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Simeon ben Sheṭaḥ’s hands were hot. There came a group of scoffers who said, let us take counsel, testify against his son, and kill him. They testified against him. He was sentenced to be executed. When he was taken to be killed, they told him, our Master, we are liars. His father wanted to return him; he told him, my father, if you want that salvation come through you, treat me as a target.

Rebbi Jehudah ben Pazi went to the upper floor of the House of Study and saw two men in homosexual activity. They said to him, Rebbi! Realize that you are one and we are two!

HALAKHAH: “All those stoned are hanged, the words of Rebbi Eliezer,” etc. It was stated: “Adding his own height, these are five.” Here you say, adding his own height, these are five. But for a pit in matters of damages, you say even ten handbreadths. One cannot compare one who falls consciously, and one who falls accidentally. Rebbi Jonathan ben Ḥali, Rebbi Eudaimon the son of Rebbi Tabi’s daughter, in the name of Rebbi Josia: Those who throw down an ox with all their might do not cause any of its limbs to break. In the days of Rebbi Phineas they threw down an ox with all their might. He told them, By yourlives, free it. They freed it, it got up and fled. He said, praised be He Who selected the Sages and their pronouncements, for they say, those who throw down an ox with all their might not cause any of its limbs to break.

MISHNAH: Anyone who was stoned is hanged, the words of Rebbi Eliezer. But the Sages say, only the blasphemer and the idolator are hanged. A man is hanged face to the people and a woman face to the pole, the words of Rebbi Eliezer. But the Sages say, a man is hanged, a woman is not hanged. Rebbi Eliezer said, it happened that Simeon ben Shetaḥ hanged women in Ascalon. They told him, he hanged eighty women, but one does not try two on the same day.

Some Tannaïm state: Jehudah ben Ṭabbai was president; some Tannaïm state, Simeon ben Sheṭaḥ was president.

Some Tannaïm state: Jehudah ben Ṭabbai was president; some Tannaïm state, Simeon ben Sheṭaḥ was president.

What happened in Alexandria supports him who said, Jehudah ben Ṭabbai was president, since the people from Jerusalem did write: From the great Jerusalem to the small Alexandria: How long still will my husband live in your midst and I am sitting sorrowful in my house?

What happened in Ascalon supports him who said, Simeon ben Sheṭaḥ was president. Two students were in Ascalon. They ate together, drank together, and studied Torah together. One of them died, and nobody attended his funeral. The son of Ma`yan the publican died; the entire city stopped working to attend his funeral. The other student started crying and said woe, do the haters of Israel have no hope? It was shown to him in his dream and said, do not denigrate your Master’s children. This one did one good deed and died with it, the other one committed one sin and died with it. What sin did he commit? Far be it that he committed a sin, but once he put on his head phylacteries before his arm phylacteries. What good deed did the son of publican Ma`yan do? Far be it that he committed a good deed, but once he prepared a breakfast for the city council but they did not show up. He said, let the poor come and eat it, so it should not go to waste. Some say, he was walking in the street, having a loaf under his shoulder. It fell down and a poor person picked it up. He did not say anything in order not to embarrass him. This student saw gardens and water sources. He saw the son of Ma`yan the publican standing on the river bank trying in vain to reach the water. He also saw Miriam, Onion-leaf’s daughter, hanging on her breast nipples; but some say, the door of Hell was fixed in her ear. He asked, [why? They told him, because she fasted and made herself famous among her neighbors. Some say, she fasted one day and was dissolute two days. He asked them] for how long? They told him, when Simeon ben Sheṭaḥ comes, we shall remove it from her ear and put is in his ear. He asked them, what is his misdeed? They told him, because he made a personal vow that if he were elected president, he would kill all sorcerers. But now he was made president and he did not kill them. In fact, there are eighty women in the cave of Ascalon who hurt the world; go and tell him! He told them, he is an important personality, he will not believe me. They told him, he is very meek and will believe you. In case that he will not believe you, take out one of your eyes and put it in your hand. He took out one of his eyes and put it in his hand. They said, return it; it was even with the other. He went and told him. He wanted to perform his miracle before him, but he told him, you do not need to. I know that you are a pious person. Even though I intended so in my thoughts, I never spoke it with my mouth. It was a day of rainstorms. He took eighty select men in clean garments and took with them eighty amphoras. He told them, when I whistle once, put on your garments. When I whistle for the second time, come. When he came to the cave of Ascalon, he said אוים, אוים, open for me, I am one of yours. When he entered, one said what she said and produced bread. One said what she said and produced a dish. One said what she said and produced wine. They asked him, what can you do? He told them, when I whistle twice, I shall bring here eighty select men in dry garments for your pleasure and entertainment. They told him, we desire them. When he whistled, they put on their garments; when he whistled for the second time, they all entered together. He made them a sign for each one to grab one of them and lift her from the earth. Then they did not succeed in what they were trying to do. He told the one who brought bread, bring bread! She did not succeed. He said, take her to be crucified. Bring a dish! She did not succeed. He said, take her to be crucified. Bring wine! She did not succeed. He said, take her to be crucified. This he did to all of them. That is what we have stated: “Simeon ben Shetaḥ hanged eighty women in Ascalon, but one does not try two on the same day.” But the hour needed it.

What happened in Ascalon supports him who said, Simeon ben Sheṭaḥ was president. Two students were in Ascalon. They ate together, drank together, and studied Torah together. One of them died, and nobody attended his funeral. The son of Ma`yan the publican died; the entire city stopped working to attend his funeral. The other student started crying and said woe, do the haters of Israel have no hope? It was shown to him in his dream and said, do not denigrate your Master’s children. This one did one good deed and died with it, the other one committed one sin and died with it. What sin did he commit? Far be it that he committed a sin, but once he put on his head phylacteries before his arm phylacteries. What good deed did the son of publican Ma`yan do? Far be it that he committed a good deed, but once he prepared a breakfast for the city council but they did not show up. He said, let the poor come and eat it, so it should not go to waste. Some say, he was walking in the street, having a loaf under his shoulder. It fell down and a poor person picked it up. He did not say anything in order not to embarrass him. This student saw gardens and water sources. He saw the son of Ma`yan the publican standing on the river bank trying in vain to reach the water. He also saw Miriam, Onion-leaf’s daughter, hanging on her breast nipples; but some say, the door of Hell was fixed in her ear. He asked, [why? They told him, because she fasted and made herself famous among her neighbors. Some say, she fasted one day and was dissolute two days. He asked them] for how long? They told him, when Simeon ben Sheṭaḥ comes, we shall remove it from her ear and put is in his ear. He asked them, what is his misdeed? They told him, because he made a personal vow that if he were elected president, he would kill all sorcerers. But now he was made president and he did not kill them. In fact, there are eighty women in the cave of Ascalon who hurt the world; go and tell him! He told them, he is an important personality, he will not believe me. They told him, he is very meek and will believe you. In case that he will not believe you, take out one of your eyes and put it in your hand. He took out one of his eyes and put it in his hand. They said, return it; it was even with the other. He went and told him. He wanted to perform his miracle before him, but he told him, you do not need to. I know that you are a pious person. Even though I intended so in my thoughts, I never spoke it with my mouth. It was a day of rainstorms. He took eighty select men in clean garments and took with them eighty amphoras. He told them, when I whistle once, put on your garments. When I whistle for the second time, come. When he came to the cave of Ascalon, he said אוים, אוים, open for me, I am one of yours. When he entered, one said what she said and produced bread. One said what she said and produced a dish. One said what she said and produced wine. They asked him, what can you do? He told them, when I whistle twice, I shall bring here eighty select men in dry garments for your pleasure and entertainment. They told him, we desire them. When he whistled, they put on their garments; when he whistled for the second time, they all entered together. He made them a sign for each one to grab one of them and lift her from the earth. Then they did not succeed in what they were trying to do. He told the one who brought bread, bring bread! She did not succeed. He said, take her to be crucified. Bring a dish! She did not succeed. He said, take her to be crucified. Bring wine! She did not succeed. He said, take her to be crucified. This he did to all of them. That is what we have stated: “Simeon ben Shetaḥ hanged eighty women in Ascalon, but one does not try two on the same day.” But the hour needed it.

What happened in Ascalon supports him who said, Simeon ben Sheṭaḥ was president. Two students were in Ascalon. They ate together, drank together, and studied Torah together. One of them died, and nobody attended his funeral. The son of Ma`yan the publican died; the entire city stopped working to attend his funeral. The other student started crying and said woe, do the haters of Israel have no hope? It was shown to him in his dream and said, do not denigrate your Master’s children. This one did one good deed and died with it, the other one committed one sin and died with it. What sin did he commit? Far be it that he committed a sin, but once he put on his head phylacteries before his arm phylacteries. What good deed did the son of publican Ma`yan do? Far be it that he committed a good deed, but once he prepared a breakfast for the city council but they did not show up. He said, let the poor come and eat it, so it should not go to waste. Some say, he was walking in the street, having a loaf under his shoulder. It fell down and a poor person picked it up. He did not say anything in order not to embarrass him. This student saw gardens and water sources. He saw the son of Ma`yan the publican standing on the river bank trying in vain to reach the water. He also saw Miriam, Onion-leaf’s daughter, hanging on her breast nipples; but some say, the door of Hell was fixed in her ear. He asked, [why? They told him, because she fasted and made herself famous among her neighbors. Some say, she fasted one day and was dissolute two days. He asked them] for how long? They told him, when Simeon ben Sheṭaḥ comes, we shall remove it from her ear and put is in his ear. He asked them, what is his misdeed? They told him, because he made a personal vow that if he were elected president, he would kill all sorcerers. But now he was made president and he did not kill them. In fact, there are eighty women in the cave of Ascalon who hurt the world; go and tell him! He told them, he is an important personality, he will not believe me. They told him, he is very meek and will believe you. In case that he will not believe you, take out one of your eyes and put it in your hand. He took out one of his eyes and put it in his hand. They said, return it; it was even with the other. He went and told him. He wanted to perform his miracle before him, but he told him, you do not need to. I know that you are a pious person. Even though I intended so in my thoughts, I never spoke it with my mouth. It was a day of rainstorms. He took eighty select men in clean garments and took with them eighty amphoras. He told them, when I whistle once, put on your garments. When I whistle for the second time, come. When he came to the cave of Ascalon, he said אוים, אוים, open for me, I am one of yours. When he entered, one said what she said and produced bread. One said what she said and produced a dish. One said what she said and produced wine. They asked him, what can you do? He told them, when I whistle twice, I shall bring here eighty select men in dry garments for your pleasure and entertainment. They told him, we desire them. When he whistled, they put on their garments; when he whistled for the second time, they all entered together. He made them a sign for each one to grab one of them and lift her from the earth. Then they did not succeed in what they were trying to do. He told the one who brought bread, bring bread! She did not succeed. He said, take her to be crucified. Bring a dish! She did not succeed. He said, take her to be crucified. Bring wine! She did not succeed. He said, take her to be crucified. This he did to all of them. That is what we have stated: “Simeon ben Shetaḥ hanged eighty women in Ascalon, but one does not try two on the same day.” But the hour needed it.

HALAKHAH: It was stated: Rebbi Eliezer ben Jacob said, this is worse for the desecrator than for the blasphemer and worse for the blasphemer than the desecrator. About the blasphemer it is written: Do not leave his corpse on the gallows overnight. But about the desecrator it is written: Riṣpa bat Aya took sackcloth and spread it on the rock from the start of harvest until waterwas poured on them. This teaches that they were hanging from the sixteenth of Nisan to the seventeenth of Marḥeshwan.

Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Anyone who is executed less cruelly than her father’s death is by burning. As long as she is with her father, with her father she is burned, with her father-in-law stoned. With her father she is desecrating, in fire she should be burned. Rebbi Eliezer says, with her father she is burned, with her father-in-law stoned. She by burning, her paramour not by burning. She by burning, her perjured witnesses not by burning. Similarly by burning, she and they by burning. Simnilarly by stoning, she and they by stoning. Similarly by strangulation, they by burning but he by strangulation.

Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The rabbis explain that the inhabitants of a seduced city should have been included in the category of idolaters, by stoning. They were treated to a less painful way of execution; that should be by burning. It is not enough that you decree for them an easier death by burning, but should you have them judged by the easiest way, by strangulation? Rebbi Simeon explained: The false prophet should have been included in the category of idolaters, by burning. He was treated to a less painful way of execution, which should be by stoning. It is not enough that you decree for them an easier death by stoning, but you have him judged by the easiest way, by beheading.

Rebbi Samuel ben Sosartai in the name of Rebbi Abbahu switches the arguments. The rabbis explained: The rabbis explain that the false prophet should have been included in the category of idolaters, by stoning. He was treated to a less painful way of execution, [this should have been] by burning. It is not enough that you decree burning for them, but you have him judged by the easiest way, by strangulation.

MISHNAH: The order of burning: One makes him sink into manure up to his knees, puts a stiff cloth into soft ones and winds them around his throat. One person draws in his direction, the other draws in his direction until he opens his mouth. Then one lights a wick and throws it into his mouth that it enters his innards and chars his intestines. Rebbi Jehudah says, in that case, if he would die in their hands they would not have fulfilled the duty of burning; one opens his mouth forcefully with tongs, lights a wire and throws it into his mouth that it enters his innards and chars his intestines. Rebbi Eleazar ben Ṣadoq said, it happened that a Cohen’s daughter whored; they surrounded her with firewood and burned her. They told him, because the court at that time was incompetent.

Rebbi Crispus in the name of Rebbi Joḥanan: The Mishnah speaks of a ba `aṣ wire. What is a ba `aṣ wire? The rabbis of Caesarea say, a mixture of lead and tin. Rebbi Yose ben Rebbi Abun said, this follows him who said, “one lights a wire and throws it into his mouth.” But for him, who says, “it enters his innards and chars his intestines,” the Mishnah speaks of a wick of Naphtha.

It was stated: Forty years before the Temple was destroyed, criminal jurisdiction was removed from Israel, and in the days of Simeon ben Ioḥai civil jurisdiction was removed from Israel. Rebbi Simeon ben Ioḥai said, praised be the Merciful, for I am not wise enough to judge.

It was stated: Forty years before the Temple was destroyed, criminal jurisdiction was removed from Israel, and in the days of Simeon ben Ioḥai civil jurisdiction was removed from Israel. Rebbi Simeon ben Ioḥai said, praised be the Merciful, for I am not wise enough to judge.

“Rebbi Eleazar ben Rebbi Ṣadoq said, I was a child riding on my father’s shoulder when I saw the daughter of a Cohen who had whored; they surrounded her with firewood and burned her. They told him, you were a child; a child cannot testify.” When he saw this, he was no less than ten years old. When he walked with Rebbi, he must have been no less than thirty years old since it is not fitting for a great personality to be accompanied by anybody less than thirty years of age. As we have stated: “Rebbi said, I was coming from bet Sirin with Rebbi Eleazar ben Rebbi Ṣadoq when we ate figs and grapes outside the tabernacle.

“Rebbi Eleazar ben Rebbi Ṣadoq said, I was a child riding on my father’s shoulder when I saw the daughter of a Cohen who had whored; they surrounded her with firewood and burned her. They told him, you were a child; a child cannot testify.” When he saw this, he was no less than ten years old. When he walked with Rebbi, he must have been no less than thirty years old since it is not fitting for a great personality to be accompanied by anybody less than thirty years of age. As we have stated: “Rebbi said, I was coming from bet Sirin with Rebbi Eleazar ben Rebbi Ṣadoq when we ate figs and grapes outside the tabernacle.

HALAKHAH: “The following are stoned,” etc. It is necessary in one forgetting, but in two forgettings? Since even for one woman, if he had relations with her several times in one forgetting, he is liable for each one. Rebbi Simeon ben Rebbi Hillel ben Pazi asked before Rebbi Hillel ben Pazi: The Mishnah refers to one woman who is forbidden under many names. But if there were many women, or many forgettings, is that in one forgetting? He told him, it is necessary to state for one forgetting, since they disagreed: He acts in one forgetting but she in five forgettings. Rebbi Joḥanan said, he brings one sacrifice but she brings five sacrifices. Rebbi Simeon ben Laqish said, since he brings [only] one sacrifice, she brings only one sacrifice; lest you say that many women, or many forgettings, be treated as one forgetting. Therefore, it is necessary to say, he is liable for each one.

HALAKHAH: “The following are stoned,” etc. It is necessary in one forgetting, but in two forgettings? Since even for one woman, if he had relations with her several times in one forgetting, he is liable for each one. Rebbi Simeon ben Rebbi Hillel ben Pazi asked before Rebbi Hillel ben Pazi: The Mishnah refers to one woman who is forbidden under many names. But if there were many women, or many forgettings, is that in one forgetting? He told him, it is necessary to state for one forgetting, since they disagreed: He acts in one forgetting but she in five forgettings. Rebbi Joḥanan said, he brings one sacrifice but she brings five sacrifices. Rebbi Simeon ben Laqish said, since he brings [only] one sacrifice, she brings only one sacrifice; lest you say that many women, or many forgettings, be treated as one forgetting. Therefore, it is necessary to say, he is liable for each one.

HALAKHAH: “The following are stoned,” etc. It is necessary in one forgetting, but in two forgettings? Since even for one woman, if he had relations with her several times in one forgetting, he is liable for each one. Rebbi Simeon ben Rebbi Hillel ben Pazi asked before Rebbi Hillel ben Pazi: The Mishnah refers to one woman who is forbidden under many names. But if there were many women, or many forgettings, is that in one forgetting? He told him, it is necessary to state for one forgetting, since they disagreed: He acts in one forgetting but she in five forgettings. Rebbi Joḥanan said, he brings one sacrifice but she brings five sacrifices. Rebbi Simeon ben Laqish said, since he brings [only] one sacrifice, she brings only one sacrifice; lest you say that many women, or many forgettings, be treated as one forgetting. Therefore, it is necessary to say, he is liable for each one.

HALAKHAH: “The following are stoned,” etc. It is necessary in one forgetting, but in two forgettings? Since even for one woman, if he had relations with her several times in one forgetting, he is liable for each one. Rebbi Simeon ben Rebbi Hillel ben Pazi asked before Rebbi Hillel ben Pazi: The Mishnah refers to one woman who is forbidden under many names. But if there were many women, or many forgettings, is that in one forgetting? He told him, it is necessary to state for one forgetting, since they disagreed: He acts in one forgetting but she in five forgettings. Rebbi Joḥanan said, he brings one sacrifice but she brings five sacrifices. Rebbi Simeon ben Laqish said, since he brings [only] one sacrifice, she brings only one sacrifice; lest you say that many women, or many forgettings, be treated as one forgetting. Therefore, it is necessary to say, he is liable for each one.

Rebbi Jeremiah asked: Is a person having sexual relations with his mother guilty [of adultery] with her as a married woman? Come and see: if a third person had sexual relations with her, would he not be guilty [of adultery] with her as a married woman? Her son not so much more? Rebbi Yose objected: is not her stepson guilty [of adultery] with her as a married woman, but her son is not guilty [of adultery] with her as a married woman? As we have stated: Also with all other cases of incest and adultery the situation is the same. His mother-in-law as a married woman, you catch him because of his mother-in-law. His daughter-in-law as a married woman, you catch him because of his daughter-in-law. His sister as a married woman, do you catch him because of his sister? You smuggle him away from the serious crime and strike him for the easier one; this you cannot do as we have stated: A person having sexual relations with his sister is liable because of her as his sister and as a daughter of his father’s wife. Rebbi Yose ben Rebbi Jehudah says, a person having sexual relations with his sister is only liable because of her as his sister; the same is true for his daughter-in-law. Rebbi Jeremiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Yose ben Rebbi Jehudah follows the argument of his father Rebbi Jehudah. Just as Rebbi Jehudah accepts the description mentioned first, so Rebbi Yose ben Rebbi Jehudah accepts the description mentioned first. Rebbi Jeremiah, Rebbi Abbahu in the name of Rebbi Joḥanan turned around: Rebbi Yose ben Rebbi Jehudah does not follow the argument of his father Rebbi Jehudah. There he is liable because of his mother, who is not his father’s wife; he is liable because of his father’s wife who is not his mother. But here we find that he is permitted his father’s wife’s daughter, who is not his sister.

Rebbi Jeremiah asked: Is a person having sexual relations with his mother guilty [of adultery] with her as a married woman? Come and see: if a third person had sexual relations with her, would he not be guilty [of adultery] with her as a married woman? Her son not so much more? Rebbi Yose objected: is not her stepson guilty [of adultery] with her as a married woman, but her son is not guilty [of adultery] with her as a married woman? As we have stated: Also with all other cases of incest and adultery the situation is the same. His mother-in-law as a married woman, you catch him because of his mother-in-law. His daughter-in-law as a married woman, you catch him because of his daughter-in-law. His sister as a married woman, do you catch him because of his sister? You smuggle him away from the serious crime and strike him for the easier one; this you cannot do as we have stated: A person having sexual relations with his sister is liable because of her as his sister and as a daughter of his father’s wife. Rebbi Yose ben Rebbi Jehudah says, a person having sexual relations with his sister is only liable because of her as his sister; the same is true for his daughter-in-law. Rebbi Jeremiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Yose ben Rebbi Jehudah follows the argument of his father Rebbi Jehudah. Just as Rebbi Jehudah accepts the description mentioned first, so Rebbi Yose ben Rebbi Jehudah accepts the description mentioned first. Rebbi Jeremiah, Rebbi Abbahu in the name of Rebbi Joḥanan turned around: Rebbi Yose ben Rebbi Jehudah does not follow the argument of his father Rebbi Jehudah. There he is liable because of his mother, who is not his father’s wife; he is liable because of his father’s wife who is not his mother. But here we find that he is permitted his father’s wife’s daughter, who is not his sister.

Rebbi Jeremiah asked: Is a person having sexual relations with his mother guilty [of adultery] with her as a married woman? Come and see: if a third person had sexual relations with her, would he not be guilty [of adultery] with her as a married woman? Her son not so much more? Rebbi Yose objected: is not her stepson guilty [of adultery] with her as a married woman, but her son is not guilty [of adultery] with her as a married woman? As we have stated: Also with all other cases of incest and adultery the situation is the same. His mother-in-law as a married woman, you catch him because of his mother-in-law. His daughter-in-law as a married woman, you catch him because of his daughter-in-law. His sister as a married woman, do you catch him because of his sister? You smuggle him away from the serious crime and strike him for the easier one; this you cannot do as we have stated: A person having sexual relations with his sister is liable because of her as his sister and as a daughter of his father’s wife. Rebbi Yose ben Rebbi Jehudah says, a person having sexual relations with his sister is only liable because of her as his sister; the same is true for his daughter-in-law. Rebbi Jeremiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Yose ben Rebbi Jehudah follows the argument of his father Rebbi Jehudah. Just as Rebbi Jehudah accepts the description mentioned first, so Rebbi Yose ben Rebbi Jehudah accepts the description mentioned first. Rebbi Jeremiah, Rebbi Abbahu in the name of Rebbi Joḥanan turned around: Rebbi Yose ben Rebbi Jehudah does not follow the argument of his father Rebbi Jehudah. There he is liable because of his mother, who is not his father’s wife; he is liable because of his father’s wife who is not his mother. But here we find that he is permitted his father’s wife’s daughter, who is not his sister.

Rebbi Jeremiah asked: Is a person having sexual relations with his mother guilty [of adultery] with her as a married woman? Come and see: if a third person had sexual relations with her, would he not be guilty [of adultery] with her as a married woman? Her son not so much more? Rebbi Yose objected: is not her stepson guilty [of adultery] with her as a married woman, but her son is not guilty [of adultery] with her as a married woman? As we have stated: Also with all other cases of incest and adultery the situation is the same. His mother-in-law as a married woman, you catch him because of his mother-in-law. His daughter-in-law as a married woman, you catch him because of his daughter-in-law. His sister as a married woman, do you catch him because of his sister? You smuggle him away from the serious crime and strike him for the easier one; this you cannot do as we have stated: A person having sexual relations with his sister is liable because of her as his sister and as a daughter of his father’s wife. Rebbi Yose ben Rebbi Jehudah says, a person having sexual relations with his sister is only liable because of her as his sister; the same is true for his daughter-in-law. Rebbi Jeremiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Yose ben Rebbi Jehudah follows the argument of his father Rebbi Jehudah. Just as Rebbi Jehudah accepts the description mentioned first, so Rebbi Yose ben Rebbi Jehudah accepts the description mentioned first. Rebbi Jeremiah, Rebbi Abbahu in the name of Rebbi Joḥanan turned around: Rebbi Yose ben Rebbi Jehudah does not follow the argument of his father Rebbi Jehudah. There he is liable because of his mother, who is not his father’s wife; he is liable because of his father’s wife who is not his mother. But here we find that he is permitted his father’s wife’s daughter, who is not his sister.

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

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

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

MISHNAH: The blasphemer is not liable unless he explicitly use the Name. Rebbi Joshua ben Qorḥa said, during the trial one deals with the witnesses by substitute name, may Yose hit Yose. At the end of the proceedings one does not sentence him to death by substitute name but one dismisses the public, retains the most prestigious among them and says to him, tell us explicitly what you heard. He says it while the judges are standing; they tear their garments and never mend them. The second one says, also I [heard] like him; the third one says, also I [heard] like him.

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

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

Rebbi Ḥiyya said that Rebbi Yasa asked: We have stated: “The herald goes before him: ‘X ben Y is led to be stoned because he committed crime Z; U and V testified against him. Anybody who knows of his innocence shall come and argue.’ ” We inferred that he who hears from one who heard has to rend. Does he who hears from one who heard from one who heard have to rend?

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

HALAKHAH: “The worshipper of strange worship,” etc. From where warning about strange worship? Do not worship them. Extirpation from where? He blasphemed the Eternal and will be extirpated. But is there not written “blasphemed”? As one would say to another, you scraped out the entire pot and did not leave anything; a parable which Rebbi Simeon ben Eleazar formulated: Two people were sitting with a pot of porridge between them. One of them stretched out his hand, scraped out the entire pot, and did not leave anything in it. So both the blasphemer and the worshipper of strange worship do not leave any commandment as residue. From where the punishment? You shall lead out that man, or that woman, who did this deed to your gates, etc., up to and stone them with stones until they die.

Do not worship them. Should I say, not unless he worshipped every single strange worship in the world? The verse says, do not prostrate yourself before them. Prostration was included; why is it mentioned separately? To tie to it: Prostration is special in that it is the act of a single person and is punishable separately, so I am adding any single act that one is liable for separately. Even though Rebbi Simeon ben Eleazar said, if one sacrificed, and burned incense, and poured a libation in one forgetting he is liable only for one; he agrees that if one worshipped it in its proper worship which is identical with the worship of Heaven like prostrating, he is liable for each single action. As Rebbi Samuel said in the name of Rebbi Zeˋira: They should not continue to offer their sacrifices to spirits. They said to him, turn and refer it to sacrifices.

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

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

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

HALAKHAH: “One who gives any of his descendants to the Moloch.” From where a warning not to give any of his descendants to the Moloch? Do not give any of your descendants to the Moloch. Extirpation from where? For he gave one of his descendants to the Molochand shall be extirpated. Punishment from where? Each one of the Children of Israel, or of the sojourner in Israel, who would give any of his descendants to the Moloch shall be made to die; the people of the Land shall smash him with stones. Do not give any of your descendants, I could think that he was guilty if he handed over but did not make him pass; the verse says: Do not give any of your descendants to pass through. I could think that he was guilty if he handed over and made him pass through but not for the Moloch; the verse says: Do not give any of your descendants to pass through for the Moloch. I could think that he was guilty if he handed over and made him pass through for the Moloch but without fire; the verse says: among you, nobody should be found to make his son or his daughter pass through fire. Passing through, passing through as an equal cut. Since “passing through” mentioned there is through fire, so “passing through” mentioned here also is through fire. You have to say that he is not guilty unless he handed over and made him pass through fire for the Moloch. Rebbi Nasa in the name of Rebbi Eleazar: He is guilty only if he hand him over to the priests, takes him, and makes him pass. What if he lets him walk normally? It was stated: one was drawing him and made him pass through. It was stated: if he made him walk through on his feet he is not prosecutable. Rebbi Eleazar ben Rebbi Simeon declares him guilty. Whether for the Moloch or for any other foreign worship; Rebbi Eleazar ben Rebbi Simeon says, he is guilty only for the Moloch, he is guilty only for his descendants. Rebbi Joḥanan said, Rebbi Eleazar ben Rebbi Simeon’s reason is from here: It shall not be found in you, from your body you should not be found making pass through. I shall extirpate him … from among his people. To include all other foreign worship for extirpation. From where punishment? Of his descendants he gave to the Moloch, death he shall be made to die, if he made him pass through himself. Does he not pass through on his feet? Because he made him pass through himself, but if he was drawing him and made him pass through, he is guilty. What does Rebbi Eleazar ben Rebbi Simeon mean, if he made him walk through on his feet he is not prosecutable? He has to make him pass through jumping.

HALAKHAH: “One who gives any of his descendants to the Moloch.” From where a warning not to give any of his descendants to the Moloch? Do not give any of your descendants to the Moloch. Extirpation from where? For he gave one of his descendants to the Molochand shall be extirpated. Punishment from where? Each one of the Children of Israel, or of the sojourner in Israel, who would give any of his descendants to the Moloch shall be made to die; the people of the Land shall smash him with stones. Do not give any of your descendants, I could think that he was guilty if he handed over but did not make him pass; the verse says: Do not give any of your descendants to pass through. I could think that he was guilty if he handed over and made him pass through but not for the Moloch; the verse says: Do not give any of your descendants to pass through for the Moloch. I could think that he was guilty if he handed over and made him pass through for the Moloch but without fire; the verse says: among you, nobody should be found to make his son or his daughter pass through fire. Passing through, passing through as an equal cut. Since “passing through” mentioned there is through fire, so “passing through” mentioned here also is through fire. You have to say that he is not guilty unless he handed over and made him pass through fire for the Moloch. Rebbi Nasa in the name of Rebbi Eleazar: He is guilty only if he hand him over to the priests, takes him, and makes him pass. What if he lets him walk normally? It was stated: one was drawing him and made him pass through. It was stated: if he made him walk through on his feet he is not prosecutable. Rebbi Eleazar ben Rebbi Simeon declares him guilty. Whether for the Moloch or for any other foreign worship; Rebbi Eleazar ben Rebbi Simeon says, he is guilty only for the Moloch, he is guilty only for his descendants. Rebbi Joḥanan said, Rebbi Eleazar ben Rebbi Simeon’s reason is from here: It shall not be found in you, from your body you should not be found making pass through. I shall extirpate him … from among his people. To include all other foreign worship for extirpation. From where punishment? Of his descendants he gave to the Moloch, death he shall be made to die, if he made him pass through himself. Does he not pass through on his feet? Because he made him pass through himself, but if he was drawing him and made him pass through, he is guilty. What does Rebbi Eleazar ben Rebbi Simeon mean, if he made him walk through on his feet he is not prosecutable? He has to make him pass through jumping.

HALAKHAH: “One who gives any of his descendants to the Moloch.” From where a warning not to give any of his descendants to the Moloch? Do not give any of your descendants to the Moloch. Extirpation from where? For he gave one of his descendants to the Molochand shall be extirpated. Punishment from where? Each one of the Children of Israel, or of the sojourner in Israel, who would give any of his descendants to the Moloch shall be made to die; the people of the Land shall smash him with stones. Do not give any of your descendants, I could think that he was guilty if he handed over but did not make him pass; the verse says: Do not give any of your descendants to pass through. I could think that he was guilty if he handed over and made him pass through but not for the Moloch; the verse says: Do not give any of your descendants to pass through for the Moloch. I could think that he was guilty if he handed over and made him pass through for the Moloch but without fire; the verse says: among you, nobody should be found to make his son or his daughter pass through fire. Passing through, passing through as an equal cut. Since “passing through” mentioned there is through fire, so “passing through” mentioned here also is through fire. You have to say that he is not guilty unless he handed over and made him pass through fire for the Moloch. Rebbi Nasa in the name of Rebbi Eleazar: He is guilty only if he hand him over to the priests, takes him, and makes him pass. What if he lets him walk normally? It was stated: one was drawing him and made him pass through. It was stated: if he made him walk through on his feet he is not prosecutable. Rebbi Eleazar ben Rebbi Simeon declares him guilty. Whether for the Moloch or for any other foreign worship; Rebbi Eleazar ben Rebbi Simeon says, he is guilty only for the Moloch, he is guilty only for his descendants. Rebbi Joḥanan said, Rebbi Eleazar ben Rebbi Simeon’s reason is from here: It shall not be found in you, from your body you should not be found making pass through. I shall extirpate him … from among his people. To include all other foreign worship for extirpation. From where punishment? Of his descendants he gave to the Moloch, death he shall be made to die, if he made him pass through himself. Does he not pass through on his feet? Because he made him pass through himself, but if he was drawing him and made him pass through, he is guilty. What does Rebbi Eleazar ben Rebbi Simeon mean, if he made him walk through on his feet he is not prosecutable? He has to make him pass through jumping.

HALAKHAH: “One who gives any of his descendants to the Moloch.” From where a warning not to give any of his descendants to the Moloch? Do not give any of your descendants to the Moloch. Extirpation from where? For he gave one of his descendants to the Molochand shall be extirpated. Punishment from where? Each one of the Children of Israel, or of the sojourner in Israel, who would give any of his descendants to the Moloch shall be made to die; the people of the Land shall smash him with stones. Do not give any of your descendants, I could think that he was guilty if he handed over but did not make him pass; the verse says: Do not give any of your descendants to pass through. I could think that he was guilty if he handed over and made him pass through but not for the Moloch; the verse says: Do not give any of your descendants to pass through for the Moloch. I could think that he was guilty if he handed over and made him pass through for the Moloch but without fire; the verse says: among you, nobody should be found to make his son or his daughter pass through fire. Passing through, passing through as an equal cut. Since “passing through” mentioned there is through fire, so “passing through” mentioned here also is through fire. You have to say that he is not guilty unless he handed over and made him pass through fire for the Moloch. Rebbi Nasa in the name of Rebbi Eleazar: He is guilty only if he hand him over to the priests, takes him, and makes him pass. What if he lets him walk normally? It was stated: one was drawing him and made him pass through. It was stated: if he made him walk through on his feet he is not prosecutable. Rebbi Eleazar ben Rebbi Simeon declares him guilty. Whether for the Moloch or for any other foreign worship; Rebbi Eleazar ben Rebbi Simeon says, he is guilty only for the Moloch, he is guilty only for his descendants. Rebbi Joḥanan said, Rebbi Eleazar ben Rebbi Simeon’s reason is from here: It shall not be found in you, from your body you should not be found making pass through. I shall extirpate him … from among his people. To include all other foreign worship for extirpation. From where punishment? Of his descendants he gave to the Moloch, death he shall be made to die, if he made him pass through himself. Does he not pass through on his feet? Because he made him pass through himself, but if he was drawing him and made him pass through, he is guilty. What does Rebbi Eleazar ben Rebbi Simeon mean, if he made him walk through on his feet he is not prosecutable? He has to make him pass through jumping.

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

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

Rebbi Tanḥum ben Yudan said, even though Rebbi Eleazar ben Rebbi Simeon said, if one sacrificed, and burned incense, and poured a libation in one forgetting he is liable only for one; he agrees that if one worshipped it in its proper worship which is identical to the worship of Heaven like prostrating, he is liable for each single action. From where that if one sacrificed, and burned incense, and poured a libation in one forgetting he is liable only for one; he agrees that if one worshipped it in its proper worship which is identical with the worship of Heaven like prostrating, he is liable for each single action? As Rebbi Samuel said in the name of Rebbi Zeˋira: They should not continue to offer their sacrifices to spirits. They said to him, turn and refer it to sacrifices.

Rebbi Tanḥum ben Yudan said, even though Rebbi Eleazar ben Rebbi Simeon said, if one sacrificed, and burned incense, and poured a libation in one forgetting he is liable only for one; he agrees that if one worshipped it in its proper worship which is identical to the worship of Heaven like prostrating, he is liable for each single action. From where that if one sacrificed, and burned incense, and poured a libation in one forgetting he is liable only for one; he agrees that if one worshipped it in its proper worship which is identical with the worship of Heaven like prostrating, he is liable for each single action? As Rebbi Samuel said in the name of Rebbi Zeˋira: They should not continue to offer their sacrifices to spirits. They said to him, turn and refer it to sacrifices.

Rebbi Phineas said before Rebbi Yose in the name of Rav Ḥisda: If its worship prescribed sons or daughters but he worshipped it with fathers or mothers, he is twice guilty. Rebbi Zeˋira enjoyed this; he thought that this was said following his teacher’s Rebbi Hila’s system and referred to Rebbi Eleazar ben Rebbi Simeon. He told him, what do you have in your hand? It referred to the rabbis! He answered, did you need it for this?

From where the warning about the necromancer? Do not turn to the necromancers. From where extirpation? A person who would turn to necromancers and mediums, etc. Punishment from where? A man or woman, impersonating a necromancer or a medium, shall be put to death. Why is the medium not mentioned in Keritut? Rebbi Ḥizqiah in the name of Rebbi Simeon ben Laqish: Because they are taken together in one prohibition, do not turn to the necromancers, etc. Rebbi Yasa in the name of Rebbi Simeon ben Laqish: Because it is a prohibition implied by a positive commandment. Rebbi Zeˋira said before Rebbi Yasa: No person except you thought of stating the medium in this way in Keritut. He told him, because as the verse formulated it so the Mishnah formulates it, a necromancer or a medium.

From where the warning about the necromancer? Do not turn to the necromancers. From where extirpation? A person who would turn to necromancers and mediums, etc. Punishment from where? A man or woman, impersonating a necromancer or a medium, shall be put to death. Why is the medium not mentioned in Keritut? Rebbi Ḥizqiah in the name of Rebbi Simeon ben Laqish: Because they are taken together in one prohibition, do not turn to the necromancers, etc. Rebbi Yasa in the name of Rebbi Simeon ben Laqish: Because it is a prohibition implied by a positive commandment. Rebbi Zeˋira said before Rebbi Yasa: No person except you thought of stating the medium in this way in Keritut. He told him, because as the verse formulated it so the Mishnah formulates it, a necromancer or a medium.

HALAKHAH: “One who desecrates the Sabbath,” etc. From where warning for the desecrator? Do not perform any work. From where extirpation? For any who would perform work on it would be extirpated. From where punishment? Its desecrator shall be made to die the death. Should we not state 37 kinds of extirpation in the Torah? Rebbi Yose ben Rebbi Abun said, because if he performs all of them, intentionally on the Sabbath and intentionally for the work, he is liable for each one singly.

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

HALAKHAH: “The one who leads astray is a commoner,” etc. Therefore, not a Sage? Since he seduces, he is not a Sage. Since he is seduced, he is not a Sage. What does one do to outwit him? One hides two witnesses in an inner room and puts him into the outer room, lights a candle near him so they can see him and hear his voice. That is what they did to Ben Sateda in Lydda, where they hid two Sages, brought him to court, and stoned him. And here, you say so? It is different because he said, “I am”. Here also, “I am”? That he should not get wise to it. And what if he got wise to it? That he should not go away, and continue to seduce himself and others with him.

Example. Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to bathe at the public baths of Tiberias. A Minean saw them, said what he said, and the cupola caught them. Rebbi Eliezer said to Rebbi Joshua: Joshua ben Ḥanania, look what you can do. When this Minean was leaving, Rebbi Joshua said what he said and the door trapped him. Anybody who entered hit him with his fist, anybody leaving hit him when forcing the door open. He told them, undo what you did; they told him, you undo, then we shall undo. They mutually undid. When they left, Rebbi Joshua said to this Minean, is that all you are wise to? He answered, let us go down to the sea. When they had descended to the sea, this Minean said what he said and the sea was split. He told them, is that not what your teacher Moses did to the sea? They answered, do you not agree that our teacher Moses walked through it? He said to them, yes. They told him, enter it. He entered it. Rebbi Joshua commanded the prince of the sea who swallowed him.

Example. Rebbi Eliezer, and Rebbi Joshua, and Rabban Gamliel travelled to Rome. They came to a place where they found children making stone heaps and saying as follows: What they do in the Land of Israel is to say, this is heave, this is tithe. They said, it is clear that Jews live here. They entered a place and were received at a house. They sat down to eat. It happened that no dish was brought to them unless it was brought [first] to a certain bedroom. They became afraid that perhaps they were eating offerings to the dead. They asked him, why is it that you bring no dish before us unless you brought it first to that bedroom? He told them, I have an old father who vowed not to leave that bedroom until he might see the Sages of Israel. They told him, go and tell him to come out because they are here. He came out; they asked him, what is your problem? He told them, pray for my son because he is sterile. Rebbi Eliezer said to Rebbi Joshua: Joshua ben Ḥanania, look what you can do. He told them, bring me linseed; they brought him linseed. It appeared to them as if he was sowing it on a table. It appeared as if he was watering it; it appeared to grow; it appeared that he was plucking out of it, until there appeared a woman with braided hair. He told her, undo what you did. She answered, I shall not undo. He told her, then I shall make you known. She said, I cannot, because they were thrown into the sea. Rebbi Joshua commanded the prince of the sea who disgorged them. Then they prayed for him and he had the merit of raising Rebbi Jehudah ben Bathyra. They said, if we came here only to bring the just person to the world, it would have been enough.

Example. Rebbi Eliezer, and Rebbi Joshua, and Rabban Gamliel travelled to Rome. They came to a place where they found children making stone heaps and saying as follows: What they do in the Land of Israel is to say, this is heave, this is tithe. They said, it is clear that Jews live here. They entered a place and were received at a house. They sat down to eat. It happened that no dish was brought to them unless it was brought [first] to a certain bedroom. They became afraid that perhaps they were eating offerings to the dead. They asked him, why is it that you bring no dish before us unless you brought it first to that bedroom? He told them, I have an old father who vowed not to leave that bedroom until he might see the Sages of Israel. They told him, go and tell him to come out because they are here. He came out; they asked him, what is your problem? He told them, pray for my son because he is sterile. Rebbi Eliezer said to Rebbi Joshua: Joshua ben Ḥanania, look what you can do. He told them, bring me linseed; they brought him linseed. It appeared to them as if he was sowing it on a table. It appeared as if he was watering it; it appeared to grow; it appeared that he was plucking out of it, until there appeared a woman with braided hair. He told her, undo what you did. She answered, I shall not undo. He told her, then I shall make you known. She said, I cannot, because they were thrown into the sea. Rebbi Joshua commanded the prince of the sea who disgorged them. Then they prayed for him and he had the merit of raising Rebbi Jehudah ben Bathyra. They said, if we came here only to bring the just person to the world, it would have been enough.

Rebbi Joshua ben Hanania said: I am able to take gourds and watermelons and turn them into rams and deer who would produce rams and deer. Rebbi Yannai said, I was walking on a road in Sepphoris when I saw a Minean taking a pebble, throwing it into the air, after which it came down transforming itself into a calf. But did not Rebbi Eleazar say in the name of Rebbi Yose ben Zimra: If all people of the world came together, they could not create one mosquito and bring it to life. Let us say that this Minean did not take a pebble, threw it into the air, after which it came down transforming itself into a calf, but he called on his genie who stole a calf for him from a cattle barn and brought it to him.

Rebbi Joshua ben Hanania said: I am able to take gourds and watermelons and turn them into rams and deer who would produce rams and deer. Rebbi Yannai said, I was walking on a road in Sepphoris when I saw a Minean taking a pebble, throwing it into the air, after which it came down transforming itself into a calf. But did not Rebbi Eleazar say in the name of Rebbi Yose ben Zimra: If all people of the world came together, they could not create one mosquito and bring it to life. Let us say that this Minean did not take a pebble, threw it into the air, after which it came down transforming itself into a calf, but he called on his genie who stole a calf for him from a cattle barn and brought it to him.

Rebbi Ḥinena ben Ḥanania said: I was promenading at Gufta of Sepphoris when I saw a Minean taking a skull, throwing it into the air, after which it came down transforming itself into a calf. I went and told it to my father. He said, if you ate from it, it was an action; otherwise it was an illusion.

Rebbi Joshua ben Ḥanania said: Rebbi Eliezer used to explain 300 chapters in the matter of the sorceress, but from all of them I understood only two things: “Two are collecting green melons; one who collected cannot be prosecuted, the other one is guilty. He who does a deed is guilty; he who creates an illusion cannot be prosecuted.” Rebbi Darosa said, there were 900 chapters. 300 where one is guilty, 300 where one is free, and 300 where one is guilty but cannot be prosecuted.

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

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

He is guilty only it he ate it rare. If he ate it raw, he is a dog. If he ate it cooked, he is a human. If he ate cartilage, what is the rule? What is the rule about soft sinews? Rebbi Joḥanan said, one subscribes to them; Rebbi Simeon ben Laqish said, one does not subscribe to them. Rebbi Jacob bar Aḥa in the name of Rebbi Zeˋira: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed about what is stated there: “The following have their hides treated like their flesh.” Rebbi Joḥanan said, this was only said as prohibition and regarding impurity, but not for flogging. Rebbi Simeon ben Laqish said, Rebbi stated a complete Mishnah, not only for prohibition and regarding impurity. The reasoning of Rebbi Simeon ben Laqish seems inverted. There, he treats it as flesh, but here, he does not treat it as meat. Rebbi Judah bar Pazi said, there is a difference, since there one refers to skin which in the end will become hard. This emphasizes that the reasoning of Rebbi Simeon ben Laqish seems inverted! Since there, where in the end it will harden, he treats it as flesh, here where in the end it will not harden, not so much more? Rebbi Abbahu said, the reason of Rebbi Judah bar Pazi is: they shall eat the meat in that night, not sinews.

He is guilty only it he ate it rare. If he ate it raw, he is a dog. If he ate it cooked, he is a human. If he ate cartilage, what is the rule? What is the rule about soft sinews? Rebbi Joḥanan said, one subscribes to them; Rebbi Simeon ben Laqish said, one does not subscribe to them. Rebbi Jacob bar Aḥa in the name of Rebbi Zeˋira: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed about what is stated there: “The following have their hides treated like their flesh.” Rebbi Joḥanan said, this was only said as prohibition and regarding impurity, but not for flogging. Rebbi Simeon ben Laqish said, Rebbi stated a complete Mishnah, not only for prohibition and regarding impurity. The reasoning of Rebbi Simeon ben Laqish seems inverted. There, he treats it as flesh, but here, he does not treat it as meat. Rebbi Judah bar Pazi said, there is a difference, since there one refers to skin which in the end will become hard. This emphasizes that the reasoning of Rebbi Simeon ben Laqish seems inverted! Since there, where in the end it will harden, he treats it as flesh, here where in the end it will not harden, not so much more? Rebbi Abbahu said, the reason of Rebbi Judah bar Pazi is: they shall eat the meat in that night, not sinews.

He is guilty only it he ate it rare. If he ate it raw, he is a dog. If he ate it cooked, he is a human. If he ate cartilage, what is the rule? What is the rule about soft sinews? Rebbi Joḥanan said, one subscribes to them; Rebbi Simeon ben Laqish said, one does not subscribe to them. Rebbi Jacob bar Aḥa in the name of Rebbi Zeˋira: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed about what is stated there: “The following have their hides treated like their flesh.” Rebbi Joḥanan said, this was only said as prohibition and regarding impurity, but not for flogging. Rebbi Simeon ben Laqish said, Rebbi stated a complete Mishnah, not only for prohibition and regarding impurity. The reasoning of Rebbi Simeon ben Laqish seems inverted. There, he treats it as flesh, but here, he does not treat it as meat. Rebbi Judah bar Pazi said, there is a difference, since there one refers to skin which in the end will become hard. This emphasizes that the reasoning of Rebbi Simeon ben Laqish seems inverted! Since there, where in the end it will harden, he treats it as flesh, here where in the end it will not harden, not so much more? Rebbi Abbahu said, the reason of Rebbi Judah bar Pazi is: they shall eat the meat in that night, not sinews.

He is guilty only it he ate it rare. If he ate it raw, he is a dog. If he ate it cooked, he is a human. If he ate cartilage, what is the rule? What is the rule about soft sinews? Rebbi Joḥanan said, one subscribes to them; Rebbi Simeon ben Laqish said, one does not subscribe to them. Rebbi Jacob bar Aḥa in the name of Rebbi Zeˋira: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed about what is stated there: “The following have their hides treated like their flesh.” Rebbi Joḥanan said, this was only said as prohibition and regarding impurity, but not for flogging. Rebbi Simeon ben Laqish said, Rebbi stated a complete Mishnah, not only for prohibition and regarding impurity. The reasoning of Rebbi Simeon ben Laqish seems inverted. There, he treats it as flesh, but here, he does not treat it as meat. Rebbi Judah bar Pazi said, there is a difference, since there one refers to skin which in the end will become hard. This emphasizes that the reasoning of Rebbi Simeon ben Laqish seems inverted! Since there, where in the end it will harden, he treats it as flesh, here where in the end it will not harden, not so much more? Rebbi Abbahu said, the reason of Rebbi Judah bar Pazi is: they shall eat the meat in that night, not sinews.

He is guilty only it he ate it rare. If he ate it raw, he is a dog. If he ate it cooked, he is a human. If he ate cartilage, what is the rule? What is the rule about soft sinews? Rebbi Joḥanan said, one subscribes to them; Rebbi Simeon ben Laqish said, one does not subscribe to them. Rebbi Jacob bar Aḥa in the name of Rebbi Zeˋira: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed about what is stated there: “The following have their hides treated like their flesh.” Rebbi Joḥanan said, this was only said as prohibition and regarding impurity, but not for flogging. Rebbi Simeon ben Laqish said, Rebbi stated a complete Mishnah, not only for prohibition and regarding impurity. The reasoning of Rebbi Simeon ben Laqish seems inverted. There, he treats it as flesh, but here, he does not treat it as meat. Rebbi Judah bar Pazi said, there is a difference, since there one refers to skin which in the end will become hard. This emphasizes that the reasoning of Rebbi Simeon ben Laqish seems inverted! Since there, where in the end it will harden, he treats it as flesh, here where in the end it will not harden, not so much more? Rebbi Abbahu said, the reason of Rebbi Judah bar Pazi is: they shall eat the meat in that night, not sinews.

MISHNAH: If he stole from his father and ate at his father’s property, or from others and ate at others’ property, or from others and ate at his father’s property, he is not treated as deviant and rebellious son unless he stole from his father and ate at others’ property. Rebbi Yose ben Rebbi Jehudah says, unless he stole both from his father and his mother.

HALAKHAH: “If he stole from his father,” etc. From where a first warning about stealing: you shall not steal. From where a second warning about stealing: you shall not steal. You shall not steal, in order to aggravate; you shall not steal, in order to pay double restitution, in order to pay quadruple or quintuple restitution. Ben Bagbag says, do not steal your own property from the thief, lest you be seen stealing.

What is a thief and what is a robber? Rebbi Hila said, if he stole in the presence of witnesses, he is a thief, in the presence of the owners he is a robber. Rebbi Ze`ura asked: but if he intended to rob in front of its owners, he is not a robber. What is a robber according to Rebbi Ze`ura? Rebbi Samuel ben Sosarta in the name of Rebbi Abbahu: only if he rob in the presence of ten people. The prototype for all these: He robbed the spear from the hand of the Egyptian and killed him with his own spear.

HALAKHAH: “If his father was willing,” etc. Rebbi Joḥanan said, even if his mother was not suitable for his father. But is not all of his mother’s property also his father’s? Rebbi Yose ben Abun said, explain it about one who took in lodgers, made repasts, and he stole from there.

But when I came to Rebbi Jehudah ben Bathyra at Nisibis, he agreed with me in two cases and disagreed in one. He disagreed about the rebellious Elder, lest quarrels increase in Israel.

It is written: If the thief was found in a tunnel, was smitten, and died, there is no blood-guilt. Rebbi Ḥiyya stated: In the tunnel there is no blood-guilt, outside the tunnel there is blood guilt. Rebbi Simeon ben Ioḥai stated: Even outside the tunnel there is no blood-guilt, for a person’s property is beloved by him like his own soul. He sees him, that he comes to take his money away from him, stands up against him and kills him. Rav Huna said, if he took a wallet, turned to leave and went, if then one stood up against him and killed him the killer will not be killed. What is Rav Huna’s reason? For his temper is hot. Rav said, I would kill anybody who would come against me, except Ḥanania ben Shila, of whom I know that he would come only to take his meal from me. Rebbi Isaac said, if he has the temerity to do something like that, he cannot be Ḥanania ben Shila.

It is written: If the thief was found in a tunnel, was smitten, and died, there is no blood-guilt. Rebbi Ḥiyya stated: In the tunnel there is no blood-guilt, outside the tunnel there is blood guilt. Rebbi Simeon ben Ioḥai stated: Even outside the tunnel there is no blood-guilt, for a person’s property is beloved by him like his own soul. He sees him, that he comes to take his money away from him, stands up against him and kills him. Rav Huna said, if he took a wallet, turned to leave and went, if then one stood up against him and killed him the killer will not be killed. What is Rav Huna’s reason? For his temper is hot. Rav said, I would kill anybody who would come against me, except Ḥanania ben Shila, of whom I know that he would come only to take his meal from me. Rebbi Isaac said, if he has the temerity to do something like that, he cannot be Ḥanania ben Shila.

It is written: If the thief was found in a tunnel, was smitten, and died, there is no blood-guilt. Rebbi Ḥiyya stated: In the tunnel there is no blood-guilt, outside the tunnel there is blood guilt. Rebbi Simeon ben Ioḥai stated: Even outside the tunnel there is no blood-guilt, for a person’s property is beloved by him like his own soul. He sees him, that he comes to take his money away from him, stands up against him and kills him. Rav Huna said, if he took a wallet, turned to leave and went, if then one stood up against him and killed him the killer will not be killed. What is Rav Huna’s reason? For his temper is hot. Rav said, I would kill anybody who would come against me, except Ḥanania ben Shila, of whom I know that he would come only to take his meal from me. Rebbi Isaac said, if he has the temerity to do something like that, he cannot be Ḥanania ben Shila.

The following is obvious: A murderer who broke vessels or otherwise caused damage is liable to pay. If he continued to break until he came to the town, Rebbi Zeˋira and Rebbi Hoshaia: One said, he pays, the other said, he does not pay. If the pursuer becomes the pursued, may one save the pursuer through the person of the pursued? An adult (who became) a minor, may one save the adult through the person of the minor? Rebbi Jeremiah objected, did we not state: “If his head and most of his body were born, one does not touch him, for one does not push aside one life for another.” Rebbi Yose ben Rebbi Abun said in the name of Rav Ḥisda: It is different there since you do not know who is killing whom.

It was stated: “Rebbi Eleazar ben Rebbi Simeon says, one who goes to worship a strange worship is saved at the cost of his own person.“ If one saves at the cost of his own person to protect the honor of flesh and blood, so much more because of the Life of the World.

Rebbi Eleazar said, Symmachos and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” There, we have stated: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be liable because of his mother-in-law, his mother-in-law’s mother, and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees with Rebbi Joḥanan. It was found stated: it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and (her daughter) [her son’s daughter] and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall the under same prohibition.

Rebbi Eleazar said, Symmachos and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” There, we have stated: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be liable because of his mother-in-law, his mother-in-law’s mother, and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees with Rebbi Joḥanan. It was found stated: it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and (her daughter) [her son’s daughter] and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall the under same prohibition.

Rebbi Eleazar said, Symmachos and Rebbi Joḥanan ben Nuri said the same thing, since we stated there: “If he slaughtered her, her daughter’s daughter, and afterwards her daughter, he absorbs forty [lashes]. Symmachos said in Rebbi Meïr’s name, he absorbs eighty.” There, we have stated: “Rebbi Joḥanan ben Nuri said, he who copulates with his mother-in-law may be liable because of his mother-in-law, his mother-in-law’s mother, and his father-in-law’s mother. They said to him, all three fall under the same law.” Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: Symmachos agrees with Rebbi Joḥanan. It was found stated: it still is in dispute. What is Rebbi Joḥanan ben Nuri’s reason? Since a woman and her daughter and a woman and her daughter’s daughter fall under two separate prohibitions, also a woman and (her daughter) [her son’s daughter] and her daughter’s daughter fall under two separate prohibitions. What is the reason of the rabbis? Since a woman and her daughter and a woman and her daughter’s daughter fall under one and the same prohibition, also a woman and her son’s daughter and her daughter’s daughter fall the under same prohibition.

Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: Do not desecrate your daughter to force her into prostitution.

HALAKHAH: “If somebody injures another person,” etc. So is the Mishnah: “Rebbi Neḥemiah declares him not [criminally] liable but the Sages declare him [criminally] liable since it is not unsubstantiated.” The Sages say, two estimations have precedence over one estimation; Rebbi Neḥemiah says, the intermediate estimation has precedence over the two. What is Rebbi Neḥemiah’s reason? If he gets up and walks outside on his cane, the attacker is exonerated. Could you think that this one walks in the market and the other one is executed because of him? But even if he dies according to the first estimation, he cannot be prosecuted. What is the rabbi’s reason? If he does not die but is bedridden. Would we not know that even if he does not die that he will be bedridden? But if they did not estimate that he would die. If they did not estimate that he would die, that is what is written: If he gets up and walks outside on his cane, the attacker is exonerated. Therefore, if he does not get up, [the attacker] is [criminally] liable. But if they estimated that he would die? If they estimated that he would die, that is what is written: But he has to pay for his disability and the medical costs. Rebbi Hila in the name of Rebbi Simeon ben Laqish: It is an extraordinary decree of Scripture that he has to pay. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: It was an erroneous estimation. What is the difference between them? “But he got better and only afterwards deteriorated and died; he is [criminally] liable. Rebbi Neḥemiah declares him not liable since it is not unsubstantiated.” For him who said, it is an extraordinary decree of Scripture that he has to pay; if he paid, he paid. If he did not pay, does he have to pay? For him who said, it was an erroneous estimation; if he did not pay, one does not order him to pay. If he paid, can he take it back? A baraita supports one and a baraita supports the other. A baraita supports Rebbi Yose bar Ḥanina: If they estimated that he would live but he died, from when does one count for him? From the moment he turns worse. This implies that the estimate was wrong. If you would say, it is an extraordinary decree of Scripture that he has to pay, he should pay from the first moment. A baraita supports Rebbi Simeon ben Laqish: If they estimated that he would die but he lived, from when does one count for him? From the moment he turns worse. Rebbi Yose said, it does not say here “from the moment he turns worse” but “from the moment he turns better.” That means, it is an extraordinary decree of Scripture that he has to pay. But if you say, it was an erroneous estimation, he has to pay until [the victim] dies.

HALAKHAH: “If somebody injures another person,” etc. So is the Mishnah: “Rebbi Neḥemiah declares him not [criminally] liable but the Sages declare him [criminally] liable since it is not unsubstantiated.” The Sages say, two estimations have precedence over one estimation; Rebbi Neḥemiah says, the intermediate estimation has precedence over the two. What is Rebbi Neḥemiah’s reason? If he gets up and walks outside on his cane, the attacker is exonerated. Could you think that this one walks in the market and the other one is executed because of him? But even if he dies according to the first estimation, he cannot be prosecuted. What is the rabbi’s reason? If he does not die but is bedridden. Would we not know that even if he does not die that he will be bedridden? But if they did not estimate that he would die. If they did not estimate that he would die, that is what is written: If he gets up and walks outside on his cane, the attacker is exonerated. Therefore, if he does not get up, [the attacker] is [criminally] liable. But if they estimated that he would die? If they estimated that he would die, that is what is written: But he has to pay for his disability and the medical costs. Rebbi Hila in the name of Rebbi Simeon ben Laqish: It is an extraordinary decree of Scripture that he has to pay. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: It was an erroneous estimation. What is the difference between them? “But he got better and only afterwards deteriorated and died; he is [criminally] liable. Rebbi Neḥemiah declares him not liable since it is not unsubstantiated.” For him who said, it is an extraordinary decree of Scripture that he has to pay; if he paid, he paid. If he did not pay, does he have to pay? For him who said, it was an erroneous estimation; if he did not pay, one does not order him to pay. If he paid, can he take it back? A baraita supports one and a baraita supports the other. A baraita supports Rebbi Yose bar Ḥanina: If they estimated that he would live but he died, from when does one count for him? From the moment he turns worse. This implies that the estimate was wrong. If you would say, it is an extraordinary decree of Scripture that he has to pay, he should pay from the first moment. A baraita supports Rebbi Simeon ben Laqish: If they estimated that he would die but he lived, from when does one count for him? From the moment he turns worse. Rebbi Yose said, it does not say here “from the moment he turns worse” but “from the moment he turns better.” That means, it is an extraordinary decree of Scripture that he has to pay. But if you say, it was an erroneous estimation, he has to pay until [the victim] dies.

HALAKHAH: “If somebody injures another person,” etc. So is the Mishnah: “Rebbi Neḥemiah declares him not [criminally] liable but the Sages declare him [criminally] liable since it is not unsubstantiated.” The Sages say, two estimations have precedence over one estimation; Rebbi Neḥemiah says, the intermediate estimation has precedence over the two. What is Rebbi Neḥemiah’s reason? If he gets up and walks outside on his cane, the attacker is exonerated. Could you think that this one walks in the market and the other one is executed because of him? But even if he dies according to the first estimation, he cannot be prosecuted. What is the rabbi’s reason? If he does not die but is bedridden. Would we not know that even if he does not die that he will be bedridden? But if they did not estimate that he would die. If they did not estimate that he would die, that is what is written: If he gets up and walks outside on his cane, the attacker is exonerated. Therefore, if he does not get up, [the attacker] is [criminally] liable. But if they estimated that he would die? If they estimated that he would die, that is what is written: But he has to pay for his disability and the medical costs. Rebbi Hila in the name of Rebbi Simeon ben Laqish: It is an extraordinary decree of Scripture that he has to pay. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: It was an erroneous estimation. What is the difference between them? “But he got better and only afterwards deteriorated and died; he is [criminally] liable. Rebbi Neḥemiah declares him not liable since it is not unsubstantiated.” For him who said, it is an extraordinary decree of Scripture that he has to pay; if he paid, he paid. If he did not pay, does he have to pay? For him who said, it was an erroneous estimation; if he did not pay, one does not order him to pay. If he paid, can he take it back? A baraita supports one and a baraita supports the other. A baraita supports Rebbi Yose bar Ḥanina: If they estimated that he would live but he died, from when does one count for him? From the moment he turns worse. This implies that the estimate was wrong. If you would say, it is an extraordinary decree of Scripture that he has to pay, he should pay from the first moment. A baraita supports Rebbi Simeon ben Laqish: If they estimated that he would die but he lived, from when does one count for him? From the moment he turns worse. Rebbi Yose said, it does not say here “from the moment he turns worse” but “from the moment he turns better.” That means, it is an extraordinary decree of Scripture that he has to pay. But if you say, it was an erroneous estimation, he has to pay until [the victim] dies.

HALAKHAH: “If a murderer was mixed up with others,” etc. Rebbi Joḥanan said, the Mishnah deals with a murderer mixed up with innocent people. Rebbi Simeon ben Laqish said, the Mishnah deals with a murderer being tried mixed up with a murderer who already was convicted. Samuel said, the Mishnah deals with a bull mixed up with other bulls. If the Mishnah referred to a bull mixed up with other bulls, would we state about them that “one keeps them in jail”?

Rav said, the Mishnah [deals with the case that the crime was committed] inside from the witnesses. Rebbi Yose ben Ḥanina said, when he could not receive warning.

“One who copulates with a Gentile woman,” etc. Rebbi Ismael stated: This is one who marries a Gentile woman, sires children, and from her raises enemies of the Omnipresent. It is written: Phineas ben Eleazar ben Aharon the priest saw. What did he see? He understood what happened and remembered practice: “One who copulates with a Gentile woman, zealots strike him.” It was stated: not with the agreement of the Sages. Would Phineas act against the Sages? Rebbi Jehudah bar Pazi said, they wanted to excommunicate him had not the Holy Spirit jumped on him and declared that an eternal covenant of priesthood shall be for him and his descendants after him, etc.

“One who copulates with a Gentile woman,” etc. Rebbi Ismael stated: This is one who marries a Gentile woman, sires children, and from her raises enemies of the Omnipresent. It is written: Phineas ben Eleazar ben Aharon the priest saw. What did he see? He understood what happened and remembered practice: “One who copulates with a Gentile woman, zealots strike him.” It was stated: not with the agreement of the Sages. Would Phineas act against the Sages? Rebbi Jehudah bar Pazi said, they wanted to excommunicate him had not the Holy Spirit jumped on him and declared that an eternal covenant of priesthood shall be for him and his descendants after him, etc.

HALAKHAH: “The following have no part in the World to Come,” etc. They added one who tears away the yoke, one who breaks the Covenant, and one who finds aspects in the Torah, to those who have no part in the World to Come. He who tears away the yoke is one who says the Torah is obligatory but I cannot stand it. He who breaks the Covenant is one who pulls himself a prepuce. He who finds aspects in the Torah is one who says that the Torah was not given from Heaven. But did we not state separately: “He who says that the Torah is not from Heaven?” Rebbi Ḥanina Entanaya stated before Rebbi Mana: This is one who publicly transgresses the words of the Torah in the manner of Joiakim ben Josia, king of Judah, and his circle.

He who has a preponderance of merit inherits paradise. He who has a preponderance of sins inherits hell. What if he is in equilibrium? Rebbi Yose ben Ḥanina said, it does not say “He lifts sins” but rather He lifts sin. The Holy One, praise to Him, removes one document from the sins and the merits tilt. Rebbi Eleazar said, kindness is Yours, o Master, because You repay everyone according to his deeds, and if he has none, You give him from Yours. This is the opinion of Rebbi Eleazar, because Rebbi Eleazar said, and much kindness, He turns towards kindness.

Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: Justice protects the one on the straight path but sin destroys the sinner. Evil deeds will pursue the sinner but He will reward the just. While He makes scoffers targets of scoffing, He will bestow grace on the meek. He will watch over the feet of his pious ones, but evildoers will be silent in the darkness. The wise will inherit honor, but shame will mark the stupid ones. Fences are made fences and doors doors. Is it so that fences make fences and doors doors? But so it is: Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: If a person is careful the first, second, and third times not to commit a sin, then in the future the Holy One, praise to Him, will watch over him. What is the reason? All this God will do twice, three times with a man. Rebbi Zeˋira said, but only if the person does not revert [to sin]. What is the reason? It does not say the triple thread “will never snap” but rather will not quickly snap. If you work on it, it will split.

Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy. He told him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says, return, naughty children, I shall heal your waywardness. But another verse says, for on that day, He shall pardon you, to cleanse you. And another verse says, I shall visit their crime with the rod, and their iniquity with plagues. And another verse says, the iniquity of this people shall not be atoned for until you die. How is this? If somebody violates a positive commandment and repents, immediately before he moves from there the Holy One, praise to Him, would forgive him. About this one it says, return, naughty children, I shall heal your waywardness. If one transgresses a prohibition, repentance suspends judgment, and the Day of Atonement pardons. About this one it says, for on that day, He shall pardon you, etc. If one intentionally transgressed [sins punishable by] extirpations or death penalties, repentance and the Day of Atonement pardon half, and sufferings pardon half. About this one it says, I shall visit their crime with the rod, etc. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement pardon a third, and suffering a third, and death scours a third. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.

Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy. He told him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says, return, naughty children, I shall heal your waywardness. But another verse says, for on that day, He shall pardon you, to cleanse you. And another verse says, I shall visit their crime with the rod, and their iniquity with plagues. And another verse says, the iniquity of this people shall not be atoned for until you die. How is this? If somebody violates a positive commandment and repents, immediately before he moves from there the Holy One, praise to Him, would forgive him. About this one it says, return, naughty children, I shall heal your waywardness. If one transgresses a prohibition, repentance suspends judgment, and the Day of Atonement pardons. About this one it says, for on that day, He shall pardon you, etc. If one intentionally transgressed [sins punishable by] extirpations or death penalties, repentance and the Day of Atonement pardon half, and sufferings pardon half. About this one it says, I shall visit their crime with the rod, etc. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement pardon a third, and suffering a third, and death scours a third. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.

Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, Rebbi Ismael, and Rebbi Aqiba. But the words of the Sages are that the sent-away ram pardons. How does it pardon? Rebbi Zeˋira said, by and by. Rebbi Ḥanina said, at the end. What is the difference between them? If somebody died in-between. In the opinion of Rebbi Zeˋira, he already was pardoned. In the opinion of Rebbi Ḥanina, he was not pardoned. Rebbi Ḥanina said, a baraita supports Rebbi Zeˋira: There is strength in the ram which is not in the Day of Atonement, and in the Day of Atonement which is not in the ram, for the Day of Atonement pardons without a ram, but the ram does not atone except on the Day of Atonement. There is strength in the ram, for it pardons immediately but the Day of Atonement only at nightfall. Rebbi Huna said, the question was raised before Rebbi Jeremiah and he said, explain it if they intended to bring another ram but they did not bring it. Rebbi Yose ben Yose said, but does the Holy One, praise to Him, not see into the future? Then He should pardon immediately.

Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, Rebbi Ismael, and Rebbi Aqiba. But the words of the Sages are that the sent-away ram pardons. How does it pardon? Rebbi Zeˋira said, by and by. Rebbi Ḥanina said, at the end. What is the difference between them? If somebody died in-between. In the opinion of Rebbi Zeˋira, he already was pardoned. In the opinion of Rebbi Ḥanina, he was not pardoned. Rebbi Ḥanina said, a baraita supports Rebbi Zeˋira: There is strength in the ram which is not in the Day of Atonement, and in the Day of Atonement which is not in the ram, for the Day of Atonement pardons without a ram, but the ram does not atone except on the Day of Atonement. There is strength in the ram, for it pardons immediately but the Day of Atonement only at nightfall. Rebbi Huna said, the question was raised before Rebbi Jeremiah and he said, explain it if they intended to bring another ram but they did not bring it. Rebbi Yose ben Yose said, but does the Holy One, praise to Him, not see into the future? Then He should pardon immediately.

Bar Qappara said, Ahaz and all evil kings of Israel have no part in the World to Come. What is the reason? All their kings fell, not one of them calls to Me. They objected to him: Is he not mentioned in the era of kings, in the days of Uzziahu, Yotham, Ahaz, Yeḥizqiahu the kings of Jehudah? He answered them, because he showed shame. How did he show shame? Rebbi Aḥa in the name of Rebbi Eleazar, Rebbi Yose in the name of Rebbi Joshua ben Levi: You find that when the prophet came to accuse him, he fled to an impure place and buried his face in an impure place, implying that the Divine Presence does not dwell at an impure place. That is what is written: The Eternal said to Isaiah, please go out towards Aḥaz, you and your son Še’ar Yašuv, to the end of the canal of the upper pond, to the path of the fuller’s field. Do not read fuller’s but suppressing. He hid his face and fled before him. (How is that? When the prophet came to accuse him, he fled to an impure place and buried his face in an impure place.) Rebbi Jehudah says, because he was made to suffer about his firstborn son. What is the reason? Zimri, the strongman of Ephraim, killed etc. Rebbi Hoshaia the Elder said, because his father was just. But was Manasse’s father not just? Manasse’s father was just but his son was evil. Hezekias’s father was evil and his son was evil. That is what Hezekias says: Behold about peace, bitter is bitter for me. Bitter before me, from Aḥaz. Bitter after me, from Manasse. Aḥaz’s father was just and his son just, that is what is written: hand to hand will not cleanse evil, but the seed of the just will escape. [Rebbi Phineas said.] it is not written “the seed of a just will escape” but the seed of the just will escape. The seed lying between two just men will escape.

How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi] Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet. Man can only mean Isaac, as you say, who is this man coming in the field towards us? Man can only mean Jacob, as you say, but Jacob was a simple man. Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end. Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

“The Epicurean.” Rebbi Joḥanan and Rebbi Eleazar, one said, like him who said “this book”, and one said, like him who said “these rabbis”. Rebbi Eleazar and Rebbi Samuel ben Rebbi Naḥman, one said, [it is comparable] to a stone cupola. If one stone is weakened, all are weakened. The other said, [it is comparable] to a house full of chaff. Even if one removes it from there one finds that it weakened the walls.