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It is written, on that day, fresh water will flow out from Jerusalem, etc. It was stated: From the Holiest of Holies to the gobelins like the feelers of silai and bilai. From the gobelins to the golden altar like the horns of locusts. From the golden altar to the courtyards like a shut-thread, from the courtyards to the threshold of the Temple like woof-thread, from there onwards like the pouring from a jug: behold, water drizzled from the right hand side. It is written, when the man left towards the East, with a measuring rod in his hand, he measured a thousand cubits and made me cross the water, ankle water. Up to his ankles. Then he measured another thousand cubits and made me cross the water, knee water. Up to his knees. Then he measured another thousand cubits and made me cross the water, hip water. Up to his hips. From there on, then he measured another thousand, a river which cannot be crossed. Even a large Liburnian could not cross it. What is the reason? No mighty ship may cross it; why? The water was high, swimming water. What is “swimming water”? Where one swims. Rebbi Ḥuna said, in our place one calls the swimmer seḥuna. He moves his hands in himself, as a swimmer would move to swim. What means “to swim”? Rebbi Yose ben Rebbi Abun said, in unruly water. It is written: On this day, a water-source will be opened for the House of David and the dwellers in Jerusalem, for purification and impurity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: From the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is mixed water, qualified for impurity but disqualified for purification. Rebbi Eleazar said, from the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is water running down, disqualified for impurity and purification.

It is written: He said to me, these waters flow out to the Eastern district, this is Lake Samchonitis, and descends to the lowlands, this is Lake Tiberias, and comes to the sea, this is the Salt Sea, the sea of outgoing water, this is the Great Sea. And why is it called the sea of outgoing water? For the two times it came out, [once in the generation of Enosh, and once in the generation of the Dispersal.] Rebbi Eleazar in the name of Rebbi Ḥanina: The first time it went out up to Calabria, the second time it went to the Capes of Barbary. Rebbi Aḥa in the name of Rebbi Ḥanina: The first time it went out to the Capes of Barbary, the second time it came to Acco and Jaffa. Up to here you shall come but no more; up to Acco you shall come but not add. And there you stop the might of your waves, at Jaffa you stop the might of your waves. One understands the Great Sea and the Salt Sea, to make them sweet. Lake Tiberias and Lake Samchonitis? To increase their fish; their fish shall be in kinds; in great number shall be the kinds of their fish. It was stated: Rabban Simeon ben Gamliel said, it happened that I went to Sidon and they brought before me more than 300 kinds of fish on one tray.

It is written, on the banks of the river on both sides all kinds of fruit tree will grow; its leaf shall not wilt, and its fruit not stop; in its months it shall produce first fruits. It was stated: Rebbi Jehudah said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in a month and trees will produce in two months. Rebbi Yose said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in fifteen days and trees will produce in a month, for so we find that grain grew in the days of Joel in fifteen days, and the ‘Omer was brought from it. What is the reason? The people of Zion shall enjoy and be happy in the Eternal, your God, for He in truth gave you strong rain, early rain and late rain in the first {month}. How does Rebbi Yose satisfy in its months it shall produce first fruits? Every month it shall produce first fruits. And its leaf as medicine. Rebbi Joḥanan said, its healing is that one looks at it and food is turned into medicine. Rav and Samuel, one says, to open the upper mouth, but the other one says, to open the lower mouth. Rebbi Ḥanina and Rebbi Joshua ben Levi, one says, to open the mouth of sterile women, but the other one says, to open the mouth of the dumb.

HALAKHAH: It was stated, “on the silver one”. Rebbi Yose in the name of Rebbi Samuel bar Rav Isaac; Rebbi Ḥananiah brought it in the name of Rebbi Joḥanan: There was none of silver because it heats. But did we not state, this is one of the wonders which happened in the Temple, that just as they were putting it down hot, so they were removing it hot, [as it is written], to put hot bread as on the day it was removed. Rebbi Joshua ben Levi said, one does not mention wonders. They asked before Rebbi Ila: If they did not have bread, may they leave it for the coming week? He said to them, it is written: you shall put on the table the shew-bread before Me permanently. The shew-bread, even disqualified.

Solomon made ten tables: Solomon made ten tables and deposited them in the Temple Hall, five to the right and five to the left. If you would say, five to the North and five to the South, but the table is only qualified in the North, as it is said, and the table put on the North side. Why does the verse say, five to the right and five to the left? Five to the right of Moses’s table, and five to its left. Nevertheless, only Moses’s alone was used, as it is said, the table on which is the shew-bread. Rebbi Yose ben Rebbi Jehudah says, all of them were used, for it is said, the tables on which the shew-bread is. It was stated: They were put East and West, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, they were put North and South. He who says East and West is understandable; all of them are proper for Service. He who says, North and South, would then not the table be in the South and the candelabrum in the North? But was it not stated, the table was in the middle of the Temple, more to the inside, about two cubits away from the wall to the North, and opposite it the candelabrum in the South. The golden altar was in the middle of the Temple, dividing the Temple, inside, a little bit drawn to the North. All were put inside of a third of the Temple.

Solomon made ten tables: Solomon made ten tables and deposited them in the Temple Hall, five to the right and five to the left. If you would say, five to the North and five to the South, but the table is only qualified in the North, as it is said, and the table put on the North side. Why does the verse say, five to the right and five to the left? Five to the right of Moses’s table, and five to its left. Nevertheless, only Moses’s alone was used, as it is said, the table on which is the shew-bread. Rebbi Yose ben Rebbi Jehudah says, all of them were used, for it is said, the tables on which the shew-bread is. It was stated: They were put East and West, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, they were put North and South. He who says East and West is understandable; all of them are proper for Service. He who says, North and South, would then not the table be in the South and the candelabrum in the North? But was it not stated, the table was in the middle of the Temple, more to the inside, about two cubits away from the wall to the North, and opposite it the candelabrum in the South. The golden altar was in the middle of the Temple, dividing the Temple, inside, a little bit drawn to the North. All were put inside of a third of the Temple.

Solomon made ten candelabra, [as it is said], he made the ten candelabra according to its rules. If you would say, five to the North and five to the South, but the candelabrum is only qualified in the South, as it is said, and the candelabrum opposite the table on the South side. Why does the verse say, five to the right and five to the left? Five to the right of Moses’s candelabrum, and five to its left. Nevertheless, only Moses’s alone was kindled, as it is said, and the golden candelabrum and its lights to kindle evening by evening. Rebbi Yose ben Rebbi Jehudah says, all of them were kindled, for it is said, the candelabra and their lights, to kindle them regularly in the Temple Hall, closed gold, and the flower, and the lights, and the pincers of gold, this uses up the gold. These used up Solomon’s gold. Rav Jehudah in the name of Assi: Solomon took 1’000 talents of silver, put them repeatedly into the (fire) [smelting furnace] until they were reduced to one, to fulfill what is written, from one talent of pure gold he made it. It was stated, Rebbi Yose ben Rebbi Jehudah said, it happened that the golden candelabrum which Moses made in the desert was in excess of one gold denar, and they returned it to the fire eighty times and it did not lose anything. This is correct. Before it is refined it loses a lot, once it is refined it will not miss anything.

Solomon made ten candelabra, [as it is said], he made the ten candelabra according to its rules. If you would say, five to the North and five to the South, but the candelabrum is only qualified in the South, as it is said, and the candelabrum opposite the table on the South side. Why does the verse say, five to the right and five to the left? Five to the right of Moses’s candelabrum, and five to its left. Nevertheless, only Moses’s alone was kindled, as it is said, and the golden candelabrum and its lights to kindle evening by evening. Rebbi Yose ben Rebbi Jehudah says, all of them were kindled, for it is said, the candelabra and their lights, to kindle them regularly in the Temple Hall, closed gold, and the flower, and the lights, and the pincers of gold, this uses up the gold. These used up Solomon’s gold. Rav Jehudah in the name of Assi: Solomon took 1’000 talents of silver, put them repeatedly into the (fire) [smelting furnace] until they were reduced to one, to fulfill what is written, from one talent of pure gold he made it. It was stated, Rebbi Yose ben Rebbi Jehudah said, it happened that the golden candelabrum which Moses made in the desert was in excess of one gold denar, and they returned it to the fire eighty times and it did not lose anything. This is correct. Before it is refined it loses a lot, once it is refined it will not miss anything.

Rebbi Yose ben Rebbi Abun said, Rebbi Abba bar Mamal asked: If he said, I am obligated [to offer] a log, does he bring one log? Rebbi Eleazar said, a Mishnah says that each one is a separate sacrifice, as we have stated, “two, holding in their hands two wooden logs.” This adds single logs.

Rebbi Joshua ben Levi said, their width was (like an engraver’s cubit) [in an expansive cubit], and its width (a dwarf) [an excessive] cubit. Rebbi Onias in the name of Rebbi Immi: Like scales. Rebbi Samuel bar Rav Isaac said, because the place of the fire was only one cubit square, therefore they only could be a (dwarf) [excessive] cubit. It was stated thus: One cubit the basis, one cubit the walkway, one cubit the enclosure, and one cubit the horns, and one cubit the fire place.

“Six for voluntary gifts.” Ḥizqiah said, corresponding to the six clans. Bar Pedaiah said, corresponding to seven animals: bull, and calf, and he-goat, ram, and lamb, and kid goat. Samuel said, corresponding to six sacrifices: the nests of the sufferer from gonorrhea, the nests of the sufferer from flux, the nests of the new mother, purification sacrifices, and reparation sacrifices, flour offerings, and the Tenth of an Ephah. Rebbi Joḥanan said, because the gifts were many, they added many horns for it. [As it is said], when they were finished they brought before the king and Jehoyada etc. Rebbi Samuel ben Naḥman in the name of Rebbi Jonathan [said], two voluntary gifts. Rebbi Ismael stated, one gift. But is it not written, the king commanded and they made a chest and put it at the outside of the gate of the Eternal’s House. Rav Ḥuna said, because of those impure. Rebbi Ḥuna in the name of Rav Joseph: Because of but silver cups would not be made in the Eternal’s House. Things similar to silver cups would not be made in the Eternal’s House.

And it is difficult. May purification offering be brought as elevation offering? Rebbi Ḥizqiah (brother) in the name of Rebbi Simeon ben Laqish: It is a stipulation of the Court that the excesses be brought as elevation sacrifices. By what is that woman atoned for? Rebbi Isaac said, it is a stipulation of the Court that the providers of nests also provide the disqualified ones. Would it not also be necessary between incense and wood, and frankincense, and gold for the cover? As it is stated at the end, “one follows nearness; in the middle one is stringent.”

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: One flogs for carrion limbs because of carrion; and the Mishnah says so: “limbs are carrion, cuts are permitted.” Are cuts not really permitted? And similarly, one flogs for carrion limbs because of carrion.

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: If they were strung they are permitted. Ten stores, nine sell carrion and one sells kosher slaughtered meat, if it was switched, he worries. For what is found, one follows the majority. Ten stores, nine sell kosher slaughtered meat and one sells carrion, if it was switched, he worries. For what is found, one follows the majority.

Rebbi Joḥanan said, what is in the hand of a Gentile is as found on a thoroughfare. Rebbi Eleazar ben Rebbi Ḥaggai was supporting Rebbi Mana. He saw an Aramean cutting from his horse and feeding his son. He said to him, that is what Rebbi Joḥanan said, what is in the hand of a Gentile is as found on a thoroughfare. He answered him, so said the great Rebbi Yose: Only if they saw him leaving a Jewish butcher shop. A man in Sepphoris went and wanted to buy red meat from a butcher, but he did not give to him. He told a Roman, who brought him. He said to him, did I not buy against your will? He retorted, did I not give carrion to him? Rebbi Jeremiah in the name of Rebbi Ḥanina: A case came before Rebbi who said, it is not believable to forbid the butcher shop of Sepphoris.

Ginai swept away wineskins. The case came before Rebbi Isaac ben Eleazar who said, may the vintners recognize their knots.

A wheel of cheese was found in the hostelry of Levi. They permitted it because of two things, as a find, and because of the majority of passers-by. As a find, as it was stated: If one saves from before a lion, from before an army, from a surge of the sea, or the surge of a river, from a wide road, or a wide plaza, it belongs to him, since the owners give up on them. Because of the majority of passers-by, because of Gentile’s cheese. It turned out that it was from Rebbi Eleazar ben Rebbi Yose.

The tenth of an ephah from the High Priest. [Rebbi Joḥanan said,] he splits it and then dedicates. Rebbi Simeon ben Laqish said, he dedicates and afterwards splits it. A Mishnah disagrees with Rebbi Joḥanan: “He brings half of it; the other half is lost.” He explains it, because even the money has to be brought to the Dead Sea. A Mishnah disagrees with Rebbi Simeon ben Laqish: “It turns out that two halves are brought and two halves are lost.” And it was stated on this: “If the first one’s, the second half should lose its shape and be brought to the place of burning.” He explains it following Rebbi Ismael, for Rebbi Ismael said, the issaron dedicates. “If a Cohen comes first to serve, he brings his Tenth and officiates himself.” The officiating of both a High Priest and a common priest who officiated before they brought their tenth of an ephah is valid. Rebbi Mana wanted to say, if on that very day he was appointed High Priest he brings two, one for his initiation and one as daily obligation.

The tenth of an ephah from the High Priest. [Rebbi Joḥanan said,] he splits it and then dedicates. Rebbi Simeon ben Laqish said, he dedicates and afterwards splits it. A Mishnah disagrees with Rebbi Joḥanan: “He brings half of it; the other half is lost.” He explains it, because even the money has to be brought to the Dead Sea. A Mishnah disagrees with Rebbi Simeon ben Laqish: “It turns out that two halves are brought and two halves are lost.” And it was stated on this: “If the first one’s, the second half should lose its shape and be brought to the place of burning.” He explains it following Rebbi Ismael, for Rebbi Ismael said, the issaron dedicates. “If a Cohen comes first to serve, he brings his Tenth and officiates himself.” The officiating of both a High Priest and a common priest who officiated before they brought their tenth of an ephah is valid. Rebbi Mana wanted to say, if on that very day he was appointed High Priest he brings two, one for his initiation and one as daily obligation.

Rebbi Samuel ben Naḥman in the name of Rebbi Jonathan: It would have been logical that one commit larceny with them, but they decided that one does not commit larceny with them. But did we not state: “it is ḥattat, this teaches that one commits larceny with it. [With it one commits larceny,] with its ashes one does not commit larceny.” Rebbi Abbahu said, at the beginning they were using it as a disinfectant and were putting it on their wounds and therefore they decided that one would commit larceny with it. When they were fenced in, they decided that one does not commit larceny with it.

HALAKHAH: “All spittle,” etc. Rebbi Abbin in the name of Rebbi Joshua ben Levi: A Gentile fortification was there. Rebbi Ḥanina said, they were stabbing wild donkeys in Jerusalem and the feet of the pilgrims were immersed in blood up to their knee joints. [They came before the Sages who did not tell them anything.] Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: A Gentile fortification was there.

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,” in the amount needed for impurity but its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who said “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant said to him, this is correct. Rebbi Jehudah was the instructor of the Patriarch.

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,” in the amount needed for impurity but its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who said “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant said to him, this is correct. Rebbi Jehudah was the instructor of the Patriarch.

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,” in the amount needed for impurity but its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who said “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant said to him, this is correct. Rebbi Jehudah was the instructor of the Patriarch.

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,” in the amount needed for impurity but its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who said “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant said to him, this is correct. Rebbi Jehudah was the instructor of the Patriarch.

Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, they did not decide about spittle in Jerusalem? [Was it not said] about this, Rebbi Abbin in the name of Rebbi Joshua ben Levi: A Gentile fortification was there? In the remainder of the days of a year the impure ones are walking on the path and the pure ones are walking on the shoulder. The pure ones walk without saying anything, the impure ones tell them, keep apart. During a holiday the pure ones are walking on the path and the impure ones are walking on the shoulder. The impure ones walk without saying anything, the pure ones tell them, keep apart.

Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, they did not decide about spittle in Jerusalem? [Was it not said] about this, Rebbi Abbin in the name of Rebbi Joshua ben Levi: A Gentile fortification was there? In the remainder of the days of a year the impure ones are walking on the path and the pure ones are walking on the shoulder. The pure ones walk without saying anything, the impure ones tell them, keep apart. During a holiday the pure ones are walking on the path and the impure ones are walking on the shoulder. The impure ones walk without saying anything, the pure ones tell them, keep apart.

MISHNAH: If a gobelin became impure by derivative impurity, one immersed it inside and brought it back immediately. But if by original impurity, one immersed it outside and spread it out in the ante-court because it requires sundown. If it was new, one spreads it out on the roof of the stoa so the people could see its workmanship, which was beautiful. Rabban Simeon ben Gamliel says in the name of Rebbi Simeon, the son of the Executive Officer of the Temple: The thickness of a gobelin was a hand-width. It was woven on 72 strings and each string was composed of 24 threads. Its length 40 cubits and its width 20 cubits; it was made for 820’000 {denar}. Two were made every year and 300 Cohanim were immersing it.

(It was stated:) “It was made for 820’000 {denar}.” Rebbi Isaac bar Bisna in the name of Samuel: exaggerated. There, we have stated: “Sometimes there was on it about 300 kor.” Rebbi Yose ben Rebbi Abun in the name of Samuel: exaggerated.

Did sheqalim therefore become holy? Rebbi Simeon ben Jehudah in the name of Rebbi Simeon: Both these and those did not become holy. It was stated: A proselyte today has to bring for his nest a quarter of a silver {denar}. Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap. What is “because of the mishap”? As was stated, today one does neither dedicate as sacrifice, nor dedicate one’s value, nor dedicate as ḥerem, nor does one collect [heave and tithes]. If somebody dedicates as sacrifice, or dedicated one’s value, or dedicated as ḥerem, or collected, cloth must be burned, an animal castrated. [How? One locks it in and it dies by itself.] Monies shall go to the Dead Sea. If he transgressed and dedicated, since Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap, this implies if he transgressed and dedicated, it became sanctified. Rebbi Yudan from Antodria asked before Rebbi Yose: here you are saying it became sanctified, and there you are saying, it did not become sanctified. He said to him, there [because of the following one may not dedicate from the start because it is an obligation to bring from the new contribution, and this would be from the old one. Here, what can you say? That one is old. But in respect to other dedications, the proselyte’s nest does not have to be from new money; if he dedicated it is holy;] maybe the Temple will be built like earlier and the heave of the lodge will be lifted on time on the first of Nisan. But here, what do you have? Rav Ada and Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

Did sheqalim therefore become holy? Rebbi Simeon ben Jehudah in the name of Rebbi Simeon: Both these and those did not become holy. It was stated: A proselyte today has to bring for his nest a quarter of a silver {denar}. Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap. What is “because of the mishap”? As was stated, today one does neither dedicate as sacrifice, nor dedicate one’s value, nor dedicate as ḥerem, nor does one collect [heave and tithes]. If somebody dedicates as sacrifice, or dedicated one’s value, or dedicated as ḥerem, or collected, cloth must be burned, an animal castrated. [How? One locks it in and it dies by itself.] Monies shall go to the Dead Sea. If he transgressed and dedicated, since Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap, this implies if he transgressed and dedicated, it became sanctified. Rebbi Yudan from Antodria asked before Rebbi Yose: here you are saying it became sanctified, and there you are saying, it did not become sanctified. He said to him, there [because of the following one may not dedicate from the start because it is an obligation to bring from the new contribution, and this would be from the old one. Here, what can you say? That one is old. But in respect to other dedications, the proselyte’s nest does not have to be from new money; if he dedicated it is holy;] maybe the Temple will be built like earlier and the heave of the lodge will be lifted on time on the first of Nisan. But here, what do you have? Rav Ada and Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

Did sheqalim therefore become holy? Rebbi Simeon ben Jehudah in the name of Rebbi Simeon: Both these and those did not become holy. It was stated: A proselyte today has to bring for his nest a quarter of a silver {denar}. Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap. What is “because of the mishap”? As was stated, today one does neither dedicate as sacrifice, nor dedicate one’s value, nor dedicate as ḥerem, nor does one collect [heave and tithes]. If somebody dedicates as sacrifice, or dedicated one’s value, or dedicated as ḥerem, or collected, cloth must be burned, an animal castrated. [How? One locks it in and it dies by itself.] Monies shall go to the Dead Sea. If he transgressed and dedicated, since Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap, this implies if he transgressed and dedicated, it became sanctified. Rebbi Yudan from Antodria asked before Rebbi Yose: here you are saying it became sanctified, and there you are saying, it did not become sanctified. He said to him, there [because of the following one may not dedicate from the start because it is an obligation to bring from the new contribution, and this would be from the old one. Here, what can you say? That one is old. But in respect to other dedications, the proselyte’s nest does not have to be from new money; if he dedicated it is holy;] maybe the Temple will be built like earlier and the heave of the lodge will be lifted on time on the first of Nisan. But here, what do you have? Rav Ada and Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

Rav Hoshaia asked: If he brought a plank and put it protruding on top of a pillar. It is obvious that if he measures from the plank there are twenty cubits, if he measures from the ground it is not twenty cubits. How do you treat this? As disqualified space, as disqualified thatching? If you are treating it as disqualified space, it disqualifies by three hand-breadths. If you are treating it as disqualified thatching, it only disqualifies by four cubits. Rebbi Yose ben Rebbi Abun in the name of Ḥizqiah: Disqualified thatching only disqualifies by four cubits, since it serves only to permit the sukkah. Rebbi Miasha said, I am wondering what was Rav Hoshaia’s problem? Why does he not infer from the statement of Rebbi Abba bar Mamal, since we stated there: “If one makes the wall hanging from top to bottom, if it is more than three hand-breadths higher than the ground it is disqualified;” and Rebbi Abba bar Mamal said, if he does not sit and eats in the shade of the walls, but if he was sitting and eating in the shade of the walls it is qualified. Rebbi Yose said, that of Rebbi Abba bar Mamal is not an inference since Rebbi Abba bar Mamal learned it from another Mishnah, as we have stated there: “From a balcony above the sea one may not draw water on the Sabbath unless one made a partition ten hand-breadths high either above or below.” And Rebbi Ze`ira said, Rav Jehudah in the name of Rav: Only if the partition is lowered into the water the full length of a pail. But one cannot compare it. The sea is karmelit, neither private nor public domain. But here the Torah said, in sukkot you shall dwell. From the floor of the sukkah you measure twenty cubits.

If it was (higher) [lower] than ten, and he hung there decorations which could be used for thatching; these reduce it to disqualify. Otherwise they reduce it but qualify. If it was higher than twenty cubits and he hung there decorations which could be used for thatching they reduce it to (disqualify) [qualify]. Otherwise they reduce it to qualify [disqualify]. Rebbi Shammai said, what they said about above they said about below. Straw and provender do not diminish in it; dust and pebbles do diminish in it. Rebbi Yose ben Rebbi Abun said, if grasses grew in it, they would not diminish it.

From where that higher than ten [hand-breadths] is a different domain? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: There I shall make My Appearance to you, and I shall speak to you from above the cover. And it is written, you have seen that from Heaven I spoke to you. Since speech mentioned there is from another domain, also speech mentioned here is from another domain. But is the Ark not nine hand-breadths? In the House of Rebbi Yannai they said, the cover was one hand-breadth. Rebbi Ze`ira asked, from where that the cover was one hand-breadth? Rebbi Ḥananiah bar Samuel stated, for all the vessels in the Sanctuary the Torah gave the measure of length and width, and gave the measure of its height. Except for the cover where the Torah gave the measure of length and width, but did not give the measure of its height. Therefore we shall learn it from the smallest vessel in the Sanctuary, you shall make for it a frame of one hand-breadth all around. Since there it was one hand-breadth, so also here one hand-breadth. But maybe it refers only to: make a golden wreath as its frame all around? Since there it is a minimal size, so here also a minimal size. What about it? Rav Aḥa bar Jacob said, face. There is no face less than a hand-breadth.

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to move anything from in it into the house or from the house into it? But we are dealing with the case when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six {hand-breadths}. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. [We do not know who learned it from the Ark and who learned in from the wagons.] It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, [the ark was nine and] the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Ze`ira asked, from where that the Wagons were ten {hand-breadths} high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to move anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to move anything from in it into the house or from the house into it? But we are dealing with the case when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six {hand-breadths}. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. [We do not know who learned it from the Ark and who learned in from the wagons.] It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, [the ark was nine and] the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Ze`ira asked, from where that the Wagons were ten {hand-breadths} high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to move anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

And it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. Rav Hoshaia asked, what if the one hand-breadth one is put in the middle? He came back and asked, if one of the four hand-breadths ones was put in the middle, how is it? Rebbi Jacob bar Aḥa: Such a case came before Rebbi Yasa and he qualified it. And it was stated thus: “If a courtyard is enclosed by pillars, the pillars are like walls.” Does not a baraita disagree? If they are made according to the rules they are qualified, not according to the rules disqualified. They wanted to say, in the middle. Rebbi Samuel bar Rav Isaac said, if these are not opposite those. Rav said, that one of one hand-breadth must be removed from the wall by one hand-breadth. Samuel said, even if it is arbitrarily close, one considers it as if distant. Rebbi Abba, Ḥinena bar Shelemiah, Rav Jeremiah in the name of Rav: even if it is arbitrarily close, one considers it as if distant. Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish, one follows this one, the other one the other. Cahana and Assi came and asked before Rav following that of Samuel. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Only if it is within three hand-breadths like a lathe.

And it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. Rav Hoshaia asked, what if the one hand-breadth one is put in the middle? He came back and asked, if one of the four hand-breadths ones was put in the middle, how is it? Rebbi Jacob bar Aḥa: Such a case came before Rebbi Yasa and he qualified it. And it was stated thus: “If a courtyard is enclosed by pillars, the pillars are like walls.” Does not a baraita disagree? If they are made according to the rules they are qualified, not according to the rules disqualified. They wanted to say, in the middle. Rebbi Samuel bar Rav Isaac said, if these are not opposite those. Rav said, that one of one hand-breadth must be removed from the wall by one hand-breadth. Samuel said, even if it is arbitrarily close, one considers it as if distant. Rebbi Abba, Ḥinena bar Shelemiah, Rav Jeremiah in the name of Rav: even if it is arbitrarily close, one considers it as if distant. Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish, one follows this one, the other one the other. Cahana and Assi came and asked before Rav following that of Samuel. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Only if it is within three hand-breadths like a lathe.

Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Ze`ira, Rebbi Eudaimon of Haifa in the name of Rebbi Simeon ben Laqish: In height even one hundred cubits. Rebbi Judan said, that is, for kilaim, but as regards (Peah), a symbolic fence should not be better than a beam. Rebbi Yose said, it is the same for kilaim and Sabbath. According to Rebbi Yose, what is the difference between a beam and a symbolic fence? A beam saves in one direction; a symbolic fence does not save from one side unless it is used to close all four sides;. This follows what Rebbi Ze`ira said in the name of Rav Hamnuna: A symbolic fence does not save unless it seals all four sides.

It is forbidden to carry under the four-gated bowers in vineyards since they form the end of the roof and the end of a roof cannot save as a symbolic fence. Rebbi Phineas said, a case came before Rebbi Jeremiah of four pillars and on them four beams; he permitted to carry under them because of a symbolic fence. Rebbi Abun and Rebbi Abun asked before Rebbi Ze`ira, does a symbolic fence save in a sukkah? He said to them, a symbolic fence saves in a sukkah. Does the end of the roofing save in a sukkah? He said to them, the end of the roofing does not save in a sukkah. What is the difference between them? One is made for the purpose, the other one is not made for the purpose. Rebbi Abbahu said, all these things are for discussion’s sake, but as far as teaching, it is forbidden to teach it. If this is forbidden for the minor commandment of sukkah, so much more for the strict commandment of Sabbath! Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: Is not the Tanna, according to whom a symbolic fence saves, Rebbi Joḥanan ben Nuri? He said to him, that is the Tanna.

Concerning the Sabbath, everything less than three {hand-breadths} is considered closed. From three to four, and from four {hand-breadths} to ten {cubits}, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down. Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with sticks,” does a stick form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

Rebbi Joḥanan said, when you collect from your threshing floor and your wine press. From the waste of the threshing floor and the wine press you make your thatching. Rebbi Simeon ben Laqish said, and mist rose from the earth. Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from when you collect. Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself.

Rebbi Joḥanan said, when you collect from your threshing floor and your wine press. From the waste of the threshing floor and the wine press you make your thatching. Rebbi Simeon ben Laqish said, and mist rose from the earth. Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from when you collect. Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself.

Rebbi Joḥanan said, when you collect from your threshing floor and your wine press. From the waste of the threshing floor and the wine press you make your thatching. Rebbi Simeon ben Laqish said, and mist rose from the earth. Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from when you collect. Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself.

Samuel said, this you only are saying lengthwise; but crosswise it is qualified. Rebbi Joḥanan and Rebbi Simeon ben Laqish both are saying, both lengthwise and crosswise are qualified. Rebbi Zeriqan in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. Rebbi Abbin and Rebbi Abun asked before Rebbi Ze`ira: Why are Rebbi Joḥanan and Rebbi Simeon ben Laqish both saying? He told them, because disqualified roofing disqualifies only in four cubits. A baraita disagrees with Rav Hamnuna: A sukkah which only contains his head, most of his body, and his table. If he brought a plank and added from it three hand-breadths. If you would say crosswise, this is impossible since Rebbi Zeriqan said in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. So we have to hold lengthwise, but it is impossible not to sleep under it.

Samuel said, this you only are saying lengthwise; but crosswise it is qualified. Rebbi Joḥanan and Rebbi Simeon ben Laqish both are saying, both lengthwise and crosswise are qualified. Rebbi Zeriqan in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. Rebbi Abbin and Rebbi Abun asked before Rebbi Ze`ira: Why are Rebbi Joḥanan and Rebbi Simeon ben Laqish both saying? He told them, because disqualified roofing disqualifies only in four cubits. A baraita disagrees with Rav Hamnuna: A sukkah which only contains his head, most of his body, and his table. If he brought a plank and added from it three hand-breadths. If you would say crosswise, this is impossible since Rebbi Zeriqan said in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. So we have to hold lengthwise, but it is impossible not to sleep under it.

HALAKHAH: Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges, Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels.

HALAKHAH: Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges, Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels.

HALAKHAH: Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges, Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels.

HALAKHAH: Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges, Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels.

HALAKHAH: Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges, Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels.

HALAKHAH: Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified.” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits.” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it. Ḥizqiah said, because it looks like a bent wall. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits?

Abba bar bar Ḥana in the name of Rebbi Joḥanan: They formulated this for Usha mats. Rebbi Eliezer said, [normally] Usha mats are impure unless made for tents. Normally Tiberian mats are pure unless made for sitting. Rebbi Isaac bar Ḥaqula, Rebbi Simeon ben Rebbi instructed about those on the doors of stores that they are pure. Rebbi Immi instructed that woven ones are impure. May one use them for roofing? The disagreement of Rebbi Eliezer and the Sages. Rebbi Isaac ben Rebbi Eleazar instructed in distress to untie the knots and use them as roofing. We have stated: “And similarly if one unties the knots it is pure,” and you are saying so?

Abba bar bar Ḥana in the name of Rebbi Joḥanan: They formulated this for Usha mats. Rebbi Eliezer said, [normally] Usha mats are impure unless made for tents. Normally Tiberian mats are pure unless made for sitting. Rebbi Isaac bar Ḥaqula, Rebbi Simeon ben Rebbi instructed about those on the doors of stores that they are pure. Rebbi Immi instructed that woven ones are impure. May one use them for roofing? The disagreement of Rebbi Eliezer and the Sages. Rebbi Isaac ben Rebbi Eleazar instructed in distress to untie the knots and use them as roofing. We have stated: “And similarly if one unties the knots it is pure,” and you are saying so?

HALAKHAH: Where do we hold? If put on the ground, everybody agrees that it is permitted. If it sails, there is the disagreement between Rebbi Eleazar ben Azariah and Rebbi Aqiba. But we must hold when it is in port.

Rebbi Simeon bar Carsana in the name of Rebbi Aḥa: Rebbi Meïr, and Rebbi Yose, and Rebbi Eleazar ben Azariah, all three said the same. Rebbi Meïr of the laths, [as we have stated:] “it makes impure because of a cover stone, but Rebbi Meïr declares it pure.” Rebbi Yose of Ahilut, “Rebbi Yose said, the house on a ship does not transmit impurity.” Rebbi Eleazar ben Azariah, as it was stated: It happened that Rebbi Eleazar ben Azariah and Rebbi Aqiba came in a ship, and Rebbi Aqiba made himself a sukkah on the ship’s deck. There came a wind which blew it away. Rebbi Eleazar ben Azariah said to him, Aqiba, where is your sukkah?

Rebbi Simeon bar Carsana in the name of Rebbi Aḥa: Rebbi Meïr, and Rebbi Yose, and Rebbi Eleazar ben Azariah, all three said the same. Rebbi Meïr of the laths, [as we have stated:] “it makes impure because of a cover stone, but Rebbi Meïr declares it pure.” Rebbi Yose of Ahilut, “Rebbi Yose said, the house on a ship does not transmit impurity.” Rebbi Eleazar ben Azariah, as it was stated: It happened that Rebbi Eleazar ben Azariah and Rebbi Aqiba came in a ship, and Rebbi Aqiba made himself a sukkah on the ship’s deck. There came a wind which blew it away. Rebbi Eleazar ben Azariah said to him, Aqiba, where is your sukkah?

Rebbi Simeon bar Carsana in the name of Rebbi Aḥa: Rebbi Meïr, and Rebbi Yose, and Rebbi Eleazar ben Azariah, all three said the same. Rebbi Meïr of the laths, [as we have stated:] “it makes impure because of a cover stone, but Rebbi Meïr declares it pure.” Rebbi Yose of Ahilut, “Rebbi Yose said, the house on a ship does not transmit impurity.” Rebbi Eleazar ben Azariah, as it was stated: It happened that Rebbi Eleazar ben Azariah and Rebbi Aqiba came in a ship, and Rebbi Aqiba made himself a sukkah on the ship’s deck. There came a wind which blew it away. Rebbi Eleazar ben Azariah said to him, Aqiba, where is your sukkah?

Rebbi Simeon bar Carsana in the name of Rebbi Aḥa: Rebbi Meïr, and Rebbi Yose, and Rebbi Eleazar ben Azariah, all three said the same. Rebbi Meïr of the laths, [as we have stated:] “it makes impure because of a cover stone, but Rebbi Meïr declares it pure.” Rebbi Yose of Ahilut, “Rebbi Yose said, the house on a ship does not transmit impurity.” Rebbi Eleazar ben Azariah, as it was stated: It happened that Rebbi Eleazar ben Azariah and Rebbi Aqiba came in a ship, and Rebbi Aqiba made himself a sukkah on the ship’s deck. There came a wind which blew it away. Rebbi Eleazar ben Azariah said to him, Aqiba, where is your sukkah?

[There, we have stated]: “Two human-made and one a tree, or two as trees and one human-made is valid but one may not enter it on the holiday.” Here you are saying it is valid but one may not enter it on the holiday but there you are saying his eruv is a {valid} eruv and it is permitted to move it. Rebbi Jeremiah said, one from the top, the other from the bottom. This learns from that and that learns from this. This learns from that, if he put it on the side of a tree his eruv is a {valid} eruv and it is (prohibited) [permitted] to move it. That learns from this, if there were two pegs protruding and he thatched over them it is valid and one uses it on the holiday. Rebbi Yose said, in both cases it is at the side. How is that? As Rebbi Jacob bar Aḥa said in the name of Rebbi Ze`ira: This is Rebbi Eleazar ben Simon’s, as Rebbi Eleazar ben Simon says, one is permitted to use the sides of an animal on the Sabbath. There is no difference between sides of an animal and sides of a tree.

[There, we have stated]: “Two human-made and one a tree, or two as trees and one human-made is valid but one may not enter it on the holiday.” Here you are saying it is valid but one may not enter it on the holiday but there you are saying his eruv is a {valid} eruv and it is permitted to move it. Rebbi Jeremiah said, one from the top, the other from the bottom. This learns from that and that learns from this. This learns from that, if he put it on the side of a tree his eruv is a {valid} eruv and it is (prohibited) [permitted] to move it. That learns from this, if there were two pegs protruding and he thatched over them it is valid and one uses it on the holiday. Rebbi Yose said, in both cases it is at the side. How is that? As Rebbi Jacob bar Aḥa said in the name of Rebbi Ze`ira: This is Rebbi Eleazar ben Simon’s, as Rebbi Eleazar ben Simon says, one is permitted to use the sides of an animal on the Sabbath. There is no difference between sides of an animal and sides of a tree.

Rebbi Mana said, not only persons dangerously sick but even sick persons not dangerously sick. It was stated: “Rabban Simeon ben Gamliel said, it happened that my eye was hurting in Caesarea and the great Rebbi Yose permitted me and all my caregivers to sleep outside the sukkah.” Rebbi Abba bar Zavda said, the best men at a wedding and all participants in the wedding are not liable for sukkah.

MISHNAH: It happened that one brought Rabban Joḥanan ben Zakkai a dish to taste, and Rabban Gamliel two dates and a pail of water and they said, bring them to the sukkah. But when one gave Rebbi Ṣadoq food in the volume of less than an egg he took it with a napkin, ate it outside of the sukkah, and did not recite a benediction afterwards.

Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded“; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi. We never find the House of (Hillel) [Shammai] conceding to the House of (Shammai) [Hillel] except in this matter. Rebbi Ḥunah in the name of Rav Abbaia: The Mishnah says so. “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Idi said, we might say that the House of Hillel stated this before they conceded. Rebbi Yose said, the Mishnah said so: “After they conceded, Rebbi Eliezer said it should be lifted and burned,” and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another that it should be lifted, the House of Shammai recused themselves and the others agree with us. Rebbi Abun says, there is another answer, following what Rebbi Hoshaia stated: Since pure {heave}, which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure {heave} which is {prohibited} as positive commandment for Cohanim.

Where do they disagree? If he robbed it smoothed. But if he robbed it and smoothed it, he owes him money. If he robbed a lulav from one, a myrtle branch from another, and a willow branch from a third and tied them together? Let us hear from the following: A robbed sukkah, there are Tannaim who stated, it is qualified; there are Tannaim who stated, it is disqualified. Rebbi Simon in the name of Rebbi Joshua ben Levi: He who said, it is qualified, if he robbed the real estate. He who said, it is disqualified, if he robbed the agricultural waste. It is impossible that he not tie them together. If he places it from the top. The rabbis of Caesarea in the name of Rebbi Joḥanan: In every case it is disqualified. What is the robbed one which is disqualified? Any time a person enters another’s sukkah without his knowledge. As the following. Gamliel the twin made himself a sukkah on the market. Rebbi Simeon ben Laqish passed by and told him, who gave you permission?

Where do they disagree? If he robbed it smoothed. But if he robbed it and smoothed it, he owes him money. If he robbed a lulav from one, a myrtle branch from another, and a willow branch from a third and tied them together? Let us hear from the following: A robbed sukkah, there are Tannaim who stated, it is qualified; there are Tannaim who stated, it is disqualified. Rebbi Simon in the name of Rebbi Joshua ben Levi: He who said, it is qualified, if he robbed the real estate. He who said, it is disqualified, if he robbed the agricultural waste. It is impossible that he not tie them together. If he places it from the top. The rabbis of Caesarea in the name of Rebbi Joḥanan: In every case it is disqualified. What is the robbed one which is disqualified? Any time a person enters another’s sukkah without his knowledge. As the following. Gamliel the twin made himself a sukkah on the market. Rebbi Simeon ben Laqish passed by and told him, who gave you permission?

Rebbi Maluk in the name of Rebbi Joshua ben Levi: If the spine is split it is as if the leaves were spread out. Date-palm palms. Rebbi Tarphon says, tied date-palms. Rebbi Aqiba says, palms of date palms as they are called. Rebbi Jehudah says, if they are spread out he shall tie them together.

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish. They taught about the blackish ones. Why? Because they do not resemble its wood or because its fruit is ripened? What is the difference between these? If it is used to grow green ones. If you are saying, because they do not resemble its wood, they do not resemble its wood. Therefore the reason must be because its fruit is ripened.

HALAKHAH: “Rebbi Ismael explained, a fruit of the splendor tree, one. Date-palm roped, one. A branch of the rope tree, three. And brook-willows, two. And two lifted ones; one which is not truncated. Rebbi Tarphon says, even if all three are truncated.” Rebbi Abba bar Mamal asked before Rebbi Immi: Since Rebbi Ismael adds for the myrtle, should he not add for the other kinds? He answered, you are thinking that Rebbi Ismael thinks that truncated is splendor, and we have stated, “Rebbi Tarphon says, even if all three are truncates.” Nobody says “even” if he does not accept the preceding statement. Rebbi Ḥaggai asked before Rebbi Jose: What does Rebbi Tarphon add to the words of Rebbi Ismael? He answered him, Rebbi Ismael does not think that truncated is splendor, but Rebbi Tarphon thinks that truncated is splendor. When Rebbi Yasa came up here he saw them being selective about myrtle branches. He said, why are the Westerners selective about myrtle branches? He had not heard thar Rebbi Simon said in the name of Rebbi Joshua ben Levi: And they made known and proclaimed in all cities etc. Myrtle is not the same as rope tree, but myrtle is for the sukkah, and rope tree for the lulav. Rebbi Ze`ira blew it.

He who makes a lulav for himself says, praise to Him who sanctified us by His commandments and commanded us to make a lulav. For another, to make a lulav in his name. When he takes it he says, praise to Him who sanctified us by His commandments and commanded us about taking the lulav. If he prayed with it he says, praise to Him Who let us live, and kept us, and let us reach this time. He says the benediction every time when he takes it. How does one recite the benediction for the Ḥanukkah light? Rav said, praised to Him who sanctified us by His commandments and commanded us the commandment [to kindle] the light of Ḥanukkah. Everybody agrees that on the first day he says, about taking the lulav. What do they disagree about? The remaining days. Rebbi Joḥanan said, about taking the lulav. Rebbi Joshua ben Levi said, about commandments of the Elders. What did Rav say for the lulav? Since for Ḥanukkah which is from their words he is saying, about the commandment of the light of Ḥanukkah, for lulav which is from the Torah not so much more? What did Rebbi Joshua ben Levi say on Ḥanukkah? Since for lulav which is from the Torah he is saying, about commandments of the Elders, for Ḥanukkah which is from their words not so much more? The only problem is, what did Rebbi Joḥanan say on Ḥanukkah?

He who makes a lulav for himself says, praise to Him who sanctified us by His commandments and commanded us to make a lulav. For another, to make a lulav in his name. When he takes it he says, praise to Him who sanctified us by His commandments and commanded us about taking the lulav. If he prayed with it he says, praise to Him Who let us live, and kept us, and let us reach this time. He says the benediction every time when he takes it. How does one recite the benediction for the Ḥanukkah light? Rav said, praised to Him who sanctified us by His commandments and commanded us the commandment [to kindle] the light of Ḥanukkah. Everybody agrees that on the first day he says, about taking the lulav. What do they disagree about? The remaining days. Rebbi Joḥanan said, about taking the lulav. Rebbi Joshua ben Levi said, about commandments of the Elders. What did Rav say for the lulav? Since for Ḥanukkah which is from their words he is saying, about the commandment of the light of Ḥanukkah, for lulav which is from the Torah not so much more? What did Rebbi Joshua ben Levi say on Ḥanukkah? Since for lulav which is from the Torah he is saying, about commandments of the Elders, for Ḥanukkah which is from their words not so much more? The only problem is, what did Rebbi Joḥanan say on Ḥanukkah?

HALAKHAH: It is written, a fruit of the splendor tree, a tree whose fruit is splendor and its wood is splendor. Which one is that? This is the etrog. If you would say, the pomegranate, its (wood) [fruit] is splendor but its (fruit) [wood] is not splendor. If you would say, the carob, its wood is splendor but its fruit is not splendor. Which one is it? The etrog. Hadar; Rebbi Levi said, for it stays on its tree from one year to the next. Rebbi Tanḥuma said, Aquila translated הדָר by ‘ύδωρ ; a tree which grows on the water. “Rebbi Simeon ben Ioḥai stated: You shall take for yourselves . . a fruit of the splendor tree, a tree whose fruit is splendor and its wood is splendor; the smell of its fruit is the smell of its wood, the smell of its wood is the smell of its fruit; its fruit looks like its wood, its wood looks like its fruit. Which one is it? The etrog.”

HALAKHAH: Rav and Samuel. One said hallelu yah, and the other one said hallēluja. For him who said hallelu yah it is split but cannot be erased. For him who said hallelujah it may be erased but cannot be split. We do not know who said what. Since Rav said, I heard from my uncle, if somebody would give me a book of Psalms written by Rebbi Meïr I could erase all hallelujah in it since he did not intend to sanctify them. This implies that he said hallelujah. The words of the rabbis disagree, as Rebbi Simon said in the name of Rebbi Joshua ben Levi, the book of Psalms was said with ten expressions of praise, with “hail”, with “excellence”, with melody, with song, with chant, with instruction, with shout, with thanksgiving, with prayer, with blessing. The most beatific of all of them is hallelujah since both the Name and praise are contained in it.

Rebbi used to repeat things in it; Rebbi Eleazar ben Proteus recited simply in it.

MISHNAH: Originally the lulav was taken in the Temple for seven {days} and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as remembrance of the Temple, and that the day of waving be entirely forbidden. If the first day of Tabernacles is a Sabbath, everybody brings their lulav to the synagogue. The next day they come in the morning and everybody recognizes his own and takes it, since they said that nobody can fulfill his obligation with another person’s lulav on the first day of Tabernacles; but on the other days of the holiday a person can fulfill his obligation with another person’s lulav. Rebbi Yose says, if somebody forgot and took the lulav into the public domain on the first day of Tabernacles which is a Sabbath he is not liable since he took it out with permission.

HALAKHAH: It is written: and you shall enjoy before the Eternal, your God, for seven days. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the lulav. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on basis of a word from the Torah. For him who is saying, the verse speaks of the enjoyment of lulav, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on basis of their words. But is there institution after institution?

HALAKHAH: It is written: and you shall enjoy before the Eternal, your God, for seven days. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the lulav. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on basis of a word from the Torah. For him who is saying, the verse speaks of the enjoyment of lulav, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on basis of their words. But is there institution after institution?

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

Bar Qappara said, they are eleven cubits high. Rebbi Yose said, the Mishnah says so, “their heads bent on the altar.” Rebbi Ze`ira sent asking Rebbi Daniel ben Rav Qatina, did you hear from your father that it needs a benediction, is taken alone, and has a minimum? Rebbi Ayvi bar Nagari came in the name of Rav Huna and said with reason that it needs a benediction and is taken alone. Whether it has a minimum I did not hear. There, they are saying Rav Sheshet and Rav Naḥman bar Jacob. One says, three leafed branches. But the other said, even one branch.

It was stated: Bodily defective ones. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan, may bodily defective ones enter between the altar and the Temple entrance? He told him, they were qualified.

MISHNAH: As one does it on a weekday one does it on the Sabbath, only that one collected them on Sabbath Eve and keeps them in golden vats so they should not wilt. Rebbi Joḥanan ben Beroqa says, they brought palm branches and struck them on top of the altar; the day was called “day of striking palm branches.” Immediately the children untie their lulavim and eat their etrogim.

“How the sukkah seven? If he finished eating one may not undo his sukkah but one removes his vessels after afternoon prayers in honor of the last day of the festival.” Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: A person must make his sukkah invalid as long as it is still day. Rebbi Joshua ben Levi said, a person must make Qiddush inside his house. Rebbi Jacob bar Aḥa in the name of Samuel: If one made Qiddush in one house and changed his mind to eat in another house he must make Qiddush. Rebbi Aḥa, Rebbi Ḥinena in the name of Rav (Hoshaiah): He who loves his sukkah makes Qiddush of the last holiday in his house and eats in his sukkah. Rebbi Abun said, they do not disagree. What Rav said was, if he did not have the intention to eat in another house. But what Samuel said was if he had the intention to eat in another house. Rebbi Mana said, Samuel comes like Rebbi Ḥiyya and Rebbi Hoshaiah like Rebbi Joshua ben Levi. Rebbi Immi, this implies that they disagree explicitly.

“How the sukkah seven? If he finished eating one may not undo his sukkah but one removes his vessels after afternoon prayers in honor of the last day of the festival.” Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: A person must make his sukkah invalid as long as it is still day. Rebbi Joshua ben Levi said, a person must make Qiddush inside his house. Rebbi Jacob bar Aḥa in the name of Samuel: If one made Qiddush in one house and changed his mind to eat in another house he must make Qiddush. Rebbi Aḥa, Rebbi Ḥinena in the name of Rav (Hoshaiah): He who loves his sukkah makes Qiddush of the last holiday in his house and eats in his sukkah. Rebbi Abun said, they do not disagree. What Rav said was, if he did not have the intention to eat in another house. But what Samuel said was if he had the intention to eat in another house. Rebbi Mana said, Samuel comes like Rebbi Ḥiyya and Rebbi Hoshaiah like Rebbi Joshua ben Levi. Rebbi Immi, this implies that they disagree explicitly.

HALAKHAH: Rebbi Yose ben Ḥanina stated, to make a procession on the occasion. Yose ben Ḥanina in the name of Menaḥem from Yodfat: It is Rebbi Aqiba’s Yose ben Ḥanina, since Rebbi Aqiba said, the water libation is a word from the Torah.

HALAKHAH: Rebbi Yose ben Ḥanina stated, to make a procession on the occasion. Yose ben Ḥanina in the name of Menaḥem from Yodfat: It is Rebbi Aqiba’s Yose ben Ḥanina, since Rebbi Aqiba said, the water libation is a word from the Torah.

HALAKHAH: Rebbi Yose ben Ḥanina stated, to make a procession on the occasion. Yose ben Ḥanina in the name of Menaḥem from Yodfat: It is Rebbi Aqiba’s Yose ben Ḥanina, since Rebbi Aqiba said, the water libation is a word from the Torah.

Yose Bar Ashian in the name of Rebbi Simeon ben Laqish: The bowls have to be plugged at the moment of pouring. What is the reason? In the sanctuary pouring a libation of shekhar to the Eternal.

It was stated: “Rebbi Yose says, the basis was perforated down to the abyss. What is the reason? He turned it up, removed its stones, planted precious vine, and built a tower in its midst, this is the Temple, and a wine-press he excavated in it, this is the altar. And also an altar, that is the basis.” Rebbi Simeon says, it was work of Heaven. Since it was work of Heaven, maybe it was not beautiful like artist’s work? The verse says, the roundnesses of your hips are like hoops, formed by artist’s hands; they were more beautiful than those formed by artist’s hands. It was stated: “Rebbi Eleazar ben Rebbi Ṣadoq said, a small opening was between the Temple Hall and the altar. Once in seventy years young priests climb down and bring it up in sanctity since it was congealed like fig cakes; they come and burn it in sanctity. Just as its pouring was in sanctity, so its burning was in sanctity.” Rebbi said, the Torah let you grasp an expression of love, an expression of fullness, and an expression of inebriation. Rebbi Judah bar Laqqara in the name of Rebbi Samuel bar Naḥman: Since the Temple was destroyed, congealing wine disappeared, and white glass disappeared. What is white glass? It was flexible.

They wanted to say that the large {hole} was for water, the small one for wine, for Rebbi Jonah said in the name of Rebbi Immi: A hole which does not let pass water passes wine, what does not let pass wine passes oil, does not let pass oil passes honey. And even if you say it is the other way around, is that not Rebbi Jehudah’s? And Rebbi Jehudah said, a log he was pouring all eight days. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: If he preceded them before the sacrifice, what? If he poured in the night, what? If he did not pour today may he pour the next day? He said to him, let us hear from the following which Rebbi Ila said in the name of Rebbi Yasa: And its libations, the same for libations of water as for libations of wine. This implies that if he preceded them before the sacrifice, it is qualified. If he poured in the night, it is qualified. If he did not pour today he may not pour the next day, because if the day passed, its sacrifice passed.

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

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