adaq

Rebbi Jonah, Rebbi Yose the Galilean, Rebbi Yasa bar Ḥanina: One does not ask rulings on practice before the bier of a deceased. But Rebbi Yoḥanan asked Rebbi Yannai before the bier of Rebbi Simeon ben Yoẓadaq about him who dedicated his holocaust sacrifice for the upkeep of the Temple, and he answered him! Let us say when he was far away or when they were bringing him to the study hall. But Rebbi Jeremiah asked Rebbi Zeïra before the bier of Rebbi Samuel bar Rav Isaac! Let us say that he answered him when he was far away; when he was close he did not answer him.

In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, but whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq: If it is whole, up to the volume of a dried fig, in crumbs any amount. Is that their difference? Rebbi Mana said, is not the following their difference: In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq, whether it be whole or in crumbs, up to the volume of a dried fig.

In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, but whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq: If it is whole, up to the volume of a dried fig, in crumbs any amount. Is that their difference? Rebbi Mana said, is not the following their difference: In the house of Rebbi Yannai they said, if it is in crumbs one is permitted to waste in amounts less than a meal, whole foods only up to the volume of a dried fig. Rebbi Joḥanan in the name of R. Simeon ben Yoẓadaq, whether it be whole or in crumbs, up to the volume of a dried fig.

Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq: It is a condition imposed by the Court that the heave of the tithe is on the seller and Second Tithe on the buyer. Where do we stand? If in retail, because the seller takes the large margin, the seller separates. If in wholesale, because the buyer will take the large margin, the buyer separates. Rebbi Abun bar Ḥiyya said, explain it if he says it is of his own harvest. Rebbi Yose said, even if you say it is not his own harvest, if he says in my opinion it was brought in order, even so they tell him that it is a condition imposed by the Court that the heave of the tithe be on the seller and Second Tithe on the buyer.

Rebbi Jacob bar Zabdi said before Rebbi Abbahu: Did not Rebbi Zeїra and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, say that they voted on the upper floor of the Libzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Julianus and his brother Pappos whom they gave water in a colored glass and they did not accept. He said, they do not intend to lead you to apostasy, they only want to collect annona. What means “in public”? The rabbis of Caesarea say ten, as it is written (Lev. 22:32): “I shall be sanctified in the midst of the Children of Israel.”

They saw the young Rebbi Abuna collecting donkey’s dung on the Sabbath. Rebbi Jonah and Rebbi Yose permitted baking for Ursicinus on the Sabbath. Rebbi Mana said, I asked before my father Rebbi Jonah, did not Rebbi Zeїra and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, say that they voted on the upper floor of the Libzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Julianus and his brother Pappos whom they gave water in a colored glass and they did not accept. He said, he does not intend to lead you to apostasy, he only wants to eat warm bread. What means “in public”? The rabbis of Caesarea say ten, as it is written (Lev. 22:32): “I shall be sanctified in the midst of the Children of Israel.”

The leaves removed from vegetables one puts on the roof and they dry up by themselves. Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq: Wine until Passover, oil until Pentecost, dried figs until Purim. Rebbi Bibi in the name of Rebbi Ḥanina: Dates until Ḥanukkah.

Rebbi Simeon ben Laqish was in Bostra. He saw them sprinkling at that Aphrodite. He said to them, is that not forbidden? He went to ask Rebbi Joḥanan. Rebbi Joḥanan told him in the name of Rebbi Simeon ben Yoẓadaq: Nothing public is forbidden.

“ Yeast of heave, the first and second are forbidden, the third is permitted. When has this been said? If he added water. But if he did not add water, even the third is forbidden Yeast of second tithe, the first is forbidden but the second permitted. Rebbi Meïr said, the second by imparting taste.” Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, the consecrated is like the accumulated.

‘If he found a harvesting basket in a place where most people bring to market, it is forbidden to eat a snack from them and he must put it in order as demay. In a place where most people bring to their houses, it is permitted to eat a snack from them and he must put it in order as certain. Half and half, he puts in order as demay but if he brings it to his house he must put it in order as certain.’ Rebbi Jonah asked, does demay create ṭevel for certain? If you would say so, does he not invert the order? Rebbi Yose ben Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoẓadaq, he must spell out a condition and say: “If this is from those who bring to market, what I did is valid, otherwise, I did not do anything,” so that heave of the tithe should not contain ṭevel of the Great Heave. ‘Half and half on the field he puts in order as demay but if he brings it to his house he must put it in order as certain.’ Should one not be afraid that it was from those who bring to their houses and its Great Heave would contain ṭevel of heave of the tithe? Rebbi Mattaniah said, if he gives a name to his tithes.

Rebbi Joḥanan in the name of Rebbi Simeon ben Joẓadaq: A vine growing in a copse is exempt from ‘orlah. Rebbi Yose said, even if he planted it. But did we not state: “If it grew by itself it is obligated for ‘orlah”? There, when it was planted in a cultivated place, but here if it was planted in a copse. Rebbi Eleazar said, this means if its yield is not worth its tending but if its yield is worth its tending it is obligated.

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to use anything from in it into the house or from the house into it? But we are dealing when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six [hand-breadths]. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. We do not know who learned it from the Ark and who learned in from the wagons. It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Zeˋira asked, from where that the Wagons were ten [hand-breadths] high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to use anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to use anything from in it into the house or from the house into it? But we are dealing when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six [hand-breadths]. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. We do not know who learned it from the Ark and who learned in from the wagons. It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Zeˋira asked, from where that the Wagons were ten [hand-breadths] high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to use anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

The colleagues asked before Rebbi Yose, did not Rebbi Joḥanan say in the name of Rebbi Simeon ben Joṣadaq, on Passover one cannot fulfill one’s obligation with a robbed mazzah? He told them, there in itself it is sinful, but here he committed a sin. Would we say, if one brought a mazzah from a private to the public domain that he could not fulfill his obligation on Passover?

Rebbi Joḥanan said in the name of Rebbi Simon ben Joṣadaq: It is written, the song shall be for you like the night at the start of the holiday ofpilgrimage. The Passover night comes to instruct about the downfall of Sanherib and taken instruction from it. Since the one needs Hallel. so the other needs Hallel. But then since the one needs a sacrifice of pilgrimage, does the other need a sacrifice of pilgrimage? Rebbi Zeˋira said, like the night at the start of the holiday of pilgrimage, anything needing Hallel needs a sacrifice of pilgrimage; anything not needing Hallel does not need a sacrifice of pilgrimage.

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to move anything from in it into the house or from the house into it? But we are dealing with the case when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six {hand-breadths}. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. [We do not know who learned it from the Ark and who learned in from the wagons.] It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, [the ark was nine and] the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Ze`ira asked, from where that the Wagons were ten {hand-breadths} high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to move anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to move anything from in it into the house or from the house into it? But we are dealing with the case when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six {hand-breadths}. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. [We do not know who learned it from the Ark and who learned in from the wagons.] It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, [the ark was nine and] the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Ze`ira asked, from where that the Wagons were ten {hand-breadths} high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to move anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

Ben Yehoṣadaq was priding himself for his vaulting. They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed.

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

Rebbi Joḥanan said, 80’000 young priests fled into the hollows of the Temple, and all of them were burned. Of all of them only Joshua ben Yehoṣadaq the High Priest was left, as it is said, is he not a wooden poker saved from fire?

HALAKHAH: “If somebody performed the preliminary marriage with a woman on condition that she had no obligation of vows on her,” etc. “If she had bodily defects, as long as she is in her father’s house,” etc. We have stated defects. Which vows? Rebbi Joḥanan said in the name of Rebbi Simeon ben Yoṣadaq: If she vowed not to eat, or not to drink wine, or not to wear dyed garments. Rebbi Ze‘ira said, the fine linen garments which come from Bet She‘an have the status of dyed garments. Rebbi Yose said, the Mishnah deals with the case that he said to her, “on condition that you have no obligation of vows on you.” But if he said, “on condition that you have no obligation of any vow on you,” then even if she made a vow not to eat carob fruit it is a vow.

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

Rebbi Jonah, Rebbi Yose the Galilean, in the name of Rebbi Yose ben Ḥanina: One does not ask rulings on practice before the bier of a deceased. But Rebbi Yoḥanan asked Rebbi Yannai before the bier of Rebbi Simeon ben Yoẓadaq about him who dedicated his elevation sacrifice for the upkeep of the Sanctuary, and he answered him! Let us say when they were bringing him to the study hall. But Rebbi Jeremiah asked Rebbi Zeïra before the bier of (Rebbi Simeon and) Rebbi Samuel bar Rav Isaac! Let us say that he answered him when he was far away; when he was close he did not answer him.

HALAKHAH: “If somebody performed preliminary marriage with a woman etc. We have stated defects. Which vows? Rebbi Joḥanan in the name of Rebbi Simeon ben Yoṣadaq: If she vowed not to eat meat, or not to drink wine, or not to wear dyed garments. Rebbi Ze‘ira said, the fine linen garments which come from Bet She‘an have the status of dyed garments. Rebbi Yose said, the Mishnah deals with the case that he said to her, “on condition that you have no obligation of vows on you.” But if he said to her, “on condition that you have no vow on you,” then even if she made a vow not to eat carob fruit it is a vow.

HALAKHAH: “Which finds are his,” etc. From where may an owner’s hopelessness be deduced from the Torah? Rebbi Joḥanan said in the name of Rebbi Simeon ben Yehoṣadaq: “So you shall proceed with his donkey,” etc. What is lost by him but may be found by anybody you have to make public. But what is not lost by him but may be found by anybody you do not have to make public. This excludes the owner’s hopelessness about that which was lost by him or anybody.

Rebbi Jacob bar Zavdi said, I asked before Rebbi Abbahu: Did not [Rebbi] Zeˋira and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yehoṣadaq, say that they voted on the upper floor of the Niṭzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder, he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Pappos and his brother Julianus to whom they gave water in a colored glass and they did not accept. He said, they do not intend to lead you to apostasy, they only want to collect annona. What means “in public”? The rabbis of Caesarea say ten, as it is written: I shall be sanctified in the midst of the Children of Israel.

They saw the young Rebbi Bina collecting donkey’s dung on the Sabbath. Rebbi Jonah and Rebbi Yose permitted baking for Ursicinus on the Sabbath. Rebbi Mana said, I asked before my father Rebbi Jonah, did not Rebbi Zeˋira and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yehoṣadaq, say that they voted on the upper floor of the Niṭzah house in Lydda, etc.? He said, he did not intend to lead you to apostasy, he only wanted to eat warm bread.. What means “in public”? The rabbis of Caesarea say ten, as it is written: I shall be sanctified in the midst of the Children of Israel.

What is the period that is counted for her? An average period. Rebbi Simeon ben Laqish in the name of Rebbi Yudan Neśia: One gives her 30 days as average period. Can she not have a personal period? Since it cannot be verified by blood, she has no period. Should she [become impure] by stains? Hizqiah said, since you made her a full water pitcher, she has stains. Samuel said, even if the entire bedsheet is full of drops of blood she has no stains. Rebbi Joḥanan in the name of Rebbi Yannai: Even if she bled a hundred times, she has no stains. How long? Until she reaches the age of puberty. What is the age of puberty? When she grows two pubic hairs. Rebbi Abba, Rebbi Ḥiyya, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoṣadaq: Her spittle is pure, what she sits on is pure, what she touches in the public domain is pure. They interpreted this: no 24 hours.