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Rav Jeremiah in the name of Rav: That there should be twelve months of sustenance for all of them. Samuel said, this is the opinion of Rabban Gamliel ben Rebbi, but the words of the Sages are, until they reach adulthood or are married. That is both a leniency and a restriction. Sometimes they are close to adulthood, sometimes far from adulthood. They asked before Rebbi Ḥiyya bar Abba, what did you hear from Rebbi Joḥanan? He said to them, I did not hear anything from him concerning this matter except what Nathan bar Hoshaia asked before Rebbi Joḥanan: what if there was sustenance for twelve months but the estate diminished in value? He answered him, since they started with permission, they started.

Rav Jeremiah in the name of Rav: That there should be twelve months of sustenance for all of them. Samuel said, this is the opinion of Rabban Gamliel ben Rebbi, but the words of the Sages are, until they reach adulthood or are married. That is both a leniency and a restriction. Sometimes they are close to adulthood, sometimes far from adulthood. They asked before Rebbi Ḥiyya bar Abba, what did you hear from Rebbi Joḥanan? He said to them, I did not hear anything from him concerning this matter except what Nathan bar Hoshaia asked before Rebbi Joḥanan: what if there was sustenance for twelve months but the estate diminished in value? He answered him, since they started with permission, they started.

Rav Ḥananel in the name of [Rav]; Rebbi Ze‘ira in the name of Abba bar Jeremiah: Practice follows Ḥanan in his two statements; practice does not follow Admon in his seven statements. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows Admon.

Rav Ḥananel in the name of [Rav]; Rebbi Ze‘ira in the name of Abba bar Jeremiah: Practice follows Ḥanan in his two statements; practice does not follow Admon in his seven statements. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows Admon.

Rav Ḥananel in the name of [Rav]; Rebbi Ze‘ira in the name of Abba bar Jeremiah: Practice follows Ḥanan in his two statements; practice does not follow Admon in his seven statements. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows Admon.

Rebbi Joshua ben Levi said: One divides for the underaged because of the adults. But if the underaged found something additional and protested? Rebbi Abbahu said, they have to swear for them. Rebbi Mana said, everywhere the burden of proof is on the claimant except in this case. The Great Rebbi Ḥiyya says, without contract brothers are co-owners up to three generations. Rebbi [Yose] bar Abun said, also Rav Hamnuna did instruct in this sense.

HALAKHAH: “If one of co-owning brothers,” etc. It was stated: If one of co-owning brothers was requisitioned for government service. If this was because of the sharecroppper, he takes because of the sharecropper. If because of the head of household, he takes as head of household. As the following: Rav Naḥman bar Samuel bar Naḥman was appointed to the city council. The case came before Rebbi Immi. He said, if Naḥman who was caught has enough property, it should be given from his property; otherwise it should be given to him from the common estate.

HALAKHAH: “If one of co-owning brothers,” etc. It was stated: If one of co-owning brothers was requisitioned for government service. If this was because of the sharecroppper, he takes because of the sharecropper. If because of the head of household, he takes as head of household. As the following: Rav Naḥman bar Samuel bar Naḥman was appointed to the city council. The case came before Rebbi Immi. He said, if Naḥman who was caught has enough property, it should be given from his property; otherwise it should be given to him from the common estate.

If she fell sick and was healed, the medical costs are on the estate. It was stated: “Rabban Simeon ben Gamliel says, for any hurt which has a fixed medical fee, she is healed from her ketubah; if it does not have a fixed medical fee, she is healed from the estate.” As the following: The eye of a female relative of Rebbi Simeon bar Abba hurt. She came to Rebbi Joḥanan. He asked her: Did your doctor mention a fixed fee? If [the fee] is fixed, from your ketubah, if it is not fixed, your husband will give it to you. But did we not state: “Do not turn yourself into a pleader”, and did not Rebbi Ḥaggai say in the name of Rebbi Joshua ben Levi, it is forbidden to disclose a judgment to a party? They said, Rebbi Joḥanan knew her to be an honest woman; therefore, he disclosed it to her. If her husband wants a treatment at a fixed rate, but she wants one without fixed rate, does one not listen to her husband? Rebbi Mattaniah said, only if the case not be before him. But if the case be before him, he has to tell it as it is.

Rebbi Yannai in the name of Rebbi: The holder of documents is disadvantaged. Rebbi Joḥanan said to him, is that not the Mishnah: “If [in the document] it was not written ‘bedridden’ but he says, I was bedridden,” etc. Rebbi Yannai praised him “those who pour out gold from the wallet,” “my son, they should not be removed from your eyes,” etc. A young man was selling his properties. The case came before Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan. Rebbi Ḥiyya bar Joseph said, the presumption is that they signed for a mentally capable person. Rebbi Joḥanan said, since he undertook to uproot the properties from the family, he has to bring proof. Rebbi Joḥanan said, the holder of documents is advantaged. Rebbi Yasa asked before Rebbi Joḥanan, how about Rebbi, since Rebbi said, the holder of documents is disadvantaged? He told him, everybody agrees that the holder of documents is advantaged. But how could you say that a case came before Rebbi Ḥiyya bar Joseph who said, the presumption is that they signed for a mentally capable person. And you said, since he undertook to uproot the properties from the family to another family, he has to bring proof! He told him, I never said this. Rebbi Ze‘ira said before Rebbi Yasa, even if Rebbi Joḥanan wants to deny it, did not Rebbi Yannai say in the name of Rebbi: The holder of documents is disadvantaged. Rebbi Joḥanan said to him, is that not the Mishnah? This is the opinion of the Sages who follow Rebbi.

Rebbi Yannai in the name of Rebbi: The holder of documents is disadvantaged. Rebbi Joḥanan said to him, is that not the Mishnah: “If [in the document] it was not written ‘bedridden’ but he says, I was bedridden,” etc. Rebbi Yannai praised him “those who pour out gold from the wallet,” “my son, they should not be removed from your eyes,” etc. A young man was selling his properties. The case came before Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan. Rebbi Ḥiyya bar Joseph said, the presumption is that they signed for a mentally capable person. Rebbi Joḥanan said, since he undertook to uproot the properties from the family, he has to bring proof. Rebbi Joḥanan said, the holder of documents is advantaged. Rebbi Yasa asked before Rebbi Joḥanan, how about Rebbi, since Rebbi said, the holder of documents is disadvantaged? He told him, everybody agrees that the holder of documents is advantaged. But how could you say that a case came before Rebbi Ḥiyya bar Joseph who said, the presumption is that they signed for a mentally capable person. And you said, since he undertook to uproot the properties from the family to another family, he has to bring proof! He told him, I never said this. Rebbi Ze‘ira said before Rebbi Yasa, even if Rebbi Joḥanan wants to deny it, did not Rebbi Yannai say in the name of Rebbi: The holder of documents is disadvantaged. Rebbi Joḥanan said to him, is that not the Mishnah? This is the opinion of the Sages who follow Rebbi.

Rebbi Yannai in the name of Rebbi: The holder of documents is disadvantaged. Rebbi Joḥanan said to him, is that not the Mishnah: “If [in the document] it was not written ‘bedridden’ but he says, I was bedridden,” etc. Rebbi Yannai praised him “those who pour out gold from the wallet,” “my son, they should not be removed from your eyes,” etc. A young man was selling his properties. The case came before Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan. Rebbi Ḥiyya bar Joseph said, the presumption is that they signed for a mentally capable person. Rebbi Joḥanan said, since he undertook to uproot the properties from the family, he has to bring proof. Rebbi Joḥanan said, the holder of documents is advantaged. Rebbi Yasa asked before Rebbi Joḥanan, how about Rebbi, since Rebbi said, the holder of documents is disadvantaged? He told him, everybody agrees that the holder of documents is advantaged. But how could you say that a case came before Rebbi Ḥiyya bar Joseph who said, the presumption is that they signed for a mentally capable person. And you said, since he undertook to uproot the properties from the family to another family, he has to bring proof! He told him, I never said this. Rebbi Ze‘ira said before Rebbi Yasa, even if Rebbi Joḥanan wants to deny it, did not Rebbi Yannai say in the name of Rebbi: The holder of documents is disadvantaged. Rebbi Joḥanan said to him, is that not the Mishnah? This is the opinion of the Sages who follow Rebbi.

HALAKHAH: So far if real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Meron was dwelling in Jerusalem who was rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred sheep and a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages, who upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place; here, however, the real estate was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? Would the sick person for Rebbi Eliezer be like the healthy person for the rabbis? He said to him: The sick person for Rebbi Eliezer is like the healthy person for the rabbis.

Simeon bar Abba in the name of Rebbi Joḥanan: An empty space of two lines in a text about one subject in any case [invalidates]. Rebbi Samuel bar Rav Isaac said: The Mishnah says so: “One Hebrew- and one Greek-writing witness …” Is not Hebrew combined with Greek one item? “How far from the text should the witnesses sign? That they can be read with it, the words of Rebbi. Rebbi Simeon ben Eleazar says, one full line. Rebbi Dositheos ben Jehudah says, the width of the witnesses’ handwriting.” Rav Jeremiah said in the name of Rav: One estimates לך ולך. Rebbi Yasa in the name of Rebbi Sabbatai: the width of the witnesses’ handwriting.

Simeon bar Abba in the name of Rebbi Joḥanan: An empty space of two lines in a text about one subject in any case [invalidates]. Rebbi Samuel bar Rav Isaac said: The Mishnah says so: “One Hebrew- and one Greek-writing witness …” Is not Hebrew combined with Greek one item? “How far from the text should the witnesses sign? That they can be read with it, the words of Rebbi. Rebbi Simeon ben Eleazar says, one full line. Rebbi Dositheos ben Jehudah says, the width of the witnesses’ handwriting.” Rav Jeremiah said in the name of Rav: One estimates לך ולך. Rebbi Yasa in the name of Rebbi Sabbatai: the width of the witnesses’ handwriting.

There, they instruct that practice everywhere follows Rabban Simeon ben Gamliel except for the guarantor, Sidon, and the last proof. They say, only in the Mishnah. Rebbi Immi bar Qorḥa in the name of Rav: Why did they say, practice everywhere follows Rabban Simeon ben Gamliel? For he pronounced specific practices decided by his court.

“Ben Nannas said to him,” etc. Rebbi Yasa in the name of Rebbi Joḥanan: Even though Rebbi Ismael praised Ben Nannas, he praised him only for his argument. But [practice] does not follow Ben Nannas. Simeon bar Abba in the name of Rebbi Joḥanan: Also in the case of the strangled person practice follows Rebbi Ismael. Rebbi Yose said, one infers from here that a person who caught another in the market place, when a third person came and said, let him go and I shall give, collects from the one but does not collect from the other.

Do not robberies and injuries fall under the same rules? It was found that Rebbi Simeon ben Ioḥai stated: These are the procedures which you shall put before them. It serves to explain to you the plain sense of the verse. This follows Rebbi Yose bar Ḥalaphta.

Rebbi Yose bar Ḥalaphta, when two people came before him for judgment and told him, “on condition that you judge us by the law of the Torah,” told them, “the law of the Torah I do not know, but He Who knows thoughts should collect from those people. You have to accept what I shall tell you.”

Rebbi Abba and Rebbi Benjamin bar Jephet had a lawsuit before Rebbi Isaac; the judgment was for Rebbi Benjamin. Rebbi Abba wanted to complain; Rebbi Immi came and taught: If an expert forced his opinion as a judgment, his judgment stands.

Bar Qappara understood everything from here: May the Eternal bless you and preserve you, from here that one starts with three. May the Eternal illuminate His Presence for you and be gracious to you, from here that one continues with five. May the Eternal turn His Presence to you and give you peace, from here that one finishes with seven.

There is no lengthening of the month, but sanctification of the month. Samuel says, sanctification of the month needs no less than ten [participants]120. Should Fellows be able to enter for the sanctification of the month? Rebbi Hoshaia said, I was a Fellow and Rebbi Samuel bar Rav Isaac took me to the sanctification of the month, but I do not know whether I was counted or not. It is obvious that he was not counted, but why? Was it because he was his son-in-law, or because Fellows are nor able to enter for the sanctification of the month? Rebbi Cahana said, I was a Fellow when Rebbi Tanḥum bar Ḥiyya took me to the sanctification of the month and I was counted. This implies that Fellows enter for the sanctification of the month.

There is no lengthening of the month, but sanctification of the month. Samuel says, sanctification of the month needs no less than ten [participants]120. Should Fellows be able to enter for the sanctification of the month? Rebbi Hoshaia said, I was a Fellow and Rebbi Samuel bar Rav Isaac took me to the sanctification of the month, but I do not know whether I was counted or not. It is obvious that he was not counted, but why? Was it because he was his son-in-law, or because Fellows are nor able to enter for the sanctification of the month? Rebbi Cahana said, I was a Fellow when Rebbi Tanḥum bar Ḥiyya took me to the sanctification of the month and I was counted. This implies that Fellows enter for the sanctification of the month.

Rebbi Simeon ben Ioḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years but not months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the court says: sanctified.” It was stated, for intercalation of the (month) [year] one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba bar Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but [he said] “in intercalation”, that the Sages added thirty days to it. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

Rebbi Simeon ben Ioḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years but not months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the court says: sanctified.” It was stated, for intercalation of the (month) [year] one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba bar Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but [he said] “in intercalation”, that the Sages added thirty days to it. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

Rebbi Simeon ben Ioḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years but not months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the court says: sanctified.” It was stated, for intercalation of the (month) [year] one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba bar Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but [he said] “in intercalation”, that the Sages added thirty days to it. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

Rebbi Simeon ben Ioḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years but not months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the court says: sanctified.” It was stated, for intercalation of the (month) [year] one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba bar Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but [he said] “in intercalation”, that the Sages added thirty days to it. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

Rebbi Simeon ben Ioḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years but not months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the court says: sanctified.” It was stated, for intercalation of the (month) [year] one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba bar Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but [he said] “in intercalation”, that the Sages added thirty days to it. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

Rebbi Simeon ben Ioḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years but not months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the court says: sanctified.” It was stated, for intercalation of the (month) [year] one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba bar Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but [he said] “in intercalation”, that the Sages added thirty days to it. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

Rebbi Simeon ben Ioḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years but not months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the court says: sanctified.” It was stated, for intercalation of the (month) [year] one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba bar Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but [he said] “in intercalation”, that the Sages added thirty days to it. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

Rebbi Ḥiyya bar Abba was standing praying. Rav Cahana came and stood behind him in prayer. When Rebbi Ḥiyya had finished, he sat down in order not to walk by him. Rav Cahana spent a long time praying. After he finished, he told him, is that your way to make your teacher suffer? He told him, I am a descendant of the House of Eli, of whom it is written: if the sin of the House of Eli would be atoned for by sacrifice and offering. By sacrifice and offering it cannot be atoned for, but it can be atoned for by prayer. He prayed for him, he reached old age while his fingernails remained red like those of a small child.

Rebbi Abba bar Zavda in the name of Rav: The reason of Rebbi Eleazar ben Rebbi Sadoq: When the Heavenly Court sees that the earthly Court sanctifies it, they also sanctify it.

“One does not intercalate a year unless it be missing most of a month. How much is most of a month? 16 days. Rebbi Jehudah says two thirds of a month, 21 days.” Rebbi Samuel bar Naḥman said, only that the ˋOmer should be brought at the end of Nisan of equinoxes. Rebbi Yose said, before Passover. Rav Mattaniah said, only that lulav be taken at the end of Tishre of equinoxes.

Some Tannaïm state: One intercalates because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following: for they ate the Passover contrary to what is written. How does the one who says one does not intercalate, explain contrary to what is written? They intercalated in Nisan but one intercalates only in Adar. This follows what Rebbi Simon bar Zavdi said: they found the skull of Ornan the Yebusite under the altar.

It is written: With all his heart he prepared himself to seek God, to act, and to teach law and justice in Israel. Rebbi Simon bar Zavdi and Rebbi Samuel bar Naḥman. One said, with all he did for the purity of the Temple, he did not fully establish the purity of the Temple. One said, with all the good works he did, he did not fully do his duty for the purity of the Temple. It is written: They started on the first of the first month, and on the eighth day they entered the Eternal’s Hall and sanctified the Eternal’s House for three days; on the sixteenth of the month they finished. Could they not have eliminated all idolatry from there in one day? Rebbi Idi said, because of Chaldean idols which were engraved in vermilion.

It is written: With all his heart he prepared himself to seek God, to act, and to teach law and justice in Israel. Rebbi Simon bar Zavdi and Rebbi Samuel bar Naḥman. One said, with all he did for the purity of the Temple, he did not fully establish the purity of the Temple. One said, with all the good works he did, he did not fully do his duty for the purity of the Temple. It is written: They started on the first of the first month, and on the eighth day they entered the Eternal’s Hall and sanctified the Eternal’s House for three days; on the sixteenth of the month they finished. Could they not have eliminated all idolatry from there in one day? Rebbi Idi said, because of Chaldean idols which were engraved in vermilion.

If they sanctified it before its time or after its lengthening, should I assume it was lengthened? The verse says, them, them; not these are My holidays? Before its time, the 29 day; after its lengthening, the 32 day. From where that one intercalates for the year because of the diaspora who set out but did not yet arrive? The verse says, the Children of Israel. Make the holidays so they can be observed by all of Israel. Rebbi Samuel bar Naḥman said, only if they had reached the river Euphrates.

It was stated: “Temple dedications by three [appraisers].” That is, if one dedicated the body of a field. But if he said, I am vowing a mina 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 [people], 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 mina for the Temple, one appraises him by three [people]. Should he become rich, he will be judged by what he can afford.

It was stated: “Temple dedications by three [appraisers].” That is, if one dedicated the body of a field. But if he said, I am vowing a mina 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 [people], 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 mina for the Temple, one appraises him by three [people]. Should he become rich, he will be judged by what he can afford.

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

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

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

“One may start a war of choice only by the court of 71 [judges]. Rebbi Jehudah says, as at the start: David ascended following Gad’s word, that is king and prophet. Solomon started to build the Temple of the Eternal, Israel’s God, on Mount Moriah where He had appeared to him, there are Urim and Tummim. To his father David, this is the Synhedrion, ask your father and he will tell you, your Elders and they will speak to you. Song, after them went Hoshaia and half the officers of Judea. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others.

Rav Huna bar Ḥiyya in the name of Rav quotes it from the words of the Torah. As all that I am showing you, the shape of the building and the shape … of all its vessels, so you shall execute. So you shall execute in all generations. Moses is king and prophet. Aaron represents Urim and Tummim. Assemble for me seventy men from the Elders of Israel, that is the Synhedrion; ask your father and he will tell you, etc. Song, after them went Hoshaia and half the officers of Judea. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others.

Rav Huna bar Ḥiyya in the name of Rav quotes it from the words of the Torah. As all that I am showing you, the shape of the building and the shape … of all its vessels, so you shall execute. So you shall execute in all generations. Moses is king and prophet. Aaron represents Urim and Tummim. Assemble for me seventy men from the Elders of Israel, that is the Synhedrion; ask your father and he will tell you, etc. Song, after them went Hoshaia and half the officers of Judea. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others.

Rebbi Abbahu in the name of Rebbi Eleazar: “Deep sorrow” is only for the dead, for it is written: Its gates are in deep sorrow and mourning. Ḥiyya bar Ada objected: Is it not written: the fishermen are in deep sorrow? Rebbi Ḥanina said, so is the baraita: there is no deep sorrow in impurity except for the dead. It was stated: “What is deep sorrow? From the moment of death until the moment of burial, the word of Rebbi. But the Sages say, the entire day.” It turns out that one describes leniencies and stringencies following Rebbi, leniencies and stringencies following the rabbis. What is the difference between them? If he died and was buried within the hour. Following the rabbis, he is forbidden the entire day; following Rebbi he is forbidden only that hour. If he died and was buried after three days. Following the rabbis, he is forbidden the entire day; following Rebbi he is forbidden up to three days. There came Rebbi Abbahu in the name of Rebbi Joḥanan, and Rav Ḥisda, both of whom said that Rebbi agrees with the Sages that he is forbidden only during the first day, as it was stated: Rebbi said, you know that deep mourning in the night is not biblical, since they said, “the deep mourner immerses himself and eats his Passover sacrifice in the evening.” But they said, deep mourning [during daytime] is biblical. Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: Explain it that he was buried close to sundown [and one cannot infer anything.]

One marries neither the king’s widow nor his divorcee, because they were secluded to the day of their death, living in widowhood. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: This teaches that David had them braided and adorned, and brought them before himself every day and told his evil inclination, you desire something which is forbidden to you; by your life, I shall make you desire what is permitted to you. The rabbis of Caesarea said, they actually were forbidden to him. If a private person’s vessel used by a private person is forbidden for the king’s use, a fortiori the king is forbidden to use the king’s vessels which were used by a private person.

It is written: David turned. Who are the “empty ones”? Rebbi Abba bar Cahana said, the most empty one, that is the dancer. She told him, today the honor of my father’s house became obvious. One said about the family of Saul that one never saw a heel or a thumb of them. That is what is written: He came to the sheep fences. Rebbi Abun ben Rebbi Eleazar: That was a fence inside a fence. Saul came to spread his feet. He saw him how he lifted a little and covered a little. He said, one who would touch such modesty would be cursed. That is what he told him, behold, what your eyes saw today, etc. Is it not written “I had mercy on you” but it had mercy on you, your modesty had mercy on you. David told Michal, etc. With the servant girls you mentioned, with them I shall be honored, for they are not servant girls but mothers. How was she punished? Michal, Saul’s daughter, had no child, But is it not written: The sixth Yitreˋam, of his wife Calf. She mood like a calf and died.

He was with David at Efes Dammim. Rebbi Joḥanan said, at the red field. But Rebbi Samuel said, from there the money stopped. The Philistines assembled, etc. Rebbi Jacob from Kefar Ḥanan said, they were lentils but a kernel was as good as a barley grain. Rebbi Levi said, this describes the Philistines who came straight as barley and went away low as lentils, as one verse says, there was a field full of barley, and one said, full of lentils. Rebbi Samuel bar Naḥman said, it was one year but concerning two fields, one of barley and one of lentils. It was obvious to him that he might destroy it and pay for the damage. Perhaps it was obvious to him that he might destroy it and not pay for the damage? Which one might he destroy and for which one would he have to pay? For the one of lentils or the one of barley? For the one of lentils grows human food, the one of barley animal feed. The one of lentils will not be obligated for ḥallah, barley will be obligated for ḥallah. The ˋomer comes from barley; ˋomer cannot be brought from lentils. But the rabbis said, it was one field and two years. Does one infer from last year, or does one not infer from one year to the next? They stood up in the property and saved it. One verse says, they saved it, and one says, he saved it. This shows that he returned it to its owner and it was dear to him as if it had been a field of saffron.

It is written: David had a desire and said, who would give me to drink from the cistern of Bethlehem, etc. Rebbi Ḥiyya bar Abba said, he questioned practice. Three broke through. Why three? For no practice can be elucidated by less than three [opinions]. But David refused to drink. David did not want that the practice would be attached to his name. He poured it out for the Eternal, he fixed it as a tractate for all generations, “he breaches fences on his way.”

Bar Qappara said, it was the feast of Tabernacles, the time of water libations, and a time when private altars were permitted. Three broke through. Why three? One was slaying, one was removing the corpses, and the third brought the flask in purity.

One verse says, he made a libation for the Eternal, but another verse says, he covered. He who says ויסך, supports Rebbi Ḥiyya bar Abba. He who says, he made a libation, supports Bar Qappara. Rebbi Huna in the name of Rebbi Yose: He had a problem with the rules of captives. Rebbi Simeon ben Rebbi said, he desired to build the Temple

One verse says, he made a libation for the Eternal, but another verse says, he covered. He who says ויסך, supports Rebbi Ḥiyya bar Abba. He who says, he made a libation, supports Bar Qappara. Rebbi Huna in the name of Rebbi Yose: He had a problem with the rules of captives. Rebbi Simeon ben Rebbi said, he desired to build the Temple

One may not see him when naked, nor when he is being barbered, nor when he is in his bath, because your eyes shall see the king in his beauty. Rebbi Ḥanina went to visit Rebbi Jehudah the Prince. He came to meet him dressed in sail-cloth. He told him, go and wear your lagin, because of your eyes shall see the king in his beauty. Rebbi Joḥanan went to visit Rebbi Jehudah the Prince. He came to meet him dressed in a linen gown. He told him, go and wear your woolen gown, because of the king in his beauty. When he left, he told him, bring עטעמה. He answered, send and get Menaḥem Ptolemy, for it is written: Graceful teaching is on her tongue. Leaving, he saw Rebbi Ḥanina bar Sisi splitting wood. He told him, Rebbi, that is not fitting for you. He answered, what can I do? I have nobody to serve me. He retorted, if you have nobody to serve you, you should not have accepted ordination.

HALAKHAH: “Each of them disqualifies the other’s witnesses,” etc. Rebbi Simeon ben Laqish said, so is the Mishnah: “His witness,” but not his witnesses. But Rebbi Joḥanan said, even his witnesses, as it was stated: “One always adds judges until judgment is rendered, and the judges may change their opinions. After judgment is rendered they may no longer change their opinions.” Rebbi Joḥanan agrees, that if these were the only ones, he cannot disqualify them. Zeˋira said, he and a person from the street can team up to disqualify this testimony. Rebbi Ḥanina asked, does not one witness force an oath everywhere? Rebbi Zeˋira said, by disqualification one can only be disqualified by a court. A relative does not have to be disqualified by the court. Rava bar Binah said in the name of Rav: Three are like final judgment.

“If one was obligated to swear to another,” etc. Rebbi Ḥiyya bar Abba said, if he told him, let your father tell it to me, then I shall have no claim on you. But if he told him: Let you father tell it, then I shall accept it; he seeks a pretext to confess to him. Rebbi Yose ben Ḥanina said, even if he told him, let you father tell it to me, then I shall accept it. We never find that testimony be accepted from the mouth of a relative.

“Rebbi Simeon says, earlier they were listing harvesters of sabbatical produce; but since the increase of oppressors they returned to list only dealers in sabbatical produce. Rebbi Jehudah said, when? If he has no profession but this; but if he has another profession, he is qualified.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in sabbatical produce. If at the same time he is engaged in another occupation, he is qualified; otherwise he is disqualified. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in sabbatical produce, even if he has no other profession on the side he is qualified. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was praised for formulating the tradition in the name of a person younger than himself.

“Rebbi Simeon says, earlier they were listing harvesters of sabbatical produce; but since the increase of oppressors they returned to list only dealers in sabbatical produce. Rebbi Jehudah said, when? If he has no profession but this; but if he has another profession, he is qualified.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in sabbatical produce. If at the same time he is engaged in another occupation, he is qualified; otherwise he is disqualified. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in sabbatical produce, even if he has no other profession on the side he is qualified. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was praised for formulating the tradition in the name of a person younger than himself.

Rebbi Ḥiyya stated restrictively. How is this implemented? If he was working in his profession all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in sabbatical produce. Even if he has another profession on the side he is disqualified. This is not what Rebbi Abba bar Zavda, Rebbi Abbahu said in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was praised for formulating the tradition in the name of a person younger than himself. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

Rebbi Ḥiyya stated restrictively. How is this implemented? If he was working in his profession all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in sabbatical produce. Even if he has another profession on the side he is disqualified. This is not what Rebbi Abba bar Zavda, Rebbi Abbahu said in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was praised for formulating the tradition in the name of a person younger than himself. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

Rebbi Jacob bar Zavdi said, I asked before Rebbi Abbahu: Did not [Rebbi] Zeˋira and Rebbi Joḥanan in the name of Rebbi Yannai, Rebbi Jeremiah, Rebbi Joḥanan in the name of Rebbi Simeon ben Yehoṣadaq, say that they voted on the upper floor of the Niṭzah house in Lydda: About all the Torah, if a Gentile tells a Jew to transgress any commandment of the Torah except those concerning idolatry, incest and adultery, and murder, he should transgress and not be killed. That is in private, but in public he should not follow him even for the slightest commandment, as exemplified by Pappos and his brother Julianus to whom they gave water in a colored glass and they did not accept. He said, they do not intend to lead you to apostasy, they only want to collect annona. What means “in public”? The rabbis of Caesarea say ten, as it is written: I shall be sanctified in the midst of the Children of Israel.

Rebbi Abba bar Zemina was working as a tailor for somebody in Rome. He brought him carcass meat and told him to eat. He said to him, I will not eat. He said to him, eat! Otherwise I shall kill you. He said to him, if you have to kill, kill, for I shall not eat carcass meat. He said to him, certainly you should know that I would have killed you, had you eaten. Either one is a Jewish Jew or an Aramean Aramean. Rebbi Mana said, if Rebbi Abba bar Zemina had understood the words of the rabbis, he would have been gone.

Rebbi Abba bar Zemina was working as a tailor for somebody in Rome. He brought him carcass meat and told him to eat. He said to him, I will not eat. He said to him, eat! Otherwise I shall kill you. He said to him, if you have to kill, kill, for I shall not eat carcass meat. He said to him, certainly you should know that I would have killed you, had you eaten. Either one is a Jewish Jew or an Aramean Aramean. Rebbi Mana said, if Rebbi Abba bar Zemina had understood the words of the rabbis, he would have been gone.

And the following. One does not listen to the witnesses unless they come together; Rebbi Nathan says, one listens to the first and when the second comes, one listens to what he has to say. Rebbi Jonathan was sitting and asking, maybe somebody is here who heard that practice follows Rebbi Nathan? Rebbi Yose bar Ḥanina told him, that is Rebbi Simeon ben Yaqim. He said, may he come up. When he came up, he asked him, did you hear that practice follows Rebbi Nathan? He answered, I heard that Rebbi Joshua ben Qorḥa agrees with Rebbi Nathan. He said, do we need this? He said, Rebbi Yose ben Ḥanina only intended to elevate Rebbi Simeon bar Yaqim because he was an important person.

And the following. One does not listen to the witnesses unless they come together; Rebbi Nathan says, one listens to the first and when the second comes, one listens to what he has to say. Rebbi Jonathan was sitting and asking, maybe somebody is here who heard that practice follows Rebbi Nathan? Rebbi Yose bar Ḥanina told him, that is Rebbi Simeon ben Yaqim. He said, may he come up. When he came up, he asked him, did you hear that practice follows Rebbi Nathan? He answered, I heard that Rebbi Joshua ben Qorḥa agrees with Rebbi Nathan. He said, do we need this? He said, Rebbi Yose ben Ḥanina only intended to elevate Rebbi Simeon bar Yaqim because he was an important person.

Rav Ḥisda asked: May one receive witnesses not in the presence of one of the parties? Rebbi Yose in the name of Rebbi Sabbatai: One may receive witnesses not in the presence of the parties and even issue a decision, but if [the absent party] appeals, their appeal must be heard. If a person was summoned by the court three times and did not appear, Rebbi Joshua ben Levi said that one may receive witnesses not in the presence of the parties and issue a decision. As the following: Cahana died and had willed his estate to Rebbi Joshia. Rebbi Eleazar heard witnesses not in the presence [of the heirs] and handed the estate to Rebbi Joshia. Not only that, but the estate contained Torah scrolls. Rebbi Eleazar wrote to his heirs: Scrolls won by the Land of Israel cannot be taken outside. Rebbi Nissai in the name of Rebbi Eleazar: If they were written for export, they can be exported. Rebbi Ḥiyya bar Abba asked before Rebbi Yasa: May one export? He asked him, do you ask me in a practical case? He answered, no. Rebbi Zeˋira was dissatisfied that he had not asked in a practical case, to know what he would have said.

HALAKHAH: “Both civil suits,” etc. Rebbi Joḥanan said, to protect Israel’s money they said, “tell why you know that this person owes the other.” Rebbi Ḥiyya bar Abba asked before Rebbi Yasa: What does one do in practice? He answered, following Rebbi Joḥanan, as Rebbi Joḥanan said, to protect Israel’s money they said, “tell why you know that this person owes the other.” Ze‘ir bar Ḥinena in the name of Rebbi Ḥanina and Rav Jehudah, one said: You shall cross-examine, investigate, and inquire well. The other said, equity, equity you shall pursue. How is that? If you see that the verdict will be the truth, investigate it; otherwise, act in equity.

HALAKHAH: “Both civil suits,” etc. Rebbi Joḥanan said, to protect Israel’s money they said, “tell why you know that this person owes the other.” Rebbi Ḥiyya bar Abba asked before Rebbi Yasa: What does one do in practice? He answered, following Rebbi Joḥanan, as Rebbi Joḥanan said, to protect Israel’s money they said, “tell why you know that this person owes the other.” Ze‘ir bar Ḥinena in the name of Rebbi Ḥanina and Rav Jehudah, one said: You shall cross-examine, investigate, and inquire well. The other said, equity, equity you shall pursue. How is that? If you see that the verdict will be the truth, investigate it; otherwise, act in equity.

Rebbi said, Rebbi [ ] had a self-confident student who was arguing for purity or impurity of the crawling animal a hundred times. They said, this student never could instruct. Rebbi Jacob bar Dositheos said, this student was cut-off from Mount Sinai.

From where that in criminal trials the voting starts from the side? Samuel the Elder stated before Rebbi Aḥa: David told his men, each gird his sword, and after this, they were sitting in judgment about Nabal. Rebbi Thema bar Pappaias in the name of Rav Hoshaia: Also when disqualifying families one starts from the side.

HALAKHAH: “Three rows of students of the Sages,” etc. Rebbi Abba (bar) [Rebbi] Yasa in the name of Rebbi Joḥanan: It says here congregation, and it says there congregation. Rav brought it from a Mishnah; the Mishnah says “be a tail of lions and not a head of jackals.” The parable says, be a head of jackals but not a tail of lions. But we have stated: “If they needed to ordain, they ordained one from the first row.”

“Did you warn him?” From where warning? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: A man who would take his sister …, it is ḥesed. Rebbi Bun said, Cain married his sister, Abel married his sister. It is charitable, I was charitable with the first generations so the world could be inhabited; I said, the world was to be built on ḥesed.

Rebbi Ḥiyya bar Gamda asked: What was the gatherer’s guilt? Because of tearing off or because of reaping? Let us hear from the following: The Children of Israel were in the desert when they found … This teaches that he was tearing wood off the ground.

Rebbi Ḥiyya bar Gamda asked: How was the gatherer put to death? By stoning. Let us hear from the following: “They knew that the gatherer should be executed but they did not know how he should be put to death.” It was found that Rebbi Ḥiyya stated: Take the blasphemer outside the camp. How was he put to death? By stoning.

Rav said, if testimony was contradictory in its essence, the testimony is not void. Rebbi Joḥanan said, if testimony is contradictory in itself, the testimony is void. In the opinion of everybody, if testimony was contradictory in aspects that belong after the fact, the testimony is not void. The strength of Rebbi Joḥanan is consistent with what Rebbi Abba bar Ḥiyya said in the name of Rebbi Joḥanan, if it was agreed that he counted but one [witness] said, he counted from a wallet, and the other said, he counted from a bundle, that contradicts the essence of the testimony, and Rav will agree that the testimony be void. Where do they disagree? If there were two groups of witnesses, one says he counted from a wallet and the other says he counted from a bundle. That contradicts the essence of the testimony: the testimony is void, but according to Rav, the testimony is not void. One said, he counted into his bosom, but the other said, he counted into his money-belt: everybody agrees that this contradicts the essence of the testimony but the testimony is not void. If one [witness] said, he killed him with a sword, the other [witness] said, he killed him with a mace, that contradicts the essence of the testimony; Rav will agree that the testimony be void. Where do they disagree? If there were two groups of witnesses, one says he killed him with a sword and the other says, he killed him with a mace. That contradicts the essence of the testimony, the testimony is void, but according to Rav, the testimony is not void. One says, he turned to the North and one says, he ran away to the South, everybody agrees that the testimony was contradictory in aspects that belong after the fact, and the testimony is not void. The strength of Rav comes from what we have stated there: “Rebbi Jehudah and Rebbi Simeon say, since both agree that he is not alive they can be remarried.” He did not hear that Rebbi Eleazar said, Rebbi Jehudah and Rebbi Simeon concede in the case of witnesses. What is the difference between witnesses and the co-wife? They do not consider the co-wife’s words compared to those of her companion. Rebbi Joḥanan said, if Rebbi Eleazar said this, he said it because he had heard it from me. The Mishnah disagrees with Rav: “Both in investigations and cross-examinations, if they contradict one another their testimony is worthless.” What does Rav do with this? Rebbi Mana said, Rav will explain it as referring to single witness against single witness. Rebbi Abun said, even if you say groups and groups. There is a difference in criminal cases, as it is written: Justice, justice you shall pursue.

Rebbi Meïr says, from noontime on it is from their words; Rebbi Jehudah says, from noontime on it is biblical. What is Rebbi Meïr’s reason? Only on the first day, that is the fifteenth. I could think at nightfall; the verse says only, to separate. How is this? Give it one hour before sundown. What is Rebbi Jehudah’s reason? Only on the first day, that is the fourteenth. I could think the entire day; the verse says only, to separate. Half for leavened matter, half for mazzah. Rebbi Meïr’s argument seems inverted. There, he said only to add; here he said only to diminish. Rebbi Samuel bar Eudaimon said, he diminished, lest it be for leavened matter. Rebbi Meïr said, do not eat leavened matter with it, while it is eaten. Rebbi Jehudah said, do not eat leavened matter with it, while it is prepared.

HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught. Achan told him, how? Do you catch me by lots? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them. This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son, honor the Eternal,the God of Israel, … Achan answered Joshua and said, in fact. What means אָמְנָה? Truth. I sinned against the Eternal, God of Israel. He told him, I asked you for one and you are answering me two? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said, the sons of Zeraḥ: Zimri and Ethan, etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri. Rebbi Samuel bar Naḥman said, Heman that is Achan, omna I sinned. Altogether five. Did I not know that they were five? But it teaches that Achan also has part in the World to Come.

The king said, I shall give. The king took the two sons of Riṣpah bat Ayah. Michal, Saul’s daughter, did not have a child, and you say so? Say now that they were sons of Merab but Michal raised them, so they were named after her. The king gave them into the hand of the Gibeonites who hanged them on the mountain before the Eternal. All seven is written defective of one letter. That refers to Mephiboshet, for whom David prayed and whom the altar received. He told them, I let them pass by the altar and anyone whom the altar receives will be his, because of Mephiboshet who was great in Torah. He let him pass by the altar, which received him. Rebbi Avin said, I shall call to the Most High God, to the Power Who has the ultimate decision over me. For the Holy One, praise to Him, agreed with David. They were killed on the day of harvest …at the start of the barley harvest. Riṣpah bat Ayah took a garment and laid it out on the rock. What means on the rock? Rebbi Hoshaia said, she was reciting: The rock, perfect is His action. Rebbi Abba bar Zamina in the name of Rebbi Hoshaia: Sanctification of the Name is greater than desecration of the Name. Referring to sanctification of the Name it is written: Do not leave his corpse overnight. But referring to desecration of the Name it is written that they were left hanging until water was poured on them. This teaches that they were hanging from the sixteenth of Nisan to the seventeenth of Marḥeshwan. The passers-by were saying: How did these people sin that the rules of justice were changed for them? They were answered: Because these had attacked cursed proselytes. Is that not an argument de minore ad majus? Since even for those who did not convert for the sake of Heaven, the Eternal avenged their blood; if one would convert for the sake of Heaven not so much more? Many converts were converted at that time; that is what is written: Solomon counted all proselytes … and appointed from them 70’000 carriers, etc.

Rebbi Abun bar Ḥiyya said: Rebbi Ismael stated so: You shall not divine nor cast spells. Were not divination and spellbinding included in the general class but were mentioned separately to be treated differently from the general case? In general by extirpation, the separate cases for extirpation. A statement of Rebbi Joḥanan says, it is a case of general case and detail, as Rebbi Abbahu said in the name of Rebbi Joḥanan, for anybody who would perform any of these abominations will be extirpated, etc. Was not his sister included in the general class? Rebbi Eleazar objected: Was it not written, the nakedness of your mother’s sister and your father’s sister you shall not uncover? He told him, it was stated separately for a reason, to judge it by touching. But is it not written: A man who would lie with an unwellwoman, who uncovered her nakedness, he touched her source, and she uncovered the source of her blood? He told him, it was stated separately for a reason, to judge it by touching. That you should not say, since one is guilty about her already by the impurity of touching, we should not treat the one who touched equal to the one who had full intercourse. Therefore, it was necessary to say it. But is it not written: A man who would sleep with his aunt uncovered his uncle’s nakedness? He told him, it was stated separately for a reason, to judge it by destruction, as Rebbi Yudan said, at all places where they will be destroyed is mentioned, they will be childless; where they shall die destroyed is mentioned, they shall bury their children.

But Rebbi Joḥanan himself had a problem: from where does one prove it? Rebbi Abbahu in the name of Rebbi Eleazar in the name of Rebbi Hoshaia: Two prohibitions and one extirpation, the prohibitions split the extirpation. For example, it should not be used to be rubbed on anybody’s skin and in its proportions you shall not imitate it, and it is written, a person who would compound similarly, or who would put it on a stranger, will be extirpated from his people, that is two prohibitions and one extirpation. The prohibitions split the extirpation. Also from the following: Samuel bar Abba asked before Rebbi Ze`ura, should not well-being sacrifices, being treated separately, split all sancta regarding impurity? He told him, it was necessary that they be treated separately, to eliminate sancta destined for the upkeep of the Temple [regarding larceny], lest one be liable for them because of mushiness, leftovers, and impurity. But is that not a Mishnah? “All sancta destined for the altar combine with one another with respect to liability for mushiness, leftovers, and impurity,” in contrast to sancta destined for the upkeep of the Temple. Since they do not combine, they do (not) split. Rebbi Ḥanina said, what he really questioned, should they not split but combine ?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Ze`ura said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Ze`ura only on one count. Did not Rebbi Ze`ura say the pruner is like the planter, did perhaps he say the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Ze`ura he is guilty on two counts

There, we have stated: Rebbi Jehudah says, if his mother was not fit for his father, he is liable only for one [sacrifice]. Therefore, if his mother was fit for his father, he is liable for two. Rebbi Abbahu in the name of Rebbi Joḥanan: There is no difference. Whether his mother was fit for his father or unfit for his father, he is liable only once. The reason of Rebbi Joḥanan: Your mother is she, you find him guilty because of his mother; this directs the entire chapter towards his mother. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: What caused Rebbi Joḥanan to concentrate on the mother and to leave the father’s wife aside? He told him, for he argues with Rebbi Ismael, as Rebbi Ismael explained: Your father’s wife’s nakedness; the verse refers to the male. Is not his father included in the category of the male? Only to make him liable twice, as we have stated: A person having sexual relations with his father is doubly liable about him. Then should we not state “thirty-seven extirpations in the Torah”? Rebbi Mana said, all denotations of males are one. Your father’s wife’s nakedness; the verse refers to the father’s wife. Your mother’s nakedness, that is his mother who is his father’s wife. From where his mother who is not his father’s wife? Your mother is she; do not uncover her nakedness. How does Rebbi Ismael treat this? He explains it to apply after [the father’s] death. Does Rebbi Aqiba not explain she is your father’s nakedness? There is no difference whether during lifetime or after death. Rebbi Aqiba explains: Your father’s wife’s nakedness, the verse refers to the father’s wife. Your mother’s nakedness, that is his mother who is his father’s wife. From where his mother who is not his father’s wife? Your mother is she; do not uncover her nakedness. How does Rebbi Ismael treat this? He explains it to apply after [the father’s] death. Does not Rebbi Aqiba treat your father’s nakedness, your mother’s nakedness? Since your father refers to your father in any capacity both for punishment and warning, so also your mother refers to one’s mother in any capacity both for punishment and warning. Is it not reasonable to explain that verse except following Rebbi Jehudah who because he does not accept “his mother who is his father’s wife” must explain that your father’s nakedness, your mother’s nakedness refers to your father in any capacity both for punishment and warning, so also your mother refers to your mother in any capacity both for punishment and warning. Rebbi Zeˋira said, this implies that one infers from parallel language even if it is free only from one side. Rebbi Yudan said to him, this is obvious for Rebbi Aqiba since Rebbi Aqiba infers from parallel language even if it is not free.

HALAKHAH: “A man who had sexual relations with a male.” From where the warning for a person having sexual relations with a male? With a male you shall not sleep in women’s ways. From where extirpation? For anybody who would commit any of these abominations will be extirpated, etc. Punishment from where? A man who would sleep with a male in women’s ways, an abomination did both of them commit; they shall be put to death; their blood be on them. You learn their blood be on them from their blood be on them. That is for the active one. For the passive one from where? With a male you shall not sleep in women’s ways, read: to be slept with. So far following Rebbi Aqiba. Following Rebbi Ismael? There shall be no qadeš among the sons of Israel. From where extirpation for the passive homosexual following Rebbi Ismael? Rebbi Jeremiah in the name of Rebbi Abbahu. It says here qadeš and it says there, also a qadeš was in the land. You learn qadeš from qadeš and qadeš from abomination. Rebbi Ḥiyya bar Ada in the name of Rebbi Ḥanina: Abomination from abomination. Rebbi Yose ben Rebbi Abun said, a baraita states this: Both committed an abomination. Both are stoned, both are subject to warning, both by extirpation.

Rebbi Abun bar Ḥiyya asked of Rebbi Zeˋira: For what reason did Rebbi Ismael and Rebbi Aqiba disagree about a male and an animal but did not disagree about any incest prohibition? He told him, because for all incest prohibitions it is written blood relative, and about these it is not written blood relative. They objected: About the menstruating woman it is not written blood relative; did they disagree about her? Rebbi Jeremiah in the name of Rebbi Abbahu: For it is written approach, approach; it is as if all were here and there. Rebbi Ḥiyya bar Aba in the name of Rebbi Ḥanina: To the wife in the separation of her impurity you shall not come near to uncover her nakedness. Rebbi Yose ben Rebbi Abun said, “not to come near” is “not to uncover.”

Rebbi Abun bar Ḥiyya asked of Rebbi Zeˋira: For what reason did Rebbi Ismael and Rebbi Aqiba disagree about a male and an animal but did not disagree about any incest prohibition? He told him, because for all incest prohibitions it is written blood relative, and about these it is not written blood relative. They objected: About the menstruating woman it is not written blood relative; did they disagree about her? Rebbi Jeremiah in the name of Rebbi Abbahu: For it is written approach, approach; it is as if all were here and there. Rebbi Ḥiyya bar Aba in the name of Rebbi Ḥanina: To the wife in the separation of her impurity you shall not come near to uncover her nakedness. Rebbi Yose ben Rebbi Abun said, “not to come near” is “not to uncover.”

Rebbi Abba bar Mamal asked: Think of it, if he erroneously has sexual relations with it. Should it be stoned because of him while he is not liable? Rebbi Simeon asked: Think of it, if he used it to plough on the Sabbath. Is he not being stoned while it is not liable? You have only, as Rebbi Samuel ben Rav Isaac explained: With their silver and gold they made idols for themselves; it is not written “that they be extirpated” but that he be extirpated. As if a person say: the bones of X be ground up for he led his son to evil ways.

Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: This implies that one proceeds on the basis of a doubt. How is this? “X killed a person.” One proceeds to try him until his witnesses come. Rebbi Yose said to him, does one arrest a person in the market and insult him? But is it as follows: “X killed a person, and there are witnesses.” Let him be put under arrest until his witnesses come.

Rebbi Simeon ben Laqish said, from here that in case the judges heard testimony while standing, their judgment is valid. You infer six statements from this. One infers the statement of Rebbi Samuel bar Rav Isaac, and one infers the statement of Rebbi Simeon ben Laqish. Also one infers that he who hears from one who heard has to rend, and one infers that if one witness testified, the second one says, I testify to the same, and the third says, I testify to the same. Also one infers that this is one of the tears which are not mended, and one infers that even when they know from the start that it is the Unique Name, they have to rend.

Does one rend his garment nowadays? Rebbi Yose, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, Rebbi Ḥisqiah, Rebbi Jeremiah in the name of Rebbi Joḥanan: When blasphemers proliferated, they stopped rending. Does one rend for substitute names today? Let us hear from the following: Rebbi Simeon ben Laqish was travelling on the highway. He met a Samaritan who was repeatedly blaspheming, and he was rending. He dismounted from the donkey and gave him a blow on his heart saying to him: Samaritan! Does your mother have garments to supply me with? [His word] This implies that one rends for substitute names and rends his garments at the present time.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Do not worship them, a principle. Do not prostrate yourself before them, a detail. For you shall not prostrate yourself before another god; He again stated the principle. Principle, detail, and principle: is nothing covered but the detail? Rebbi Abun bar Cahana asked before Rebbi Hila: Do not do such, a principle. One who sacrifices to gods shall be banned, a detail. Only for the Eternal alone, He again stated the principle. Principle, detail, and principle; is not everything included? Does it not add one who embraces and one who kisses? He told him, why is prostrating mentioned? Not to infer from it that it is an action? He who embraces and he who (prostrates himself) do not exemplify actions.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Do not worship them, a principle. Do not prostrate yourself before them, a detail. For you shall not prostrate yourself before another god; He again stated the principle. Principle, detail, and principle: is nothing covered but the detail? Rebbi Abun bar Cahana asked before Rebbi Hila: Do not do such, a principle. One who sacrifices to gods shall be banned, a detail. Only for the Eternal alone, He again stated the principle. Principle, detail, and principle; is not everything included? Does it not add one who embraces and one who kisses? He told him, why is prostrating mentioned? Not to infer from it that it is an action? He who embraces and he who (prostrates himself) do not exemplify actions.

It is written: He went and worshipped other powers and prostrated himself before them, and to the sun, and to the moon. Rebbi Zeˋira said, it is not said to the sun but and to the sun. That is not principle and detail but addition. Rebbi Abba bar Zemina objected before Rebbi Ze`ura; is it not written any which have fins and scales, and any which do not have fins and scales? Then this is not principle and detail but additions since there is written and? Rebbi Joḥanan bar Marius said, anywhere I am encountering and, I am deleting it. Rebbi Samuel ben Eudaimon said, I would have said that anything in the oceans is forbidden, what is in barrels and vivaria should be permitted. The verse says, and anything which lives in water, an addition.

It is written: He went and worshipped other powers and prostrated himself before them, and to the sun, and to the moon. Rebbi Zeˋira said, it is not said to the sun but and to the sun. That is not principle and detail but addition. Rebbi Abba bar Zemina objected before Rebbi Ze`ura; is it not written any which have fins and scales, and any which do not have fins and scales? Then this is not principle and detail but additions since there is written and? Rebbi Joḥanan bar Marius said, anywhere I am encountering and, I am deleting it. Rebbi Samuel ben Eudaimon said, I would have said that anything in the oceans is forbidden, what is in barrels and vivaria should be permitted. The verse says, and anything which lives in water, an addition.

Rebbi Samuel bar Naḥmani in the name of Rebbi Hoshaia: If one says to it, you are my god, there is disagreement between Rebbi and the Sages. If he (prostrated himself), what is the rule? Rebbi Joḥanan said, everybody agrees that if he lowered his body, he is guilty. What is the difference between raising and lowering his body, and raising and lowering his lips? Rebbi Joḥanan said, following disagreement. Rebbi Simeon ben Laqish said, following the distinction. Rebbi Zeˋira said, a verse supports Rebbi Simeon ben Laqish: One rule should be for you, for the one acting in error. This only refers to what represents an action. The one who embraces (and who prostrates himself), which are not action, from where?

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: If he handed over but did not make to pass through, is that the disagreement between Ḥizqiah and Rebbi Joḥanan? Fore they disagreed: If he slaughtered but did not sell, Ḥizqiah said he is liable, but Rebbi Joḥanan said, he is not liable.

Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: Look at the expression which the Torah taught you, Moloch; anything that you make king over yourself, even a chip of wood, even a pebble. I shall extirpate him from amidst his people, to include all other foreign worship in extirpation. Rebbi Nasa in the name of Rebbi Eleazar: to include all other foreign worship relating to sons and daughters, as it was stated: He is guilty whether for the Moloch or any other foreign worship, whether he worshipped them with sons and daughters, or worshipped them with fathers and mothers. Rebbi Zeˋira said: if its worship did not prescribe this; but if its worship did prescribe it, he is free from prosecution. Rebbi Hila said, even if its worship did prescribe it, he is twice guilty. A baraita supports Rebbi Hila: The Moloch was included in all other foreign worships; it is mentioned separately to be lenient in this regard that he be guilty only for his descendants. Rebbi Tanḥum bar Jeremiah said, it follows that Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon. Just as Rebbi Simeon said, the Moloch was included in all other foreign worships; it is mentioned separately to be lenient in this regard that he be guilty only for his descendants, so Rebbi Eleazar ben Rebbi Simeon said, the Moloch was included in all other foreign worships; it is mentioned separately to be lenient in this regard that he be guilty only for his descendants.

Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: Look at the expression which the Torah taught you, Moloch; anything that you make king over yourself, even a chip of wood, even a pebble. I shall extirpate him from amidst his people, to include all other foreign worship in extirpation. Rebbi Nasa in the name of Rebbi Eleazar: to include all other foreign worship relating to sons and daughters, as it was stated: He is guilty whether for the Moloch or any other foreign worship, whether he worshipped them with sons and daughters, or worshipped them with fathers and mothers. Rebbi Zeˋira said: if its worship did not prescribe this; but if its worship did prescribe it, he is free from prosecution. Rebbi Hila said, even if its worship did prescribe it, he is twice guilty. A baraita supports Rebbi Hila: The Moloch was included in all other foreign worships; it is mentioned separately to be lenient in this regard that he be guilty only for his descendants. Rebbi Tanḥum bar Jeremiah said, it follows that Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon. Just as Rebbi Simeon said, the Moloch was included in all other foreign worships; it is mentioned separately to be lenient in this regard that he be guilty only for his descendants, so Rebbi Eleazar ben Rebbi Simeon said, the Moloch was included in all other foreign worships; it is mentioned separately to be lenient in this regard that he be guilty only for his descendants.

“One who has sexual relations with a preliminarily married maiden.” Rebbi Yasa in the name of Rebbi Joḥanan, Rebbi Ḥiyya in the name of Rebbi Eleazar: This is Rebbi Meïr’s. But for the rabbis even if she is a minor. What is Rebbi Meïr’s reason? “Lad” is written defectively in the paragraph. How do the rabbis explain “a lad”? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: Once in the paragraph it is written a young woman; this teaches that in the entire paragraph she is an adult. Rebbi Meïr objected to the rabbis: In the matter of the calumniator, a lad is written and she is an adult since a minor is not stoned? What do the rabbis do with this? Rebbi Abin said, explain it that he came to her as a male. Rebbi Jacob bar Abba asked before Rav: What is the law of him who comes to a minor? He said to him, by stoning. What is the law of him who comes to an adult? He said to him, I am reading an adolescent, not an adult. Read an adolescent, not a minor! Do you not agree with me that she has the right to a fine? He answered, because he mistreated her, that includes a minor for a fine. Read because he mistreated her, that includes an adult for a fine! Rav said, even though Rebbi Jacob bar Abba won the logical argument, practice is that he who comes to a minor is [punished] by stoning but she is free. Rebbi Abun in the name of (Rebbi) Samuel. Why? He understood it from the following: The man who had lain with her alone shall die. Do we not know that the girl has not committed a capital crime? Why does the verse say, do not do anything to the girl; the girl has not committed a capital crime? That includes him who has sexual relations with a [preliminarily married] underage girl; he is stoned and she is free.

“One who has sexual relations with a preliminarily married maiden.” Rebbi Yasa in the name of Rebbi Joḥanan, Rebbi Ḥiyya in the name of Rebbi Eleazar: This is Rebbi Meïr’s. But for the rabbis even if she is a minor. What is Rebbi Meïr’s reason? “Lad” is written defectively in the paragraph. How do the rabbis explain “a lad”? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: Once in the paragraph it is written a young woman; this teaches that in the entire paragraph she is an adult. Rebbi Meïr objected to the rabbis: In the matter of the calumniator, a lad is written and she is an adult since a minor is not stoned? What do the rabbis do with this? Rebbi Abin said, explain it that he came to her as a male. Rebbi Jacob bar Abba asked before Rav: What is the law of him who comes to a minor? He said to him, by stoning. What is the law of him who comes to an adult? He said to him, I am reading an adolescent, not an adult. Read an adolescent, not a minor! Do you not agree with me that she has the right to a fine? He answered, because he mistreated her, that includes a minor for a fine. Read because he mistreated her, that includes an adult for a fine! Rav said, even though Rebbi Jacob bar Abba won the logical argument, practice is that he who comes to a minor is [punished] by stoning but she is free. Rebbi Abun in the name of (Rebbi) Samuel. Why? He understood it from the following: The man who had lain with her alone shall die. Do we not know that the girl has not committed a capital crime? Why does the verse say, do not do anything to the girl; the girl has not committed a capital crime? That includes him who has sexual relations with a [preliminarily married] underage girl; he is stoned and she is free.

HALAKHAH: “The deviant and rebellious son,” etc. Rebbi Zeˋira, Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish. It is written: If a man would concoct against his neighbor to kill him slyly. When does he become a man? When he concocts. When is he done cooking? When his palm expands. A simile: If the seed is fully cooked inside, the pot becomes black on the outside. Rebbi Zeˋira said that Rebbi Shila bar Bina stated: If a man have a son, not that the son be a father. From the moment that he may come to a woman and make her pregnant, he is a potential father, not a son. But the Torah said, a son, not a father. It parallels what Rebbi Yasa said in the name of Rebbi Sabbatai: The entire period of a “deviant and rebellious son” is only six months.