anan

“One arranges for another Cohen as his replacement, maybe a disqualification of his will happen.” How? Does one leave them alone together? Rebbi Ḥaggai said, by Moses! If one would leave them alone together, he would kill him! Him. One anoints one, one does not anoint two. Rebbi Joḥanan said, because of rivalry.

If one was incapacitated and the other officiated. The first has all the sanctity of the High Priesthood on him; the second one is qualified neither as High Priest nor as common priest. Rebbi Joḥanan said, if he transgressed and officiated, his officiating is valid. Whose officiating? Let us hear from the following: It happened to Ben Illem from Sepphoris that the High Priest experienced an emission of semen on the Day of Atonement; Ben Illem entered and officiated in his stead. He asked the king when he went out: “The bull and the goat which are brought today, from whose property are they offered? From mine or from the High Priest’s?” The king understood what he was asking and answered him, “Ben Illem, is it not enough for you that you served once before Him Who spoke and the world was created? It is enough for you.” Ben Illem understood that he was removed from the High Priesthood.

And from where that he was asked in eight? Rebbi Abba, Rebbi Ḥiyya, Rebbi Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he officiated in eight? Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For greatness after him. Rebbi Jonah said to him, I was with you; he did not say “officiated” but “was asked”. Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: But the Sages are saying that he is qualified neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he does not officiate? Lest people say, we saw a High Priest, sometimes he officiates in four, sometimes he officiates in eight. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is stated: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who saw the act and forgot. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he was asked in eight? Rebbi Abba, Rebbi Ḥiyya, Rebbi Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he officiated in eight? Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For greatness after him. Rebbi Jonah said to him, I was with you; he did not say “officiated” but “was asked”. Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: But the Sages are saying that he is qualified neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he does not officiate? Lest people say, we saw a High Priest, sometimes he officiates in four, sometimes he officiates in eight. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is stated: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who saw the act and forgot. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

HALAKHAH: [“The only difference between a public altar and a private altar, etc.”] Rebbi Joḥanan spent three years that he did not visit the house of assembly because of pain. At the end Rebbi Eleazar saw in his dream: Tomorrow Sinai will come down and bring a new insight. He came and said before them, from where is this truth verified that divine service is by firstborns? From this verse, for Mine is every firstborn; on the day when I smote every firstborn in the Land of Egypt, etc. And it is written, and on all gods of Egypt I shall pass judgment, etc. Before that what were they doing? Rebecca took the desirable garments of her older son Esaw, which were with her in the house. What are “the desirable”? That he was acting as High Priest. Rebbi Levi said, the Eternal broke the staff of the evildoers, these are the firstborn who were the first to sacrifice to the Calf.

Rebbi Eleazar and Rebbi Yose ben Ḥanina. Rebbi Eleazar said, the Sons of Noah brought well-being offerings. Rebbi Yose ben Ḥanina said, the Sons of Noah brought elevation offerings. Rebbi Eleazar objected to Rebbi Yose ben Ḥanina: Is it not written, and Abel also brought from the firstlings of his sheep and of their excellence. What does Rebbi Yose ben Ḥanina do with this? From their luxurious ones. Rebbi Eleazar objected to Rebbi Yose ben Ḥanina: Is it not written, he sent the young men of Israel and they offered elevation offerings, etc.? What does Rebbi Yose ben Ḥanina do with this? Entire in their bodies, without stripping and partitioning. Rebbi Eleazar objected to Rebbi Yose ben Ḥanina: [Is it not written, Jethro, Moses’s in-law, took elevation and well-being offerings for God?] What does Rebbi Yose ben Ḥanina do with this? Following him who said that Jethro came after the giving of the Torah. Rebbi Ḥuna said, Jehudah the great one and Rebbi Yannai disagreed. One said, Jethro came before the giving of the Torah; but the other one said, Jethro came after the giving of the Torah. We did not know who said what. Let us hear from the following: Jethro, the priest of Midyan, Moses’s in-law, heard. What did he hear? Ḥizqiah said, he heard the parting of the Reed Sea. Rebbi Joshua said, he heard the parting of the Reed Sea. [Rebbi Levi said, he heard the war of Amaleq.] The Great Jehudah said, he heard the giving of the Torah. Therefore he must be the one who said, Jethro came after the giving of the Torah. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joḥanan, the following supports Rebbi Yose ben Ḥanina: Awake North, and come South. Awake North refers to the elevation sacrifice which is slaughtered in the North. What means “awake”? What was sleeping and awoke. And come South refers to well-being sacrifices which are slaughtered in the South. What means “come”? Something new. What does Rebbi Yose ben Ḥanina do with this? When the diasporas in the North awake and build the Temple in the South. Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: also the following verse supports Rebbi Yose ben Ḥanina: This is the teaching about the elevation sacrifice. This is the elevation sacrifice which the Sons of Noah were sacrificing. When he comes to well-being sacrifice he says, this is the teaching about the well-being sacrifice. It is not written “which one brought” but shall bring from now on..

It was stated in the name of Rebbi Simeon: “The community only brings what Scripture fixed for it.” Rebbi Simeon is of the opinion that since when Second Tithe was introduced it was not interrupted. What is between them? Rebbi Abba bar Mamal said, the bull of hidden things is between them. Rebbi Yose says, voluntary offerings of the community are between them. It was stated, both men and women. Rebbi Joḥanan said, there is no woman here, “man” is written in the paragraph. It was stated, also a nazir’s sacrifices. Rebbi Joḥanan said, there are no nazir’s sacrifices here; nazir’s sacrifices are an obligation. It was stated, also libations. Rebbi Yose ben Rebbi Abun said, he who states “libations” does not hold with Rebbi, as it was stated, Rebbi says, I am saying that also after Israel entered the Land, libations only are brought inside. What is the reason? In the Sanctuary pour alcoholic libations to the Eternal. A prohibition is written only for inside; from where for the outside? Let us hear from the following. From where that one who slaughters as Pesah for an individual on a private altar or the public altar in a time where altars are forbidden, that he transgresses a prohibition? The verse says, you may not slaughter the Pesaḥ at one. He is punished with extirpation and you are saying so? Rebbi Simeon ben Laqish said, this is about one who slaughters in the afternoon not for its name in a time when altars are permitted. Then why does he say, in a time when altars are forbidden? In a time when his altar is forbidden. Why not for its name? That you should not say, it is well-being offering and qualified. In addition, from the following: I could think that if he slaughtered it in the afternoon it should be qualified. Why do you have (in the afternoon it should be qualified) [in the morning it should be disqualified]? No. It is not for its name. Rebbi Yose said, this implies that well-being sacrifices brought because of Pesaḥ are qualified on an altar. Would an elevation offering be brought because of a reparation sacrifice be qualified on an altar according to Rebbi Eleazar? Let us hear from the following: “This is the principle: Anything which can be vowed or donated is sacrificed on a private altar; but nothing which cannot be vowed or donated is sacrificed on a private altar.”

It was stated in the name of Rebbi Simeon: “The community only brings what Scripture fixed for it.” Rebbi Simeon is of the opinion that since when Second Tithe was introduced it was not interrupted. What is between them? Rebbi Abba bar Mamal said, the bull of hidden things is between them. Rebbi Yose says, voluntary offerings of the community are between them. It was stated, both men and women. Rebbi Joḥanan said, there is no woman here, “man” is written in the paragraph. It was stated, also a nazir’s sacrifices. Rebbi Joḥanan said, there are no nazir’s sacrifices here; nazir’s sacrifices are an obligation. It was stated, also libations. Rebbi Yose ben Rebbi Abun said, he who states “libations” does not hold with Rebbi, as it was stated, Rebbi says, I am saying that also after Israel entered the Land, libations only are brought inside. What is the reason? In the Sanctuary pour alcoholic libations to the Eternal. A prohibition is written only for inside; from where for the outside? Let us hear from the following. From where that one who slaughters as Pesah for an individual on a private altar or the public altar in a time where altars are forbidden, that he transgresses a prohibition? The verse says, you may not slaughter the Pesaḥ at one. He is punished with extirpation and you are saying so? Rebbi Simeon ben Laqish said, this is about one who slaughters in the afternoon not for its name in a time when altars are permitted. Then why does he say, in a time when altars are forbidden? In a time when his altar is forbidden. Why not for its name? That you should not say, it is well-being offering and qualified. In addition, from the following: I could think that if he slaughtered it in the afternoon it should be qualified. Why do you have (in the afternoon it should be qualified) [in the morning it should be disqualified]? No. It is not for its name. Rebbi Yose said, this implies that well-being sacrifices brought because of Pesaḥ are qualified on an altar. Would an elevation offering be brought because of a reparation sacrifice be qualified on an altar according to Rebbi Eleazar? Let us hear from the following: “This is the principle: Anything which can be vowed or donated is sacrificed on a private altar; but nothing which cannot be vowed or donated is sacrificed on a private altar.”

HALAKHAH: Rebbi Joḥanan bar Marius understood it from the following: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide, and deficient in time, and he was a Levite. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal. It is written, the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat. Rebbi Joḥanan said, the thigh and the fat tail. Rebbi Eleazar said, the thigh and the breast, as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar? Rebbi Eleazar answered, is it not written, Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written, they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us.

HALAKHAH: Rebbi Joḥanan bar Marius understood it from the following: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide, and deficient in time, and he was a Levite. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal. It is written, the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat. Rebbi Joḥanan said, the thigh and the fat tail. Rebbi Eleazar said, the thigh and the breast, as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar? Rebbi Eleazar answered, is it not written, Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written, they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us.

HALAKHAH: Rebbi Joḥanan bar Marius understood it from the following: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide, and deficient in time, and he was a Levite. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal. It is written, the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat. Rebbi Joḥanan said, the thigh and the fat tail. Rebbi Eleazar said, the thigh and the breast, as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar? Rebbi Eleazar answered, is it not written, Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written, they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us.

HALAKHAH: Rebbi Joḥanan bar Marius understood it from the following: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide, and deficient in time, and he was a Levite. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal. It is written, the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat. Rebbi Joḥanan said, the thigh and the fat tail. Rebbi Eleazar said, the thigh and the breast, as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar? Rebbi Eleazar answered, is it not written, Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written, they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us.

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

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

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

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir. The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. This excludes thanksgiving offering and wafers of a nazir which may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and (goats) [wafers] of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi Ezrah asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a private altar. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

Rebbi Mana said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean: If one interrupted so that he would have been able to read all of it, he did not fulfill his duty. Rebbi Abba, Rav Jeremiah in the name of Rav: The practice follows Rebbi Mana who said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean, “if one interrupted.”. Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: The same applies to Hallel and the Esther Scroll. Abba bar Rav Huna and Rav Ḥisda sat together and said, the same rule applies to blowing the Shofar. They went up to (Rebbi’s) <rav’s> Yeshivah and heard Rav Ḥuna in the name of Rav: Even if one heard it in up to nine hours he fulfilled his obligation. Rebbi Ze`ira said: When I was there, this was a problem for me. When I came here, I heard Rebbi Yasa in the name of Rebbi Joḥanan: Even if one heard it during an entire day, one has fulfilled one’s obligation. But only if one heard it in the correct order. Rebbi Yose investigated: If one needed to hear the initial simple tone and another one the final simple tone, one blow of the Shofar serves the requirements of both of them. Rebbi Abun bar Ḥiyya investigated: The recitation of Shema` with its benedictions, the recitation of Shema` without its benedictions, its benedictions without it? If he interrupted after a third, interrupted after a second third? Does one estimate by the reader’s speed or by the average speed of all men? Rebbi Mattaniah said, is it not reasonable by the reader’s?

Rebbi Mana said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean: If one interrupted so that he would have been able to read all of it, he did not fulfill his duty. Rebbi Abba, Rav Jeremiah in the name of Rav: The practice follows Rebbi Mana who said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean, “if one interrupted.”. Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: The same applies to Hallel and the Esther Scroll. Abba bar Rav Huna and Rav Ḥisda sat together and said, the same rule applies to blowing the Shofar. They went up to (Rebbi’s) <rav’s> Yeshivah and heard Rav Ḥuna in the name of Rav: Even if one heard it in up to nine hours he fulfilled his obligation. Rebbi Ze`ira said: When I was there, this was a problem for me. When I came here, I heard Rebbi Yasa in the name of Rebbi Joḥanan: Even if one heard it during an entire day, one has fulfilled one’s obligation. But only if one heard it in the correct order. Rebbi Yose investigated: If one needed to hear the initial simple tone and another one the final simple tone, one blow of the Shofar serves the requirements of both of them. Rebbi Abun bar Ḥiyya investigated: The recitation of Shema` with its benedictions, the recitation of Shema` without its benedictions, its benedictions without it? If he interrupted after a third, interrupted after a second third? Does one estimate by the reader’s speed or by the average speed of all men? Rebbi Mattaniah said, is it not reasonable by the reader’s?

“If he wrote it,” this implies that work is permitted. Should we say on the Fourteenth, in walled cities? “Studied it,” only he should not let his mind wander to other topics. “He corrected it.” It was stated: one is not explicit about its mistakes. Rebbi Isaac bar Abba from Mehasia and Rebbi Ḥananel were sitting before Rav. One said, Yehudim. And the other one said, Yehudiim, and neither of them changed his opinion. Rebbi Joḥanan was reading always “Yehudim”. Rebbi Ḥelbo, Rav Jeremiah in the name of Rav: One verse says “book”, another verse says “letter.” How is this? They made it light for sewing. They were lenient regarding its sewing, that if he stitched two or three stitches it is qualified.

Rebbi Abba, Rav Jeremiah in the name of Rav: practice follows Rebbi Meïr who says, all of it. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

Rebbi Abba, Rav Jeremiah in the name of Rav: practice follows Rebbi Meïr who says, all of it. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

Rebbi Ḥelbo, Rav Ḥama bar Guria in the name of Rav Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: Family and family, from here that the watches of priests and Levites will be unoccupied; Rebbi Ḥelbo said, from here that the house of assembly will be empty. Simeon bar Abba in the name of Rebbi Joḥanan, and their remembrance will not disappear from their descendants, from here that the Sages dedicated a Tractate to it.

HALAKHAH: “The entire night is qualified for the counting of the omer.” Rebbi Joḥanan said, this is Rebbi Eleazar ben Rebbi Simeon’s, since Rebbi Eleazar ben Rebbi Simeon said, from the start of cutting you shall start to count. Then he should leave the Sabbath domain at nightfall and start to cut. It is impossible to be exact; therefore the entire night is qualified.

If he was sacrificing the flour offering of the omer and it became impure in his hand, he says it and one brings him another one; otherwise one tells him, be intelligent and shut up, be intelligent and shut up, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, always one tells him, be intelligent and shut up, since no omer which was not cut for its purpose is qualified. Rebbi Eleazar ben Rebbi Simon is of the opinion that the omer cannot come from storage. Rebbi Joḥanan said, that of Rebbi Eleazar ben Rebbi Simon parallels the system of Rebbi Aqiba, his father’s teacher, as we have stated there: “Any work which is possible to be performed on Friday does not push the Sabbath away; but any which is impossible to be performed on Friday pushes the Sabbath away.” But did we not state, “It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back.

HALAKHAH: “The people of a town who sold the town plaza,” etc. Rebbi Joḥanan said, this is Rebbi Menaḥem ben Rebbi Yose’s, for Rebbi Menaḥem ben Rebbi Yose said, the town plaza has holiness since one brings a Torah scroll and reads from it in public. But following the Rabbis one treats it like a distance of four cubits.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

A person from one town who pledged in an other town gives with them. The people of one town who pledged in an other town give at their place. Rebbi Ḥiyya in the name of Rebbi Joḥanan, like these benches of Maon. As the following: Rebbi Ḥelbo was preaching in Sepphoris. He pledged there. He came and wanted to give here. Rebbi Immi said to him, you are a single person.

If somebody makes a light or a candelabrum for the synagogue, as long as the name of their owner is not forgotten, one is not empowered to change them to another place; if the name of their owner is forgotten, one is empowered to change them to another place. Rebbi Ḥiyya in the name of Rebbi Joḥanan: if the owner’s name was engraved on it, it is as if the name of their owner is not forgotten. Antoninus made a candelabrum for the synagogue. Rebbi heard and said, praise to God Who inspired him to make a candelabrum for the synagogue. Rebbi Samuel ben Rav Isaac asked, what did Rebbi say? Praise to God or praise to our God? If he said praise to God, this implies that Antoninus did not convert; if he said praise to our God this implies that Antoninus did convert.

Rebbi Joḥanan, it does not apply. Where do we hold? If following Rebbi Meïr, one may sell a synagogue only conditionally. If following the rabbis, one may sell it permanently except for four things! Rebbi Ḥiyya in the name of Rebbi Joḥanan, explain it for a Torah scroll.

Rebbi Joḥanan, it does not apply. Where do we hold? If following Rebbi Meïr, one may sell a synagogue only conditionally. If following the rabbis, one may sell it permanently except for four things! Rebbi Ḥiyya in the name of Rebbi Joḥanan, explain it for a Torah scroll.

HALAKHAH: This you are saying for a private synagogue. But for a public synagogue it is forbidden even if it is built up. Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan was cursing women who hung their clothing in the air of the study hall.

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

Rebbi Ḥiyya the son of Rebbi Ada from Jaffa in the name of Rebbi Ze`ira: One has to recite them in one breath together with “the ten sons of Haman.” Rebbi Yose ben Rebbi Abun said, one has to write ish at the top of the column and the at the end since so it (rises) [is compressed] and sinks like a plumb-line. Rav said, one has to say, Haman be cursed, his sons be cursed. Rebbi Phineas said, one has to say, Ḥarbona be remembered for good. Rebbi Berekhiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: When Rebbi Jonathan came to this verse, whom Nebuchadnezzar exiled, he used to say, Nebuchadnezzar, may his bones be pulverized; for all “Nebuchadnezzar” written in Jeremiah refer to the living, but here he was dead.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written: by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred. Rebbi Joḥanan and Rebbi Yudan bar Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said: On them, and on them; words, the words all, like all;; Bible, Mishnah, Talmud, and Aggadah. Even what a competent student will discover before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever.

How does one make the benediction for it? Zakkai the butcher in the name of Rebbi Joḥanan: “He Who fights your fight, and Who avenges your vengeance, your Savior, and your Redeemer from all your oppressors.” So far at the end; at the start? It is like all other commandments of the Torah. Just as all other commandments of the Torah require a benediction at the start, so this one also requires a benediction at the start.

For Torah there is written a benediction before, but no benediction is written after. What is written before it? For I am invoking the name of the Eternal, attribute greatness to our God. For food there is written a benediction after, but no benediction is written before. What is written after it? You will eat and be satiated, then you must praise. From where that which is said about one on the other and vice-versa? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The Name is mentioned in both verses as parallel expressions. Just as the Name that is mentioned concerning Torah implies a benediction before, so the Name that is mentioned concerning food implies a benediction before. And just as the Name that is mentioned concerning food implies a benediction after, so the Name that is mentioned concerning Torah implies a benediction after. That follows Rebbi Aqiba. How following Rebbi Ismael? Rebbi Joḥanan in the name of Rebbi Ismael, an inference de minore ad majus. If food that needs no explicit benediction before, needs a benediction afterwards, regarding Torah which needs a benediction before, it is only logical that it should need a benediction afterwards. That works for Torah; what about food? If Torah which needs no benediction afterwards, needs a benediction before, regarding food which needs a benediction afterwards, it is only logical that it should need a benediction before. Rebbi Isaac and Rebbi Nathan say, For he will recite the benediction over the sacrifice and after that the invited guests will eat. Rebbi Nathan said, you shall serve the Eternal, your God, and give praise for your bread and your water; when is it called your bread and your water, before you eat. Rebbi said, if he has to give praise when he ate and is satiated, so much more at a time when he is hungry for food. That is for food, what about Torah? If food, which sustains only temporary life, needs a benediction before and after, Torah, which sustains eternal life, so much more.

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

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

Samuel stated, the sanctification of the New Moon is only by ten {attendants}. Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It is said here community, and it is said there, how long this bad community. Since “community” mentioned there are ten, so also “community” mentioned here are ten. Rebbi Simon said, it is said here, in midst, and it is said there, the sons of Israel came to buy in midst of the comers. Since “in midst” mentioned there are ten, so also “in midst” mentioned here are ten. Rebbi Yose ben Rebbi Abun said to him, if you infer from “in midst”, there are many. [But it is said here “the sons of Israel”, and it is said there “the sons of Israel”. Since there are ten, also here are ten.]

HALAKHAH: Rebbi Abba, the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If one became paralyzed while reading in the Torah, the one who steps in for him should start from the place the first one started. For if you would say from the place he stopped, the first verses would have been blessed before them but not after them, the last ones after them but not before them, but it is written The Torah of the Eternal is perfect, that it should be totally perfect.

As it was stated: It happened that Rebbi Joḥanan ben Beroqa and Rebbi Eleazar Ḥasma were walking from Jabneh to Lydda when they were visiting Rebbi Joshua in Beqi`in. He asked them, what was new today in the House of Study? They said to him, we all are your students and drink from your waters. He said to them, even so, it is impossible that there not be a new idea every day in the House of Study. Who stayed there over the Sabbath? They said to him, Rebbi Eleazar ben Azariah. And what was his text? Assemble the people, men, women, and toddlers. He started by saying, since men come to learn and women to listen, why do the toddlers come? It must be to give a reward to those who bring them. He said to them, a generation is not orphaned which counts Rebbi Eleazar ben Azariah among them.

The deaf-mute. The colleagues in the name of Rebbi Eleazar: So they should hear and learn. So far one who speaks but cannot hear; what about one who hears but cannot speak? Rebbi Ila in the name of Rebbi Eleazar: So they should learn, so they should teach. Rebbi Jonah said, this means that the principles of Rebbi are no principles, since we have stated: “A ḥereš who speaks and does not hear should not give heave” and we thought that one who speaks but does not hear is ḥereš, one who hears but does not speak is [not] ḥereš. But we have stated: “Ḥaliṣah is invalid if performed for a ḥereš man, or by a ḥereš woman, or by a woman for an underage male.” And Rebbi Joḥanan said, because they cannot say he shall say, she shall say. We also have stated: “A ḥereš mentioned anywhere by the Sages is a deaf-mute.” This supports Rebbi Jonah, for Rebbi Jonah said that the principles of Rebbi are no principles.

Rebbi Joḥanan asked, what about a person deaf in one ear? Rebbi Yose ben Rebbi Abun said, the disagreement between the Rabbis and Rebbi Yose. As it was stated, and for Aaron’s sons make coats. The Rabbis said, two coats for each one. Rebbi Yose said, even one coat for each one. What is the Rabbis’ reason? And for Aaron’s sons make coats. What is Rebbi Yose’s reason? For a hundred sons of Aaron make coats. And here, read this Torah in front of all of Israel into their ears. The Rabbis are saying, two ears for each of them. Rebbi Yose is saying, even a single ear for each of them.

“The sexless.” Everybody agrees that a sexless who was torn open and turned out to be a male on the first day of a holiday is liable. Where do they disagree? On the remaining days. Ḥizqiah said, he shall be seen, he shall be seen, he who is liable on the first {day} is liable on the second; he who is not liable on the first {day} is not liable on the second. Rebbi Joḥanan said, all seven {days} are make-up for the first. Rebbi Ila said, Rebbi Joḥanan inferred this from the Second Pesaḥ. As Rebbi Joḥanan said there, the Second Pesaḥ is make-up for the first, so he says here, all seven {days} are make-up for the first. Rebbi Hoshaia said, all seven {days} are obligatory. What results between them? A proselyte who converted on one of the other days. In Ḥizqiah’s opinion he is not liable; in Rebbi Joḥanan’s and Rebbi Hoshaia’s opinions he is liable. Is it the same for the impure one? In Ḥizqiah’s opinion is he not liable; in Rebbi Joḥanan’s and Rebbi Hoshaia’s opinions is he liable? Rebbi Yose said, there he is suitable; the tearing caused it. But here the impure person himself is not suitable.

“The sexless.” Everybody agrees that a sexless who was torn open and turned out to be a male on the first day of a holiday is liable. Where do they disagree? On the remaining days. Ḥizqiah said, he shall be seen, he shall be seen, he who is liable on the first {day} is liable on the second; he who is not liable on the first {day} is not liable on the second. Rebbi Joḥanan said, all seven {days} are make-up for the first. Rebbi Ila said, Rebbi Joḥanan inferred this from the Second Pesaḥ. As Rebbi Joḥanan said there, the Second Pesaḥ is make-up for the first, so he says here, all seven {days} are make-up for the first. Rebbi Hoshaia said, all seven {days} are obligatory. What results between them? A proselyte who converted on one of the other days. In Ḥizqiah’s opinion he is not liable; in Rebbi Joḥanan’s and Rebbi Hoshaia’s opinions he is liable. Is it the same for the impure one? In Ḥizqiah’s opinion is he not liable; in Rebbi Joḥanan’s and Rebbi Hoshaia’s opinions is he liable? Rebbi Yose said, there he is suitable; the tearing caused it. But here the impure person himself is not suitable.

“The sexless.” Everybody agrees that a sexless who was torn open and turned out to be a male on the first day of a holiday is liable. Where do they disagree? On the remaining days. Ḥizqiah said, he shall be seen, he shall be seen, he who is liable on the first {day} is liable on the second; he who is not liable on the first {day} is not liable on the second. Rebbi Joḥanan said, all seven {days} are make-up for the first. Rebbi Ila said, Rebbi Joḥanan inferred this from the Second Pesaḥ. As Rebbi Joḥanan said there, the Second Pesaḥ is make-up for the first, so he says here, all seven {days} are make-up for the first. Rebbi Hoshaia said, all seven {days} are obligatory. What results between them? A proselyte who converted on one of the other days. In Ḥizqiah’s opinion he is not liable; in Rebbi Joḥanan’s and Rebbi Hoshaia’s opinions he is liable. Is it the same for the impure one? In Ḥizqiah’s opinion is he not liable; in Rebbi Joḥanan’s and Rebbi Hoshaia’s opinions is he liable? Rebbi Yose said, there he is suitable; the tearing caused it. But here the impure person himself is not suitable.

“The sexless.” Everybody agrees that a sexless who was torn open and turned out to be a male on the first day of a holiday is liable. Where do they disagree? On the remaining days. Ḥizqiah said, he shall be seen, he shall be seen, he who is liable on the first {day} is liable on the second; he who is not liable on the first {day} is not liable on the second. Rebbi Joḥanan said, all seven {days} are make-up for the first. Rebbi Ila said, Rebbi Joḥanan inferred this from the Second Pesaḥ. As Rebbi Joḥanan said there, the Second Pesaḥ is make-up for the first, so he says here, all seven {days} are make-up for the first. Rebbi Hoshaia said, all seven {days} are obligatory. What results between them? A proselyte who converted on one of the other days. In Ḥizqiah’s opinion he is not liable; in Rebbi Joḥanan’s and Rebbi Hoshaia’s opinions he is liable. Is it the same for the impure one? In Ḥizqiah’s opinion is he not liable; in Rebbi Joḥanan’s and Rebbi Hoshaia’s opinions is he liable? Rebbi Yose said, there he is suitable; the tearing caused it. But here the impure person himself is not suitable.

“The sexless.” Everybody agrees that a sexless who was torn open and turned out to be a male on the first day of a holiday is liable. Where do they disagree? On the remaining days. Ḥizqiah said, he shall be seen, he shall be seen, he who is liable on the first {day} is liable on the second; he who is not liable on the first {day} is not liable on the second. Rebbi Joḥanan said, all seven {days} are make-up for the first. Rebbi Ila said, Rebbi Joḥanan inferred this from the Second Pesaḥ. As Rebbi Joḥanan said there, the Second Pesaḥ is make-up for the first, so he says here, all seven {days} are make-up for the first. Rebbi Hoshaia said, all seven {days} are obligatory. What results between them? A proselyte who converted on one of the other days. In Ḥizqiah’s opinion he is not liable; in Rebbi Joḥanan’s and Rebbi Hoshaia’s opinions he is liable. Is it the same for the impure one? In Ḥizqiah’s opinion is he not liable; in Rebbi Joḥanan’s and Rebbi Hoshaia’s opinions is he liable? Rebbi Yose said, there he is suitable; the tearing caused it. But here the impure person himself is not suitable.

“The hermaphrodite.” All your males, to exclude the hermaphrodite. There, we have stated: “One does not desecrate the Sabbath for a case of doubt {or} for a hermaphrodite; Rebbi Jehudah permits for the hermaphrodite.” What does Rebbi Jehudah say in this case? Let us hear from the following: Joḥanan ben Dahavai said in the name of Rebbi Jehudah, neither does the blind one. Nobody says “neither” unless he agrees with the preceding statement. The argument of Rebbi Jehudah seems inverted. There he says except, but here he says including. Rebbi Jehudah and the rabbis explain the same verse. The rabbis explain uncircumcised. Why does the verse say, an uncircumcised male? Only if he be totally male. Rebbi Jehudah explains male. Why does the verse say, uncircumcised? Even if he is only partially uncircumcised. But here, all your males, to exclude the hermaphrodite.

Rebbi Joḥanan in the name of Rebbi Yannai: The House of Shammai and the House of Hillel explain the same verse. The House of Shammai are saying, one verse says your males, and another verse says, walking occasions. Take in between them the one able to ride on his father’s shoulder. But even a {very} small one can ride on his father’s shoulder; must he fulfill his obligation? But one who sees his father’s shoulder and runs to him. The House of Hillel explain: one verse says your males, and another verse says, walking occasions. Take in between them the one able to grab his father’s hand. But in matters of purity you are saying, if he grabs his father’s hand, in matters of doubt he is treated as intelligent being. If his father grabs his hand, [in case of doubt] he is treated as deaf-and-dumb. But here in both cases he is liable.

If he separated his festival offering and died, do the heirs have to bring it? Rebbi Ila said, shall be seen, has to be seen. He who can come brings, he who cannot come does not bring. Rebbi Ze`ira said, following Rebbi Joḥanan and Rebbi Jonathan who both said, you have to redeem any first born of your sons, even after death, and here, they shall not appear before My Presence empty-handed, even after death. Rebbi Abba bar Mamal said, there is a disagreement between Samuel and Rebbi Joḥanan, regarding what we have stated there, “A woman who brought her purification sacrifice and died, the heirs have to bring her elevation sacrifice. Her elevation sacrifice and she died, the heirs shall not bring her purification sacrifice.” Samuel said, if it was separated. Rebbi Joḥanan said, even if it was not separated. Where do we hold? If they inherited real estate, does Samuel say if it was separated? If they inherited movables, does Rebbi Joḥanan say, even if it was not separated? What is the difference between them? If they inherited real estate, in Samuel’s opinion one does neither claim it nor taking pledges for it; in Rebbi Joḥanan’s opinion one even takes pledges. If they inherited movables, in Rebbi Joḥanan’s opinion one claims it (and is) [but is not] taking pledges for it. In Samuel’s opinion one does not claim it.

If he separated his festival offering and died, do the heirs have to bring it? Rebbi Ila said, shall be seen, has to be seen. He who can come brings, he who cannot come does not bring. Rebbi Ze`ira said, following Rebbi Joḥanan and Rebbi Jonathan who both said, you have to redeem any first born of your sons, even after death, and here, they shall not appear before My Presence empty-handed, even after death. Rebbi Abba bar Mamal said, there is a disagreement between Samuel and Rebbi Joḥanan, regarding what we have stated there, “A woman who brought her purification sacrifice and died, the heirs have to bring her elevation sacrifice. Her elevation sacrifice and she died, the heirs shall not bring her purification sacrifice.” Samuel said, if it was separated. Rebbi Joḥanan said, even if it was not separated. Where do we hold? If they inherited real estate, does Samuel say if it was separated? If they inherited movables, does Rebbi Joḥanan say, even if it was not separated? What is the difference between them? If they inherited real estate, in Samuel’s opinion one does neither claim it nor taking pledges for it; in Rebbi Joḥanan’s opinion one even takes pledges. If they inherited movables, in Rebbi Joḥanan’s opinion one claims it (and is) [but is not] taking pledges for it. In Samuel’s opinion one does not claim it.

If he separated his festival offering and died, do the heirs have to bring it? Rebbi Ila said, shall be seen, has to be seen. He who can come brings, he who cannot come does not bring. Rebbi Ze`ira said, following Rebbi Joḥanan and Rebbi Jonathan who both said, you have to redeem any first born of your sons, even after death, and here, they shall not appear before My Presence empty-handed, even after death. Rebbi Abba bar Mamal said, there is a disagreement between Samuel and Rebbi Joḥanan, regarding what we have stated there, “A woman who brought her purification sacrifice and died, the heirs have to bring her elevation sacrifice. Her elevation sacrifice and she died, the heirs shall not bring her purification sacrifice.” Samuel said, if it was separated. Rebbi Joḥanan said, even if it was not separated. Where do we hold? If they inherited real estate, does Samuel say if it was separated? If they inherited movables, does Rebbi Joḥanan say, even if it was not separated? What is the difference between them? If they inherited real estate, in Samuel’s opinion one does neither claim it nor taking pledges for it; in Rebbi Joḥanan’s opinion one even takes pledges. If they inherited movables, in Rebbi Joḥanan’s opinion one claims it (and is) [but is not] taking pledges for it. In Samuel’s opinion one does not claim it.

If he separated his festival offering and died, do the heirs have to bring it? Rebbi Ila said, shall be seen, has to be seen. He who can come brings, he who cannot come does not bring. Rebbi Ze`ira said, following Rebbi Joḥanan and Rebbi Jonathan who both said, you have to redeem any first born of your sons, even after death, and here, they shall not appear before My Presence empty-handed, even after death. Rebbi Abba bar Mamal said, there is a disagreement between Samuel and Rebbi Joḥanan, regarding what we have stated there, “A woman who brought her purification sacrifice and died, the heirs have to bring her elevation sacrifice. Her elevation sacrifice and she died, the heirs shall not bring her purification sacrifice.” Samuel said, if it was separated. Rebbi Joḥanan said, even if it was not separated. Where do we hold? If they inherited real estate, does Samuel say if it was separated? If they inherited movables, does Rebbi Joḥanan say, even if it was not separated? What is the difference between them? If they inherited real estate, in Samuel’s opinion one does neither claim it nor taking pledges for it; in Rebbi Joḥanan’s opinion one even takes pledges. If they inherited movables, in Rebbi Joḥanan’s opinion one claims it (and is) [but is not] taking pledges for it. In Samuel’s opinion one does not claim it.

If he separated his festival offering and died, do the heirs have to bring it? Rebbi Ila said, shall be seen, has to be seen. He who can come brings, he who cannot come does not bring. Rebbi Ze`ira said, following Rebbi Joḥanan and Rebbi Jonathan who both said, you have to redeem any first born of your sons, even after death, and here, they shall not appear before My Presence empty-handed, even after death. Rebbi Abba bar Mamal said, there is a disagreement between Samuel and Rebbi Joḥanan, regarding what we have stated there, “A woman who brought her purification sacrifice and died, the heirs have to bring her elevation sacrifice. Her elevation sacrifice and she died, the heirs shall not bring her purification sacrifice.” Samuel said, if it was separated. Rebbi Joḥanan said, even if it was not separated. Where do we hold? If they inherited real estate, does Samuel say if it was separated? If they inherited movables, does Rebbi Joḥanan say, even if it was not separated? What is the difference between them? If they inherited real estate, in Samuel’s opinion one does neither claim it nor taking pledges for it; in Rebbi Joḥanan’s opinion one even takes pledges. If they inherited movables, in Rebbi Joḥanan’s opinion one claims it (and is) [but is not] taking pledges for it. In Samuel’s opinion one does not claim it.

If he separated his festival offering and died, do the heirs have to bring it? Rebbi Ila said, shall be seen, has to be seen. He who can come brings, he who cannot come does not bring. Rebbi Ze`ira said, following Rebbi Joḥanan and Rebbi Jonathan who both said, you have to redeem any first born of your sons, even after death, and here, they shall not appear before My Presence empty-handed, even after death. Rebbi Abba bar Mamal said, there is a disagreement between Samuel and Rebbi Joḥanan, regarding what we have stated there, “A woman who brought her purification sacrifice and died, the heirs have to bring her elevation sacrifice. Her elevation sacrifice and she died, the heirs shall not bring her purification sacrifice.” Samuel said, if it was separated. Rebbi Joḥanan said, even if it was not separated. Where do we hold? If they inherited real estate, does Samuel say if it was separated? If they inherited movables, does Rebbi Joḥanan say, even if it was not separated? What is the difference between them? If they inherited real estate, in Samuel’s opinion one does neither claim it nor taking pledges for it; in Rebbi Joḥanan’s opinion one even takes pledges. If they inherited movables, in Rebbi Joḥanan’s opinion one claims it (and is) [but is not] taking pledges for it. In Samuel’s opinion one does not claim it.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

HALAKHAH: Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth regarding Passover and it is said fifteenth regarding Tabernacles. Since for the fifteenth which was said regarding Passover the last day is a make-up for the first, also for the fifteenth which was said regarding Tabernacles the last day is a make-up for the first. Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, there remain seven. Rebbi Yose said, do we infer from here that the holiday sacrifice does not push the Sabbath aside? Was it not from another place? Rebbi Joḥanan the brother of Rav Safra objected, was it not stated, the same holds for Passover? Then remove Sabbath from them, there remain six. Think of it, if the first and the last holiday fall on the Sabbath, then remove two days from them and there remain six! There came Rebbi Ḥanania, Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, since we already infer that the holiday sacrifice does not push the Sabbath aside; why does the verse say, bring on it a holiday sacrifice? But it teaches that the last day of the festival is make-up for the first.

HALAKHAH: Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth regarding Passover and it is said fifteenth regarding Tabernacles. Since for the fifteenth which was said regarding Passover the last day is a make-up for the first, also for the fifteenth which was said regarding Tabernacles the last day is a make-up for the first. Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, there remain seven. Rebbi Yose said, do we infer from here that the holiday sacrifice does not push the Sabbath aside? Was it not from another place? Rebbi Joḥanan the brother of Rav Safra objected, was it not stated, the same holds for Passover? Then remove Sabbath from them, there remain six. Think of it, if the first and the last holiday fall on the Sabbath, then remove two days from them and there remain six! There came Rebbi Ḥanania, Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, since we already infer that the holiday sacrifice does not push the Sabbath aside; why does the verse say, bring on it a holiday sacrifice? But it teaches that the last day of the festival is make-up for the first.

Rebbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate benediction, a separate sacrifice. Holiday, as Rebbi Abun said in the name of Rebbi Aḥa, for all of them is written and on day, but here is written on day, to teach you that it is a separate holiday. Lottery, Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Benediction, Rebbi La said, time. Sacrifice, one bull and one ram.

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

Rebbi Ze`ira said in the name of Rebbi Joḥanan: If you come to notice a practice of which you do not know the reason, do not push it aside as something alien since many practices were said as from Moses on Sinai and all of them were absorbed into the Mishnah. Rebbi Abun said, that is correct! If Naḥum had not come and explained it to us about the two kinds of wheat, could we have known?

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written: by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred. Rebbi Joḥanan and Rebbi Yudan ben Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said: On them, and on them; all, like all; words, the words; Bible, Mishnah, Talmud, practices and Aggadah. Even what a competent student will discover before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever.

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

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

“Nor the Chariot to one.” Is this still Rebbi Aqiba’s? It is the opinion of everybody, so that a person know how to take care of the glory of his Maker. Did not Rav say, nobody is permitted to pronounce anything (about skin disease) [against his teacher] unless either he saw or he served. How does one proceed? At the start his teacher indicates the topics of the verses and summarizes. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Rebbi had a competent student who explained one Chapter in the Work of the Chariot to which Rebbi did not concur; he was stricken with scabies. This teaching may be compared to two roads, one of fire and the other of snow. If he takes one he dies in fire, if he takes the other he dies in snow. What should he do? Walk in the middle.

It happened that Rabban Joḥanan ben Zakkai was on the road, riding on a donkey, and Rebbi Eleazar ben Arakh was walking behind him. He said to him, my teacher, instruct me in a Chapter about the Work of the Chariot. He told him, did the Sagen not state, “nor the Chariot unless he was wise and understood by himself.” He said to him, my teacher, permit me to say it before you. He told him, say. When Rebbi Eleazar ben Arakh started about the Work of the Chariot, Rabban Joḥanan ben Zakkai descended from the donkey. He said, it is not appropriate that I should hear about the glory of my Creator riding on a donkey. They went and sat under a tree, when fire descended from Heaven and surrounded them, and the angels of Service were dancing before them like wedding guests happy with the bridegroom. An angel addressed from inside the fire and said, the Work of the Chariot is as you said, Eleazar ben Arakh. Then all trees (around them) [opened their mouths] and sang; then all trees of the forest will sing. When Rebbi Eleazar ben Arakh finished with the Work of the Chariot, Rabban Joḥanan ben Zakkai rose, kissed him on his head, and said: Praised be the Eternal, the God of Abraham, Isaac, and Jacob, who gave a wise son to our father Abraham who knows to speak of the Glory of our Father in Heaven. They are good speakers who do not act well, those who act well but are no good speakers. Eleazar ben Arakh speaks well and acts well. Hail to you, our father Abraham, that Eleazar ben Arakh came from your loins. When Rebbi Yosef Hakohen and Rebbi Simeon ben Nethanael heard, they also started with the Work of the Chariot. They said, it was one day after the summer solstice; the earth trembled and the Arc appeared in the cloud. An unembodied voice came and said to them, the place is free and the triclinium prepared for you. You and your students are invited to the third group. This parallels him who said, seven enjoyments are before Your presence, there are seven groups of just people in the Future World.

It happened that Rabban Joḥanan ben Zakkai was on the road, riding on a donkey, and Rebbi Eleazar ben Arakh was walking behind him. He said to him, my teacher, instruct me in a Chapter about the Work of the Chariot. He told him, did the Sagen not state, “nor the Chariot unless he was wise and understood by himself.” He said to him, my teacher, permit me to say it before you. He told him, say. When Rebbi Eleazar ben Arakh started about the Work of the Chariot, Rabban Joḥanan ben Zakkai descended from the donkey. He said, it is not appropriate that I should hear about the glory of my Creator riding on a donkey. They went and sat under a tree, when fire descended from Heaven and surrounded them, and the angels of Service were dancing before them like wedding guests happy with the bridegroom. An angel addressed from inside the fire and said, the Work of the Chariot is as you said, Eleazar ben Arakh. Then all trees (around them) [opened their mouths] and sang; then all trees of the forest will sing. When Rebbi Eleazar ben Arakh finished with the Work of the Chariot, Rabban Joḥanan ben Zakkai rose, kissed him on his head, and said: Praised be the Eternal, the God of Abraham, Isaac, and Jacob, who gave a wise son to our father Abraham who knows to speak of the Glory of our Father in Heaven. They are good speakers who do not act well, those who act well but are no good speakers. Eleazar ben Arakh speaks well and acts well. Hail to you, our father Abraham, that Eleazar ben Arakh came from your loins. When Rebbi Yosef Hakohen and Rebbi Simeon ben Nethanael heard, they also started with the Work of the Chariot. They said, it was one day after the summer solstice; the earth trembled and the Arc appeared in the cloud. An unembodied voice came and said to them, the place is free and the triclinium prepared for you. You and your students are invited to the third group. This parallels him who said, seven enjoyments are before Your presence, there are seven groups of just people in the Future World.

It happened that Rabban Joḥanan ben Zakkai was on the road, riding on a donkey, and Rebbi Eleazar ben Arakh was walking behind him. He said to him, my teacher, instruct me in a Chapter about the Work of the Chariot. He told him, did the Sagen not state, “nor the Chariot unless he was wise and understood by himself.” He said to him, my teacher, permit me to say it before you. He told him, say. When Rebbi Eleazar ben Arakh started about the Work of the Chariot, Rabban Joḥanan ben Zakkai descended from the donkey. He said, it is not appropriate that I should hear about the glory of my Creator riding on a donkey. They went and sat under a tree, when fire descended from Heaven and surrounded them, and the angels of Service were dancing before them like wedding guests happy with the bridegroom. An angel addressed from inside the fire and said, the Work of the Chariot is as you said, Eleazar ben Arakh. Then all trees (around them) [opened their mouths] and sang; then all trees of the forest will sing. When Rebbi Eleazar ben Arakh finished with the Work of the Chariot, Rabban Joḥanan ben Zakkai rose, kissed him on his head, and said: Praised be the Eternal, the God of Abraham, Isaac, and Jacob, who gave a wise son to our father Abraham who knows to speak of the Glory of our Father in Heaven. They are good speakers who do not act well, those who act well but are no good speakers. Eleazar ben Arakh speaks well and acts well. Hail to you, our father Abraham, that Eleazar ben Arakh came from your loins. When Rebbi Yosef Hakohen and Rebbi Simeon ben Nethanael heard, they also started with the Work of the Chariot. They said, it was one day after the summer solstice; the earth trembled and the Arc appeared in the cloud. An unembodied voice came and said to them, the place is free and the triclinium prepared for you. You and your students are invited to the third group. This parallels him who said, seven enjoyments are before Your presence, there are seven groups of just people in the Future World.

The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. {A parable} of a king who made a chair. After he had made it he made its footstool: the Heavens are My throne and the Earth My footstool. What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens. Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands. Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was, it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights. According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem. According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce. According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens. Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.

MISHNAH: Yose ben Yoezer says not to lean on, Yose ben Joḥanan says to lean on. Joshua ben Perahia says not to lean on, Matthew from Arbel says to lean on. Jehudah ben Tabbai says not to lean on, Simeon ben Shetah says to lean on. Shemaiah says to lean on, Avtalion says not to lean on. Hillel and Menaḥem did not disagree. Menaḥem left and Shammai entered; Hillel says to lean on, Shammai says not to lean on. The first ones were Patriarchs, the second Presidents of the Court.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: Rabbinic Sabbath prohibitions shall not be unimportant in your eyes, since leaning on is only a meritorious act and the fathers of the world disagreed about it. Rebbi Yose said, this implies that one has to press down with all his weight. If it were not so we would have to say that it is forbidden to touch an animal on the Sabbath.

“They agree that if it falls on the Sabbath that its slaughter-day is after the Sabbath.” So the House of Hillel are saying, its slaughter-day is after the Sabbath. Whose are the hides? Rebbi Tabi in the name of Rebbi Joshia: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, of all watches. Rebbi Simeon ben Laqish said, of this watch. And you are saying, its slaughter-day is after the Sabbath; whose are the hides? The disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish? Rebbi Joḥanan said, Pentecost has all of seven days as make-up. Rav Hoshaia objected: was it not stated, just as the New Moon is one day after its count, to Pentecost is one day after its count? Rebbi La said, if he did not bring his holiday sacrifice on the first day, he may bring it all seven days.

“They agree that if it falls on the Sabbath that its slaughter-day is after the Sabbath.” So the House of Hillel are saying, its slaughter-day is after the Sabbath. Whose are the hides? Rebbi Tabi in the name of Rebbi Joshia: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, of all watches. Rebbi Simeon ben Laqish said, of this watch. And you are saying, its slaughter-day is after the Sabbath; whose are the hides? The disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish? Rebbi Joḥanan said, Pentecost has all of seven days as make-up. Rav Hoshaia objected: was it not stated, just as the New Moon is one day after its count, to Pentecost is one day after its count? Rebbi La said, if he did not bring his holiday sacrifice on the first day, he may bring it all seven days.

“They agree that if it falls on the Sabbath that its slaughter-day is after the Sabbath.” So the House of Hillel are saying, its slaughter-day is after the Sabbath. Whose are the hides? Rebbi Tabi in the name of Rebbi Joshia: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, of all watches. Rebbi Simeon ben Laqish said, of this watch. And you are saying, its slaughter-day is after the Sabbath; whose are the hides? The disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish? Rebbi Joḥanan said, Pentecost has all of seven days as make-up. Rav Hoshaia objected: was it not stated, just as the New Moon is one day after its count, to Pentecost is one day after its count? Rebbi La said, if he did not bring his holiday sacrifice on the first day, he may bring it all seven days.

“They agree that if it falls on the Sabbath that its slaughter-day is after the Sabbath.” So the House of Hillel are saying, its slaughter-day is after the Sabbath. Whose are the hides? Rebbi Tabi in the name of Rebbi Joshia: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, of all watches. Rebbi Simeon ben Laqish said, of this watch. And you are saying, its slaughter-day is after the Sabbath; whose are the hides? The disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish? Rebbi Joḥanan said, Pentecost has all of seven days as make-up. Rav Hoshaia objected: was it not stated, just as the New Moon is one day after its count, to Pentecost is one day after its count? Rebbi La said, if he did not bring his holiday sacrifice on the first day, he may bring it all seven days.

HALAKHAH: But needs profane food intention? He is informing you of more: even if he immersed himself for profane food and considers himself pure for profane food he is prohibited tithe. Did not Rebbi Eleazar say, the count for profane food is the count for tithe? Here it is for eating, there for touching. He who immerses himself without specification is pure for all of them. Rebbi Joḥanan said, if he had relationship with all of them. As long as his feet are in the water, he may consider himself pure for any stage he chooses.

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

MISHNAH: The garments of the vulgar are “support” for Pharisees; the garments of Pharisees are “support” for the eaters of heave; the garments of eaters of heave are “support” for the eaters of sancta. Yose ben Yoezer was the most pious of the priests but his handkerchief was “support” for sancta. Joḥanan ben Gudgada all his life ate in the purity of sancta but his handkerchief was “support” for the ashes of the Red Cow.

HALAKHAH: Rebbi Yasa in the name of Rebbi Joḥanan: They stated it for touchings. Rebbi Ze`ira asked before Rebbi Yasa, from where did this garment become impure by support? He told him, explain it that the vulgar’s wife sat on it naked. Samuel bar Abba asked before Rebbi Ze`ira: As you are saying there, there is no “support” for profane food but there is “support” for profane food by touching, similarly there is no load for profane food but there is load for profane food by touching. Rebbi Samuel the brother of Rebbi Hoshaia said, Rebbi Jeremiah asked, if she sat on a chair and touched it? As you look at it, if load, there is load; it touching there is touching. As you are saying about load, on condition that most of it be carried, similarly if most of it be touched?

May the body of a Pharisee be considered like that of a sufferer from gonorrhea for heave? Rebbi Joḥanan asked, but did we not state, “somebody who let a vulgar watch his house, at times when he sees those who enter and those who leave, food, and drinks, and open clay vessels are impure. But couches and seats and clay vessels tightly wound closed are pure”? If you are saying, they considered the body of a Pharisee like that of a sufferer from gonorrhea for heave then even those tightly [wound] closed should be impure. Rebbi Jehudah bar Pazi said, explain it concerning a vulgar at a Pharisee’s, and you cannot infer anything. Rebbi Mana said, so said my teacher Rebbi Yose, all that we are considering here refers to heave. You may know that this is so, since we have stated there, “even moved, even tied, everything is impure.” Did they not say they are impure, not because moving? Did not Rebbi Joḥanan say, concerning heave there is neither separations, nor movings, nor [private domain, nor] vulgar. May heave itself be considered like a sufferer from gonorrhea in relation to sancta? Let us hear from the following. If one cuts a tube for sancta, he who cuts it and he who immerses it need immersion. One understands he who cuts. He who immerses? Could he not bind it with a (sit) [fiber] and immerse it? But explain it that he cut it in order to immerse it. May a sanctum itself be considered like a sufferer from gonorrhea in relation to the ashes of the Red Cow? Let us hear from the following. Two pitchers, one pure for sancta and one pure for heave, who touched one another are both pure. But does not a baraita disagree? They made that the person pure for the ashes of the Cow who moved spittle or semen of one pure for heave that it became impure. The same is pure for heave and pure for sancta.

May the body of a Pharisee be considered like that of a sufferer from gonorrhea for heave? Rebbi Joḥanan asked, but did we not state, “somebody who let a vulgar watch his house, at times when he sees those who enter and those who leave, food, and drinks, and open clay vessels are impure. But couches and seats and clay vessels tightly wound closed are pure”? If you are saying, they considered the body of a Pharisee like that of a sufferer from gonorrhea for heave then even those tightly [wound] closed should be impure. Rebbi Jehudah bar Pazi said, explain it concerning a vulgar at a Pharisee’s, and you cannot infer anything. Rebbi Mana said, so said my teacher Rebbi Yose, all that we are considering here refers to heave. You may know that this is so, since we have stated there, “even moved, even tied, everything is impure.” Did they not say they are impure, not because moving? Did not Rebbi Joḥanan say, concerning heave there is neither separations, nor movings, nor [private domain, nor] vulgar. May heave itself be considered like a sufferer from gonorrhea in relation to sancta? Let us hear from the following. If one cuts a tube for sancta, he who cuts it and he who immerses it need immersion. One understands he who cuts. He who immerses? Could he not bind it with a (sit) [fiber] and immerse it? But explain it that he cut it in order to immerse it. May a sanctum itself be considered like a sufferer from gonorrhea in relation to the ashes of the Red Cow? Let us hear from the following. Two pitchers, one pure for sancta and one pure for heave, who touched one another are both pure. But does not a baraita disagree? They made that the person pure for the ashes of the Cow who moved spittle or semen of one pure for heave that it became impure. The same is pure for heave and pure for sancta.

HALAKHAH: “Sancta are more stringent than heave,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan, because eaters of heave are vigilant but eaters of sancta are not vigilant. Rebbi Ḥanania said before Rebbi Mana, is that eminence? If it were a thing equal for both but impure for one and pure for the other, that would be eminence. He said to him, explain it if it is connected to sancta. Rebbi La in the name of Rebbi Joḥanan, if the impure was [heavy] a lb. one does not immerse it. Abba Shaul said, also for heave one immerses only a basked or a willow-basket. Rebbi Joḥanan said, Abba Shaul and Rebbi Simeon said the same, as we have stated there, “if one holds a human or vessels and immerses them, they are impure, but if he had rinsed his hands in water they are pure. Rebbi Simeon said, he should hold them loosely so the water may come into them.” Rebbi Joḥanan said, it is reasonable that Rebbi Joḥanan would agree with Abba Shaul but Abba Shaul not with Rebbi Simeon. The rabbis of Caesarea in the name of Rebbi Joḥanan: Practice follows Abba Shaul. It was stated thus: Practice follows his words. Rebbi Jonah said, the Mishnah is Rebbi Meïr’s, but the words of the Sages are that one acts thus even for sancta, since finger-holes are no interior; for vessels of sancta all is interior.

HALAKHAH: “Sancta are more stringent than heave,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan, because eaters of heave are vigilant but eaters of sancta are not vigilant. Rebbi Ḥanania said before Rebbi Mana, is that eminence? If it were a thing equal for both but impure for one and pure for the other, that would be eminence. He said to him, explain it if it is connected to sancta. Rebbi La in the name of Rebbi Joḥanan, if the impure was [heavy] a lb. one does not immerse it. Abba Shaul said, also for heave one immerses only a basked or a willow-basket. Rebbi Joḥanan said, Abba Shaul and Rebbi Simeon said the same, as we have stated there, “if one holds a human or vessels and immerses them, they are impure, but if he had rinsed his hands in water they are pure. Rebbi Simeon said, he should hold them loosely so the water may come into them.” Rebbi Joḥanan said, it is reasonable that Rebbi Joḥanan would agree with Abba Shaul but Abba Shaul not with Rebbi Simeon. The rabbis of Caesarea in the name of Rebbi Joḥanan: Practice follows Abba Shaul. It was stated thus: Practice follows his words. Rebbi Jonah said, the Mishnah is Rebbi Meïr’s, but the words of the Sages are that one acts thus even for sancta, since finger-holes are no interior; for vessels of sancta all is interior.

HALAKHAH: “Sancta are more stringent than heave,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan, because eaters of heave are vigilant but eaters of sancta are not vigilant. Rebbi Ḥanania said before Rebbi Mana, is that eminence? If it were a thing equal for both but impure for one and pure for the other, that would be eminence. He said to him, explain it if it is connected to sancta. Rebbi La in the name of Rebbi Joḥanan, if the impure was [heavy] a lb. one does not immerse it. Abba Shaul said, also for heave one immerses only a basked or a willow-basket. Rebbi Joḥanan said, Abba Shaul and Rebbi Simeon said the same, as we have stated there, “if one holds a human or vessels and immerses them, they are impure, but if he had rinsed his hands in water they are pure. Rebbi Simeon said, he should hold them loosely so the water may come into them.” Rebbi Joḥanan said, it is reasonable that Rebbi Joḥanan would agree with Abba Shaul but Abba Shaul not with Rebbi Simeon. The rabbis of Caesarea in the name of Rebbi Joḥanan: Practice follows Abba Shaul. It was stated thus: Practice follows his words. Rebbi Jonah said, the Mishnah is Rebbi Meïr’s, but the words of the Sages are that one acts thus even for sancta, since finger-holes are no interior; for vessels of sancta all is interior.

HALAKHAH: “Sancta are more stringent than heave,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan, because eaters of heave are vigilant but eaters of sancta are not vigilant. Rebbi Ḥanania said before Rebbi Mana, is that eminence? If it were a thing equal for both but impure for one and pure for the other, that would be eminence. He said to him, explain it if it is connected to sancta. Rebbi La in the name of Rebbi Joḥanan, if the impure was [heavy] a lb. one does not immerse it. Abba Shaul said, also for heave one immerses only a basked or a willow-basket. Rebbi Joḥanan said, Abba Shaul and Rebbi Simeon said the same, as we have stated there, “if one holds a human or vessels and immerses them, they are impure, but if he had rinsed his hands in water they are pure. Rebbi Simeon said, he should hold them loosely so the water may come into them.” Rebbi Joḥanan said, it is reasonable that Rebbi Joḥanan would agree with Abba Shaul but Abba Shaul not with Rebbi Simeon. The rabbis of Caesarea in the name of Rebbi Joḥanan: Practice follows Abba Shaul. It was stated thus: Practice follows his words. Rebbi Jonah said, the Mishnah is Rebbi Meïr’s, but the words of the Sages are that one acts thus even for sancta, since finger-holes are no interior; for vessels of sancta all is interior.

HALAKHAH: “Sancta are more stringent than heave,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan, because eaters of heave are vigilant but eaters of sancta are not vigilant. Rebbi Ḥanania said before Rebbi Mana, is that eminence? If it were a thing equal for both but impure for one and pure for the other, that would be eminence. He said to him, explain it if it is connected to sancta. Rebbi La in the name of Rebbi Joḥanan, if the impure was [heavy] a lb. one does not immerse it. Abba Shaul said, also for heave one immerses only a basked or a willow-basket. Rebbi Joḥanan said, Abba Shaul and Rebbi Simeon said the same, as we have stated there, “if one holds a human or vessels and immerses them, they are impure, but if he had rinsed his hands in water they are pure. Rebbi Simeon said, he should hold them loosely so the water may come into them.” Rebbi Joḥanan said, it is reasonable that Rebbi Joḥanan would agree with Abba Shaul but Abba Shaul not with Rebbi Simeon. The rabbis of Caesarea in the name of Rebbi Joḥanan: Practice follows Abba Shaul. It was stated thus: Practice follows his words. Rebbi Jonah said, the Mishnah is Rebbi Meïr’s, but the words of the Sages are that one acts thus even for sancta, since finger-holes are no interior; for vessels of sancta all is interior.

HALAKHAH: “Sancta are more stringent than heave,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan, because eaters of heave are vigilant but eaters of sancta are not vigilant. Rebbi Ḥanania said before Rebbi Mana, is that eminence? If it were a thing equal for both but impure for one and pure for the other, that would be eminence. He said to him, explain it if it is connected to sancta. Rebbi La in the name of Rebbi Joḥanan, if the impure was [heavy] a lb. one does not immerse it. Abba Shaul said, also for heave one immerses only a basked or a willow-basket. Rebbi Joḥanan said, Abba Shaul and Rebbi Simeon said the same, as we have stated there, “if one holds a human or vessels and immerses them, they are impure, but if he had rinsed his hands in water they are pure. Rebbi Simeon said, he should hold them loosely so the water may come into them.” Rebbi Joḥanan said, it is reasonable that Rebbi Joḥanan would agree with Abba Shaul but Abba Shaul not with Rebbi Simeon. The rabbis of Caesarea in the name of Rebbi Joḥanan: Practice follows Abba Shaul. It was stated thus: Practice follows his words. Rebbi Jonah said, the Mishnah is Rebbi Meïr’s, but the words of the Sages are that one acts thus even for sancta, since finger-holes are no interior; for vessels of sancta all is interior.