anonymously

MISHNAH: An am haäreẓ who said to a ḥaver, buy for me a bunch of vegetables, buy for me a loaf, if he buys anonymously, he is free. If he says, this one is for me and that one is for my friend, if they became mixed up he has to tithe, even if there are a hundred.

Our Mishnah follows Rebbi Yose, as we have stated: “He who buys anonymously has to tithe.” What are we talking about? If he said to him, go and buy for me, he is his agent; go and buy for yourself, they are his property. But in our case nothing was spelled out. Rebbi Jehudah says that the seller wants the person who buys to get the property rights, Rebbi Yose says that the seller wants the owner of the money to get the property rights. Therefore, if he added a piece, Rebbi Jehudah says, it belongs to the buyer, Rebbi Yose says, it belongs to both of them. The argument of Rebbi Yose seems to be inverted. There he says that the seller wants the owner of the money to get the property rights, and here you say so? Here the transaction is through the money of one and the feet of the other, therefore they split.

“One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.” Rebbi Simeon follows the rabbis and Rebbi Eliezer ben Jacob is consistent, as we have stated there: “One may continue [to draw] water from tree to tree on condition not to water the entire field.” Rebbi Mana said it anonymously, Rebbi Abin in the name of Samuel: They disagree anonymously. Where are we holding? If they are widely spaced, it is forbidden according to everybody, if they are tightly planted, it is permitted according to everybody. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob makes them widely spaced, the rabbis make them tightly planted. So the rabbis said, if they are widely spaced, it is forbidden to irrigate. May one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say it is permitted to continue but forbidden to irrigate. Did we not think that according to everybody if they are widely spaced, it is forbidden; but is white dust not when they are widely spaced? But here it is the Sabbatical, there the holiday.

“One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.” Rebbi Simeon follows the rabbis and Rebbi Eliezer ben Jacob is consistent, as we have stated there: “One may continue [to draw] water from tree to tree on condition not to water the entire field.” Rebbi Mana said it anonymously, Rebbi Abin in the name of Samuel: They disagree anonymously. Where are we holding? If they are widely spaced, it is forbidden according to everybody, if they are tightly planted, it is permitted according to everybody. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob makes them widely spaced, the rabbis make them tightly planted. So the rabbis said, if they are widely spaced, it is forbidden to irrigate. May one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say it is permitted to continue but forbidden to irrigate. Did we not think that according to everybody if they are widely spaced, it is forbidden; but is white dust not when they are widely spaced? But here it is the Sabbatical, there the holiday.

An exempt root exempts. But did we not state: “Rebbi Yose says, even if the inner part is for food, the outer part as fence, the inner part is obligated but the outer is exempt”? Should not the outer part make the inner exempt? Rebbi Zeïra said it anonymously, Rebbi La in the name of Rebbi Eleazar: He might think about it to obligate it.

There, we have stated: “Rebbi Eliezer says, heave is lifted at the rate of one in 100. Rebbi Joshua says by 100 and more.” There, [Rebbi] Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. Since we have stated: “A seah of heave which fell into 100” and Rebbi Eleazar said, one cannot say “into 100” but “into 99.” As we have stated, Rebbi Eliezer and Rebbi Joshua.

Rebbi Isaac and Rebbi Joshia, one like one of them, the other like the other. Rebbi Berekhiah preached following Ben Bathyra, the Mishnah says so: “she shall beat it and wet it with cold water.” The words of the rabbis disagree, but Rebbi Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar: In every instance where Rebbi formulated a disagreement and later formulated it anonymously, practice follows the anonymous statement.

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

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: that is if an individual disagrees with an individual. But in the case of an individual following the {anonymous} Sages, practice does not follow the anonymous text.

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: that is if an individual disagrees with an individual. But in the case of an individual following the {anonymous} Sages, practice does not follow the anonymous text.

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: that is if an individual disagrees with an individual. But in the case of an individual following the {anonymous} Sages, practice does not follow the anonymous text.

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: that is if an individual disagrees with an individual. But in the case of an individual following the {anonymous} Sages, practice does not follow the anonymous text.

Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr, he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion.

Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr, he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion.

Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr, he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion.

Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr, he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion.

HALAKHAH: Rebbi Mana said it anonymously, Rebbi Abun in the name of Samuel. They disagree anonymously. Where are we holding? If they are widely spaced everybody agrees that it is forbidden. If they are tightly planted everybody agrees that it is permitted. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob treats it as widely spaced, the rabbis treat it as tightly planted. So the rabbis said, if widely spaced it is forbidden to irrigate; may one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say that it is forbidden to irrigate but permitted to continue. Did we not think that according to everybody if they are widely spaced it is forbidden; but is white dust not as if widely spaced? But here it is the Sabbatical, there the holiday. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. Then these last seven days should be compared to the seven days of a holiday and be forbidden. It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday, <the words of Rebbi Simeon. Rebbi Eliezer Ben Jacob forbids.>”

HALAKHAH: Rebbi Mana said it anonymously, Rebbi Abun in the name of Samuel. They disagree anonymously. Where are we holding? If they are widely spaced everybody agrees that it is forbidden. If they are tightly planted everybody agrees that it is permitted. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob treats it as widely spaced, the rabbis treat it as tightly planted. So the rabbis said, if widely spaced it is forbidden to irrigate; may one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say that it is forbidden to irrigate but permitted to continue. Did we not think that according to everybody if they are widely spaced it is forbidden; but is white dust not as if widely spaced? But here it is the Sabbatical, there the holiday. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. Then these last seven days should be compared to the seven days of a holiday and be forbidden. It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday, <the words of Rebbi Simeon. Rebbi Eliezer Ben Jacob forbids.>”

If there was ḥalîṣah during these three months, does she need another one after three months? Let us hear from the following: “A minor who performed ḥalîṣah should perform ḥalîṣah after she grows up; if she performed [only one] ḥalîṣah, the ḥalîṣah she performed is valid.” Rebbi Mana said it anonymously, Rebbi Isaac the son of Rebbi Ḥiyya brought it in the name of Rebbi Joḥanan; this is Rebbi Meïr‘s, since Rebbi Meïr says one does neither perform ḥalîṣah nor levirate with a minor: maybe she would turn out to be a she-ram. As you say there, even though she already performed ḥalîṣah, she again performs ḥalîṣah; so here also though she did perform ḥalîṣah, she performs ḥalîṣah.

Rebbi Mana asked before Rebbi Yudan: There Rebbi Ḥizqiah, Rebbi Abbahu, said in the name of Rebbi Eleazar: Every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous Mishnah. And here, you say so? He said to him, if not Rebbi, maybe somebody else said it? Since when Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous [text]. It must be that Rebbi did not find a disagreement in the Mishnah; but if others taught it in disagreement and Rebbi taught it anonymously, certainly practice follows the anonymous [text]. There come Rebbi Ḥizqiah, Rebbi Jacob bar Abba and Rebbi Simeon bar Abba, in the name of Rebbi Eleazar: Even if others taught a disagreement but Rebbi taught it anonymously, practice follows the anonymous [text]. Why does he agree here with a dissenting opinion? Rebbi Samuel ben Inaya in the name of Rebbi Aḥa. That means, if no diagreement is stated together with the anonymous [text], but if a disagreement is stated together with the anonymous [text], practice does not follow the anonymous [opinion]. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa. That is, if individual disagrees with individual. But if an individual disagrees next to the [anonymous] Sages, practice does not follow the anonymous [text].

Rebbi Mana asked before Rebbi Yudan: There Rebbi Ḥizqiah, Rebbi Abbahu, said in the name of Rebbi Eleazar: Every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous Mishnah. And here, you say so? He said to him, if not Rebbi, maybe somebody else said it? Since when Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous [text]. It must be that Rebbi did not find a disagreement in the Mishnah; but if others taught it in disagreement and Rebbi taught it anonymously, certainly practice follows the anonymous [text]. There come Rebbi Ḥizqiah, Rebbi Jacob bar Abba and Rebbi Simeon bar Abba, in the name of Rebbi Eleazar: Even if others taught a disagreement but Rebbi taught it anonymously, practice follows the anonymous [text]. Why does he agree here with a dissenting opinion? Rebbi Samuel ben Inaya in the name of Rebbi Aḥa. That means, if no diagreement is stated together with the anonymous [text], but if a disagreement is stated together with the anonymous [text], practice does not follow the anonymous [opinion]. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa. That is, if individual disagrees with individual. But if an individual disagrees next to the [anonymous] Sages, practice does not follow the anonymous [text].

Rebbi Mana asked before Rebbi Yudan: There Rebbi Ḥizqiah, Rebbi Abbahu, said in the name of Rebbi Eleazar: Every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous Mishnah. And here, you say so? He said to him, if not Rebbi, maybe somebody else said it? Since when Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous [text]. It must be that Rebbi did not find a disagreement in the Mishnah; but if others taught it in disagreement and Rebbi taught it anonymously, certainly practice follows the anonymous [text]. There come Rebbi Ḥizqiah, Rebbi Jacob bar Abba and Rebbi Simeon bar Abba, in the name of Rebbi Eleazar: Even if others taught a disagreement but Rebbi taught it anonymously, practice follows the anonymous [text]. Why does he agree here with a dissenting opinion? Rebbi Samuel ben Inaya in the name of Rebbi Aḥa. That means, if no diagreement is stated together with the anonymous [text], but if a disagreement is stated together with the anonymous [text], practice does not follow the anonymous [opinion]. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa. That is, if individual disagrees with individual. But if an individual disagrees next to the [anonymous] Sages, practice does not follow the anonymous [text].

Rebbi Mana asked before Rebbi Yudan: There Rebbi Ḥizqiah, Rebbi Abbahu, said in the name of Rebbi Eleazar: Every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous Mishnah. And here, you say so? He said to him, if not Rebbi, maybe somebody else said it? Since when Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous [text]. It must be that Rebbi did not find a disagreement in the Mishnah; but if others taught it in disagreement and Rebbi taught it anonymously, certainly practice follows the anonymous [text]. There come Rebbi Ḥizqiah, Rebbi Jacob bar Abba and Rebbi Simeon bar Abba, in the name of Rebbi Eleazar: Even if others taught a disagreement but Rebbi taught it anonymously, practice follows the anonymous [text]. Why does he agree here with a dissenting opinion? Rebbi Samuel ben Inaya in the name of Rebbi Aḥa. That means, if no diagreement is stated together with the anonymous [text], but if a disagreement is stated together with the anonymous [text], practice does not follow the anonymous [opinion]. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa. That is, if individual disagrees with individual. But if an individual disagrees next to the [anonymous] Sages, practice does not follow the anonymous [text].

HALAKHAH: “If somebody declared his jealousy and she went to a secluded place,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: This entire chapter [deals with the case that] he warned her and said to her, do not be at a secluded place with man X, after he declared his jealousy and she went to a secluded place. Rebbi Simeon ben Laqish said, even if she did not go to a secluded place. Rebbi Ze‘ira said before Rebbi Yasa: Not that Rebbi Simeon ben Laqish disagrees, only he is lenient about witnesses to the hiding. We have stated a disagreement. Some state it anonymously. Rebbi Ze‘ira said before Rebbi Mana: Rebbi Joshua does not disagree with what Rebbi Eliezer said, only that we have stated: “Rebbi Joshua says, only if she is the subject of talk of women carding by moonlight.” Rebbi Abba Mari asked: There, Rebbi Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. And here he says so?

HALAKHAH: “If somebody declared his jealousy and she went to a secluded place,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: This entire chapter [deals with the case that] he warned her and said to her, do not be at a secluded place with man X, after he declared his jealousy and she went to a secluded place. Rebbi Simeon ben Laqish said, even if she did not go to a secluded place. Rebbi Ze‘ira said before Rebbi Yasa: Not that Rebbi Simeon ben Laqish disagrees, only he is lenient about witnesses to the hiding. We have stated a disagreement. Some state it anonymously. Rebbi Ze‘ira said before Rebbi Mana: Rebbi Joshua does not disagree with what Rebbi Eliezer said, only that we have stated: “Rebbi Joshua says, only if she is the subject of talk of women carding by moonlight.” Rebbi Abba Mari asked: There, Rebbi Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. And here he says so?

If he had gone down to bathe, should he have time to ascend, clothe himself and read [the Shema'] before sunrise, he must ascend, clothe himself and read. It is possible to say that the Mishnah states the law anonymously in agreement with R. Eliezer who declares: He may finish it any time until sunrise. Thou mayest even say that it is in agreement with R. Joshua and perhaps it is here like the Wetikin ;