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“Nor immerses,” for it is written, he sprinkles, he immerses. Since sprinkling is during daytime, also immersion is during daytime. From where that sprinkling is during daytime? For it is written, the pure one sprinkles on the impure one on the third day. All who require immersion immerse themselves normally during daytime except for the woman after her period and one who gave birth who only immerses herself during the night. A woman after her period whose time has passed immerses herself either during the day or during the night. Rebbi Ḥiyya bar Abba preached this to the people of Tyre, a woman after her period whose time has passed immerses herself either during the day or during the night. There they say, even one whose time has passed not, because of her mother-in-law and her daughter-in-law. They saw a woman of the family of our rabbis immersing herself normally during daytime. We shall say that her time had passed.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Rebbi Jeremiah, Rebbi Samuel bar Ḥalaph in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly (spittle) <he who spat>> is the correct one. should not pray until he walked four cubits. He who urinates should not pray until he walks four cubits. Rebbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. If you say that he is forbidden until he removes himself four cubits, I say that somebody else came and urinated there.

Rebbi Jeremiah, Rebbi Samuel bar Ḥalaph in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly (spittle) <he who spat>> is the correct one. should not pray until he walked four cubits. He who urinates should not pray until he walks four cubits. Rebbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. If you say that he is forbidden until he removes himself four cubits, I say that somebody else came and urinated there.

Rebbi Jeremiah, Rebbi Samuel bar Ḥalaph in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly (spittle) <he who spat>> is the correct one. should not pray until he walked four cubits. He who urinates should not pray until he walks four cubits. Rebbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. If you say that he is forbidden until he removes himself four cubits, I say that somebody else came and urinated there.

Rebbi Jeremiah, Rebbi Samuel bar Ḥalaph in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly (spittle) <he who spat>> is the correct one. should not pray until he walked four cubits. He who urinates should not pray until he walks four cubits. Rebbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. If you say that he is forbidden until he removes himself four cubits, I say that somebody else came and urinated there.

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

One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah. But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day, in Numbers up to it was when the Ark travelled? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah. But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day, in Numbers up to it was when the Ark travelled? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

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

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

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

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

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

HALAKHAH: Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not interrupt between Purim and cow. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: One does not interrupt between cow and this month. Rebbi Levi said, a sign for these paragraphs, “between these cups, he may drink if he wants to drink; between the third and the fourth he may not drink.” Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina, it would have been logical that this month should precede cow since the Tabernacle was erected on the First of Nisan and the cow was burned on the Second. Why does cow precede? Because it is the purification of all of Israel.

HALAKHAH: Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not interrupt between Purim and cow. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: One does not interrupt between cow and this month. Rebbi Levi said, a sign for these paragraphs, “between these cups, he may drink if he wants to drink; between the third and the fourth he may not drink.” Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina, it would have been logical that this month should precede cow since the Tabernacle was erected on the First of Nisan and the cow was burned on the Second. Why does cow precede? Because it is the purification of all of Israel.

HALAKHAH: Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not interrupt between Purim and cow. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: One does not interrupt between cow and this month. Rebbi Levi said, a sign for these paragraphs, “between these cups, he may drink if he wants to drink; between the third and the fourth he may not drink.” Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina, it would have been logical that this month should precede cow since the Tabernacle was erected on the First of Nisan and the cow was burned on the Second. Why does cow precede? Because it is the purification of all of Israel.

Isaac the trader asked Rebbi Isaac: What does one read on a New Moon that falls on Ḥanukkah? He said to him: Three for the New Moon and one for Ḥanukkah. Rebbi Phineas, Rebbi Simon, Rebbi Abba bar Zamina brought it in the name of Rebbi Eudaimon of Haifa: Three read of Ḥanukka and one of the New Moon, to tell you that the fourth one comes only because of the New Moon. Bar Shelemiah the scribe asked Rebbi Mana: Think of it, if the New Moon of Ḥanukkah falls on a Sabbath, do not seven read? How can you say, to tell you that the fourth one comes only because of the New Moon? He said to him: That is a true question of a scribe.

Isaac the trader asked Rebbi Isaac: What does one read on a New Moon that falls on Ḥanukkah? He said to him: Three for the New Moon and one for Ḥanukkah. Rebbi Phineas, Rebbi Simon, Rebbi Abba bar Zamina brought it in the name of Rebbi Eudaimon of Haifa: Three read of Ḥanukka and one of the New Moon, to tell you that the fourth one comes only because of the New Moon. Bar Shelemiah the scribe asked Rebbi Mana: Think of it, if the New Moon of Ḥanukkah falls on a Sabbath, do not seven read? How can you say, to tell you that the fourth one comes only because of the New Moon? He said to him: That is a true question of a scribe.

HALAKHAH: “On Pentecost, seven weeks.” There are Tannaim who state, in the third month “And on New Year’s Day, and in the Seventh month.” There are Tannaim who state, and the Eternal counted Sarah. “On the Day of Atonement, after the death. On the first day of Tabernacles one reads the section about holidays in Leviticus; on the remaining days about the sacrifices of the holiday.” Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, to teach you that the world only exists by the sacrifices.

There, we stated: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love” All three are in one verse: I shall put My word in your mouth, that is Torah. By the shadow of My hands I shall cover you, these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written, how precious is Your grace, o God, and humans take shelter in Your wings’ shadow. To plant the Heavens and give foundation to the earth, these are the sacrifices, and to say to Zion, you are My people. Rebbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, and to say to Zion, you are My people. There, we stated: “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace. All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established. Rebbi Mana said, and all are in one verse, judge truth and law of peace in your gates.

HALAKHAH: “One does not interrupt curses.” Rebbi Ḥiyya bar Gamda said, do not be repelled by his reproach, do not split it into many thorns. Rebbi Levi said, the Holy One, praise to Him, said that it is not logical that My children be cursed and I praised. Rebbi Yose ben Rebbi Abun said, not because of that reason but because one who stands up to read in the Torah needs to start with something good and conclude with something good. Levi bar Paṭi asked Rav Ḥuna: these curses which we read as one, should one recite a benediction before and after? He said to him, nothing needs a benediction before and after except the curses in Leviticus and the curses in Deuteronomy. Rebbi Jonathan the scribe of Gufta came down here; he saw Bar Abuna reading the Song of the Well and recite a benediction before and after. He said to him, does one do this? He answered him, you still are about this? All songs need a benediction before and after. Rebbi Simon was asked. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, only the Song on the Sea, and the Ten Commandments, and the curses [in Leviticus and the curses] in Deuteronomy need a benediction before and after. Rebbi Abbahu said, I did not hear. It seems reasonable for the Ten Commandments. Rebbi Yose ben Rebbi Abun: the eight verses in Deuteronomy need a benediction before and after. Without this do not the one who starts and the one who finishes recite the benediction before and after? But it is needed for a New Moon which falls on a Sabbath.

HALAKHAH: “One does not interrupt curses.” Rebbi Ḥiyya bar Gamda said, do not be repelled by his reproach, do not split it into many thorns. Rebbi Levi said, the Holy One, praise to Him, said that it is not logical that My children be cursed and I praised. Rebbi Yose ben Rebbi Abun said, not because of that reason but because one who stands up to read in the Torah needs to start with something good and conclude with something good. Levi bar Paṭi asked Rav Ḥuna: these curses which we read as one, should one recite a benediction before and after? He said to him, nothing needs a benediction before and after except the curses in Leviticus and the curses in Deuteronomy. Rebbi Jonathan the scribe of Gufta came down here; he saw Bar Abuna reading the Song of the Well and recite a benediction before and after. He said to him, does one do this? He answered him, you still are about this? All songs need a benediction before and after. Rebbi Simon was asked. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, only the Song on the Sea, and the Ten Commandments, and the curses [in Leviticus and the curses] in Deuteronomy need a benediction before and after. Rebbi Abbahu said, I did not hear. It seems reasonable for the Ten Commandments. Rebbi Yose ben Rebbi Abun: the eight verses in Deuteronomy need a benediction before and after. Without this do not the one who starts and the one who finishes recite the benediction before and after? But it is needed for a New Moon which falls on a Sabbath.

HALAKHAH: “One does not interrupt curses.” Rebbi Ḥiyya bar Gamda said, do not be repelled by his reproach, do not split it into many thorns. Rebbi Levi said, the Holy One, praise to Him, said that it is not logical that My children be cursed and I praised. Rebbi Yose ben Rebbi Abun said, not because of that reason but because one who stands up to read in the Torah needs to start with something good and conclude with something good. Levi bar Paṭi asked Rav Ḥuna: these curses which we read as one, should one recite a benediction before and after? He said to him, nothing needs a benediction before and after except the curses in Leviticus and the curses in Deuteronomy. Rebbi Jonathan the scribe of Gufta came down here; he saw Bar Abuna reading the Song of the Well and recite a benediction before and after. He said to him, does one do this? He answered him, you still are about this? All songs need a benediction before and after. Rebbi Simon was asked. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, only the Song on the Sea, and the Ten Commandments, and the curses [in Leviticus and the curses] in Deuteronomy need a benediction before and after. Rebbi Abbahu said, I did not hear. It seems reasonable for the Ten Commandments. Rebbi Yose ben Rebbi Abun: the eight verses in Deuteronomy need a benediction before and after. Without this do not the one who starts and the one who finishes recite the benediction before and after? But it is needed for a New Moon which falls on a Sabbath.

Rebbi Yose ben Rebbi Abun said, in the Levites’ song they should not have less than six readings; its mnemonic is hazayu laḵ. Rebbi Ze`ira, Rebbi Jeremiah in the name of Rav: [the Song on the Sea] and Deborah’s song are written space on brick and brick on space. The ten sons of Haman and the kings of Canaan are written space on space and brick on brick, since any such building will not stand. How is that, as meritorious act or as impediment? Rebbi said to Rebbi Ḥanania the son of Rav Hoshaia’s brother, do you remember when we were standing in front of your uncle’s store that Rebbi Abba bar Zavda passed by and we asked him when he said in the name of Rav: an impediment?

“But they may not count it in the series.” There are Tannaim who state, “they may count it in the series.” Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel: Practice follows him whom said, they may not count it in the series; as the Mishnah.

There are Tannaim who state, he opens, looks, rolls up, and recites the benediction. There are Tannaim who state, he opens, looks, and recites the benediction. Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel, Practice follows him who said, he opens, looks, and recites the benediction. And what is the reason? When he opened it, the entire people stood up. What is written afterwards? Ezra praised the Eternal, the Great God. In what did he declare Him great? Rebbi Giddul said, by the explicit Name. Rav Mattanah said, he declared Him great by the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the men of the Great Assembly? Because they re-instituted the grandeur to its old glory. Rebbi Phineas said, Moses instituted the prayer formula, the God, the Great, the Strong, and the Awesome. Jeremiah said, the Great and Strong God; he did not mention “the Awesome”. Why is He strong? He is appropriately called strong since He sees the destruction of His Temple and is silent. Why did he not mention “Awesome”? Awesome is only the Temple, as it is written, God Awesome in Your Sanctuary. Daniel said the Great and Awesome God. Why did he not mention “the Strong”? His sons are delivered to iron collars; where is His strength? But why does he say, Awesome? He is appropriately called awesome by the awesome deeds he made for us in the fiery oven. But when the men of the Great Assembly arose they re-instituted the grandeur to its old glory: But now, our God, the Power, the Great, the Strong, and the Awesome, keeper of Covenant and grace, may it not be little in Your eyes, etc. But does flesh and blood have the power to state limits in these matters? Rebbi Isaac bar Eleazar said, the prophets know that their God is truthful and they do not flatter him.

There are Tannaim who state, he opens, looks, rolls up, and recites the benediction. There are Tannaim who state, he opens, looks, and recites the benediction. Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel, Practice follows him who said, he opens, looks, and recites the benediction. And what is the reason? When he opened it, the entire people stood up. What is written afterwards? Ezra praised the Eternal, the Great God. In what did he declare Him great? Rebbi Giddul said, by the explicit Name. Rav Mattanah said, he declared Him great by the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the men of the Great Assembly? Because they re-instituted the grandeur to its old glory. Rebbi Phineas said, Moses instituted the prayer formula, the God, the Great, the Strong, and the Awesome. Jeremiah said, the Great and Strong God; he did not mention “the Awesome”. Why is He strong? He is appropriately called strong since He sees the destruction of His Temple and is silent. Why did he not mention “Awesome”? Awesome is only the Temple, as it is written, God Awesome in Your Sanctuary. Daniel said the Great and Awesome God. Why did he not mention “the Strong”? His sons are delivered to iron collars; where is His strength? But why does he say, Awesome? He is appropriately called awesome by the awesome deeds he made for us in the fiery oven. But when the men of the Great Assembly arose they re-instituted the grandeur to its old glory: But now, our God, the Power, the Great, the Strong, and the Awesome, keeper of Covenant and grace, may it not be little in Your eyes, etc. But does flesh and blood have the power to state limits in these matters? Rebbi Isaac bar Eleazar said, the prophets know that their God is truthful and they do not flatter him.

Rebbi Samuel bar Rav Isaac went to a synagogue. A man stood up to translate while leaning on a pillar. He said to him, this is forbidden to you; just as it was given in trembling and fear so we have to treat it in trembling and fear. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw Huna standing up translating without putting up another person in his stead. He said to him, this is forbidden to you; just as it was given by an agent, so we have to treat it by an agent. Rebbi Jehudah bar Pazi went and turned it into a question, I was standing between the Eternal and you at that time to tell you the Eternal’s word. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw a teacher delivering the translation from a book. He said to him, this is forbidden to you; matters which were said orally orally, matters which were said in writing in writing.

Rebbi Samuel bar Rav Isaac went to a synagogue. A man stood up to translate while leaning on a pillar. He said to him, this is forbidden to you; just as it was given in trembling and fear so we have to treat it in trembling and fear. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw Huna standing up translating without putting up another person in his stead. He said to him, this is forbidden to you; just as it was given by an agent, so we have to treat it by an agent. Rebbi Jehudah bar Pazi went and turned it into a question, I was standing between the Eternal and you at that time to tell you the Eternal’s word. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw a teacher delivering the translation from a book. He said to him, this is forbidden to you; matters which were said orally orally, matters which were said in writing in writing.

Rebbi Samuel bar Rav Isaac went to a synagogue. A man stood up to translate while leaning on a pillar. He said to him, this is forbidden to you; just as it was given in trembling and fear so we have to treat it in trembling and fear. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw Huna standing up translating without putting up another person in his stead. He said to him, this is forbidden to you; just as it was given by an agent, so we have to treat it by an agent. Rebbi Jehudah bar Pazi went and turned it into a question, I was standing between the Eternal and you at that time to tell you the Eternal’s word. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw a teacher delivering the translation from a book. He said to him, this is forbidden to you; matters which were said orally orally, matters which were said in writing in writing.

Rebbi Samuel bar Rav Isaac went to a synagogue. A man stood up to translate while leaning on a pillar. He said to him, this is forbidden to you; just as it was given in trembling and fear so we have to treat it in trembling and fear. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw Huna standing up translating without putting up another person in his stead. He said to him, this is forbidden to you; just as it was given by an agent, so we have to treat it by an agent. Rebbi Jehudah bar Pazi went and turned it into a question, I was standing between the Eternal and you at that time to tell you the Eternal’s word. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac went to a synagogue. He saw a teacher delivering the translation from a book. He said to him, this is forbidden to you; matters which were said orally orally, matters which were said in writing in writing.

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

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

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

Rebbi Samuel bar Naḥman said, Rebbi Jonathan passed by the synagogue. He heard their voices reading without benedictions. He said to them, how long are you making the Torah out of bald spots! Moses instituted that the Torah should be read on Sabbath, holidays, New Moons, and on the intermediate days of holidays. Ezra instituted that the Torah should be read on Mondays and Thursdays, and on Sabbath afternoon. He instituted immersion for people with emissions of semen. He instituted that law courts should sit in large villages on Mondays and Thursdays. He instituted that peddlars make the circuit of villages because of the honor of the daughters of Israel. He instituted that one should wash on Thursdays for the honor of the Sabbath. He instituted that one should bake bread on Fridays so that a piece be available for the poor. He instituted that one eat garlic on Friday Night, because it brings love and removes desire. He instituted that women should talk with one another in the toilet. He instituted that a woman wear an apron front and back. Rebbi Tanḥum bar Ḥiyya said, because of what had happened. It happened that a woman was raped by an ape, both regular and irregular intercourse. He instituted that a woman may wash and comb her hair up to three days before her purity. Rebbi Yose in the name of the House of Rebbi Yannai, Rebbi Abba bar Cohen in the name of Rav Ḥuna: Corresponding to the Sabbath and the two days of holiday in the Diaspora. Rebbi Ze`ira in the name of Rav Jehudah: only if the time of her immersion is in the meantime. Rebbi Abba in the name of Rav Jehudah: even if the time of her immersion is at the end. Then Rebbi Ze`ira was looking at him. He said to him, what are you looking at me? What do you know that we do not know, you understand what is not with us? There came Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya and reported the reason: even if the time of her immersion is at the end; I am saying that maybe her spring is far away and she is lazy and not pure.

Rebbi Samuel bar Naḥman said, Rebbi Jonathan passed by the synagogue. He heard their voices reading without benedictions. He said to them, how long are you making the Torah out of bald spots! Moses instituted that the Torah should be read on Sabbath, holidays, New Moons, and on the intermediate days of holidays. Ezra instituted that the Torah should be read on Mondays and Thursdays, and on Sabbath afternoon. He instituted immersion for people with emissions of semen. He instituted that law courts should sit in large villages on Mondays and Thursdays. He instituted that peddlars make the circuit of villages because of the honor of the daughters of Israel. He instituted that one should wash on Thursdays for the honor of the Sabbath. He instituted that one should bake bread on Fridays so that a piece be available for the poor. He instituted that one eat garlic on Friday Night, because it brings love and removes desire. He instituted that women should talk with one another in the toilet. He instituted that a woman wear an apron front and back. Rebbi Tanḥum bar Ḥiyya said, because of what had happened. It happened that a woman was raped by an ape, both regular and irregular intercourse. He instituted that a woman may wash and comb her hair up to three days before her purity. Rebbi Yose in the name of the House of Rebbi Yannai, Rebbi Abba bar Cohen in the name of Rav Ḥuna: Corresponding to the Sabbath and the two days of holiday in the Diaspora. Rebbi Ze`ira in the name of Rav Jehudah: only if the time of her immersion is in the meantime. Rebbi Abba in the name of Rav Jehudah: even if the time of her immersion is at the end. Then Rebbi Ze`ira was looking at him. He said to him, what are you looking at me? What do you know that we do not know, you understand what is not with us? There came Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya and reported the reason: even if the time of her immersion is at the end; I am saying that maybe her spring is far away and she is lazy and not pure.

Rebbi Samuel bar Naḥman said, Rebbi Jonathan passed by the synagogue. He heard their voices reading without benedictions. He said to them, how long are you making the Torah out of bald spots! Moses instituted that the Torah should be read on Sabbath, holidays, New Moons, and on the intermediate days of holidays. Ezra instituted that the Torah should be read on Mondays and Thursdays, and on Sabbath afternoon. He instituted immersion for people with emissions of semen. He instituted that law courts should sit in large villages on Mondays and Thursdays. He instituted that peddlars make the circuit of villages because of the honor of the daughters of Israel. He instituted that one should wash on Thursdays for the honor of the Sabbath. He instituted that one should bake bread on Fridays so that a piece be available for the poor. He instituted that one eat garlic on Friday Night, because it brings love and removes desire. He instituted that women should talk with one another in the toilet. He instituted that a woman wear an apron front and back. Rebbi Tanḥum bar Ḥiyya said, because of what had happened. It happened that a woman was raped by an ape, both regular and irregular intercourse. He instituted that a woman may wash and comb her hair up to three days before her purity. Rebbi Yose in the name of the House of Rebbi Yannai, Rebbi Abba bar Cohen in the name of Rav Ḥuna: Corresponding to the Sabbath and the two days of holiday in the Diaspora. Rebbi Ze`ira in the name of Rav Jehudah: only if the time of her immersion is in the meantime. Rebbi Abba in the name of Rav Jehudah: even if the time of her immersion is at the end. Then Rebbi Ze`ira was looking at him. He said to him, what are you looking at me? What do you know that we do not know, you understand what is not with us? There came Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya and reported the reason: even if the time of her immersion is at the end; I am saying that maybe her spring is far away and she is lazy and not pure.

The Greek speakers did not use to do this, but a single person reads the entire portion. If one knew the portion he reads it completely. If of seven persons each one knows three verses, they all read. If one knows three verses he reads them repeatedly. Rebbi Ze`ira in the name of Rav Jeremiah, a slave is counted for the count of seven; “and spoke” is counted as one of three verses. But did not Rebbi Ḥama bar Uqba say in the name of Rebbi Yose ben Rebbi Ḥanina, it is forbidden to teach Torah to one’s slave? Explain it if he learned it by himself or that his master taught him like Tabi.

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

“In matters of real estate nine and a Cohen.” Corresponding to the ten times “Cohen” is mentioned in the paragraph. Then should they not all be Cohanim? An inclusion after an inclusion is an exclusion. Then could they all be Israel? The paragraph has no result without a Cohen. That is, if one dedicated the body of a field. But if he said, I am vowing the value of my field for the Temple, let us hear from the following: “Appraisal of movables by three {appraisers}.” Do there exist appraisals not of movables? Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: If somebody says, I am vowing my appraisal, and comes to settle his debt by real estate, one appraises it by ten {persons}, by movables by three. Is one who says, I am vowing my appraisal not like one who says, I am vowing my field’s value? But if he said, I am vowing a hundred mina for the Temple, one appraises him by three. Should he become rich, he will be judged by what he can afford.

“In matters of real estate nine and a Cohen.” Corresponding to the ten times “Cohen” is mentioned in the paragraph. Then should they not all be Cohanim? An inclusion after an inclusion is an exclusion. Then could they all be Israel? The paragraph has no result without a Cohen. That is, if one dedicated the body of a field. But if he said, I am vowing the value of my field for the Temple, let us hear from the following: “Appraisal of movables by three {appraisers}.” Do there exist appraisals not of movables? Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: If somebody says, I am vowing my appraisal, and comes to settle his debt by real estate, one appraises it by ten {persons}, by movables by three. Is one who says, I am vowing my appraisal not like one who says, I am vowing my field’s value? But if he said, I am vowing a hundred mina for the Temple, one appraises him by three. Should he become rich, he will be judged by what he can afford.

It was stated: One does not make public tender for slaves, and girl slaves, 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 Simeon ben Gamliel.

It was stated: One does not make public tender for slaves, and girl slaves, 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 Simeon ben Gamliel.

It was stated: One does not make public tender for slaves, and girl slaves, 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 Simeon ben Gamliel.

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

If the paragraph was of five verses, he reads all of them. If he did not do so, the following one has to read the two last verses and three from the next paragraph. If he did not do this, does it obstruct? Rebbi Jonah and Rebbi Yose went to visit the brother of Jehudah bar Tammuza the relative of Rebbi Yose ben Ḥanina in the synagogue of the neck-cloth makers. Rebbi Jeremiah was there and he stopped them. Rebbi Jonah said to Rebbi Yose, does one force? He answered him, here your teacher is stopping them. Rebbi Jeremiah, Rebbi Simeon Shara, Rebbi Ḥinena bar Andreas in the name of Rebbi Zakkai from Kabul: If he erred between one word and another one lets him repeat. Rebbi Jeremiah said to Rebbi Ze`ira, does one act like this? He told him, is that still a problem for you? Even if he erred between if and and if one makes him repeat. The people of his town told Rebbi Simeon, the teacher of Terbenth, cut the sentences which our sons are reading. He went and asked Rebbi Ḥanina, who told him, do not listen to them even if they cut off your head. He did not listen to them and they freed him from his teaching position. After some time he came down here. Rebbi Simeon ben Yosina associated with him. He asked him, what goes on in your town? He told him the affair. He asked him, why did you not listen to them? He answered, does one do this? He answered, do we not cut them in the study? He answered, but we repeat and take them together. Rebbi Ze`ira said, if this teacher had been in my time, I would have appointed him Rabbi.

If the paragraph was of five verses, he reads all of them. If he did not do so, the following one has to read the two last verses and three from the next paragraph. If he did not do this, does it obstruct? Rebbi Jonah and Rebbi Yose went to visit the brother of Jehudah bar Tammuza the relative of Rebbi Yose ben Ḥanina in the synagogue of the neck-cloth makers. Rebbi Jeremiah was there and he stopped them. Rebbi Jonah said to Rebbi Yose, does one force? He answered him, here your teacher is stopping them. Rebbi Jeremiah, Rebbi Simeon Shara, Rebbi Ḥinena bar Andreas in the name of Rebbi Zakkai from Kabul: If he erred between one word and another one lets him repeat. Rebbi Jeremiah said to Rebbi Ze`ira, does one act like this? He told him, is that still a problem for you? Even if he erred between if and and if one makes him repeat. The people of his town told Rebbi Simeon, the teacher of Terbenth, cut the sentences which our sons are reading. He went and asked Rebbi Ḥanina, who told him, do not listen to them even if they cut off your head. He did not listen to them and they freed him from his teaching position. After some time he came down here. Rebbi Simeon ben Yosina associated with him. He asked him, what goes on in your town? He told him the affair. He asked him, why did you not listen to them? He answered, does one do this? He answered, do we not cut them in the study? He answered, but we repeat and take them together. Rebbi Ze`ira said, if this teacher had been in my time, I would have appointed him Rabbi.

“One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph? But so that Israel should hear the Torah in due order. But did we not state: “he reads after the death and but on the tenth day”? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah, scroll it behind a curtain. If there are two, take away one and bring the other.

Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached over a bird’s nest but did not reach this man! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest. Some Tannaim formulate “over”, some Tannaim formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said: They do not act well who declare [the measures of the Holy One, praise to Him, to be mercy. And those who translate “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare] the measures of the Holy One, praise to Him, to be mercy.

“One silences one who says ‘we thank, we thank.’” Rebbi Samuel bar Rav Isaac said (Ps. 63:12): “For the mouth of those who speak lies will be dammed up.” That is, in public. But in private it is supplication.

And similarly, Amen Amen, hear hear. An interpreter who stands in front of a Sage is permitted neither to change, nor to circumlocute, nor to add unless he was his father or his teacher. Rebbi Pedat was the speaker of Rebbi Yasa. Things which he had heard from his father he referred to: so says my teacher in my father’s name. Things which he had not heard from his father he referred to: so says my teacher in Rebbi Eleazar’s name. Bar Yashita was the speaker of Rebbi Aḥa. Things which he had heard from his father he referred to: so says my teacher in my father’s name. Things which he had not heard from his father he referred to: so says my teacher in Rebbi Ḥinena’s name. When Rebbi Mana was instructing in a group, things which he had heard from his father in his house he referred to: so says my teacher in Rebbi Jonah’s name. Things which he had heard from his father in the Academy he referred to: so says Rebbi Jonah.

What is the second story of the Calf? Rebbi Simon in the name of Rebbi Joshua ben Levi: From the answer Moses gave to Aaron up to for Aaron had let it become dissolute, a disgrace before their opponents. Ḥanania bar Shelemia in the name of Rav: From the answer Aaron gave Moses to up to for Aaron had let it become dissolute, a disgrace before their opponents. Rebbi Aḥa in the name of Rebbi Abba: “And the Eternal smote the people because they made the Calf which Aaron made.” Rebbi Mar Uqban in the name of the rabbis there: the shame of a single person in the public is not comparable to the shame of the public in matters of the public.

It follows what Rebbi Ḥelbo said in the name of Rav Ḥuna: The priestly blessings are read but not translated. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the reason? He told him, so you shall bless, it was given as blessing, it was not given to be read.

Where does one put this mezuzah? Rebbi Ze`ira in the name of Samuel: one divides it into three parts and puts it at the start of the uppermost third. Rebbi Ḥelbo in the name of Rav Ḥuna: One divides the door into half, then into thirds, and puts it at the top of the lowest third. What is between them? The place of the mezuzzah is between them. Bar Tabari asked Rebbi Isaac, think of it, if it was a high gate? He said to him, he puts it at his shoulder’s height. The house of study of Rebbi Ḥanina was made so. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the container of Rebbi’s mezuzzah was made like a bolt. If it was hung on the door, a danger and it is no meritorious deed. If he excavated the top of a stick and put it at an unbecoming place, a danger and it is no meritorious deed. Rebbi Abba in the name of Rav Jehudah: even if he (nailed) [did not nail] it. But did we not state, on condition that he nailed it? Rebbi Yose said, on condition that he dedicated {the place} for it. Those of the family Malwan did so in the wars. Samuel said, if it was put inside more than a hand-breadth it is disqualified. Rebbi Ze`ira in the name of Samuel: It is necessary that its shema` see the door. Rebbi Jeremiah in the name of Rebbi Ze`ira: So is the baraita, a doorpost serving two doors he puts it on the one he chooses. How can its shema` see the door? If a house has two doors, he puts it on the one usually used. If both were usually used he puts it in front. If both were in front he puts it on the one he chooses. A door which opens to the roof or to a garden is as if open to a wall, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages are saying, it is as open to the market.

Where does one put this mezuzah? Rebbi Ze`ira in the name of Samuel: one divides it into three parts and puts it at the start of the uppermost third. Rebbi Ḥelbo in the name of Rav Ḥuna: One divides the door into half, then into thirds, and puts it at the top of the lowest third. What is between them? The place of the mezuzzah is between them. Bar Tabari asked Rebbi Isaac, think of it, if it was a high gate? He said to him, he puts it at his shoulder’s height. The house of study of Rebbi Ḥanina was made so. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the container of Rebbi’s mezuzzah was made like a bolt. If it was hung on the door, a danger and it is no meritorious deed. If he excavated the top of a stick and put it at an unbecoming place, a danger and it is no meritorious deed. Rebbi Abba in the name of Rav Jehudah: even if he (nailed) [did not nail] it. But did we not state, on condition that he nailed it? Rebbi Yose said, on condition that he dedicated {the place} for it. Those of the family Malwan did so in the wars. Samuel said, if it was put inside more than a hand-breadth it is disqualified. Rebbi Ze`ira in the name of Samuel: It is necessary that its shema` see the door. Rebbi Jeremiah in the name of Rebbi Ze`ira: So is the baraita, a doorpost serving two doors he puts it on the one he chooses. How can its shema` see the door? If a house has two doors, he puts it on the one usually used. If both were usually used he puts it in front. If both were in front he puts it on the one he chooses. A door which opens to the roof or to a garden is as if open to a wall, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages are saying, it is as open to the market.

He who dwells outside the Land or dwells in a hostelry in the Land of Israel for thirty days need not put up a mezuzzah. Longer than that he has to put up a mezuzzah. He who dwells in a rural tower for thirty days has to put up a mezuzzah. He who rents a house from a Jew has to put up a mezuzzah. He who rents a house from a Gentile has to put up a mezuzzah, and when he leaves he removes it, but from a Jew it is forbidden to act in this way. Rebbi Jacob bar Aḥa in the name of Rebbi Josias, because of what happened. It happened that a person removed and was burying his children. He who dwells dwells in a hostelry outside the Land of Israel for thirty days need not put up a mezuzzah. If he put up, he may not remove it. Jacob bar Aḥa in the name of Rebbi Josias, because of what happened. It happened that a person removed and was burying his children.

He who dwells outside the Land or dwells in a hostelry in the Land of Israel for thirty days need not put up a mezuzzah. Longer than that he has to put up a mezuzzah. He who dwells in a rural tower for thirty days has to put up a mezuzzah. He who rents a house from a Jew has to put up a mezuzzah. He who rents a house from a Gentile has to put up a mezuzzah, and when he leaves he removes it, but from a Jew it is forbidden to act in this way. Rebbi Jacob bar Aḥa in the name of Rebbi Josias, because of what happened. It happened that a person removed and was burying his children. He who dwells dwells in a hostelry outside the Land of Israel for thirty days need not put up a mezuzzah. If he put up, he may not remove it. Jacob bar Aḥa in the name of Rebbi Josias, because of what happened. It happened that a person removed and was burying his children.

“The child.” Rebbi Jeremiah and Rebbi Ayvo bar Naggari were sitting. They said, we have stated: Who is a child? Any who cannot ride on his father’s shoulder.” And can a child hear and can a child speak? They turned around and said, all your males, to include the child. Or should we say, to include the deaf-mute? So they should hear and learn, to exclude (the child) [the deaf-mute. Or should we say, so they should hear and learn, to exclude the child?] Rebbi Yose said, since one verse excludes and one verse includes, I am including the child who will be able to come in the future, and excluding the deaf-mute who will not be able to come in the future. Samuel bar Abba asked before Rebbi Ze`ira: May a deaf-mute child be liable? He said to him, come and see; the permanent dweller (in Heaven) [on earth] and the traveller in the highest Heaven? Since an adult deaf-mute is not liable, a child deaf-mute not a fortiori? Rebbi Jeremiah said, it would have been logical that a child who is no deaf-mute should be not liable. It is the decision of the verse, all your males, to include the child. I would say, but a (child) [adult] deaf-mute should be liable, not to split the practice of males. Therefore what Rebbi Yose said is necessary: since one verse excludes and one verse includes, I am including the child who will be able to come in the future, and excluding the deaf-mute who will not be able to come in the future.

“The child.” Rebbi Jeremiah and Rebbi Ayvo bar Naggari were sitting. They said, we have stated: Who is a child? Any who cannot ride on his father’s shoulder.” And can a child hear and can a child speak? They turned around and said, all your males, to include the child. Or should we say, to include the deaf-mute? So they should hear and learn, to exclude (the child) [the deaf-mute. Or should we say, so they should hear and learn, to exclude the child?] Rebbi Yose said, since one verse excludes and one verse includes, I am including the child who will be able to come in the future, and excluding the deaf-mute who will not be able to come in the future. Samuel bar Abba asked before Rebbi Ze`ira: May a deaf-mute child be liable? He said to him, come and see; the permanent dweller (in Heaven) [on earth] and the traveller in the highest Heaven? Since an adult deaf-mute is not liable, a child deaf-mute not a fortiori? Rebbi Jeremiah said, it would have been logical that a child who is no deaf-mute should be not liable. It is the decision of the verse, all your males, to include the child. I would say, but a (child) [adult] deaf-mute should be liable, not to split the practice of males. Therefore what Rebbi Yose said is necessary: since one verse excludes and one verse includes, I am including the child who will be able to come in the future, and excluding the deaf-mute who will not be able to come in the future.

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: Where does one appear? On the Temple Mount or in the Temple courtyards? He told him, let us hear from the following: “The impure is exempt from appearance, for it is written, you shall come there and bring there.” And one impure in the impurity of the dead may not enter the Temple Mount. This implies that appearance is in the Temple courtyards.

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: May one send one’s appearance sacrifice by another person? He said to him, let us hear from the following: “Those afflicted by scabies or polyps are exempt from appearance, since it is written you shall come there and bring there. The impure is exempt from appearance since it is written, when all of Israel comes, etc. The one able to come with all of Israel brings; the one unable to come with all of Israel does not bring.” Could he not send his appearance sacrifice by another person? Rebbi Yose said, this implies that he may not send his appearance sacrifice by another person. Rebbi Shammai asked, or maybe the other way. Those afflicted by scabies or polyps (are exempt from appearance, since it is written when all of Israel comes. Rebbi Shammai turned around and said, Those afflicted by scabies or polyps) even though they cannot come with all of Israel, they can come by themselves. The impure one is unable to come by himself and with all of Israel.

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

HALAKHAH: The sacrifice of appearance is elevation offerings, but the festival sacrifice is well-being offerings. The House of Shammai are saying, one increases elevation offerings and diminishes well-being offerings. The House of Hillel are saying, one diminishes elevation offerings and increases well-being offerings. Rebbi Tanḥum bar Ilai in the name of Rebbi Yose ben Ḥanina: The House of Shammai infer from the sacrifices [of Pentecost; the House of Hillel infer from the sacrifices] of the princes. The House of Hillel said to the House of Shammai, is it not better to be instructed from a private offering about private offerings and not to be instructed from public offerings about a private offering? The House of Shammai said to them, it is better to be instructed by something applicable to the future; do not refer to the sacrifice of the princes which is not applicable to the future.

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

HALAKHAH: Rebbi Tanhum bar Ilai in the name of Rebbi Yose ben Ḥanina: So answer the House of Shammai to the House of Hillel: May any obligatory sacrifice come from tithe? They said to them, if it were a weekday, could he not bring one from profane money and add the tithe money? And here he brings one from profane money and adds tithe money. From where that one may add [tithe money]? Rebbi Yose ben Ḥanina said, it is said here measure, and it is said there, for you cannot carry it. Since carrying mentioned there refers to tithe, so also here tithe. Rebbi Eleazar said, it mentions joy here and it mentions joy there. Since joy mentioned there refers to tithe, so also joy mentioned here refers to tithe. Could not all of them be brought from tithe money? Ulla bar Ismael said, it is said here measure and it is said there, the gift for Benjamin exceeded. Since gift which is mentioned there refers to one as principal and the remainder addition, so also here one is principal and the remainder addition. Rebbi Yose ben Rebbi Abun said, are not the voluntary well-being offerings like the well-being offerings of the holiday? Why does he add those verses? To tell you that for them one pushes aside the holiday.

HALAKHAH: Rebbi Tanhum bar Ilai in the name of Rebbi Yose ben Ḥanina: So answer the House of Shammai to the House of Hillel: May any obligatory sacrifice come from tithe? They said to them, if it were a weekday, could he not bring one from profane money and add the tithe money? And here he brings one from profane money and adds tithe money. From where that one may add [tithe money]? Rebbi Yose ben Ḥanina said, it is said here measure, and it is said there, for you cannot carry it. Since carrying mentioned there refers to tithe, so also here tithe. Rebbi Eleazar said, it mentions joy here and it mentions joy there. Since joy mentioned there refers to tithe, so also joy mentioned here refers to tithe. Could not all of them be brought from tithe money? Ulla bar Ismael said, it is said here measure and it is said there, the gift for Benjamin exceeded. Since gift which is mentioned there refers to one as principal and the remainder addition, so also here one is principal and the remainder addition. Rebbi Yose ben Rebbi Abun said, are not the voluntary well-being offerings like the well-being offerings of the holiday? Why does he add those verses? To tell you that for them one pushes aside the holiday.

HALAKHAH: Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the las festival day for joy. Or maybe also the nights of the firs day of the festival? Or inverse? Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be joyous on your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, “hallel and joy eight”? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

HALAKHAH: Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the las festival day for joy. Or maybe also the nights of the firs day of the festival? Or inverse? Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be joyous on your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, “hallel and joy eight”? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

HALAKHAH: Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the las festival day for joy. Or maybe also the nights of the firs day of the festival? Or inverse? Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be joyous on your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, “hallel and joy eight”? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

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

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

Rebbi Ḥuna, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: We find that the Holy One, praise to Him, did forego for Israel about idol worship, incest and adultery, and bloodshed. But for their rejection of the Torah he did not forego. What is the reason? It is not written here “The Eternal said, because they committed idol worship, incest and adultery, and bloodshed,” but the Eternal said, because they abandoned My Torah. Rebbi Ḥiyya bar Abba said, that they abandoned Me I could forego, maybe they would keep My Torah, since if they abandoned Me but kept My Torah, the leavening in it would bring them close to Me. Rav Ḥuna said, study Torah even not for its own merit, since through {studying} not for its own merit you come to {study} for its own.

Rebbi Ḥuna, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: We find that the Holy One, praise to Him, did forego for Israel about idol worship, incest and adultery, and bloodshed. But for their rejection of the Torah he did not forego. What is the reason? It is not written here “The Eternal said, because they committed idol worship, incest and adultery, and bloodshed,” but the Eternal said, because they abandoned My Torah. Rebbi Ḥiyya bar Abba said, that they abandoned Me I could forego, maybe they would keep My Torah, since if they abandoned Me but kept My Torah, the leavening in it would bring them close to Me. Rav Ḥuna said, study Torah even not for its own merit, since through {studying} not for its own merit you come to {study} for its own.

Rebbi Ze`ira, Rav Jehudah, Jeremiah bar Abba in the name of Samuel: Three who know how to find an opening may permit like an Elder. They thought, at a place where no Elder was available. The rabbis of Caesarea are saying: Even at a place where there is an Elder. They said before Rebbi Yasa: Is Rav Ḥuna “head of tribes”? He answered them, if Rav Ḥuna is not head of tribes, who are the heads of tribes? Rav Ḥuna is head of the heads of tribes.

May one appoint Elders for a fixed time? Let us hear from the following: Rebbi Ḥiyya bar Abba went to Rebbi Eleazar and asked him to intervene with the Patriarch Rebbi Jehudah, that the latter should write him a letter of recommendation for seeking a livelihood in a foreign country. He intervened, and {the Patriarch} wrote for him: Here we are sending you as our representative a great personality with all our powers until he shall return to us. Rebbi Ḥizqiah, Rebbi Dositheus, Rebbi Abba bar Zamina, and they report in the name of the old Rebbi Dositheus: He wrote him the following. Here we are sending you a great personality. What is his greatness? He will not be ashamed to say “I did not learn this”.

May one appoint Elders for a fixed time? Let us hear from the following: Rebbi Ḥiyya bar Abba went to Rebbi Eleazar and asked him to intervene with the Patriarch Rebbi Jehudah, that the latter should write him a letter of recommendation for seeking a livelihood in a foreign country. He intervened, and {the Patriarch} wrote for him: Here we are sending you as our representative a great personality with all our powers until he shall return to us. Rebbi Ḥizqiah, Rebbi Dositheus, Rebbi Abba bar Zamina, and they report in the name of the old Rebbi Dositheus: He wrote him the following. Here we are sending you a great personality. What is his greatness? He will not be ashamed to say “I did not learn this”.

“The rules of the Sabbath.” Rebbi Jonah said that Rebbi Ḥama bar Uqba asked, is it not written only but a spring, or a cystern, a water pool shall be pure, and you infer from this many rules.

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

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

“Nor the Creation to two.” Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael one investigates what happened. Since Rebbi Jehudah bar Pazi was sitting and explaining that originally the world was water in water; this implies that practice follows Rebbi Ismael. Rebbi Jehudah bar Pazi was preaching: Originally the world was water in water. What is the reason? God’s wind was hovering over the water. Then He turned it into snow, He throws his ice like small breads. Then He turned it into land, for He will tell the snow, be land. And the land stands on water, to Him Who spreads the earth over the water. And the water stands on mountains, on mountains shall the water stand. And the mountains stand on wind, behold the Maker of mountains and Creator of wind. And the wind depends on storm, the wind storm executes His word. And the Holy One, praise to Him, turned storm into a kind of amulet and hung it on His arm, as it is said, and below eternal arms.

“Nor the Creation to two.” Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael one investigates what happened. Since Rebbi Jehudah bar Pazi was sitting and explaining that originally the world was water in water; this implies that practice follows Rebbi Ismael. Rebbi Jehudah bar Pazi was preaching: Originally the world was water in water. What is the reason? God’s wind was hovering over the water. Then He turned it into snow, He throws his ice like small breads. Then He turned it into land, for He will tell the snow, be land. And the land stands on water, to Him Who spreads the earth over the water. And the water stands on mountains, on mountains shall the water stand. And the mountains stand on wind, behold the Maker of mountains and Creator of wind. And the wind depends on storm, the wind storm executes His word. And the Holy One, praise to Him, turned storm into a kind of amulet and hung it on His arm, as it is said, and below eternal arms.

Rebbi Jehudah bar Pazi in the name of Rebbi Yose ben Rebbi Jehudah: Hadrian asked Akylas the proselyte, is it true that you are saying that this world rest on the spirit? He told him, yes. He said to him, how can you show this to me? He told him, bring me noble camels. He brought him noble camels. He loaded them with their loads, let them stand up and lie down, lifted them and strangulated them. He told him, here they are, raise them. He said to him, after you strangulated them? He told him, I did not remove anything from them, is it not the spirit which left them?

Rebbi Jehudah bar Pazi in the name of Rebbi Yose ben Rebbi Jehudah: Three lectured their teachings in front of their teachers: Rebbi Joshua in front of Rabban Joḥana ben Zakkai, Rebbi Aqiba in front of Rebbi Joshua, Ḥananiah ben Ḥakhinai in front of Rebbi Aqiba. From there on their mind was not pure. Four entered the Garden, One peeked and was hurt; one peeked and died; one peeked and cut saplings, one entered in peace and left in peace. Ben Azzai peeked and was hurt; about him the verse says, if you found honey, eat your fill. Ben Zoma peeked and died, about him the verse says, dear in the Eternal’s eyes is the death of his pious. Aḥer peeked and cut saplings. Who is Aḥer? Elisha ben Abuya, who killed the children of Torah. They said, if he saw a student excelling in Torah he killed him. Not only this, but he went to the school house and saw children in front of their Bible teacher. He said, what are these sitting doing here? The profession of this one is builder, the profession of this one is carpenter, the profession of this one is hunter, the profession of this one is tailor. When they heard this, they left him and went away. About him the verse says, do not let your mouth make your flesh sin, etc.; for he destroyed the deeds of himself. Also in the time of religious persecution they made them carry loads. They intended that two together should carry one load, because of two persons who performed one work. He said, make them carry singly. They went and made them carry singly. They intended to unload in karmelit, in order not to carry from a private to a public domain. He said to them, let them carry flasks; they made them carry flasks. Rebbi Aqiba entered in peace and left in peace; about him the verse says, draw me, I shall run after you, etc.

Rebbi Jonah [in the name of] Rebbi Abba: It is written, but ask the first days which were before you, I could think before the Creation. The verse says, from the day that God created Man on the Earth. I could think starting with the Sixth Day, the verse says, the first. After the verse added, it subtracted. Therefore we infer from the Sixth. Since the Sixth is particular that it is one of the Six Days of Creation, also you may not bring to me only ones similar to the Sixth. I could think, to know what is higher than heaven and lower than the abyss, the verse says, from end of heaven to end of heaven. But before the world was created you may investigate privately; after the world was created your voice may go from one end of the world to the other end. Bar Qappara stated, “and from the day.” It comes that Rebbi Jehudah bar Pazi parallels Bar Qappara, and what Rebbi Ḥiyya stated parallels Rebbi Abba.

Rebbi Jonah [in the name of] Rebbi Abba: It is written, but ask the first days which were before you, I could think before the Creation. The verse says, from the day that God created Man on the Earth. I could think starting with the Sixth Day, the verse says, the first. After the verse added, it subtracted. Therefore we infer from the Sixth. Since the Sixth is particular that it is one of the Six Days of Creation, also you may not bring to me only ones similar to the Sixth. I could think, to know what is higher than heaven and lower than the abyss, the verse says, from end of heaven to end of heaven. But before the world was created you may investigate privately; after the world was created your voice may go from one end of the world to the other end. Bar Qappara stated, “and from the day.” It comes that Rebbi Jehudah bar Pazi parallels Bar Qappara, and what Rebbi Ḥiyya stated parallels Rebbi Abba.

Rebbi Jonah [in the name of] Rebbi Abba: It is written, but ask the first days which were before you, I could think before the Creation. The verse says, from the day that God created Man on the Earth. I could think starting with the Sixth Day, the verse says, the first. After the verse added, it subtracted. Therefore we infer from the Sixth. Since the Sixth is particular that it is one of the Six Days of Creation, also you may not bring to me only ones similar to the Sixth. I could think, to know what is higher than heaven and lower than the abyss, the verse says, from end of heaven to end of heaven. But before the world was created you may investigate privately; after the world was created your voice may go from one end of the world to the other end. Bar Qappara stated, “and from the day.” It comes that Rebbi Jehudah bar Pazi parallels Bar Qappara, and what Rebbi Ḥiyya stated parallels Rebbi Abba.

Rebbi Yudan the Patriarch asked Rebbi Samuel bar Naḥman: What means that which is written, Prepare a way for the rider on clouds, His name YH, and jubilate before Him. He told him, there is no place which does not have one appointed over its life. And who is appointed over the lives of all? The Holy One, praise to Him. His name YH, His name: Βια. Rebbi Eleazar told him, your teacher was not explaining in this way, but {a parable} of a king who built a palace on a place of sewers, a place of dung heaps, a place which stinks. One who comes and says, this palace is at a place of sewers, a place of dung heaps, a place which stinks, does he not detract? So he detracts who says, originally the world was water in water. {A parable} of a king’s orchard and an observation deck built on it, to look at it but not to touch.

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

What happened in Ascalon supports him who said, Simeon ben Sheṭaḥ was president. Two pious men were in Ascalon. They ate together, drank together, and studied Torah together. One of them died, and nobody attended his funeral. The son of Ma`yan the publican died; the entire city stopped working to attend his funeral. The other pious man started crying and said woe, do the haters of Israel have no hope? He was shown in a dream that it was said to him, do not denigrate your Master’s children. This one committed one sin and died with it, the other one did one good deed and died with it. What sin did this pious man commit? Far be it that he committed a sin, but once he put on his head phylacteries before his arm phylacteries. What good deed did the son of publican Ma`yan do? Far be it that he ever committed a good deed, but once he prepared a breakfast for the city council but they did not come to eat it. He said, let the poor eat it, so it should not go to waste. Some say, he was walking in the street when a loaf fell down from him and a poor person picked it up. He did not say anything [in order not to embarrass him]. After days this pious man saw his comrade the pious walking in gardens, in orchards, at water sources, and he saw the son of Ma`yan the publican with his tongue out on the river bank trying in vain to reach the water. He also saw Miriam, Onion-leaf’s daughter. Rebbi Eleazar bar Yose said, she was hanging on her breast nipples. Rebbi Yose ben Ḥanina said, the hinge of Hell’s door was fixed in her ear. He asked them, why? They told him, because she fasted and made herself famous. Some say, she fasted one day and was dissolute two. He asked them for how long is she in this state? They told him, until Simeon ben Shetah comes, when we shall remove it from her ear and put it in his ear. [He asked them, and why?] They told him, because he said, that if I would be elected Patriarch, I would kill sorcerers. But now he was made Patriarch and he did not kill them. In fact, there are eighty women sorcerers in the cave of Ascalon who hurt the world. You shall go and tell him! He told them, I am afraid that since he is Patriarch he will not believe me. They told him, if he will believe you it will be good. In case that he will not believe you, perform a sign in front of him: put your hand on an eye and take it out, put it back and it will be back. He went and told him. He wanted to perform [the miracle] before him, but he told him, I know that you are a pious person; more than that you could do. In fact, I never spoke it with my mouth even though I intended so in my thoughts. Immediately Simeon ben Shetaḥ went on a stormy day and took with him eighty select men. He gave them eighty clean garments, put them in eighty new amphoras, and put them on them upside down. He told them, when I whistle once, put on your garments. When I whistle for the second time, come in all of you together. When you enter, each of you shall choose one and lift her from the ground, since the nature of this sorcery is that separated from the earth it cannot do anything. He went and stood at the entrance to the cave. He said אוים, אוים, open for me, I am one of yours. They asked, how did you come here on such a day? He said, I was walking between the raindrops. They asked him, what do you want to do here? He said, to learn and to teach. Every one should make what he is able to. One of them said what she said and produced bread. One of them said what she said and produced meat. One of them said what she said and produced dishes. One said what she said and produced wine. They asked him, what can you do? He told them, when I whistle twice, I shall bring here eighty select men for your pleasure and entertainment. They told him, that is what we desire. When he whistled the first time, they put on their garments; when he whistled for the second time, they all entered together. He said, every one who comes shall select his mate. They lifted them, took them away, and crucified them. That is what we have stated: “It happened that Simeon ben Shetaḥ hanged women in Ascalon. [They said, he hanged eighty women but one does not try two on the same day.” But the hour needed it.]

“And for the Red Cow if his hands became impure so became his body.” Rebbi Ḥanina said, not that they introduced new impurities for the Red Cow but they said, he who becomes impure in an easy impurity is like one who became impure in severe impurity. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: And it shall be collected by a man, why does the verse say, pure? Think of it. Even if you collect it by a shovel, the Torah requires pure. Where do we hold? If a metal shovel, but also flat metal implements are subject to impurity. If a wooden shovel, is it not held together because of something subject to impurity? Rav Hoshaia said, explain it if he collects it with a plank. Then it is impossible that he should not carry it. Rebbi Yudan, the father of Rebbi Mattaniah, said, explain it if he collects it with a coarse cross-beam. Rebbi Abba bar Mamal asked before Rebbi Immi: what is the difference between a person pure for the Red Cow and an empty vessel pure for the Red Cow? He answered him, And it shall be collected by a pure, why does the the verse say, man? Only to prescribe extraordinary purity to the man to handle the water for ashes of the Red Cow and the ashes of the Red Cow. Rebbi Yasa in the name of Rebbi Simeon ben Laqish: The moving which I declared pure for you for crawling animals I declared impure for you here.

“And for the Red Cow if his hands became impure so became his body.” Rebbi Ḥanina said, not that they introduced new impurities for the Red Cow but they said, he who becomes impure in an easy impurity is like one who became impure in severe impurity. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: And it shall be collected by a man, why does the verse say, pure? Think of it. Even if you collect it by a shovel, the Torah requires pure. Where do we hold? If a metal shovel, but also flat metal implements are subject to impurity. If a wooden shovel, is it not held together because of something subject to impurity? Rav Hoshaia said, explain it if he collects it with a plank. Then it is impossible that he should not carry it. Rebbi Yudan, the father of Rebbi Mattaniah, said, explain it if he collects it with a coarse cross-beam. Rebbi Abba bar Mamal asked before Rebbi Immi: what is the difference between a person pure for the Red Cow and an empty vessel pure for the Red Cow? He answered him, And it shall be collected by a pure, why does the the verse say, man? Only to prescribe extraordinary purity to the man to handle the water for ashes of the Red Cow and the ashes of the Red Cow. Rebbi Yasa in the name of Rebbi Simeon ben Laqish: The moving which I declared pure for you for crawling animals I declared impure for you here.

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

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

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

Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba: It happened that seven Elders assembled in the valley of Rimmon. Who were they? Rebbi Meïr, and Rebbi Jehudah, and Rebbi Yose, and Rebbi Simeon, and Rebbi Neḥemiah, and Rebbi Eliezer ben Jacob, and Rebbi Joḥanan the Alexandrian. They said, how many distinctions have sancta compared to heave? Rebbi Meïr says, thirteen. Rebbi Yose says, twelve. Rebbi Meïr said, so I heard from Rebbi Aqiba, thirteen. Rebbi Joḥanan the Alexandrian said, I served Rebbi Aqiba standing more than you served sitting. They said, Rebbi Joḥanan the Alexandrian is a true Alexandrian. They rose kissing, and if any of them had no kaftan, his colleague cut half of his kaftan and gave it to him. And why did they do this? Because all of them were explaining the following verse, each one in seven ways: I shall sing to my beloved, my beloved’s song for his vineyard. They acclaimed the last one for the versions he found in it. They said, this was Rebbi Simeon ben Yoḥai. Why were they exerting themselves in this matter? They were explaining, saying, molten gods you shall not make for yourself. What is written next? The holiday of unleavened bread you shall observe. They said, anybody able to intercalate a year and he does not intercalate is as if he worshipped strange gods. When they were leaving they said, come and let us record our act. A rock of marble was there. Each of them took a nail and fixed it in it; it descended and sank in as in dough. Until now it is called the rock of nails.

Rebbi Joḥanan said, the finger-holes which they mentioned, whether inside or outside, in the manner in which cleanly people hold it. Rebbi Ze`ira said, “it is impossible to say, about one which is wiped dry, for hands are not made impure by anything wiped dry. In truth it is impossible to say, if it is full of fluid, for in the moment he touched it he made it impure. But we must hold that [it was dirtied] by fluid.” Rebbi Joḥanan in the name of Rebbi Banaiah: They treated fluid in a finger-hole like fluid at the slaughtering place. As you are saying there that fluids of the slaughtering place are pure at their proper place but impure at any other place, [so here, fluids in a finger-hole are pure at their proper place but impure at any other place.] Rebbi Simon in the name of Rebbi Joshua ben Levi: fluids of the slaughtering place which came outside {the Temple courtyards} become impure. But did we not state, fluids of the slaughtering place which came outside continue in their sanctity? Rebbi Yose said, Rebbi Simon explained it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi. If they came out and returned. If the upper fluid became impure and flowed down, Rebbi Abba and Rebbi Abun bar Ḥiyya. One said, at its place it is pure, if it flows down it is impure. The other one said, since it comes from purity it is pure.

Rebbi Joḥanan said, it is from Rebbi Aqiba’s testimony. As we have stated there, “Rebbi Aqiba added that fine flour, and incense, frankincense, and coals, part of which were touched by a Tevul Yom are all disqualified.” Rebbi Simeon ben Laqish said, they knew that vessels of Servive do combine. About what comes he to testify? About the leftovers of flour-offerings that they do combine together. Rebbi Yose ben Rebbi Zamina in the name of Rebbi Joḥanan: Why did they say, leftovers of flour-offerings do combine together? Because they need their vessel. Rebbi Aḥa, Rebbi Ila in the name of Rebbi Yasa: they knew that vessels of Service do combine. About what comes he to testify? About fine flour, and incense, and frankincense, and coals. One understands fine flour, and incense, and frankincense. Coals? Rebbi Abun bar Cahana said, explain it about coals on the Day of Atonement which he has to carry inside in the vessel which he used to scoop up. But [not] about every day’s coals. As we have stated there, “If a qab of coals were dispersed, one sweeps them into the water canal, but on the Sabbath one covers it with a wine-cooler. Rebbi Mattania said, do fine flour, and incense, frankincense, and coals, need a minimum volume in this respect? Not because they have to be in their vessel? Here also because they have to be in their vessel.

Rebbi Abun bar Ḥiyya asked: may a fistful be offered from two vessels? Rebbi Ḥanin objected, did we not state, “the vessel combines”? If you would say that a fistful can be offered from two vessels, for which purpose did we state “the vessel combines”? Rebbi Eleazar the Southerner said, did not Rebbi Yose bar Zamina say in the name of Rebbi Joḥanan, why did they say, leftovers of flour-offerings do combine together? Because they need their vessel. Here also because they have to be in their vessel. Rebbi Mattaniah said, are not fine flour, and incense, and frankincense, and coals offered in many vessels? Nevertheless you are saying, “the vessel combines”; and here “the vessel combines”. Cahana asked the rabbis there, a flour-offering split in the mixing bowl, if one became impure did the other become impure? They said to him, if one became impure the other became impure. Did impurity jump? They said to him, impurity did jump. Even if another {vessel} was in between? They said to him, even if another {vessel} was in between. Taking a fistful from one on the other? They said to him, we did not hear any tradition, we studied a Mishnah, as what we did state there, “if two flour offerings from which no fistfuls were taken were combined together, if he is able to take a fistful from one separately and from the other separately they are qualified, otherwise disqualified.” Do not the remainders of one interrupt between one and the other? There came Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: If a fistful was taken from one for the other, if one became impure he other became impure. Anything in-between did not become impure. Was it not stated, “one cup? Which makes its contents one.” Rebbi Ḥinena said, a vessel combines only what is tied to it.