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Rebbi Eleazar in the name of Rebbi Hoshaia: In every situation in which the Sages said that her husband would be obligated for a sacrifice, pure food became impure; her husband would be exempt from a sacrifice, pure food remains pure; her husband would have to bring a sacrifice for a doubt, pure food is in limbo. Rebbi Samuel bar Rav Isaac asked: If an old man and a child walk in a dining room, does the old man not enter first? But the child can come and make a fool of him. Rebbi Abun in the name of Rebbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what hindered it to leave? The Mishnah disagrees with Rebbi Hoshaiah: “If she left [the bed] and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah: “Rebbi Jehudah says, also when they stop eating heave.” Why? Not that if she would bleed, the food should not retroactively become impure? Rebbi Ezra said before Rebbi Mana: Explain it for a woman who has no regular period. He said to him, so says my teacher Rebbi Yose: All that is described here is about a woman who has a regular period. Rebbi Yose ben Rebbi Abun said, the Mishnah rises: Up to this point [it speaks] about a woman who has a regular period; from there on about a woman who has no regular period. But even if you say that the Mishnah does not rise, and we deal only with a woman who has a regular period, where does Bar Pedaiah hold? One differs with Rebbi Jehudah.

Rebbi Eleazar in the name of Rebbi Hoshaia: In every situation in which the Sages said that her husband would be obligated for a sacrifice, pure food became impure; her husband would be exempt from a sacrifice, pure food remains pure; her husband would have to bring a sacrifice for a doubt, pure food is in limbo. Rebbi Samuel bar Rav Isaac asked: If an old man and a child walk in a dining room, does the old man not enter first? But the child can come and make a fool of him. Rebbi Abun in the name of Rebbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what hindered it to leave? The Mishnah disagrees with Rebbi Hoshaiah: “If she left [the bed] and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah: “Rebbi Jehudah says, also when they stop eating heave.” Why? Not that if she would bleed, the food should not retroactively become impure? Rebbi Ezra said before Rebbi Mana: Explain it for a woman who has no regular period. He said to him, so says my teacher Rebbi Yose: All that is described here is about a woman who has a regular period. Rebbi Yose ben Rebbi Abun said, the Mishnah rises: Up to this point [it speaks] about a woman who has a regular period; from there on about a woman who has no regular period. But even if you say that the Mishnah does not rise, and we deal only with a woman who has a regular period, where does Bar Pedaiah hold? One differs with Rebbi Jehudah.

Rebbi Eleazar in the name of Rebbi Hoshaia: In every situation in which the Sages said that her husband would be obligated for a sacrifice, pure food became impure; her husband would be exempt from a sacrifice, pure food remains pure; her husband would have to bring a sacrifice for a doubt, pure food is in limbo. Rebbi Samuel bar Rav Isaac asked: If an old man and a child walk in a dining room, does the old man not enter first? But the child can come and make a fool of him. Rebbi Abun in the name of Rebbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what hindered it to leave? The Mishnah disagrees with Rebbi Hoshaiah: “If she left [the bed] and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah: “Rebbi Jehudah says, also when they stop eating heave.” Why? Not that if she would bleed, the food should not retroactively become impure? Rebbi Ezra said before Rebbi Mana: Explain it for a woman who has no regular period. He said to him, so says my teacher Rebbi Yose: All that is described here is about a woman who has a regular period. Rebbi Yose ben Rebbi Abun said, the Mishnah rises: Up to this point [it speaks] about a woman who has a regular period; from there on about a woman who has no regular period. But even if you say that the Mishnah does not rise, and we deal only with a woman who has a regular period, where does Bar Pedaiah hold? One differs with Rebbi Jehudah.

If she checked and deposited it in a glass box, Rebbi Ḥiyya said, a stain; Rebbi said, an episode of bleeding. Rebbi Ḥiyya objected to Rebbi: Do you not give her the possibility of an explanation? Rebbi Abun bar Ḥiyya said, Rebbi’s reason is that a box is safe from crawling things, it is not safe from lice. Up to the size of a broken bean she explains it; if it is larger, by what can it be explained?

“Immediately, they are impure.” They said immediately for wiping, not for examination. Rav Huna said, that she should wipe the face of the house from the outside, but not what is in the rooms nor in the crevices. They asked before Rav Naḥman bar Jacob: Should she not examine it immediately? Rebbi Abba said, if you say that she should examine it immediately, you abolish immediacy. Rebbi Yose ben Rebbi Abun said, if you say that she should examine it immediately, is that not checking, to be reduced from 24 hours, as we have stated: Checking reduces from 24 hours? Rebbi Yose ben Rebbi Abun said, as an example, if the beadle and a witness were standing at the lintel. When the beadle comes out and the witness enters, that is “immediately”.

HALAKHAH: Abba bar Jeremiah, Cahana in the name of Samuel: Any woman without a definite period is forbidden to her house unless she checked herself. But did we not state: “All women are presumed pure for their husbands.” He explains it, for those who come from a trip. But did we not state: “The wives of men coming from a trip are presumed pure”? Rebbi Abun bar Ḥiyya said, explain it if he came and found her awake. But was it not stated: Whether he found her awake or found her sleeping. Rebbi Abba said, explain it if he left her in a state of purity. {What is the period that is counted for her? Rebbi Simeon ben Laqish said: One gives her 30 days as average period.} Rebbi Joḥanan said, I am stating that it is permitted even after three years, but only for a woman who has a regular period. Rebbi Abbahu said, only if it was seven days after the onset of her period. Are you not worried that maybe she did not immerse herself? Rebbi Ḥanina said, that means that it is forbidden for a woman to stay in her impurity. Samuel bar Abba asked: Even if it was certain that she had given birth? Rebbi Yose said, so we are saying, even if she became impure. But since her prior state was invalidated when she gave birth, so her prior state was invalidated when she became impure.

HALAKHAH: Abba bar Jeremiah, Cahana in the name of Samuel: Any woman without a definite period is forbidden to her house unless she checked herself. But did we not state: “All women are presumed pure for their husbands.” He explains it, for those who come from a trip. But did we not state: “The wives of men coming from a trip are presumed pure”? Rebbi Abun bar Ḥiyya said, explain it if he came and found her awake. But was it not stated: Whether he found her awake or found her sleeping. Rebbi Abba said, explain it if he left her in a state of purity. {What is the period that is counted for her? Rebbi Simeon ben Laqish said: One gives her 30 days as average period.} Rebbi Joḥanan said, I am stating that it is permitted even after three years, but only for a woman who has a regular period. Rebbi Abbahu said, only if it was seven days after the onset of her period. Are you not worried that maybe she did not immerse herself? Rebbi Ḥanina said, that means that it is forbidden for a woman to stay in her impurity. Samuel bar Abba asked: Even if it was certain that she had given birth? Rebbi Yose said, so we are saying, even if she became impure. But since her prior state was invalidated when she gave birth, so her prior state was invalidated when she became impure.

HALAKHAH: Abba bar Jeremiah, Cahana in the name of Samuel: Any woman without a definite period is forbidden to her house unless she checked herself. But did we not state: “All women are presumed pure for their husbands.” He explains it, for those who come from a trip. But did we not state: “The wives of men coming from a trip are presumed pure”? Rebbi Abun bar Ḥiyya said, explain it if he came and found her awake. But was it not stated: Whether he found her awake or found her sleeping. Rebbi Abba said, explain it if he left her in a state of purity. {What is the period that is counted for her? Rebbi Simeon ben Laqish said: One gives her 30 days as average period.} Rebbi Joḥanan said, I am stating that it is permitted even after three years, but only for a woman who has a regular period. Rebbi Abbahu said, only if it was seven days after the onset of her period. Are you not worried that maybe she did not immerse herself? Rebbi Ḥanina said, that means that it is forbidden for a woman to stay in her impurity. Samuel bar Abba asked: Even if it was certain that she had given birth? Rebbi Yose said, so we are saying, even if she became impure. But since her prior state was invalidated when she gave birth, so her prior state was invalidated when she became impure.

“The House of Shammai say, she needs two cloths for each intercourse or she should have sex by candle light.” But was it not stated: The person who engages in sex by light is blameworthy? So is the Mishnah: She may have sex and [then] check by candle light. Rebbi Ze‘ira, Rav Ḥiyya bar Ashi in the name of Rav: If she had intercourse using a cloth, she is forbidden to her house. Rebbi Ze‘ira said, if her proof exists, she is permitted; if there is no proof, not so much more? Rebbi Yose said, there, you can determine the facts; here, you cannot determine the facts.

HALAKHAH: “The Sages gave a simile about a woman’s anatomy,” etc. So is the Mishnah: The blood from the room is impure but the blood from the upper floor is pure. Rav Jehudah in the name of Samuel: The room is inwards from the anteroom; the upper floor is over the room up to the middle of the anteroom, the door of the upper floor opens to the anteroom. Rav Naḥman bar Rav Isaac asked Rav Huna: Does the Mishnah [deal with the case that blood was found] inwards of the door of the upper floor? He said to him, if it was found inwards of the door of the upper floor it is certainly [impure]. But we deal with the case that it was found outwards from the door of the upper floor. The words of the rabbis disagree, since Rebbi Joḥanan said, three are like a doubt but they treated them as certain, viz., the following: A woman who has a miscarriage in the form of a cut-off hand or cut-off foot, or a placenta, and blood found in the anteroom. What are we speaking of? If it was found inwards of the door of the upper floor it is certainly [impure]. But we must deal with the case that it was found outwards from the door of the upper floor. Rebbi Abba the son of Rebbi Pappaios asked before Rebbi Yose: We have stated many doubts and you say so? He said to him, Rebbi Joḥanan spoke only of a woman.

HALAKHAH: “How is red,” etc. Rebbi Jacob bar Aḥa, Rebbi Ulla from Caesarea in the name of Rebbi Ḥanina; Rebbi Abba in the name of Rebbi Simeon ben Menasia: Like blood of a wound which was hit a second time. Rebbi Jacob bar Sosai said before Rebbi Yose: The Mishnah implies this, “red like blood from a wound.” Rebbi Isaac bar Naḥman and Rebbi Eudaimon from Haifa were sitting together when a man passed by them. Rebbi Isaac bar Naḥman said to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman. Does he disagree? If he would be hit a second time, it would be like menstrual blood.

HALAKHAH: “How is red,” etc. Rebbi Jacob bar Aḥa, Rebbi Ulla from Caesarea in the name of Rebbi Ḥanina; Rebbi Abba in the name of Rebbi Simeon ben Menasia: Like blood of a wound which was hit a second time. Rebbi Jacob bar Sosai said before Rebbi Yose: The Mishnah implies this, “red like blood from a wound.” Rebbi Isaac bar Naḥman and Rebbi Eudaimon from Haifa were sitting together when a man passed by them. Rebbi Isaac bar Naḥman said to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman. Does he disagree? If he would be hit a second time, it would be like menstrual blood.

HALAKHAH: “How is red,” etc. Rebbi Jacob bar Aḥa, Rebbi Ulla from Caesarea in the name of Rebbi Ḥanina; Rebbi Abba in the name of Rebbi Simeon ben Menasia: Like blood of a wound which was hit a second time. Rebbi Jacob bar Sosai said before Rebbi Yose: The Mishnah implies this, “red like blood from a wound.” Rebbi Isaac bar Naḥman and Rebbi Eudaimon from Haifa were sitting together when a man passed by them. Rebbi Isaac bar Naḥman said to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman. Does he disagree? If he would be hit a second time, it would be like menstrual blood.

HALAKHAH: “How is red,” etc. Rebbi Jacob bar Aḥa, Rebbi Ulla from Caesarea in the name of Rebbi Ḥanina; Rebbi Abba in the name of Rebbi Simeon ben Menasia: Like blood of a wound which was hit a second time. Rebbi Jacob bar Sosai said before Rebbi Yose: The Mishnah implies this, “red like blood from a wound.” Rebbi Isaac bar Naḥman and Rebbi Eudaimon from Haifa were sitting together when a man passed by them. Rebbi Isaac bar Naḥman said to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman. Does he disagree? If he would be hit a second time, it would be like menstrual blood.

“And black, like ink-stone.” How do you check that? Rebbi Abba in the name of Rav Jehudah: One takes the ink-stone and puts in on white leather. Rebbi Yose ben Rebbi Abun said, on colored leather. Rebbi Ze‘ira in the name of the rabbis: Black like a raven, black like a grape berry, black like asphalt are pure. The colleagues in the name of Rebbi Joḥanan: Black like liquid ink is pure. Rebbi Immi in the name of Rebbi Joḥanan: Like a felt hat imported from overseas is impure. Rebbi Ze‘ira asked before Rebbi Immi: Are all these facts to be acted upon? He answered him, yes. Rebbi Simeon ben Laqish said, all of them, if they are lighter than the standard they are pure, darker than the standard impure. Rebbi Joḥanan said, all of them, if they are lighter than the standard they are pure, darker than the standard pure except for black. The Mishnah supports Rebbi Joḥanan, as we have stated: “And black like ink-stone is impure, lighter than that is pure.” Therefore, darker than that is impure, but only black was mentioned in that connection. Therefore, all others, even if they are darker than the standards, are pure. The town of Rav Jehudah followed Rebbi Simeon ben Laqish but Rav Jehudah himself followed Rebbi Joḥanan. Bar Qappara stated a support for Rebbi Simeon ben Laqish but one does not follow him in practice, since Rebbi Ḥanina mixed wine for Bar Qappara and asked him, if it is like that, what is its status? He answered, impure. He lightened it, then he answered, pure. He said to him, peace shall be on him who erred with his mouth but not with his eyes. They wanted to say that he who says pure, refers to when it was polished. But he who says impure , if it is not polished. Let us hear from the following: It happened that a woman from the Patriarchate had a discharge of black blood. The case came before Rebbi Jacob bar Zabdi and Rebbi Isaac bar Ṭabelai; they wanted to declare her impure. Rebbi Ḥelbo told them: So says Rav Huna in the name of Rav: Black which penetrates is pure, that which polishes is impure. He said that only about black. Therefore, all others are pure even if they polish.

“And black, like ink-stone.” How do you check that? Rebbi Abba in the name of Rav Jehudah: One takes the ink-stone and puts in on white leather. Rebbi Yose ben Rebbi Abun said, on colored leather. Rebbi Ze‘ira in the name of the rabbis: Black like a raven, black like a grape berry, black like asphalt are pure. The colleagues in the name of Rebbi Joḥanan: Black like liquid ink is pure. Rebbi Immi in the name of Rebbi Joḥanan: Like a felt hat imported from overseas is impure. Rebbi Ze‘ira asked before Rebbi Immi: Are all these facts to be acted upon? He answered him, yes. Rebbi Simeon ben Laqish said, all of them, if they are lighter than the standard they are pure, darker than the standard impure. Rebbi Joḥanan said, all of them, if they are lighter than the standard they are pure, darker than the standard pure except for black. The Mishnah supports Rebbi Joḥanan, as we have stated: “And black like ink-stone is impure, lighter than that is pure.” Therefore, darker than that is impure, but only black was mentioned in that connection. Therefore, all others, even if they are darker than the standards, are pure. The town of Rav Jehudah followed Rebbi Simeon ben Laqish but Rav Jehudah himself followed Rebbi Joḥanan. Bar Qappara stated a support for Rebbi Simeon ben Laqish but one does not follow him in practice, since Rebbi Ḥanina mixed wine for Bar Qappara and asked him, if it is like that, what is its status? He answered, impure. He lightened it, then he answered, pure. He said to him, peace shall be on him who erred with his mouth but not with his eyes. They wanted to say that he who says pure, refers to when it was polished. But he who says impure , if it is not polished. Let us hear from the following: It happened that a woman from the Patriarchate had a discharge of black blood. The case came before Rebbi Jacob bar Zabdi and Rebbi Isaac bar Ṭabelai; they wanted to declare her impure. Rebbi Ḥelbo told them: So says Rav Huna in the name of Rav: Black which penetrates is pure, that which polishes is impure. He said that only about black. Therefore, all others are pure even if they polish.

“And black, like ink-stone.” How do you check that? Rebbi Abba in the name of Rav Jehudah: One takes the ink-stone and puts in on white leather. Rebbi Yose ben Rebbi Abun said, on colored leather. Rebbi Ze‘ira in the name of the rabbis: Black like a raven, black like a grape berry, black like asphalt are pure. The colleagues in the name of Rebbi Joḥanan: Black like liquid ink is pure. Rebbi Immi in the name of Rebbi Joḥanan: Like a felt hat imported from overseas is impure. Rebbi Ze‘ira asked before Rebbi Immi: Are all these facts to be acted upon? He answered him, yes. Rebbi Simeon ben Laqish said, all of them, if they are lighter than the standard they are pure, darker than the standard impure. Rebbi Joḥanan said, all of them, if they are lighter than the standard they are pure, darker than the standard pure except for black. The Mishnah supports Rebbi Joḥanan, as we have stated: “And black like ink-stone is impure, lighter than that is pure.” Therefore, darker than that is impure, but only black was mentioned in that connection. Therefore, all others, even if they are darker than the standards, are pure. The town of Rav Jehudah followed Rebbi Simeon ben Laqish but Rav Jehudah himself followed Rebbi Joḥanan. Bar Qappara stated a support for Rebbi Simeon ben Laqish but one does not follow him in practice, since Rebbi Ḥanina mixed wine for Bar Qappara and asked him, if it is like that, what is its status? He answered, impure. He lightened it, then he answered, pure. He said to him, peace shall be on him who erred with his mouth but not with his eyes. They wanted to say that he who says pure, refers to when it was polished. But he who says impure , if it is not polished. Let us hear from the following: It happened that a woman from the Patriarchate had a discharge of black blood. The case came before Rebbi Jacob bar Zabdi and Rebbi Isaac bar Ṭabelai; they wanted to declare her impure. Rebbi Ḥelbo told them: So says Rav Huna in the name of Rav: Black which penetrates is pure, that which polishes is impure. He said that only about black. Therefore, all others are pure even if they polish.

“And black, like ink-stone.” How do you check that? Rebbi Abba in the name of Rav Jehudah: One takes the ink-stone and puts in on white leather. Rebbi Yose ben Rebbi Abun said, on colored leather. Rebbi Ze‘ira in the name of the rabbis: Black like a raven, black like a grape berry, black like asphalt are pure. The colleagues in the name of Rebbi Joḥanan: Black like liquid ink is pure. Rebbi Immi in the name of Rebbi Joḥanan: Like a felt hat imported from overseas is impure. Rebbi Ze‘ira asked before Rebbi Immi: Are all these facts to be acted upon? He answered him, yes. Rebbi Simeon ben Laqish said, all of them, if they are lighter than the standard they are pure, darker than the standard impure. Rebbi Joḥanan said, all of them, if they are lighter than the standard they are pure, darker than the standard pure except for black. The Mishnah supports Rebbi Joḥanan, as we have stated: “And black like ink-stone is impure, lighter than that is pure.” Therefore, darker than that is impure, but only black was mentioned in that connection. Therefore, all others, even if they are darker than the standards, are pure. The town of Rav Jehudah followed Rebbi Simeon ben Laqish but Rav Jehudah himself followed Rebbi Joḥanan. Bar Qappara stated a support for Rebbi Simeon ben Laqish but one does not follow him in practice, since Rebbi Ḥanina mixed wine for Bar Qappara and asked him, if it is like that, what is its status? He answered, impure. He lightened it, then he answered, pure. He said to him, peace shall be on him who erred with his mouth but not with his eyes. They wanted to say that he who says pure, refers to when it was polished. But he who says impure , if it is not polished. Let us hear from the following: It happened that a woman from the Patriarchate had a discharge of black blood. The case came before Rebbi Jacob bar Zabdi and Rebbi Isaac bar Ṭabelai; they wanted to declare her impure. Rebbi Ḥelbo told them: So says Rav Huna in the name of Rav: Black which penetrates is pure, that which polishes is impure. He said that only about black. Therefore, all others are pure even if they polish.

“Like saffron stigma, like the uniformly colored part of it.” Moist, not dried. From the upper part, not the lower. From the part in the shadow, not exposed to the sun. Rebbi Abbahu brought before Rebbi Eleazar in cupper’s vessels. He said to him, its looks already are dimmed. Rebbi Jacob bar Zavdi brought before Rebbi Abbahu goat’s blood as [example of] red, fish blood as [example of] black. He said to him, its looks already are dimmed

“And like mixed wine.” Abba bar Ḥana in the name of Rebbi Joḥanan: As one sees a cup of mixed wine from the outside. They wanted to say, in a Tiberian cup. Rebbi Eudaimon from Sepphoris said before Rebbi Mana: As in a small phial whose walls do not cast a shadow. Samuel said, anybody who has no experience in seeing kinds of pure blood should not judge kinds of impure blood. Rav said, only if he is competent about them and their names. The words of Rebbi Joḥanan say so: I know all kinds of pure blood and of impure blood. The pure is the most red; the impure is like earth water. “If he has no experience,” therefore, if he has experience he can judge it. In addition, from what we have stated: clear but not turbid. Rebbi Ḥanina used it turbid. They said before Rebbi Joḥanan: Rebbi Ḥanina uses it turbid, but you said, not turbid. He said to them, Rebbi Ḥanina drinks old [wine], Rebbi Joḥanan does not drink old [wine], Rebbi Ḥanina drinks oldest [wine]. Rebbi Hoshaiah said: Since Rebbi Hoshaiah’s eye is full of happenings, even turbid is not disqualified for him. Rebbi Shammai in the name of Rebbi Aḥa: Rebbi Ḥanina estimated with a lump of earth. Rebbi Abun, Rebbi Shammai in the name of Rebbi Aḥa: Since we know that Rebbi Ḥanina is competent, do we follow his precedents? Rebbi Ḥanina was living in Sepphoris, they brought cases before him and he decided on the basis of three precedents. Rebbi Joḥanan and Rebbi Simeon ben Laqish were there but he did not invite them to sit with him. They said, the old man is a Sage since his irons are sharp! Once he invited them to sit with him. They said, for what reason do you take notice of us this time? He said, so should come over me if I had not heard every single case from Rebbi in theory as many times as there are hairs on my head, and in a practical way three times; but the present case did come before Rebbi only twice. Therefore, I adjoined you with me.

Rebbi Isaac bar Naḥman learned from Rebbi Eleazar the kinds of pure blood. Does this mean, not the impure kinds? But did not Rebbi Isaac bar Naḥman say to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman? But one who learns one kind, learns at the same time the other kind. Isaac bar Jonathan and Rav Huna were sitting together when a woman came and asked them. Isaac bar Jonathan said to her, did you see it more smoky than that? Rav Huna said to him, so says Rav: Instruct according to what comes before you! Rebbi Jacob bar Aḥa said in the name of Rebbi Simeon bar Abba: A number of chests full of problems came before Rebbi Ḥanina and about what came before him, he did pronounce.

Rebbi Isaac bar Naḥman learned from Rebbi Eleazar the kinds of pure blood. Does this mean, not the impure kinds? But did not Rebbi Isaac bar Naḥman say to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman? But one who learns one kind, learns at the same time the other kind. Isaac bar Jonathan and Rav Huna were sitting together when a woman came and asked them. Isaac bar Jonathan said to her, did you see it more smoky than that? Rav Huna said to him, so says Rav: Instruct according to what comes before you! Rebbi Jacob bar Aḥa said in the name of Rebbi Simeon bar Abba: A number of chests full of problems came before Rebbi Ḥanina and about what came before him, he did pronounce.

Rebbi Isaac bar Naḥman learned from Rebbi Eleazar the kinds of pure blood. Does this mean, not the impure kinds? But did not Rebbi Isaac bar Naḥman say to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman? But one who learns one kind, learns at the same time the other kind. Isaac bar Jonathan and Rav Huna were sitting together when a woman came and asked them. Isaac bar Jonathan said to her, did you see it more smoky than that? Rav Huna said to him, so says Rav: Instruct according to what comes before you! Rebbi Jacob bar Aḥa said in the name of Rebbi Simeon bar Abba: A number of chests full of problems came before Rebbi Ḥanina and about what came before him, he did pronounce.

Rebbi Isaac bar Naḥman learned from Rebbi Eleazar the kinds of pure blood. Does this mean, not the impure kinds? But did not Rebbi Isaac bar Naḥman say to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman? But one who learns one kind, learns at the same time the other kind. Isaac bar Jonathan and Rav Huna were sitting together when a woman came and asked them. Isaac bar Jonathan said to her, did you see it more smoky than that? Rav Huna said to him, so says Rav: Instruct according to what comes before you! Rebbi Jacob bar Aḥa said in the name of Rebbi Simeon bar Abba: A number of chests full of problems came before Rebbi Ḥanina and about what came before him, he did pronounce.

Rebbi Isaac bar Naḥman learned from Rebbi Eleazar the kinds of pure blood. Does this mean, not the impure kinds? But did not Rebbi Isaac bar Naḥman say to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman? But one who learns one kind, learns at the same time the other kind. Isaac bar Jonathan and Rav Huna were sitting together when a woman came and asked them. Isaac bar Jonathan said to her, did you see it more smoky than that? Rav Huna said to him, so says Rav: Instruct according to what comes before you! Rebbi Jacob bar Aḥa said in the name of Rebbi Simeon bar Abba: A number of chests full of problems came before Rebbi Ḥanina and about what came before him, he did pronounce.

Rebbi Isaac bar Naḥman learned from Rebbi Eleazar the kinds of pure blood. Does this mean, not the impure kinds? But did not Rebbi Isaac bar Naḥman say to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman? But one who learns one kind, learns at the same time the other kind. Isaac bar Jonathan and Rav Huna were sitting together when a woman came and asked them. Isaac bar Jonathan said to her, did you see it more smoky than that? Rav Huna said to him, so says Rav: Instruct according to what comes before you! Rebbi Jacob bar Aḥa said in the name of Rebbi Simeon bar Abba: A number of chests full of problems came before Rebbi Ḥanina and about what came before him, he did pronounce.

Rebbi Joḥanan said, Rebbi Jehudah declared impure only in the color of the four kinds of blood. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Yose bar Nehorai: Practice follows Rebbi Jehudah. Rebbi Eleazar heard that and said, I do not accept this. Samuel said, practice follows Rebbi Jehudah. Rebbi Ze‘ira said, he did not say that practice follows Rebbi Jehudah but he saw that the rabbis are used to follow Rebbi Jehudah. Rebbi Joḥanan in the name of Rebbi Simeon bar Ioḥai: One tears it open. If one finds blood collected there, she is impure, otherwise she is pure. Rebbi Eliezer ben Jacob stated, disagreeing with Rebbi Simeon ben Ioḥai: “Blood would be her flow from her genitals,” not what is in the amnion nor in a lump.

Rebbi Joḥanan said, Rebbi Jehudah declared impure only in the color of the four kinds of blood. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Yose bar Nehorai: Practice follows Rebbi Jehudah. Rebbi Eleazar heard that and said, I do not accept this. Samuel said, practice follows Rebbi Jehudah. Rebbi Ze‘ira said, he did not say that practice follows Rebbi Jehudah but he saw that the rabbis are used to follow Rebbi Jehudah. Rebbi Joḥanan in the name of Rebbi Simeon bar Ioḥai: One tears it open. If one finds blood collected there, she is impure, otherwise she is pure. Rebbi Eliezer ben Jacob stated, disagreeing with Rebbi Simeon ben Ioḥai: “Blood would be her flow from her genitals,” not what is in the amnion nor in a lump.

Rebbi Joḥanan said, Rebbi Jehudah declared impure only in the color of the four kinds of blood. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Yose bar Nehorai: Practice follows Rebbi Jehudah. Rebbi Eleazar heard that and said, I do not accept this. Samuel said, practice follows Rebbi Jehudah. Rebbi Ze‘ira said, he did not say that practice follows Rebbi Jehudah but he saw that the rabbis are used to follow Rebbi Jehudah. Rebbi Joḥanan in the name of Rebbi Simeon bar Ioḥai: One tears it open. If one finds blood collected there, she is impure, otherwise she is pure. Rebbi Eliezer ben Jacob stated, disagreeing with Rebbi Simeon ben Ioḥai: “Blood would be her flow from her genitals,” not what is in the amnion nor in a lump.

Rebbi Joḥanan said, Rebbi Jehudah declared impure only in the color of the four kinds of blood. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Yose bar Nehorai: Practice follows Rebbi Jehudah. Rebbi Eleazar heard that and said, I do not accept this. Samuel said, practice follows Rebbi Jehudah. Rebbi Ze‘ira said, he did not say that practice follows Rebbi Jehudah but he saw that the rabbis are used to follow Rebbi Jehudah. Rebbi Joḥanan in the name of Rebbi Simeon bar Ioḥai: One tears it open. If one finds blood collected there, she is impure, otherwise she is pure. Rebbi Eliezer ben Jacob stated, disagreeing with Rebbi Simeon ben Ioḥai: “Blood would be her flow from her genitals,” not what is in the amnion nor in a lump.

Rebbi Ḥanina the son of Rebbi Abbahu said, Rebbi Meïr’s reason is that “shaping” is written for them as for humans. “The Eternal God shaped man as dust from the earth.” Rebbi Immi asked, because “shaping” is written for them as for animals, “the Eternal God shaped from the earth all animals of the field and the birds of the sky”? But is it not written “for behold the Shaper of mountains and Creator of wind”? Then, if she has a miscarriage in the shape of a mountain, she should be impure because of birth! There is a difference, for shaping is not written for them in the Creation story. Rebbi Yasa in the name of Rebbi Joḥanan: Because they look forward as humans do. Abba bar bar Ḥana said in the name of Rebbi Joḥanan: Because they walk forward as humans do. Rebbi Abun bar Ḥiyya objected: Did we not state, “if his eyeball is round like that of a human,” is that not a defect? Rebbi Yose said, did we not state, look forward; did we not state, walk? What about it? Human eyeballs are round, animal eyeballs are elongated. Rebbi Yose ben Rebbi Abun said, human eyes have more white than black, animal eyes have more black than white.

Rebbi Ḥanina the son of Rebbi Abbahu said, Rebbi Meïr’s reason is that “shaping” is written for them as for humans. “The Eternal God shaped man as dust from the earth.” Rebbi Immi asked, because “shaping” is written for them as for animals, “the Eternal God shaped from the earth all animals of the field and the birds of the sky”? But is it not written “for behold the Shaper of mountains and Creator of wind”? Then, if she has a miscarriage in the shape of a mountain, she should be impure because of birth! There is a difference, for shaping is not written for them in the Creation story. Rebbi Yasa in the name of Rebbi Joḥanan: Because they look forward as humans do. Abba bar bar Ḥana said in the name of Rebbi Joḥanan: Because they walk forward as humans do. Rebbi Abun bar Ḥiyya objected: Did we not state, “if his eyeball is round like that of a human,” is that not a defect? Rebbi Yose said, did we not state, look forward; did we not state, walk? What about it? Human eyeballs are round, animal eyeballs are elongated. Rebbi Yose ben Rebbi Abun said, human eyes have more white than black, animal eyes have more black than white.

Rebbi Ḥanina the son of Rebbi Abbahu said, Rebbi Meïr’s reason is that “shaping” is written for them as for humans. “The Eternal God shaped man as dust from the earth.” Rebbi Immi asked, because “shaping” is written for them as for animals, “the Eternal God shaped from the earth all animals of the field and the birds of the sky”? But is it not written “for behold the Shaper of mountains and Creator of wind”? Then, if she has a miscarriage in the shape of a mountain, she should be impure because of birth! There is a difference, for shaping is not written for them in the Creation story. Rebbi Yasa in the name of Rebbi Joḥanan: Because they look forward as humans do. Abba bar bar Ḥana said in the name of Rebbi Joḥanan: Because they walk forward as humans do. Rebbi Abun bar Ḥiyya objected: Did we not state, “if his eyeball is round like that of a human,” is that not a defect? Rebbi Yose said, did we not state, look forward; did we not state, walk? What about it? Human eyeballs are round, animal eyeballs are elongated. Rebbi Yose ben Rebbi Abun said, human eyes have more white than black, animal eyes have more black than white.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

Rav Jehudah asked Samuel: Since I am learned, can I judge the signs of an amnion? He said to him, your head’s head can be scalded by boiling water, you should not be scalded even by lukewarm water. Rebbi Ḥiyya in the name of Rebbi Joḥanan, we do not rely on women who say, its completion would have been male, its completion would have been female. Rebbi Jacon bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan: A woman is trustworthy if she said, I gave birth or I did not give birth. But she is not trustworthy if she says, it was male or it was female.

HALAKHAH: “If a woman miscarried a sole or a placenta,” etc. Rebbi Abba in the name of Rav Jehudah: There only is a sole because it was weighed down by a living [fetus]; it comes out not with a living but with a dead [child]. Rebbi Abun bar Ḥiyya objected: did we not state, “if a woman miscarried a sole or a placenta, she should observe for male and female birth”? That means, it is a child! Rebbi Huna said, I explained it before Rebbi Jeremiah. Explain it if the child was born through the wall of the womb and the sole from the womb. The child within fulfilling, the sole after fulfilling. The child before she converted, the sole after she converted. But even you may say, both were born from the womb, both were born after she converted. Explain that the child was born first and she designated a sacrifice for it. Before she could bring the sacrifice, the sole came out and the first sacrifice was pushed away. It turns out that she brings the sacrifice for the sole.

Rebbi Joḥanan said, this follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth. Then the house should be impure? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

Rebbi Isaac bar Nahman in the name or Rebbi Eleazar: The head of a bird by most of it. Rebbi Ze‘ira in the name of Samuel: The throat of a bird by most of it. There came a case before Rebbi Yose about [a bird whose throat] was punctured by a needle’s width. Do we not know what “most” means?

Bar Kappara taught : Whoever calls Abraham " Abram " transgresses a command ; as it is said, "Thy name shall be Abraham" (Gen. xvii. 5). R. Eliezer says: He transgresses a prohibition ; as it is said, "Thy name shall no more be called Abram" (ibid.).

Rabbah b. Bar Hannah said in the name of R. Johanan: The Halakah is in accord with R. 'Akiba.

There are some who connect [the statement of Rabbah b. Bar Hannah] with the following. There is a teaching : Who recites the Shema' must direct his heart thereto. R. Aha says in the name of R. Judah : If one directed his heart in the first paragraph, it is no longer necessary [in the succeeding paragraphs]. Rabbah b. Bar Hannah said in the name of R. Johanan : The Halakah is in accord with the view of R. Aha which he reported in the name of R. Judah.

There are some who connect [the statement of Rabbah b. Bar Hannah] with the following. There is a teaching : Who recites the Shema' must direct his heart thereto. R. Aha says in the name of R. Judah : If one directed his heart in the first paragraph, it is no longer necessary [in the succeeding paragraphs]. Rabbah b. Bar Hannah said in the name of R. Johanan : The Halakah is in accord with the view of R. Aha which he reported in the name of R. Judah.

Did he afterwards finish the Shema' or did he not? Bar Kappara says : He did not afterwards finish it. R. Simeon b. Rabbi says : He did afterwards finish it. Bar Kappara said to R. Simeon b. Rabbi ; It is quite right according to me when I declare he did not afterwards finish it, because Rabbi used [every day] to deal with a theme in which the exodus from Egypt was mentioned; but according to thee who sayest that he did afterwards finish it, why did he [daily] deal with such a theme?

Did he afterwards finish the Shema' or did he not? Bar Kappara says : He did not afterwards finish it. R. Simeon b. Rabbi says : He did afterwards finish it. Bar Kappara said to R. Simeon b. Rabbi ; It is quite right according to me when I declare he did not afterwards finish it, because Rabbi used [every day] to deal with a theme in which the exodus from Egypt was mentioned; but according to thee who sayest that he did afterwards finish it, why did he [daily] deal with such a theme?

Rabbah b. Bar Hannah said in the name of R. Johanan : During the day he rolls them up like a kind of book and places them in his hand opposite his heart, but at night he makes for them a kind of bag, a handbreadth in size, and places them therein.

Rabbah b. Bar Hannah also said : At the time that we were following R. Johanan, on desiring to enter a privy, if he carried a book of Aggadta, he handed it to us; but if he carried Tefillin, he did not hand them to us. He said, "Since the Rabbis permit it,

Bar Kappara used to tie them in the bed-curtain, leaving the cases of the Tefillin outside. Rab Shesha b. Rab Iddi used to place them upon a stool and spread a cloth over them.

Another version is : Rabbah b. Bar Hannah said in the name of R. Joshua b. Levi : If one is walking in filthy courtways, he should place his hand over his mouth and read the Shema'. Rab Hisda said to him, "By God ! if R. Joshua b. Levi had told me that himself, I would not have listened to him !"

And did R. Johanan really say what is attributed to him? For lo, Rabbah b. Bar Hannah has said in the name of R. Johanan : One is permitted to meditate anywhere upon words of Torah except the bath-house and privy ! And shouldest thou urge that here also one refers to standing and the other to walking, it cannot be so ; because R. Abbahu once followed R. Johanan and he was reading the Shema', but when he reached the filthy courtways he lapsed into silence. He said to R. Johanan, "Where should I resume [my prayer] ?" He replied, "If thou hast waited sufficient time to finish the whole, return to the commencement" !

Where it is certain [that urine is present], how long [must one wait before it is allowed to read the Shema' there] ? Rab Judah said in the name of Samuel : As long as the ground is sufficiently wet to moisten. The same reply is given by Rabbah b. Bar Hannah in the name of R. Johanan [As long as the ground is sufficiently wet to moisten] and by 'Ulla. [As long as the ground is sufficiently wet to moisten] Geniba said in the name of Rab : As long as the trace thereof can be recognised.

What means excrement like earthenware? Rabbah b. Bar Hannah said in the name of R. Johanan; When one can throw it to the ground without its crumbling to pieces. Others say : When one can roll it without its crumbling to pieces.

R. Simeon b. Pazzi said in the name of R. Joshua b. Levi in the name of Bar Kappara : The ordinary man [acts] as we have stated ;

Rabbah b. Bar Hannah stated that R. Johanan said in the name of R. Judah b. R. El'ai : Come and see that the later generations are not like the former generations. The former generations made their Torah their principal concern and their work only occasional, and both flourished in their hand ; whereas the later generations made their work their principal concern and their Torah only occasional and neither flourished in their hand.

Rabbah b. Bar Hannah also stated that R. Johanan said in the name of R. Judah b. R. El'ai : Come and see that the later generations are not like the former generations. The former generations used to bring their fruits home by way of the kitchen-garden in order to make them liable to the tithe ; whereas the later generations bring their fruits home by way of the roof, or courts, or enclosures in order to exempt them from the tithe. For R. Jannai has said : Produce is not subject to the tithe until it sees the face of the house ; as it is said, "I have put away the hallowed things out of my house" (Deut. xxvi. 13).

We can say that this is like [the discussion of] the Tannaim. For two disciples were sitting in the presence of Bar Kappara, When there were set before him cabbage, Damascene plums and poultry. Bar Kappara gave one of the disciples permission to say the benediction. He sat up and said the benediction over the poultry. His companion laughed at him, and Bar Kappara became angry, saying, "Not with him who uttered the benediction, but with him who laughed, am I angry. If thy companion is like one who has never tasted meat, wherefore dost thou laugh at him?" Then he said, "Not with him who laughed am I angry, but with him who uttered the benediction" ; and he continued, "If there is no wisdom here, is there no old age here?"

We can say that this is like [the discussion of] the Tannaim. For two disciples were sitting in the presence of Bar Kappara, When there were set before him cabbage, Damascene plums and poultry. Bar Kappara gave one of the disciples permission to say the benediction. He sat up and said the benediction over the poultry. His companion laughed at him, and Bar Kappara became angry, saying, "Not with him who uttered the benediction, but with him who laughed, am I angry. If thy companion is like one who has never tasted meat, wherefore dost thou laugh at him?" Then he said, "Not with him who laughed am I angry, but with him who uttered the benediction" ; and he continued, "If there is no wisdom here, is there no old age here?"

We can say that this is like [the discussion of] the Tannaim. For two disciples were sitting in the presence of Bar Kappara, When there were set before him cabbage, Damascene plums and poultry. Bar Kappara gave one of the disciples permission to say the benediction. He sat up and said the benediction over the poultry. His companion laughed at him, and Bar Kappara became angry, saying, "Not with him who uttered the benediction, but with him who laughed, am I angry. If thy companion is like one who has never tasted meat, wherefore dost thou laugh at him?" Then he said, "Not with him who laughed am I angry, but with him who uttered the benediction" ; and he continued, "If there is no wisdom here, is there no old age here?"

Shitin, Rabbah b. Bar Hannah said in the name of R. Johanan, are a species of figs. Rimin are lote. 'Uzradin are crab-apples. Benot Shuah, Rabbah b. Bar Hannah said in the name of R. Johanan, are white figs. Benot Shikmah, Rabbah b. Bar Hannah said in the name of R. Johanan, are sycamore-figs. Gofnin are late grapes. Nispah is the caper-bush. Nobelot Temarah — R. El'a and R. Zera [differ in their explanation] — One says "Fruit scorched by the sun" ; the other says "Dates blown from the tree by the wind."

Shitin, Rabbah b. Bar Hannah said in the name of R. Johanan, are a species of figs. Rimin are lote. 'Uzradin are crab-apples. Benot Shuah, Rabbah b. Bar Hannah said in the name of R. Johanan, are white figs. Benot Shikmah, Rabbah b. Bar Hannah said in the name of R. Johanan, are sycamore-figs. Gofnin are late grapes. Nispah is the caper-bush. Nobelot Temarah — R. El'a and R. Zera [differ in their explanation] — One says "Fruit scorched by the sun" ; the other says "Dates blown from the tree by the wind."

Shitin, Rabbah b. Bar Hannah said in the name of R. Johanan, are a species of figs. Rimin are lote. 'Uzradin are crab-apples. Benot Shuah, Rabbah b. Bar Hannah said in the name of R. Johanan, are white figs. Benot Shikmah, Rabbah b. Bar Hannah said in the name of R. Johanan, are sycamore-figs. Gofnin are late grapes. Nispah is the caper-bush. Nobelot Temarah — R. El'a and R. Zera [differ in their explanation] — One says "Fruit scorched by the sun" ; the other says "Dates blown from the tree by the wind."

GEMARA Rabbah b. Bar Hannah said in the name of R. Johanan : The teaching applies only to Sabbaths and Festivals, for then a man arranges his meal with wine; but on other days of the year, a benediction is to be said over each cup of wine.

Rabbah b. Bar Hannah said : At the time we were following R. Johanan to eat the fruits of Gennesareth, when we were a hundred in number we used each to take ten for him, and when we were ten we used each to take a hundred for him ; and a basket of the capacity of three Saot could not hold a hundred of them. But he ate them all and swore that he had tasted no food. No food, dost imagine? But say, [He meant that he had eaten no] satisfying meal.

Nay, it is to be concluded that it was R. Johanan who said above, "If they wish to have Zimmun, they may not" ; for Rabbah b. Bar Hannah said in the name of R. Johanan : If two ate together, one of them may comply with the requirements of the law by means of the Grace said by the other ;

Rabbah b. Bar Hannah was marrying his son into the family of Rab Samuel b. Rab Kattina. He sat beforehand and taught his son : He who is to break the bread is not permitted to do so until the response "Amen" has been completed by all. Rab Hisda said : By the majority.

Rabbah b. Bar Hannah said in the name of R. Johanan : The benediction "Who art kind and dealest kindly" requires a reference to the Kingship. What does he intend to tell us — that a benediction which contains no reference to the Kingship has not the name of benediction ? But R. Johanan has already told us this once ! R. Zera said : He means to say that it needs two references to the Kingship, one for its own sake and one for "Who...rebuildest Jerusalem."

Rab Judah said the benediction over the light in the house of Ada the waiter. Raba said it over the light in the house of Guria b. Hamma. Abbai said it over the light in the house of Bar Abbuha.

Rabbah b. Bar Hannah was journeying with a caravan ; he ate but forgot to say Grace. He said [to himself], "How shall I act ? If I tell them I have forgotten to say Grace, they will answer, 'Say it now ; for wherever thou utterest a benediction it is to the All-merciful thou dost utter it.' It is better that I tell them I have lost a golden dove." He said to them, "Wait for me, because I have lost a golden dove." He went back, said Grace and found a golden dove. Why exactly a dove ? Because the Community of Israel is likened to a dove ; for it is written,

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Bar Hedja was an interpreter of dreams. When one paid him a fee, he interpreted [the dream] favourably ; but if no fee was given him, he interpreted it unfavourably. Abbai and Raba had a dream ; Abbai gave him a Zuz but Raba gave him nothing. They said to him : We were made to read in our dream the words "Thine ox shall be slain before thine eyes" (Deut. xxviii. 31). To Raba he said : Thy business will fail, and thou wilt have no desire to eat because of the grief of thy heart. To Abbai he said : Thy business will prosper, and thou wilt have no desire to eat because of the joy of thy heart.

[They said to Bar Hedja] : We were made to read in our dream the words "Go thy way, eat thy bread with joy" (Eccles, ix. 7). To Abbai he said : Thy business will prosper and thou wilt eat and drink and read Scriptural verses from the joy of thy heart. To Raba he said : Thy business will fail, thou wilt slaughter [cattle] but not eat, and thou wilt drink and read Scriptural verses to banish thy dread.

They said [to Bar Hedja] : We saw [in a dream] lettuce upon the mouth of a jar. To Abbai he said : Thy business will be doubled like the lettuce. To Raba he said : Thy business will be bitter like the lettuce.

Finally Raba came and gave [Bar Hedja] a fee, and said to him : I dreamt of a wall falling. He replied : Thou wilt acquire a boundless estate. He said to him : dreamt that Abbai's house collapsed and its dust covered me. He replied : Abbai will die and his [Office as Principal of the] College will revert to thee. He said to him : I dreamt that my house collapsed and everybody came to take each a brick. He replied : Thy teachings will be scattered throughout the world. He said to him : I dreamt that my head was split open and my brains fell out. He replied : The stuffing will fall out of thy bolster. He said to him : I dreamt that I was made to read the Hallel of Egypt. He replied : Many miracles will happen to thee. [Once Bar Hedja] went with Raba on a boat; he said [to himself]

Finally Raba came and gave [Bar Hedja] a fee, and said to him : I dreamt of a wall falling. He replied : Thou wilt acquire a boundless estate. He said to him : dreamt that Abbai's house collapsed and its dust covered me. He replied : Abbai will die and his [Office as Principal of the] College will revert to thee. He said to him : I dreamt that my house collapsed and everybody came to take each a brick. He replied : Thy teachings will be scattered throughout the world. He said to him : I dreamt that my head was split open and my brains fell out. He replied : The stuffing will fall out of thy bolster. He said to him : I dreamt that I was made to read the Hallel of Egypt. He replied : Many miracles will happen to thee. [Once Bar Hedja] went with Raba on a boat; he said [to himself]

Bar Hedja said, "What can I do ? There is a tradition that the curse of a wise man, even when undeserved, comes to pass ; and how much more so that of Raba who has justification for uttering a curse!" He said [to himself] "I will go into exile; for a teacher has said, 'Exile atones for sins'."

He went into exile among the Romans, and sat down at the door of the king's treasury. The wardrobe-keeper had a dream and said to him : I dreamt that a needle entered my finger. Bar Hedja said, "Give me a Zuz" ; but he refused, so he gave him no reply. Then the wardrobe-keeper said : I dreamt that decay seized two of my fingers. He said, "Give me a Zuz" ; but he refused and received no answer. He said to him : I dreamt that decay seized my whole hand. He replied : Decay has seized all the [king's] silken garments. The king's household heard of this and they brought the wardrobe-keeper to put him to death. He said to the king, "Why me? Take him who knew but spoke not." They took Bar Hedja, and he said to him, "Because of the Zuz [which I refused thee], destruction has come upon the king's silken garments."

He went into exile among the Romans, and sat down at the door of the king's treasury. The wardrobe-keeper had a dream and said to him : I dreamt that a needle entered my finger. Bar Hedja said, "Give me a Zuz" ; but he refused, so he gave him no reply. Then the wardrobe-keeper said : I dreamt that decay seized two of my fingers. He said, "Give me a Zuz" ; but he refused and received no answer. He said to him : I dreamt that decay seized my whole hand. He replied : Decay has seized all the [king's] silken garments. The king's household heard of this and they brought the wardrobe-keeper to put him to death. He said to the king, "Why me? Take him who knew but spoke not." They took Bar Hedja, and he said to him, "Because of the Zuz [which I refused thee], destruction has come upon the king's silken garments."

Bar Kappara said to Rabbi: I dreamt that my nose fell off. He replied : The divine wrath has departed from thee. He said to him : I dreamt that both my hands were cutoff. He replied : Thou wilt not be dependent upon the work of thy hands. He said to him : I dreamt that both my legs were amputated. He replied : Thou wilt ride upon a horse. He said to him : I dreamt that somebody told me, "Thou wilt die in Adar and not behold Nisan." He replied : Thou wilt die in honour [idruta] and not fall into the power of temptation [nissayon].

Why should we not wipe with the right hand but only with the left? Raba said : Because the Torah was given with the right hand ; as it is said, "At His right hand was a fiery law unto them" (Deut. xxxiii. 2). Rabbah b. Bar Hannah said : Because it is near the mouths. R. Simeon b. Lakish said : Because he binds the Tefillin with it. Rab Nahman b. Isaac said: Because he points to the accents of the Torah with it.

Bar Kappara used to sell proverbs for denarii : "While thou art hungry, eat ; while thou art thirsty, drink ; while the cauldron is still hot, pour out." "When the horn is sounded in [the market of] Rome, O son of a fig-seller, sell thy father's figs."

Bar Kappara expounded : "If goods are cheap, hasten and buy them." "In a place where there is no man, be a man." Abbai said ; Infer from this that where there is a man, do not be a man.

Bar Kappara expounded : Which is a brief Scriptural passage upon which all the principles of the Torah depend? "In all thy ways acknowledge Him, and He will direct thy paths" (ibid. iii. 6). Raba said : Even for a matter of transgression.

Bar Kappara expounded : A man should always teach his son a clean and light trade. Which is such? Rab Hisda said : Needle-stitching.

because of ventilation; but according to the ruling who states that they differed only in the case of a small’ Sukkah, is it then customary for a queen to sit in a small Sukkah? Rabbah bar Ada answered: The ruling was necessary only in the case of a Sukkah constructed with many recesses.

Rav Shmuel bar Yitzchak said: The Halachah is that [the Sukkah] must be able to contain his head, the greater part of his body, and his table. R. Abba said to him: [In] agreement with whom [is this ruling?] Like Bais Shammai? He [Rav Shmuel bar Yitzchak] said to him: According to whom else? (I. E. Who else would it be?)

Rav Shmuel bar Yitzchak said: The Halachah is that [the Sukkah] must be able to contain his head, the greater part of his body, and his table. R. Abba said to him: [In] agreement with whom [is this ruling?] Like Bais Shammai? He [Rav Shmuel bar Yitzchak] said to him: According to whom else? (I. E. Who else would it be?)

Another version: R. Abba said to him: Who holds this opinion? He [Rav Shmuel bar Yitzchak] said to him: ‘Beth Shammai, and do not change from it’. (I.E. to Bais Hillel)

Rav Nachman bar Yitzchak objected: How do we know that Bais Shammai and Bais Hillel are disputing about a small Sukkah? Perhaps their dispute concerns a large Sukkah, as for instance, where a man sat at the entrance of the Sukkah with his table inside the house, [with]Bais Shammai holding the opinion that we prohibit it lest he be drawn after the table,while Bais Hillel holds that we do not prohibit it?

that of the Bar-Yokani? If you seized a large amount, you have not seized anything; but if you seized the lesser amount you have seized But perhaps it means a face like that of a tziparta which is very small? R. Aha b. Jacob said: R. Huna draws an analogy between two expressions of ‘face’. It is written here, ‘[Upon the face of the ark-cover", and it is written elsewhere, "From the face of Isaac his father" (Genesis 27:30).

The traditional law comes [to teach] concerning one's hair, in agreement with a statement of Rabbah b. Bar Hana, or Rabbah b. Bar Hana stated: One knotted hair constitutes an interposition, three hairs do not, but I do not know [the law in the case of] two.

The traditional law comes [to teach] concerning one's hair, in agreement with a statement of Rabbah b. Bar Hana, or Rabbah b. Bar Hana stated: One knotted hair constitutes an interposition, three hairs do not, but I do not know [the law in the case of] two.

Rabbah bar R. Huna expounded, It is permitted to sleep in a canopied bed [in a Sukkah] even though it has a roof and even though it is ten [handbreadths] high According to whom [does he hold]? According to R. Judah who said that a temporary tent cannot nullify a permanent, tent as we have learned: R. Judah said, We were accustomed to sleep under a bed in the presence of the elders.

Rabbah b. Bar Hana said in the name of R. Yohanan: ‘If one covered a Sukkah with flax-stalks that had been soaked and baked, it is invalid; with flax stalks in their natural state it is valid; with flax-stalks in an intermediate stage of preparation, I do not know [whether it is valid or not]’.

To R. Abba this is certainly a tannaitic dispute. But shall we say that it is also a tannaitic dispute according to R. Menashye bar Gada? All agree that he who harvests grain for skhakh does not render the ‘handles’ susceptible to uncleanliness, but here we are dealing with a particular case where he harvests them for food, and then changed his mind [and used them] for skhakh.

Rabbah b. Bar Hana said in the name of R. Yohanan: R. Judah spoke according to the view of R. Yose who said that a hanging partition validates.

Rabbah b. Bar Hana said in the name of R. Yohanan: it was necessary only in the case of a Sukkah, most of which has more shade than sun, while a minor part of it has more sun than shade. What might one have said? That this small portion invalidates it, therefore he informs us [that it does not]. What then is meant by ‘going out’? [It means] going out from the validity of a Sukkah.

And all who are preoccupied, they too should be exempt? But from that, one who is preoccupied from losing his ship at sea, he should also be exempt. And would you say here also? But Rav Abba bar Zavda said in the name of Rav: A mourner is obligated in all of the mitzvot in the Torah, except for tefillin, as behold, they are spoken of as splendor.

R. Mesharsheya raised a difficulty: Does not ‘Your guarantor need a guarantor ? Rather Rabbah b. Bar Hana said in the name of R. Yohanan, This refers to where the person puts his head between his knees. Rava said: There is no set amount for sleep.

If its tip was broken off. Ulla bar Hinena taught, If its tip was broken off, and a berry grew on it, it is valid.