anania

Rebbi Abba in the name of Rebbi Jeremiah. The same holds for testimony regarding signs. In that case, it is obvious if one says, I saw two hairs on his back and the other says, I saw two hairs on his back. If one says, I saw one hair on his back and the other says, I saw one hair on his belly, that is nothing; similarly on his back and on his back. If two say, we saw one hair on his back and two others say, we saw one hair on his belly? Rebbi Yose ben Rebbi Abun and Rebbi Hoshaia ben Rebbi Shammai, one said, it is invalid, but the other said, it is valid. He who saysid it is invalid considers him as one who testifies to half a sign. He who said it is valid? Maybe they were rubbed off. One says, I saw two hairs on his back and one says, I saw two hairs on his belly. Rebbi Abba said, everybody agrees that this is valid [testimony]. Rebbi Ḥaggai said, everybody agrees that this is invalid. Rebbi Yose said, this is in disagreement. Rebbi Yose said to Rebbi Ḥaggai, does not Rebbi Yudan follow my opinion? He answered, I am disagreeing with his teacher, so much more with him. Rebbi Mana said, Rebbi Ḥaggai was correct. If a document was signed by four witnesses and it was disputed, if one person verified the signature of two [witnesses] and another that of the other two, is that worth anything? Does not every single signature need two witnesses? And here, every single hair needs two witnesses. Rebbi Ḥanania learns it from the years of possession. If one [witness] testified that he ate from the property the first, second, and third years and another [witness] testified that he ate from it the fourth, fifth, and sixth, is that worth anything? Does not every single year need two witnesses? And here, ever single hair needs two witnesses.

Women were kidnapped and brought there. The case came before Abba bar Abba, and Samuel. They ordered and gave them over to chaperones who were to return them to the Land of Israel. He said to him: What did we do for the earlier times when they were alone with them? Abba bar Abba said to him, would you say so if they were your daughters? Samuel’s daughters were kidnapped, “like an error which comes from the ruler”. When they were brought here, their kidnappers came with them. They came before Rebbi Ḥanina and left their kidnappers outside. They said to him, we were kidnapped but we are pure. He permitted them. After they left, their kidnappers sent after them. He said, it is obvious that these are the daughters of a Sage. When they came to know who they were, they said to Simeon bar Abba, take care of your relatives. He married the first one, but she died. The second one and she died. Why? Because they lied? God forbid, they did not lie. But because of the sin of Ḥanania, Rebbi Joshua’s nephew, who intercalated the year outside the Land.

Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: “How much are you giving to your son? Such and such. How much are you giving to your daughter? Such and such. When he preliminarily married her, the daughter acquired among the daughters and the son among the sons,” but only if it is a first marriage. This follows what Rebbi Ḥanania said: If somebody definitively married off his son in a house, the latter acquired the house, but only if it is a first marriage. Rebbi Hoshaia said, she acquired movables but did not acquire the house. Do they disagree? Rebbi Jeremiah in the name of Rebbi Abbahu: Explain it that his father used it for storage. Rebbi Ḥizqiah in the name of Rebbi Joshua ben Levi: It is needed in case what was stored was borrowed from the market. Rebbi Abbahu said, if he said it is loaned, he did not acquire it. There came a case before Rebbi Jacob ben Rebbi Abun and he instructed following Rebbi Abbahu. Rebbi Ze‘ira said, essentialy this has no basis but the rabbis build and add to it!

So is the Mishnah: “Because he did only add for the love of the first night, when he had intercourse with her.” If he slept with her, divorced her, and took her back, the love of the first night is still there. If he slept with her, died, and she became available to the levir, the love of the first night is still there. Rebbi Jacob bar Aḥa, Rebbi Alexis in the name of Ḥizqiah: Practice follows Rebbi Eleazar ben Azariah who said, if they were divorced or widowed after a preliminary marriage she collects 200, after the definitive marriage she collects everything. Rebbi Ḥanania said, practice follows Rebbi Eleazar ben Azariah. Rebbi Abbai said, they said to Rebbi Ḥanania, get outside to recite. Rebbi Jonah, Rebbi Ze‘ira in the name of Rebbi Jonathan said, practice follows Rebbi Eleazar ben Azariah. Rebbi Yosa, Rebbi Ze‘ira in the name of Rebbi Jonathan said, practice does not follow Rebbi Eleazar ben Azariah. Rebbi Yose said, we had a rule that Ḥizqiah and Rebbi Jonathan said the same thing. As it was stated: If somebody’s son went overseas and one heard that he died, [the father] went and wrote his property to somebody else, and after that, the son returned. The gift remains valid; Rebbi Simeon ben Menasia says that the gift is invalid since he would not have written the deed if he had known that his son was alive. And Rebbi Jacob bar Aḥa said, practice follows Rebbi Eleazar ben Azariah, and the reason of Rebbi Eleazar ben Azariah is the reason of Rebbi Simeon ben Menasia; and Rebbi Yannai said, they said to Rebbi Ḥanania, get outside to recite. And Rebbi Yose bar Ze‘ira in the name of Rebbi Jonathan said, practice does not follow Rebbi Eleazar ben Azariah. An actual case was judged according to Rebbi Eleazar ben Azariah.

So is the Mishnah: “Because he did only add for the love of the first night, when he had intercourse with her.” If he slept with her, divorced her, and took her back, the love of the first night is still there. If he slept with her, died, and she became available to the levir, the love of the first night is still there. Rebbi Jacob bar Aḥa, Rebbi Alexis in the name of Ḥizqiah: Practice follows Rebbi Eleazar ben Azariah who said, if they were divorced or widowed after a preliminary marriage she collects 200, after the definitive marriage she collects everything. Rebbi Ḥanania said, practice follows Rebbi Eleazar ben Azariah. Rebbi Abbai said, they said to Rebbi Ḥanania, get outside to recite. Rebbi Jonah, Rebbi Ze‘ira in the name of Rebbi Jonathan said, practice follows Rebbi Eleazar ben Azariah. Rebbi Yosa, Rebbi Ze‘ira in the name of Rebbi Jonathan said, practice does not follow Rebbi Eleazar ben Azariah. Rebbi Yose said, we had a rule that Ḥizqiah and Rebbi Jonathan said the same thing. As it was stated: If somebody’s son went overseas and one heard that he died, [the father] went and wrote his property to somebody else, and after that, the son returned. The gift remains valid; Rebbi Simeon ben Menasia says that the gift is invalid since he would not have written the deed if he had known that his son was alive. And Rebbi Jacob bar Aḥa said, practice follows Rebbi Eleazar ben Azariah, and the reason of Rebbi Eleazar ben Azariah is the reason of Rebbi Simeon ben Menasia; and Rebbi Yannai said, they said to Rebbi Ḥanania, get outside to recite. And Rebbi Yose bar Ze‘ira in the name of Rebbi Jonathan said, practice does not follow Rebbi Eleazar ben Azariah. An actual case was judged according to Rebbi Eleazar ben Azariah.

So is the Mishnah: “Because he did only add for the love of the first night, when he had intercourse with her.” If he slept with her, divorced her, and took her back, the love of the first night is still there. If he slept with her, died, and she became available to the levir, the love of the first night is still there. Rebbi Jacob bar Aḥa, Rebbi Alexis in the name of Ḥizqiah: Practice follows Rebbi Eleazar ben Azariah who said, if they were divorced or widowed after a preliminary marriage she collects 200, after the definitive marriage she collects everything. Rebbi Ḥanania said, practice follows Rebbi Eleazar ben Azariah. Rebbi Abbai said, they said to Rebbi Ḥanania, get outside to recite. Rebbi Jonah, Rebbi Ze‘ira in the name of Rebbi Jonathan said, practice follows Rebbi Eleazar ben Azariah. Rebbi Yosa, Rebbi Ze‘ira in the name of Rebbi Jonathan said, practice does not follow Rebbi Eleazar ben Azariah. Rebbi Yose said, we had a rule that Ḥizqiah and Rebbi Jonathan said the same thing. As it was stated: If somebody’s son went overseas and one heard that he died, [the father] went and wrote his property to somebody else, and after that, the son returned. The gift remains valid; Rebbi Simeon ben Menasia says that the gift is invalid since he would not have written the deed if he had known that his son was alive. And Rebbi Jacob bar Aḥa said, practice follows Rebbi Eleazar ben Azariah, and the reason of Rebbi Eleazar ben Azariah is the reason of Rebbi Simeon ben Menasia; and Rebbi Yannai said, they said to Rebbi Ḥanania, get outside to recite. And Rebbi Yose bar Ze‘ira in the name of Rebbi Jonathan said, practice does not follow Rebbi Eleazar ben Azariah. An actual case was judged according to Rebbi Eleazar ben Azariah.

”If they died, others should inherit.” Did not Rebbi Abbahu say in the name of Rebbi Joḥanan: A person can transfer property rights in any language except with an expression of inheritance? One does not have here “they shall inherit” but “they shall take”. Rebbi Ze‘ira asked before Rebbi Mana: Do they not differ here in matters of a gift? If somebody signed over all his property to two persons at the same time; to one he wrote in the language of gift but to the other in the language of inheritance. Rebbi Eleazar said, since the one acquired in the language of gift, the other one acquired in the language of inheritance. Rebbi Joḥanan said, it seems that one did acquire in the language of gift but the other did not acquire in the language of inheritance Rebbi Phineas said, there came a case before Rebbi Jeremiah: Practice follows Rebbi Eleazar since Rebbi Eleazar stated a docrine but Rebbi Joḥanan said only “it seems”. Rebbi Samuel said, but did not Rebbi Meïr say that and it does not seem reasonable; is that nothing? Did not Rebbi Joḥanan say in the name of Rebbi Assi: Carded firstling wool becomes insignificant in a plurality. Rebbi Ḥiyya the Sepphorean brought before Rebbi Ammi a pound in eight but the latter refused to rule since had not Rebbi Assi said, is that not a Mishnah? “If somebody weaves the length of a sîṭ of firstling’s wool in a cloth, the cloth must be burned, of hair of a nazir or firstling donkey in sackcloth, the sackcloth must be burned”? The following Mishnah disagrees with Rebbi Joḥanan: “If he wrote any expression of gift either at the start, or in the middle, or at the end, his instructions are valid.” There, to one person in an expression of gift and to one an expression of inheritance. But here to each one both in the language of gift and the language of inheritance Rebbi Ḥaggai asked before Rebbi Yose: But does he not prejudice the rights of others? He said to him, if there are no brothers. But does he not prejudice the rights of his paternal uncles? Rebbi Ḥanania the son of Rebbi Hillel: A person prefers the good of his house over his relatives.

HALAKHAH: “If the daughter married, the husband has to sustain her,” etc. What is the status of the ketubah stipulations if he wrote them in the document? Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he wrote them for emphasis; Rebbi Simeon ben Laqish said, he wrote them to collect from encumbered property. Rebbi Jeremiah switched the traditions. Rebbi Yudan said, a Mishnah supports him who said, he wrote them for emphasis, since we stated there: “One does not foreclose from mortgaged property to indemnify for produce or investment, or sustenance of widow and daughters, in order not to impede the economy.” Are [the first categories] not based on a document? Here also based on the document. Rebbi Ḥanania said, “since her status is that of a creditor”! Is that not based on a document? Here also based on the document.

“One intercalates for a year only in Judea, but if [a month] was intercalated in Galilee it is validly intercalated. Rebbi Ḥanania from Ono testified that, if it cannot be intercalated in Judea, one intercalates in Galilee.” One does not intercalate a year in Galilee, but if it was intercalated in Galilee it is validly intercalated. One does not intercalate a year outside the Land; if it was intercalated outside the Land it is not validly intercalated if it was possible to intercalate in the Land of Israel; but if one cannot intercalate in the Land of Israel, one intercalates outside the Land.

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal”. He said to them, that is with us. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar].

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal”. He said to them, that is with us. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar].

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal”. He said to them, that is with us. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar].

A private person who committed himself for a fast day, eats and drinks after nightfall. But if he said a public fast day, he eats and drinks only during daytime. If he made a vow to fast and it turned out to fall on Sabbath days or holidays, he is whipped but does not need permission from a Sage. If he made a vow to fast and it turned out to fall on days written in the Scroll of Fasts, Rebbi Ḥizqia and Rebbi Yudan in the name of Rebbi Ḥiyya bar Abba: One said, he fasts but does not finish, but the other one said, he is whipped but does not need permission from a Sage. That is, you say that before the scroll of fasts was abolished. But when the Scroll of Fasts was abolished, all this was abolished. Rebbi Ḥanania and Rebbi Joḥanan both say that the Scroll of Fasts was abolished. Rebbi Joshua ben Levi said, the Scroll of Fasts was abolished. Rebbi Joḥanan said, yesterday I was sitting and stating: “It happened that they decreed a fast day at Lod during Ḥanukka. Rebbi Eliezer went and had a haircut, Rebbi Joshua went and took a hot bath. Rebbi Joshua said to them, go and fast for what you fasted.” And you say, the Scroll of Fasts was abolished? Rebbi Abba said, even though you say that the Scroll of Fasts was abolished, Ḥanukka and Purim were not abolished. The acts of the rabbis imply that the Scroll of Fasts was abolished: Rebbi Jonathan fasted on the day before New Year’s Day. Rebbi Abin fasted on the day before Tabernacles. Rebbi Ze‘ira fasted 300 fast days, and some say 900 fast days and did not care about the Scroll of Fasts. Rebbi Jacob bar Aḥa told the scribes: If a woman comes to ask you, tell her that one may fast any day except Sabbaths, holidays, New Moons, the intermediary days of holidays, Ḥanukka, and Purim.

“Rebbi Aqiba says, even if he dipped his bread in wine for a total volume of an olive, he is guilty.” Rebbi Ḥanania said, only if he dipped in an olive-sized volume of wine. Rebbi Immi in the name of Rebbi Joḥanan: For a mixed cup one whips because of soaking. That is, if they did (not) warn because of soaking. But if they warned because of soaking, this does not apply. It is written: “He shall not drink anything soaked in grapes.” Not only soaking grapes, from where soaking grape skins? The verse says “soaked, anything soaked,” that all kinds of soaking are counted. Mixed wine combines with pure wine. Soaking water of grapes combines with grapes. Do soaked grapes and wine combine? If one ate half an olive’s volume of wine and half an olive’s volume of soaking water, is he not guilty. Separately, he is not prosecutable. Because he combined, he is guilty. If he ate (sic!) an olive’s volume of wine and an olive’s volume of soaking water, he is guilty only once. Separately, he is guilty twice. Because he combined, he should be guilty only once.

If somebody forgave a bond to another person. Rebbi Ḥanania and Rebbi Mamal: one said it is forgiven; the other said it is not forgiven unless he handed over the bond.

Rebbi Joḥanan said, Rebbi Simeon stated this only for the night; but on the next day even Rebbi Simeon will agree. But Rebbi Simeon ben Laqish said, there is no difference, whether night, or the next day, or after many days. What is the next day? Rebbi Ḥanania and Rebbi Mana, one said the next day, the other said the day after the next. The statement of Rebbi Joḥanan about Rebbi Simeon (ben Laqish) is difficult! So says Rebbi Abba in the name of Rebbi Ze‘ira: It turns out that Rebbi Simeon (ben Laqish) agrees with Rebbi Eleazar. Just as Rebbi Eleazar said, even if there are no witnesses signed on it, it is valid, so Rebbi Simeon said, even if there are no witnesses signed on it, it is valid. Rebbi Samuel, the brother of Rebbi Berekhiah, said: Here, if he wants the document to be signed, there if she does not want the document to be signed. If he said to ten people, sign the bill of divorce, and some signed today and some the next day. Rebbi Simeon ben Laqish said, it is valid for the remainder [are signing] only because of the condition. Rebbi Joḥanan said it is invalid unless all sign on the same day. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: There was a case that one said to ten people, sign the bill of divorce, and some signed on that day and some the next day. The case came before the rabbis who reluctantly declared it valid. This supports Rebbi Joḥanan from the position of the rabbis and disagrees with Rebbi Simeon. This supports Rebbi Simeon ben Laqish from the position of Rebbi Simeon and disagrees with the rabbis.

Rebbi Ḥanania in the name of Rebbi Abin bar Ḥiyya, [this is Rebbi’s opinion.] Rebbi Joḥanan said, and it was stated so: “All conditions invalidate a bill of divorce, the words of Rebbi. But the Sages say, what invalidates orally invalidates in writing, and what does not invalidate orally does not invalidate in writing.” “You are permitted to marry anybody except Mr. X,” because this invalidates orally it invalidates in writing. “This is your bill of divorce on condition that you give me 200 zuz”; because this does not invalidate orally it does not invalidate in writing. Rebbi Yudan said, when do they disagree? If he rescinded his condition. But if he did nor rescind his condition, even Rebbi agrees. Otherwise, we would have to say that all conditions which were stated for bills of divorce do not follow Rebbi. Rebbi Ḥinena said, there when he writes “on condition,” here if he gives “on condition.” Rebbi Ezra asked before Rebbi Mana: Does this imply that Rebbi does not recognize formulaic texts? He answered him, about whom do you ask? About Rebbi! He follows Rebbi Jehudah, for Rebbi Jehudah invalidates formulaic texts. Rebbi Simeon ben Laqish said, everybody agrees that all conditions invalidate a bill of divorce. There came a case before Rebbi Jeremiah and he acted following Rebbi Simeon ben Laqish. Rebbi Yose said to him, does one neglect Rebbi Joḥanan and act following Rebbi Simeon ben Laqish? He answered him, is Rebbi Joḥanan’s instruction an instruction but Rebbi Simeon ben Laqish’s instruction not an instruction? Rebbi Jacob bar Aḥa said, it is not that Rebbi Simeon ben Laqish disagrees with Rebbi Joḥanan, but he understood a baraita and acted accordingly. Rebbi Yose ben Rebbi Abun said, not that Rebbi Simeon ben Laqish fights against Rebbi Joḥanan when he disagrees with him only to extract a ruling from him. If he finds a baraita, he depends on it; if he does not find a baraita, he retracts his opinion before Rebbi Joḥanan’s opinion.

HALAKHAH: “Rebbi Joḥanan ben Guedgedah testified,” etc. Rebbi Ḥananiah asked before Rebbi Immi. His testimony seems reasonable for a hearing woman of sound mind, that she is divorced with or without her acquiescence. But a deaf-mute woman who has no will should not be divorced except with her acquiescence. But is it not testimony “that is an example”; does one add to a testimony? Rebbi Ḥanania is of the opinion that this refers to a hearing girl who was married off by her father (and mother) and became deaf-and-dumb. Rebbi Yose is of the opinion that this refers to an underage girl who was married off by her father (and mother) and became divorced.

Explanation: Rebbi Dositheos ben Rebbi Yannai and Rebbi Yose ben Kipper descended to collect there for the colleagues when they were slandered. They asked but were not given anything. Then they came and wanted to take it back from them. They answered, we already acquired it. They said, we wish for you to accept it in good faith; they answered, we are unpaid trustees. They approached Rebbi Dositheos ben Rebbi Yannai who told them, there it is, all of it. They took Rebbi Yose ben Kipper, whipped him with ropes, and took it from him. When they returned here, he went to his father and told him, look what your son did to me! He asked him, what did he do to you? He answered, if he had taken my position, they could not have taken anything from us. He asked him, why did you act in such a way? He said, I saw that they were a unanimous court, their hats were a cubit wide, they were directing blows, my brother Yose was bound and the whip ascended and descended. I said, does my father have another Dositheos? Rebbi Ḥaggai said, you say that for somebody who cannot give a warranty in good faith. But if somebody gives a warranty in good faith, one takes from this one and gives to the other. If somebody forgave a bond to another person: Rebbi Ḥanania and Rebbi Mamal: one said it is forgiven; the other said it is not forgiven unless he handed over the bond.

If a Cohen had intercourse with a divorcee and fathered a daughter, what is the status of the daughter’s daughter? Rebbi Ḥanania and Rebbi Mana, one said she is qualified, the other said she is disqualified. The one who said that she is qualified asked the one who said that she is disqualified: Is the daughter of a male desecrated priest not disqualified? Is the broomstick desecrated one not disqualified? Why is she disqualified?

A person put down a stone in the public domain, another person put down another stone next to the first, a third person stumbled over the first and struck the other. Who has to pay damages, the first or the second person? Let us hear from the following: “A bull pushed another ox which then fell into a pit. The owner of the bull has to pay; the ‘owner’ of the pit is free. Rebbi Nathan says, if the attacker was notorious, each of them pays one half; if it was tame, the owner of the bull pays two thirds and the ‘owner’ of the pit a quarter.” Rebbi Ḥanania said, so is the baraita: The owner of the bull pays three quarters and the ‘owner’ of the pit a quarter. (A person put down a stone in the public domain, another person put down another stone next to the first, a third person stumbled over the first and struck the other. Who has to pay damages, the first or the second person?)

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch ben Neriah intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do the slaughtering and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and read in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, the holidays of the Eternal. He told them, that is with us. Rebbi Nathan rose and concluded: For from Babylonia will Torah go forth and the Eternal’s word from Nahar-Peqod. They said to him, for from Zion will Torah go forth and the Eternal’s word from Jerusalem. He told them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are knowledgeable in computations as I am? If they did not know the computations, they should listen to him. Since they are knowledgeable in computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued to follow the corrupt [calendar].

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch ben Neriah intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do the slaughtering and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and read in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, the holidays of the Eternal. He told them, that is with us. Rebbi Nathan rose and concluded: For from Babylonia will Torah go forth and the Eternal’s word from Nahar-Peqod. They said to him, for from Zion will Torah go forth and the Eternal’s word from Jerusalem. He told them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are knowledgeable in computations as I am? If they did not know the computations, they should listen to him. Since they are knowledgeable in computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued to follow the corrupt [calendar].

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch ben Neriah intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do the slaughtering and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and read in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, the holidays of the Eternal. He told them, that is with us. Rebbi Nathan rose and concluded: For from Babylonia will Torah go forth and the Eternal’s word from Nahar-Peqod. They said to him, for from Zion will Torah go forth and the Eternal’s word from Jerusalem. He told them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are knowledgeable in computations as I am? If they did not know the computations, they should listen to him. Since they are knowledgeable in computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued to follow the corrupt [calendar].

It was stated: One does not make public tender for slaves, securities, and movables. [What is public tender?] Rebbi Jehudah ben Pazi said, announcement. Ulla bar Ismael said, slaves lest they flee, securities and movables lest they be stolen. Rebbi Abba bar Cohen asked before Rebbi Yose: Does this not imply that a slave be redeemed in front of three people? He answered him, yes. But did we not state: “Real estate nine and a Cohen. The same holds for humans”? He answered him, but the human here is a free person. Ḥanania bar Šelemiah in the name of Rav: A case came before Rebbi who wanted to act following the rabbis. Rebbi Eleazar ben Proteus, the grandson of Rebbi Eleazar ben Proteus, said to him: Rebbi, did you not teach us in your grandfather’s name, “except if he offered public tender”? He answered, yes, changed his mind, and acted following Rabban Gamliel.

Example. Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to bathe at the public baths of Tiberias. A Minean saw them, said what he said, and the cupola caught them. Rebbi Eliezer said to Rebbi Joshua: Joshua ben Ḥanania, look what you can do. When this Minean was leaving, Rebbi Joshua said what he said and the door trapped him. Anybody who entered hit him with his fist, anybody leaving hit him when forcing the door open. He told them, undo what you did; they told him, you undo, then we shall undo. They mutually undid. When they left, Rebbi Joshua said to this Minean, is that all you are wise to? He answered, let us go down to the sea. When they had descended to the sea, this Minean said what he said and the sea was split. He told them, is that not what your teacher Moses did to the sea? They answered, do you not agree that our teacher Moses walked through it? He said to them, yes. They told him, enter it. He entered it. Rebbi Joshua commanded the prince of the sea who swallowed him.

Example. Rebbi Eliezer, and Rebbi Joshua, and Rabban Gamliel travelled to Rome. They came to a place where they found children making stone heaps and saying as follows: What they do in the Land of Israel is to say, this is heave, this is tithe. They said, it is clear that Jews live here. They entered a place and were received at a house. They sat down to eat. It happened that no dish was brought to them unless it was brought [first] to a certain bedroom. They became afraid that perhaps they were eating offerings to the dead. They asked him, why is it that you bring no dish before us unless you brought it first to that bedroom? He told them, I have an old father who vowed not to leave that bedroom until he might see the Sages of Israel. They told him, go and tell him to come out because they are here. He came out; they asked him, what is your problem? He told them, pray for my son because he is sterile. Rebbi Eliezer said to Rebbi Joshua: Joshua ben Ḥanania, look what you can do. He told them, bring me linseed; they brought him linseed. It appeared to them as if he was sowing it on a table. It appeared as if he was watering it; it appeared to grow; it appeared that he was plucking out of it, until there appeared a woman with braided hair. He told her, undo what you did. She answered, I shall not undo. He told her, then I shall make you known. She said, I cannot, because they were thrown into the sea. Rebbi Joshua commanded the prince of the sea who disgorged them. Then they prayed for him and he had the merit of raising Rebbi Jehudah ben Bathyra. They said, if we came here only to bring the just person to the world, it would have been enough.

Rebbi Ḥinena ben Ḥanania said: I was promenading at Gufta of Sepphoris when I saw a Minean taking a skull, throwing it into the air, after which it came down transforming itself into a calf. I went and told it to my father. He said, if you ate from it, it was an action; otherwise it was an illusion.

Rebbi Joshua ben Ḥanania said: Rebbi Eliezer used to explain 300 chapters in the matter of the sorceress, but from all of them I understood only two things: “Two are collecting green melons; one who collected cannot be prosecuted, the other one is guilty. He who does a deed is guilty; he who creates an illusion cannot be prosecuted.” Rebbi Darosa said, there were 900 chapters. 300 where one is guilty, 300 where one is free, and 300 where one is guilty but cannot be prosecuted.

It is written: If the thief was found in a tunnel, was smitten, and died, there is no blood-guilt. Rebbi Ḥiyya stated: In the tunnel there is no blood-guilt, outside the tunnel there is blood guilt. Rebbi Simeon ben Ioḥai stated: Even outside the tunnel there is no blood-guilt, for a person’s property is beloved by him like his own soul. He sees him, that he comes to take his money away from him, stands up against him and kills him. Rav Huna said, if he took a wallet, turned to leave and went, if then one stood up against him and killed him the killer will not be killed. What is Rav Huna’s reason? For his temper is hot. Rav said, I would kill anybody who would come against me, except Ḥanania ben Shila, of whom I know that he would come only to take his meal from me. Rebbi Isaac said, if he has the temerity to do something like that, he cannot be Ḥanania ben Shila.

It is written: If the thief was found in a tunnel, was smitten, and died, there is no blood-guilt. Rebbi Ḥiyya stated: In the tunnel there is no blood-guilt, outside the tunnel there is blood guilt. Rebbi Simeon ben Ioḥai stated: Even outside the tunnel there is no blood-guilt, for a person’s property is beloved by him like his own soul. He sees him, that he comes to take his money away from him, stands up against him and kills him. Rav Huna said, if he took a wallet, turned to leave and went, if then one stood up against him and killed him the killer will not be killed. What is Rav Huna’s reason? For his temper is hot. Rav said, I would kill anybody who would come against me, except Ḥanania ben Shila, of whom I know that he would come only to take his meal from me. Rebbi Isaac said, if he has the temerity to do something like that, he cannot be Ḥanania ben Shila.

Rebbi Ḥanania and Rebbi Joshua ben Levi: at the time when they voted and said that three kings and four private persons had no part in the Future World, there came a disembodied voice and said, does it pay for you that you oppose, that you choose, not I, and what can you say? They wanted to include Solomon with them. David came and bowed down before them, but some say that fire came out of the Holiest of Holies and flared around them. Hadar IIla was used to be answered when he prayed. From the time he voted with them he prayed but was not answered. The interpreters of hints say, all of them have part in the Future World. What is the reason? Mine is Gilead, mine is Manasse, Ephraim my main fortress, Jehudah is my scepter, Moab my washing trough, at Edom I shall throw my shoe. Mine is Gilead, that is Ahab, king of Israel, who fell at Ramot Gilead. Mine is Manasse, its plain meaning. Ephraim my main fortress, that is Jeroboam ben Nevat the Ephraimite. Jehudah is my scepter, that is Aḥitophel. Moab my washing trough, that is Geḥazi. At Edom I shall throw my shoe, that is Doëg the Edomite. Israel said before the Holy One, praise to Him: Master of all Worlds, what can we do if David, King of Israel, cursed them? Men of blood and deceit shall not live to half of their days! He told them, it is up to Me to make them friends one to the other. For me Peleshet is friendly; to me Peleshet makes friends; it is up to Me to lead them to good deeds and to make them friends one to the other.

HALAKHAH: “The generation of the desert has no part in the World to Come,” and will not see the future, as it is said: in this desert they shall be terminated and there they will die. In this desert they shall be terminated, in this world, and there they will die, in the future; and so He says, what I swore in My rage, lest they come to My rest, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says, assemble for Me My lovely ones, who sealed My Covenant by a sacrifice. Rebbi Joshua said, I swore and I shall keep it; sometimes I do not keep it. Ḥanania the son of Rebbi Joshua’s brother says, it is written: what I swore in My rage; I swore in My rage, I am changing My mind. It was stated: Rebbi Simeon ben Menassia says, about them it says assemble Me My lovely ones, who performed acts of love for Me. The executors of My Covenant, who were extirpated by Me. By sacrifice, they elevated me and were sacrificed for My name. It was stated: Rebbi Joshua ben Qorḥa says, about these generations He says, those freed by the Eternal shall return. Rebbi says, these and those have part in the World to Come. What is the reason? It shall be on that day, a great ram’s horn will be blown, and those lost in the land of Assyria will come, these are the Ten Tribes, and those displaced in the land of Egypt, that is the generation of the desert. These and those will bow down before the Eternal on the Holy Mountain [and] in Jerusalem.

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence of the matter only once seventy years will be fullfilled for Babylon, I shall remember you. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia. That is what is written: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there, etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence of the matter only once seventy years will be fullfilled for Babylon, I shall remember you. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia. That is what is written: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there, etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence of the matter only once seventy years will be fullfilled for Babylon, I shall remember you. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia. That is what is written: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there, etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence of the matter only once seventy years will be fullfilled for Babylon, I shall remember you. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia. That is what is written: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there, etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence of the matter only once seventy years will be fullfilled for Babylon, I shall remember you. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia. That is what is written: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there, etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

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

Somebody tears up another’s documents without the latter’s agreement. Rebbi Ḥanania and Rebbi Mana, one said, he is liable; the other said, he is not liable. The one who said he is liable, as a fine. The one who said he is not liable: he is like one who obstructs the depositions of witnesses. A widow who grabs documents is like a person who ties up the mouths of witnesses.

“And salqonarit salt.” Some Tannaïm state, black one is forbidden but white permitted. But some Tannaïm state, white one is forbidden but black permitted. He who said black one is forbidden, because one puts a black crawling thing in it. He who said white one is forbidden, because one puts a white crawling thing in it. Rebbi Ḥanania ben Gamliel said in the name of Rebbi Jehudah ben Gamliel, both are forbidden. Rebbi Ḥanania said, we had a neighbor who was mixing it with pig fat.

“And salqonarit salt.” Some Tannaïm state, black one is forbidden but white permitted. But some Tannaïm state, white one is forbidden but black permitted. He who said black one is forbidden, because one puts a black crawling thing in it. He who said white one is forbidden, because one puts a white crawling thing in it. Rebbi Ḥanania ben Gamliel said in the name of Rebbi Jehudah ben Gamliel, both are forbidden. Rebbi Ḥanania said, we had a neighbor who was mixing it with pig fat.

If an ‘orlah walnut was planted or an egg dedicated to the Temple became a chick. Rebbi Yasa said, Cahana and Rebbi Joḥanan disagree. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeˋira said before Rebbi Yasa, did not Rebbi [Joḥanan] say it is permitted, does he not redeem it as from the time it is sown? There came Rebbi Ḥanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

If an ‘orlah walnut was planted or an egg dedicated to the Temple became a chick. Rebbi Yasa said, Cahana and Rebbi Joḥanan disagree. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeˋira said before Rebbi Yasa, did not Rebbi [Joḥanan] say it is permitted, does he not redeem it as from the time it is sown? There came Rebbi Ḥanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

MISHNAH: All those subject to extirpation are no longer liable to extirpation once they were flogged, as it is said, your brother would be despicable in your eyes. After he was flogged, he is your brother, the words of Rebbi Ḥanania ben Gamliel. And since one who commits a transgression may lose his soul because of it, if one fulfills a commandment certainly his soul shall be given to him. Rebbi Simeon says, from its place it can be inferred as it is written, the souls of the perpetrators will be extirpated, and it says, that a human shall do and live in them. Therefore, to anybody who quietly does not transgress a prohibition is given reward like somebody keeping the Commandments. Rebbi Simeon ben Rebbi says, does it not say, only be strong not to eat blood, for blood is the life? Since one who desists from blood, from which a person recoils, receives reward, if one desists of robbery and sexual offenses, which a person desires and cherishes, certainly he should acquire the merit for himself, his descendants, and his descendants’ descendants to the end of all generations.

HALAKHAH: “If the Court ruled but one of them knew that it was in error,” etc. The Mishnah is Rebbi’s, since Rebbi said, no one invalidates but the distinguished member of the Court (at Lydda) [only]. It is written: If from the eyes of the congregation, from him who is appointed as eyes of the congregation. It is written, they shall stand there with you. Just as you are neither proselyte, nor Gibeonite, nor a bastard. Proselytes are reasonable, but bastards? does the court appoints bastards? Rav Ḥuna said, when they breached the rules and appointed. Rebbi Ḥanania, Rebbi Mana. One said, as part of the Seventy; the other said, apart from the Seventy. He who said, apart from the Seventy, is understandable. But he who said, as part of the Seventy, therefore not apart from the Seventy? Since he is not suitable for ordination, he is considered like a stone.

HALAKHAH: “They are only liable for something which when intentional is punishable by extirpation,” etc. The commandments of the Eternal. I could think that this also includes those who eat abominations and crawling things. It says here from the eyes and it says there from the eyes. Just as from the eyes mentioned there means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so from the eyes mentioned here means something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Or since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here should mean something that can lead to the death penalty? Rebbi Yose ben Ḥanina said, from a place where all incest prohibitions were taken as one set [of sins] causing extirpation, the (married woman) [father’s wife] came out to tell you about the bastard. Rebbi said over which, over her. Since over her mentioned there refers to something which is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin, so over which mentioned here means something for which one is punished by extirpation in case of intentional sin and needs a purification sacrifice for an inadvertent sin. Why does Rebbi not infer from from the eyes, from the eyes? [Rebbi Zeˋira said: If Rebbi would infer from from the eyes, from the eyes, then from the eyes mentioned there for the Anointed refers to action in error; also from the eyes mentioned here would have to refer to action in error. Therefore, Rebbi will not infer from from the eyes, from the eyes.] Rebbi Yose said: If Rebbi would infer from from the eyes, from the eyes, then since from the eyes mentioned there means something that can lead to the death penalty, so from the eyes mentioned here means something that can lead to the death penalty. Therefore, Rebbi does not infer from from the eyes, from the eyes. (Does Rebbi not have a book) [Will Rebbi not in the end have] to infer from the eyes, from the eyes? For if it is not so, from where would we have the rules for the individual, the chief, and the Anointed? Not from from the eyes, from the eyes? For if it is not so, from where would we have “unless they ruled to eliminate part and to confirm part”? Not from from the eyes, from the eyes? For if it is not so, from where would we have [the difference between] a ruling of the High Court and a ruling of a lower court? Rebbi Ḥanania said before Rebbi Mana: Would not Rebbi in the end have to infer from from the eyes, from the eyes? He told him, what do you want from Rebbi? Rebbi follows his own opinion, since Rebbi said, the Anointed refers to action in error. Intentional error is only written for the Court. It. It specifies about his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary. Does this follow Rebbi, as Rebbi said, the Anointed refers to action in error; if it would follow the rabbis, there must be an instance of forgetting. (Rav) [Rebbi] Huna said, it was needed for the rabbis. Lest you say, because there is extirpation its blood should be brought into the Sanctuary. Therefore, it was necessary to say it, it specifies his sacrifice that for the singular commandment its blood should not be brought into the Sanctuary.

Who is the teacher who taught him wisdom? The one who taught him first, the words of Rebbi Meïr. Rebbi Jehudah said, the one from whom he received most of his instruction. Rebbi Yose said, anyone who explained a Mishnah to him.” Rebbi Abbahu came in the name of Rebbi Joḥanan: Practice follows him who said, the one from whom he received most of his instruction. Why did he not explain that this follows Rebbi Jehudah? There are Tannaïm who state it switched. Rebbi Eleazar tore his garment for his first teacher. Samuel took off [his phylacteries] for one who had explained a Mishnah to him. What Mishnah did he explain to him? Rebbi Yose ben Rebbi Abun said, “for one key he has to go down to his arm-pit and one opens straight.” What means “for one he has to gown to his arm-pit,” he had to lower his hand under his arm-pit until it could be opened. Rebbi Ḥanania was leaning on Rebbi Ḥiyya bar Abba in Sepphoris, when he saw everybody running. He asked him, why is everybody running? He answered, Rebbi Joḥanan is sitting preaching in Rebbi Banaia’s house of study and everybody is running to hear him. He said, praised be the Merciful Who showed me fruits while I am alive. In Agadah I explained him everything except Proverbs and Ecclesiastes.