additional

The Mishnah] is merely giving a sign that you should not say that the festivals and the intermediate days have the same rule, but rather you should take this general principle in your hands: For every additional distinguishing mark an additional person reads.

The Mishnah] is merely giving a sign that you should not say that the festivals and the intermediate days have the same rule, but rather you should take this general principle in your hands: For every additional distinguishing mark an additional person reads.

Therefore on Rosh Hodesh and the intermediate days of the festival, when there is an additional sacrifice, four read; on festivals (Yom Tov), when [in addition] work is prohibited, five read; on Yom Kippur when [in addition] there is a penalty of karet, six read; on Shabbat when there is a penalty of stoning, seven read.

Whom [does the Mishnah follow]? If R. Ishmael, it conflicts with him over the additional number, if R. Akiva, it conflicts with him over the question of six and seven!

But how could R. Jochanan have said this? For surely Hezekiah said, A Nazirite, if again polluted on the eighth day, must bring an additional offering, but if in the previous night, he need not bring it; but R. Jochanan said, Nay, in the latter case also he must bring it. R. Jeremiah said, A case of defilement is a different matter, for payments postponed from it are made at a second Passover. R. Papa objects to this and says, It will be all right according to him who says,

The second Passover admits of offerings postponed from the first; but according to him who says, The second is an independent Festival, where is your argument? But R. Papa said, that R. Jochanan considered that the night is not to be included in the seven days of cleansing. But how could R. Jochanan have said this? For lo, R. Jochanan said elsewhere, If a man has had one emission in the night and two in the day, he must bring an additional offering; if two in the night and one in the day, he need not bring it; and if thou dost imagine that R. Jochanan considered that the night is not to be included, then, if there were two in the night and one in the day, he must bring. But, it is answered, R. Jochanan was adopting the words of the other speaker, viz., that the night is to be included. "Adopting the words of the other speaker," say you? Of course there would then be nothing further to argue about. No; two in the day and one in the night were necessary for him. I might otherwise have taught that it would be according to the view of R. Shisha son of R. Idai; but we learn from this that it is according to R. Joseph.

And Resh Lakish said, "And the feast of the harvest" (Exod. xxiii. 16),—what is this Feast on which thou feastest and reapest? Thou must reply, This is the Pentecost. When is it? If I am to say, On the high holiday, how is reaping lawful on a high holiday? But dost thou not think that it means as well on the subsequent days? R. Jochanan said, But regard it thus. The Feast of Ingathering—what is this Feast in which there is an ingathering? Thou must say, This is the Feast of Tabernacles. When is it? If I am to say, On the high holiday, how is work lawful on a high holiday? But if I am to say, On one of the ordinary middle holidays, how is work lawful on one of the ordinary middle holidays? But it means the Feast which comes at the season of ingathering; and so in this case also the Feast which comes at the season of harvest. Consequently both are of opinion that on the ordinary middle holidays the doing of work is forbidden. Whence do we obtain these statements? Because our Rabbis have taught, "The feast of unleavened bread shalt thou keep seven days" (Exod. xxiii. 15). This teaches us that on the middle holidays it is forbidden to do work. These are the words of R. Jeshaiah. R. Jonathan says, The above proof is not necessary. I can prove it by an argument a fortiori. For if on the first and seventh days of the Feast which have not got a holiday before them and after them, the doing of work is prohibited, then on ordinary middle holidays, which have a holiday before them and after them, is it not just that the doing of work should be prohibited? But, it is replied, Let the six days of Creation bear witness against this interpretation, which have a holiday before them and after them, and yet the doing of work is permitted. Nay, it is rejoined, how are the six days of Creation a parallel case? For they have no additional sacrifice as the middle holidays have. Thou mayest say in reply, In the case of an ordinary middle holiday, as it has an additional sacrifice, let the first day of the month bear testimony, for on it there is an additional sacrifice, yet the doing of work is permitted. Nay, it is rejoined, how is the first day of the month a parallel case? For it is not called a holy convocation. Thou mayest say in conclusion, In the case of an ordinary middle holiday which is called a holy convocation, seeing that it is called a holy convocation, it is only just that the doing of work should be prohibited. There is another Baraitha, "Ye shall do no servile work" (Lev. xxiii. 8), that is to say, that on an ordinary middle holiday the doing of work is forbidden. The following are the words of R. Jose the Galilaean. R. Akiba says, It was not necessary, for lo, He says, "These are the set feasts of the Lord, etc." (Lev. xxiii. 4) With reference to what is the Scripture speaking? If to the first day, Behold, it has been already called a sabbath-day; if to the seventh day, Behold, it has been already called a sabbath-day; behold, the Scripture can be speaking only of an ordinary middle holiday, to teach thee that the doing of work is forbidden thereon.

And Resh Lakish said, "And the feast of the harvest" (Exod. xxiii. 16),—what is this Feast on which thou feastest and reapest? Thou must reply, This is the Pentecost. When is it? If I am to say, On the high holiday, how is reaping lawful on a high holiday? But dost thou not think that it means as well on the subsequent days? R. Jochanan said, But regard it thus. The Feast of Ingathering—what is this Feast in which there is an ingathering? Thou must say, This is the Feast of Tabernacles. When is it? If I am to say, On the high holiday, how is work lawful on a high holiday? But if I am to say, On one of the ordinary middle holidays, how is work lawful on one of the ordinary middle holidays? But it means the Feast which comes at the season of ingathering; and so in this case also the Feast which comes at the season of harvest. Consequently both are of opinion that on the ordinary middle holidays the doing of work is forbidden. Whence do we obtain these statements? Because our Rabbis have taught, "The feast of unleavened bread shalt thou keep seven days" (Exod. xxiii. 15). This teaches us that on the middle holidays it is forbidden to do work. These are the words of R. Jeshaiah. R. Jonathan says, The above proof is not necessary. I can prove it by an argument a fortiori. For if on the first and seventh days of the Feast which have not got a holiday before them and after them, the doing of work is prohibited, then on ordinary middle holidays, which have a holiday before them and after them, is it not just that the doing of work should be prohibited? But, it is replied, Let the six days of Creation bear witness against this interpretation, which have a holiday before them and after them, and yet the doing of work is permitted. Nay, it is rejoined, how are the six days of Creation a parallel case? For they have no additional sacrifice as the middle holidays have. Thou mayest say in reply, In the case of an ordinary middle holiday, as it has an additional sacrifice, let the first day of the month bear testimony, for on it there is an additional sacrifice, yet the doing of work is permitted. Nay, it is rejoined, how is the first day of the month a parallel case? For it is not called a holy convocation. Thou mayest say in conclusion, In the case of an ordinary middle holiday which is called a holy convocation, seeing that it is called a holy convocation, it is only just that the doing of work should be prohibited. There is another Baraitha, "Ye shall do no servile work" (Lev. xxiii. 8), that is to say, that on an ordinary middle holiday the doing of work is forbidden. The following are the words of R. Jose the Galilaean. R. Akiba says, It was not necessary, for lo, He says, "These are the set feasts of the Lord, etc." (Lev. xxiii. 4) With reference to what is the Scripture speaking? If to the first day, Behold, it has been already called a sabbath-day; if to the seventh day, Behold, it has been already called a sabbath-day; behold, the Scripture can be speaking only of an ordinary middle holiday, to teach thee that the doing of work is forbidden thereon.

And Resh Lakish said, "And the feast of the harvest" (Exod. xxiii. 16),—what is this Feast on which thou feastest and reapest? Thou must reply, This is the Pentecost. When is it? If I am to say, On the high holiday, how is reaping lawful on a high holiday? But dost thou not think that it means as well on the subsequent days? R. Jochanan said, But regard it thus. The Feast of Ingathering—what is this Feast in which there is an ingathering? Thou must say, This is the Feast of Tabernacles. When is it? If I am to say, On the high holiday, how is work lawful on a high holiday? But if I am to say, On one of the ordinary middle holidays, how is work lawful on one of the ordinary middle holidays? But it means the Feast which comes at the season of ingathering; and so in this case also the Feast which comes at the season of harvest. Consequently both are of opinion that on the ordinary middle holidays the doing of work is forbidden. Whence do we obtain these statements? Because our Rabbis have taught, "The feast of unleavened bread shalt thou keep seven days" (Exod. xxiii. 15). This teaches us that on the middle holidays it is forbidden to do work. These are the words of R. Jeshaiah. R. Jonathan says, The above proof is not necessary. I can prove it by an argument a fortiori. For if on the first and seventh days of the Feast which have not got a holiday before them and after them, the doing of work is prohibited, then on ordinary middle holidays, which have a holiday before them and after them, is it not just that the doing of work should be prohibited? But, it is replied, Let the six days of Creation bear witness against this interpretation, which have a holiday before them and after them, and yet the doing of work is permitted. Nay, it is rejoined, how are the six days of Creation a parallel case? For they have no additional sacrifice as the middle holidays have. Thou mayest say in reply, In the case of an ordinary middle holiday, as it has an additional sacrifice, let the first day of the month bear testimony, for on it there is an additional sacrifice, yet the doing of work is permitted. Nay, it is rejoined, how is the first day of the month a parallel case? For it is not called a holy convocation. Thou mayest say in conclusion, In the case of an ordinary middle holiday which is called a holy convocation, seeing that it is called a holy convocation, it is only just that the doing of work should be prohibited. There is another Baraitha, "Ye shall do no servile work" (Lev. xxiii. 8), that is to say, that on an ordinary middle holiday the doing of work is forbidden. The following are the words of R. Jose the Galilaean. R. Akiba says, It was not necessary, for lo, He says, "These are the set feasts of the Lord, etc." (Lev. xxiii. 4) With reference to what is the Scripture speaking? If to the first day, Behold, it has been already called a sabbath-day; if to the seventh day, Behold, it has been already called a sabbath-day; behold, the Scripture can be speaking only of an ordinary middle holiday, to teach thee that the doing of work is forbidden thereon.

GEMARA: Rav Kahana says, The dispute [in our Mishna] only concerns the six [primary cities of refuge]. That one opinion [Rebbi Yehuda] holds (Numbers 35,12) "For you" implies [only] for protection. And the other opinion [Rebbi Meir] holds "For you" implies for all of your needs. But by the forty two [additional cities of refuge] everyone agrees that [the murderers] would pay rent.

Rava said to him [Rav Kahana], "For you" most definitively implies for all of your needs. Rather Rava says, The dispute concerns the forty two [additional cities of refuge], that one opinion [Rebbi Yehuda] holds (Numbers 35, 6) "and besides then you should designate" [implies] that they should be like those [the six primary cities only] with regards to protection. And the other opinion [Rebbi Meir] holds "and besides then you should designate" [implies] that they should be like those [the six primary cities]. Just as those [the six] are for all of your needs, so too these [the forty two] are for all of your needs. But with regards to the six [primary cities], everyone agrees that [the murderers] would not pay rent.

Rav Pappa said to Rava But [a lo saseh sh'kedmu asseh] is not similar to the prohibition of muzzling, [so how can Rebbi Yochanon rule that one receives malkus]? Rava answered him, Just because the Torah writes by it an additional commandment, does that make it any less stringent?!

But let him also incur malkas according to the opinion of Rebbi Eliezer, that it was taught in a baraisa, Rebbi Eliezer says anything that is subject to being "entirely burnt" has an additional prohibition on its consumption. Yes this is so, but Rava was only talking about prohibitions derived from that one verse.

And if he dies under his hand, [the agent of court] is exonerated. If he added one additional lash and he died, then [the agent] is exiled on his account. If he soiled himself, whether with excrement or urine, he is exempt [from any further lashes]. Rebbi Yehuda says, A man [is exempt only with] excrement, but a woman with [is even exempt with] urine. GEMARA: