday. As it was stated: “if one kneads dough on a holiday, he separates its ḥallah on the holiday. If he kneaded it before the holiday but forgot to take its ḥallah, it is forbidden to move it; it is unnecessary to say, to take ḥallah from it.” If he mixed water and flour? He only mentioned “kneaded”, so not when he mixed? Rebbi Samuel, brother of Rebbi Berekhiah, said: explain it if the dough was impure where he takes ḥallah only at the end. Rebbi Yose ben Rebbi Abun said, it should have been the rule that for pure dough one should take ḥallah only at the end. They instituted that one should take it at the start, lest the dough become impure. The Mishnah is about the holiday of Passover; therefore on Pentecost and Tabernacles it is permitted. Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Aḥa, even on Pentecost and Tabernacles it is prohibited, because of no work shall be done on them.

It is difficult for the House of Hillel, could he not have the right to separate heave? Think of it, if he made a stipulation! One because of the other. And why was ḥallah stated? Because of ḥallah which was separated on the holiday. As it was stated: “if one kneads dough on a holiday, he separates its ḥallah on the holiday. If he kneaded it before the holiday but forgot to take its ḥallah, it is forbidden to move it; it is unnecessary to say, to take ḥallah from it.” If he mixed water and flour? He only mentioned “kneaded”, so not when he mixed? Rebbi Samuel, brother of Rebbi Berekhiah, said: explain it if the dough was impure where he takes ḥallah only at the end. Rebbi Yose ben Rebbi Abun said, it should have been the rule that for pure dough one should take ḥallah only at the end. They instituted that one should take it at the start, lest the dough become impure. The Mishnah is about the holiday of Passover; therefore on Pentecost and Tabernacles it is permitted. Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Aḥa, even on Pentecost and Tabernacles it is prohibited, because of no work shall be done on them.

If one selected food out of food, Ḥizqiah said, one is liable; Rebbi Joḥanan said, one is not liable. A baraita disagrees with Ḥizqiah: He selects and eats, he selects and puts on the table. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: explain it if guests were eating what was served. But was it not stated: On condition that he did not select all of its kind? In the opinion of Ḥizqiah, because one who selects on the Sabbath is liable. In the opinion of Rebbi Joḥanan, because one who selects normally at another place is liable. In the opinion of Ḥizqiah, even rings among rings, even pomegranates among pomegranates. Or is it so, even people among people? How is this? Everybody agrees with that of Rebbi Immi. For Rebbi Immi had guests; he brought before them lupines and beans. He told them, be careful to eat the artichokes at the end.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he picks out normally into his chest or a basket”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he drenches and scoops off.” And was it not stated, in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose ben Rebbi Abun: Normal grinding was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

Rebbi Ze`ira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters is liable because of selecting. Rebbi Ze`ira said, it is more reasonable that it should be because of sifting. Rebbi Jonah and Rebbi Yose both said, at the start we were saying that Rebbi Ze`ira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine is at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina bar Yaqe said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, also preparations for making food are permitted. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Ḥalaphta ben Shaul stated: It is forbidden to send jewelry. Rebbi Mana said, they said only to send, therefore to wear is permitted. It was stated: “One may move the shofar to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels.” Rebbi Abun said, a Mishnah says that it is forbidden to wear it, as we have stated: “Anything which one may use on the holiday one may send.” If you say that it is permitted to wear it should be permitted to send. And what is that which was stated: “One may move the shofar to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels”? If they are called implements. So far gold jewelry. Also even silver jewelry? They said in the name of Rebbi Jeremiah forbidden, and they said in the name of Rebbi Jeremiah permitted. Rebbi Ḥizqiah said, I know the beginning and the end. Small girls were growing up in Rebbi Jeremiah’s dwelling. He went and asked Rebbi Ze`ira, who told him: do not forbid and do not permit.

Rav said, I am saying not less than the volume of an olive. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, for me and for him who did not make eruv? A baraita supports Rebbi Joḥanan: An eruv needs a measure neither at the start nor at the end. “On a holiday which falls on a Friday one makes eruv neither for courtyards nor for domains, the words of Rebbi Meïr. But the Sages are saying, one makes eruv for courtyards but does not make eruv for domains”. One makes eruv for courtyards, because it allows something which is allowed to him, but does not make eruv for domains, because you would permit him something which is prohibited to him. There are Tannaim who switch. Rebbi Eleazar said, since there are Tannaim who switch, we have to take notice. Rebbi Jeremiah in the name of Rebbi Ze`ura: He who wants to do it right makes the eruv the day before. Rebbi Yudan said, what you are saying is when he did not make eruv tavshilin, but if he made eruv tavshilin it is permitted. Rebbi Yose ben Rebbi Abun asked, does eruv tavshilin permit dividers?

Rebbi Yose ben Rebbi Abun said, Rebbi Simeon ben Laqish was passing by the school when he heard them reciting the verse, they sacrificed animal sacrifices and brought elevation sacrifices the next day. He said, he who interrupts follows the House of Shammai; he who reads it as one sentence follows the House of Hillel. One understands elevation sacrifices the next day; but well-being sacrifices the next day? Are not well-being sacrifices brought following the House of Shammai? Rebbi Yose ben Rebbi Abun said, David died on Pentecost; all of Israel were deep mourners and they brought the next day.

Rebbi Yose ben Rebbi Abun said, Rebbi Simeon ben Laqish was passing by the school when he heard them reciting the verse, they sacrificed animal sacrifices and brought elevation sacrifices the next day. He said, he who interrupts follows the House of Shammai; he who reads it as one sentence follows the House of Hillel. One understands elevation sacrifices the next day; but well-being sacrifices the next day? Are not well-being sacrifices brought following the House of Shammai? Rebbi Yose ben Rebbi Abun said, David died on Pentecost; all of Israel were deep mourners and they brought the next day.

Ganiva said, he was continuing teaching as ruling. Rebbi Jonah from Bostra asked, if he was continuing teaching as ruling, is that what we were stating: “against the will of the Sages”? Rebbi Jehudah bar Pazi: Bar Delaya stated, they told him, either remove yourself from between us or remove the strip from between its horns. Rebbi Yose ben Rebbi Abun said, he was shielding himself against them. Rebbi Ḥananiah said, it went out once and his teeth became black from the fasts and mortification. Rebbi Idi from Ḥotra said, it was his wife. And from where that his wife is called “calf”? “Had you not ploughed with my calf you would not have solved my riddle” There, they are saying, it was his neighbor. Is anybody punished for his neighbor’s behavior? Rebbi Qiris from Irma: To teach you that if anybody has the possibility to protest and he does not protest, the damage is attached to him.

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

“One may slaughter from containers, one may not slaughter from fishermen’s nets or from traps.” Rebbi Yose bar Abun in the name of Rebbi Immi: a net of warp. Samuel said, one may catch with a barrel. Rav said, the sluice of a water canal is permitted. Rebbi Yudan said, those between the plates

HALAKHAH: Who informs? If the trap was sprung, it is certain that they were caught when it still was daytime. But if the trap was not sprung, it is certain that they were not caught when it still was daytime. And even if the trap was sprung, in worry one may say that they were not caught when it still was day. Rebbi Yose ben Rebbi Abun said, if it was set in a forest. You should know that it is so since we have stated “fish”. Are fish not there where they are found? Also here at a place where game and birds are found.

It and its young fell into a cistern. Rebbi Eliezer said, he should lift the first one for the purpose of slaughtering it and slaughter it. The second one has to be provided for at its place so it should not die. Rebbi Joshua says, he should lift the first one for the purpose of slaughtering it and not slaughter it, and be cunning and lift the second one. Even though he had no intention of slaughtering either of them, he is permitted. Rebbi Abun bar Ḥiyya asked: Is the argument of Rebbi Eliezer not inverted? Here he says, one is prohibited from cunning but there he says, one is permitted to be cunning. There it is because “not to be seen nor found”; here, what do you have? Is the argument of Rebbi Joshua not inverted? Here he says, one is permitted to be cunning, but there he says, one is prohibited from cunning. Rebbi Idi said, here it is a rabbinic Sabbath prohibition, but there liability for a purification offering. Rebbi Yose ben Rebbi Bun said, here it is to protect Jews’ money; there what do you have? Rebbi Isaac and Rebbi Joshia, one like one of them, the other like the other.

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