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One who gathered some coins and said: “Behold, these are for my shekel.” Bet Shammai say: the surplus [is used to purchase] freewill-offerings. But Bet Hillel say: the surplus is non-sacral property. [If he said:] “From them I shall bring my shekel,” they agree that the surplus is non-sacral property. [If he said]: “These [coins] are for a sin-offering, they agree that the surplus [goes to the chests of] freewill-offerings. [If he said]: “From these I shall bring a sin-offering, they agree that the surplus is non-sacral property.

One who gathered some coins and said: “Behold, these are for my shekel.” Bet Shammai say: the surplus [is used to purchase] freewill-offerings. But Bet Hillel say: the surplus is non-sacral property. [If he said:] “From them I shall bring my shekel,” they agree that the surplus is non-sacral property. [If he said]: “These [coins] are for a sin-offering, they agree that the surplus [goes to the chests of] freewill-offerings. [If he said]: “From these I shall bring a sin-offering, they agree that the surplus is non-sacral property.

Meat of most holy things which was defiled, whether by a principal uncleanness or by a derived uncleanness, whether inside or outside [the precincts of the temple]: Bet Shammai say: it must all be burnt within, except when defiled outside by a principal uncleanness. But Bet Hillel say: it must all be burnt outside, except that which was defiled by a derived uncleanness within.

Meat of most holy things which was defiled, whether by a principal uncleanness or by a derived uncleanness, whether inside or outside [the precincts of the temple]: Bet Shammai say: it must all be burnt within, except when defiled outside by a principal uncleanness. But Bet Hillel say: it must all be burnt outside, except that which was defiled by a derived uncleanness within.

A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone.

They brought him to the Bet Haparvah, which was on holy ground. They spread a sheet of linen between him and the people. He sanctified his hands and his feet and stripped. Rabbi Meir says: he stripped [and then] sanctified his hands and his feet. He went down and immersed himself, came up and dried himself. Afterwards they brought him white garments. He put them on and sanctified his hands and his feet.

They said to the high priest: the goat has reached the wilderness. And how did they know that the goat had reached the wilderness? They used to set up scouts and they would wave scarves, and they would know that the goat had reached the wilderness. Rabbi Judah said: but did they not have a great sign? From Jerusalem to Bet Hidudo was three mils. They could walk a mil, return the mil, then wait the time it takes to walk a mil, and thus know that the goat had reached the wilderness. Rabbi Ishmael said: but did they not have another sign! A thread of crimson wool was tied to the door of the Temple, and when the goat reached the wilderness the thread turned white, as it is written, “Though your sins be as scarlet they shall be as white as snow” (Isaiah 1:18).

A sukkah which is more than twenty cubits high is not valid. Rabbi Judah validates it. One which is not ten handbreadths high, or which does not have three walls, or which has more sun than shade, is not valid. An old sukkah: Bet Shammai invalidates it and Bet Hillel validates it. What is an “old sukkah”? Any one which he made thirty days before the festival; but if he made it for the purpose of the festival, even at the beginning of the year, it is valid.

A sukkah which is more than twenty cubits high is not valid. Rabbi Judah validates it. One which is not ten handbreadths high, or which does not have three walls, or which has more sun than shade, is not valid. An old sukkah: Bet Shammai invalidates it and Bet Hillel validates it. What is an “old sukkah”? Any one which he made thirty days before the festival; but if he made it for the purpose of the festival, even at the beginning of the year, it is valid.

A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks].

A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks].

One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.

One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.

One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.

One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.

One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.

One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.

One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.

An etrog which is stolen or withered is invalid. One from an asherah or a condemned city is invalid. Of orlah or of unclean terumah it is invalid. Of clean terumah, he should not take it, but if he did take it, it is valid. Of demai (doubtfully-tithed): Bet Shammai says it invalid, And Bet Hillel says it valid. Of second tithe, it should not be taken [even] in Jerusalem, but if he took it, it is valid.

An etrog which is stolen or withered is invalid. One from an asherah or a condemned city is invalid. Of orlah or of unclean terumah it is invalid. Of clean terumah, he should not take it, but if he did take it, it is valid. Of demai (doubtfully-tithed): Bet Shammai says it invalid, And Bet Hillel says it valid. Of second tithe, it should not be taken [even] in Jerusalem, but if he took it, it is valid.

And where [in the service] do they wave [the lulav]? At “Give thanks to the Lord” (Psalm 118:1), at the beginning and at the end, and at “O Lord, deliver us” (118:25), the words of Bet Hillel. Bet Shammai say: also at “O Lord, let us prosper.” Rabbi Akiva says: I was watching Rabban Gamaliel and Rabbi Joshua, and while all the people were waving their lulavs [at “O Lord, let us prosper”] they waved them only at “O Lord deliver us.” One who was on a journey and had no lulav to take, when he enters his house he should take it [even if he is] at his table. If he did not take the lulav in the morning, he should take it at any time before dusk, since the whole day is valid for [taking] the lulav.

And where [in the service] do they wave [the lulav]? At “Give thanks to the Lord” (Psalm 118:1), at the beginning and at the end, and at “O Lord, deliver us” (118:25), the words of Bet Hillel. Bet Shammai say: also at “O Lord, let us prosper.” Rabbi Akiva says: I was watching Rabban Gamaliel and Rabbi Joshua, and while all the people were waving their lulavs [at “O Lord, let us prosper”] they waved them only at “O Lord deliver us.” One who was on a journey and had no lulav to take, when he enters his house he should take it [even if he is] at his table. If he did not take the lulav in the morning, he should take it at any time before dusk, since the whole day is valid for [taking] the lulav.

The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life.

The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life.

From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. And there was not a courtyard in Jerusalem that was not illuminated by the light of the Bet Hashoevah.

An egg laid on Yom Tov: Bet Shammai say: it may be eaten [on the same day]; But Bet Hillel say: it may not be eaten [until the day is over]. Bet Shammai say: [the quantity of] leaven is of the size of an olive and leavened bread is of the size of a date; But Bet Hillel say: both are of the size of an olive.

An egg laid on Yom Tov: Bet Shammai say: it may be eaten [on the same day]; But Bet Hillel say: it may not be eaten [until the day is over]. Bet Shammai say: [the quantity of] leaven is of the size of an olive and leavened bread is of the size of a date; But Bet Hillel say: both are of the size of an olive.

An egg laid on Yom Tov: Bet Shammai say: it may be eaten [on the same day]; But Bet Hillel say: it may not be eaten [until the day is over]. Bet Shammai say: [the quantity of] leaven is of the size of an olive and leavened bread is of the size of a date; But Bet Hillel say: both are of the size of an olive.

An egg laid on Yom Tov: Bet Shammai say: it may be eaten [on the same day]; But Bet Hillel say: it may not be eaten [until the day is over]. Bet Shammai say: [the quantity of] leaven is of the size of an olive and leavened bread is of the size of a date; But Bet Hillel say: both are of the size of an olive.

He who slaughters a wild animal or a bird on a festival Bet Shammai says: he may dig with a pronged tool and cover up [the blood], but Bet Hillel says: he may not slaughter unless he has had earth made ready. But they agree that if he did slaughter he should dig with a pronged tool and cover up [the blood, and] that the ashes of a stove count as being prepared for the holiday.

He who slaughters a wild animal or a bird on a festival Bet Shammai says: he may dig with a pronged tool and cover up [the blood], but Bet Hillel says: he may not slaughter unless he has had earth made ready. But they agree that if he did slaughter he should dig with a pronged tool and cover up [the blood, and] that the ashes of a stove count as being prepared for the holiday.

Bet Shammai says: one may not carry a ladder [on Yom Tov] from one dovecote to another, but he may incline it from one pigeon-hole to another. But Bet Hillel permits [this]. Bet Shammai says: one may not take [doves] unless he has shaken [them] the day before [Yom Tov]: But Bet Hillel says: he stands and declares: this one or that one I am taking.

Bet Shammai says: one may not carry a ladder [on Yom Tov] from one dovecote to another, but he may incline it from one pigeon-hole to another. But Bet Hillel permits [this]. Bet Shammai says: one may not take [doves] unless he has shaken [them] the day before [Yom Tov]: But Bet Hillel says: he stands and declares: this one or that one I am taking.

Bet Shammai says: one may not carry a ladder [on Yom Tov] from one dovecote to another, but he may incline it from one pigeon-hole to another. But Bet Hillel permits [this]. Bet Shammai says: one may not take [doves] unless he has shaken [them] the day before [Yom Tov]: But Bet Hillel says: he stands and declares: this one or that one I am taking.

Bet Shammai says: one may not carry a ladder [on Yom Tov] from one dovecote to another, but he may incline it from one pigeon-hole to another. But Bet Hillel permits [this]. Bet Shammai says: one may not take [doves] unless he has shaken [them] the day before [Yom Tov]: But Bet Hillel says: he stands and declares: this one or that one I am taking.

Bet Shammai says: one may not remove shutters on Yom Tov. But Bet Hillel permits even to return them to their place. Bet Shammai says: one may not take a pestle even to cut up meat on it. But Bet Hillel permits [it]. Bet Shammai says: one may not place a hide in front of one who treads upon it nor may he even lift it up unless there is an olive’s worth of flesh on it. But Bet hillel permit it. Bet Shammai says: one may not carry out an infant or a lulav or a Torah scroll into the public domain. But Bet Hillel permit [it].

Bet Shammai says: one may not remove shutters on Yom Tov. But Bet Hillel permits even to return them to their place. Bet Shammai says: one may not take a pestle even to cut up meat on it. But Bet Hillel permits [it]. Bet Shammai says: one may not place a hide in front of one who treads upon it nor may he even lift it up unless there is an olive’s worth of flesh on it. But Bet hillel permit it. Bet Shammai says: one may not carry out an infant or a lulav or a Torah scroll into the public domain. But Bet Hillel permit [it].

Bet Shammai says: one may not remove shutters on Yom Tov. But Bet Hillel permits even to return them to their place. Bet Shammai says: one may not take a pestle even to cut up meat on it. But Bet Hillel permits [it]. Bet Shammai says: one may not place a hide in front of one who treads upon it nor may he even lift it up unless there is an olive’s worth of flesh on it. But Bet hillel permit it. Bet Shammai says: one may not carry out an infant or a lulav or a Torah scroll into the public domain. But Bet Hillel permit [it].

Bet Shammai says: one may not remove shutters on Yom Tov. But Bet Hillel permits even to return them to their place. Bet Shammai says: one may not take a pestle even to cut up meat on it. But Bet Hillel permits [it]. Bet Shammai says: one may not place a hide in front of one who treads upon it nor may he even lift it up unless there is an olive’s worth of flesh on it. But Bet hillel permit it. Bet Shammai says: one may not carry out an infant or a lulav or a Torah scroll into the public domain. But Bet Hillel permit [it].

Bet Shammai says: one may not remove shutters on Yom Tov. But Bet Hillel permits even to return them to their place. Bet Shammai says: one may not take a pestle even to cut up meat on it. But Bet Hillel permits [it]. Bet Shammai says: one may not place a hide in front of one who treads upon it nor may he even lift it up unless there is an olive’s worth of flesh on it. But Bet hillel permit it. Bet Shammai says: one may not carry out an infant or a lulav or a Torah scroll into the public domain. But Bet Hillel permit [it].

Bet Shammai says: one may not remove shutters on Yom Tov. But Bet Hillel permits even to return them to their place. Bet Shammai says: one may not take a pestle even to cut up meat on it. But Bet Hillel permits [it]. Bet Shammai says: one may not place a hide in front of one who treads upon it nor may he even lift it up unless there is an olive’s worth of flesh on it. But Bet hillel permit it. Bet Shammai says: one may not carry out an infant or a lulav or a Torah scroll into the public domain. But Bet Hillel permit [it].

Bet Shammai says: one may not remove shutters on Yom Tov. But Bet Hillel permits even to return them to their place. Bet Shammai says: one may not take a pestle even to cut up meat on it. But Bet Hillel permits [it]. Bet Shammai says: one may not place a hide in front of one who treads upon it nor may he even lift it up unless there is an olive’s worth of flesh on it. But Bet hillel permit it. Bet Shammai says: one may not carry out an infant or a lulav or a Torah scroll into the public domain. But Bet Hillel permit [it].

Bet Shammai says: one may not remove shutters on Yom Tov. But Bet Hillel permits even to return them to their place. Bet Shammai says: one may not take a pestle even to cut up meat on it. But Bet Hillel permits [it]. Bet Shammai says: one may not place a hide in front of one who treads upon it nor may he even lift it up unless there is an olive’s worth of flesh on it. But Bet hillel permit it. Bet Shammai says: one may not carry out an infant or a lulav or a Torah scroll into the public domain. But Bet Hillel permit [it].

Bet Shammai says: one may not take hallah or priestly gifts to a priest on Yom Tov, whether they were separated on the day before or on that day. But Bet Hillel permits it. Bet Shammai said to them: An analogy [supports our view]: hallah and priestly gifts go to the priest and terumah [likewise] goes to the priest; just as one may not take [to the priest] terumah so one may not take [to him] priestly gifts. Bet Hillel said to them: No! If you say in the case of terumah which he has not the right to separate, will you say [the same] with respect to priestly gifts which he is permitted to separate?

Bet Shammai says: one may not take hallah or priestly gifts to a priest on Yom Tov, whether they were separated on the day before or on that day. But Bet Hillel permits it. Bet Shammai said to them: An analogy [supports our view]: hallah and priestly gifts go to the priest and terumah [likewise] goes to the priest; just as one may not take [to the priest] terumah so one may not take [to him] priestly gifts. Bet Hillel said to them: No! If you say in the case of terumah which he has not the right to separate, will you say [the same] with respect to priestly gifts which he is permitted to separate?

Bet Shammai says: one may not take hallah or priestly gifts to a priest on Yom Tov, whether they were separated on the day before or on that day. But Bet Hillel permits it. Bet Shammai said to them: An analogy [supports our view]: hallah and priestly gifts go to the priest and terumah [likewise] goes to the priest; just as one may not take [to the priest] terumah so one may not take [to him] priestly gifts. Bet Hillel said to them: No! If you say in the case of terumah which he has not the right to separate, will you say [the same] with respect to priestly gifts which he is permitted to separate?

Bet Shammai says: one may not take hallah or priestly gifts to a priest on Yom Tov, whether they were separated on the day before or on that day. But Bet Hillel permits it. Bet Shammai said to them: An analogy [supports our view]: hallah and priestly gifts go to the priest and terumah [likewise] goes to the priest; just as one may not take [to the priest] terumah so one may not take [to him] priestly gifts. Bet Hillel said to them: No! If you say in the case of terumah which he has not the right to separate, will you say [the same] with respect to priestly gifts which he is permitted to separate?

Bet Shammai says: spices may be crushed with a wooden pestle and salt in a small cruse or with a wooden ladle. But Bet Hillel says: spices may be crushed in the usual way with a stone pestle and salt with a wooden pestle.

Bet Shammai says: spices may be crushed with a wooden pestle and salt in a small cruse or with a wooden ladle. But Bet Hillel says: spices may be crushed in the usual way with a stone pestle and salt with a wooden pestle.

One who sorts beans on Yom Tov: Bet Shammai says: he must sort the edible parts and eat [them immediately]. But Bet Hillel says: he may sort as usual in his lap or in a basket or in a dish; but not with a board or in a sifter or in a sieve. Rabban Gamaliel says: he may even rinse them [in water] and skim off [the refuse].

One who sorts beans on Yom Tov: Bet Shammai says: he must sort the edible parts and eat [them immediately]. But Bet Hillel says: he may sort as usual in his lap or in a basket or in a dish; but not with a board or in a sifter or in a sieve. Rabban Gamaliel says: he may even rinse them [in water] and skim off [the refuse].

Bet Shammai says: one may not send [gifts to a neighbor] on Yom Tov except portions [of food, ready to be eaten]. But Bet Hillel says: one may send cattle, game and poultry whether alive or slaughtered. One may [also] send wine, oil, flour or pulse but not grain. And Rabbi Shimon permits [even] grain.

Bet Shammai says: one may not send [gifts to a neighbor] on Yom Tov except portions [of food, ready to be eaten]. But Bet Hillel says: one may send cattle, game and poultry whether alive or slaughtered. One may [also] send wine, oil, flour or pulse but not grain. And Rabbi Shimon permits [even] grain.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

If [Yom Tov] fell on the day after Shabbat: Bet Shammai says: one must immerse everything [unclean] before Shabbat. But Bet Hillel says: vessels [must be immersed] before Shabbat but people [may immerse] on Shabbat.

If [Yom Tov] fell on the day after Shabbat: Bet Shammai says: one must immerse everything [unclean] before Shabbat. But Bet Hillel says: vessels [must be immersed] before Shabbat but people [may immerse] on Shabbat.

Bet Shammai says: one may bring peace-offerings [on Yom Tov] but may not lay [hands] upon them, but one may not bring burnt-offerings [on Yom Tov]. Bet Hillel says: one may bring peace-offerings and burnt-offerings and also lay hands upon them.

Bet Shammai says: one may bring peace-offerings [on Yom Tov] but may not lay [hands] upon them, but one may not bring burnt-offerings [on Yom Tov]. Bet Hillel says: one may bring peace-offerings and burnt-offerings and also lay hands upon them.

Bet Shammai says: a man may not heat water for his feet unless it is also fit for drinking. But Bet Hillel permits it. A man may make a fire and warm himself at it.

Bet Shammai says: a man may not heat water for his feet unless it is also fit for drinking. But Bet Hillel permits it. A man may make a fire and warm himself at it.

If a beast died [on Yom Tov] it may not be moved from its place. And it happened that they once asked Rabbi Tarfon concerning this and concerning hallah that had become defiled. He went into the bet midrash and inquired, and they answered him: they may not be moved from their place.

There are four new years: The first of Nisan is the new year for kings and for festivals. The first of Elul is the new year for the tithe of beasts. Rabbi Elazar and Rabbi Shimon say: the first of Tishri. The first of Tishri is the new year for years, for shmitta and jubilee years, for planting and for [tithe of] vegetables. The first of Shevat is the new year for trees, according to the words of Bet Shammai. Bet Hillel says: on the fifteenth of that month.

There are four new years: The first of Nisan is the new year for kings and for festivals. The first of Elul is the new year for the tithe of beasts. Rabbi Elazar and Rabbi Shimon say: the first of Tishri. The first of Tishri is the new year for years, for shmitta and jubilee years, for planting and for [tithe of] vegetables. The first of Shevat is the new year for trees, according to the words of Bet Shammai. Bet Hillel says: on the fifteenth of that month.

At what places did they light the torches? From the Mount of Olives [in Jerusalem] to Sartaba, and from Sartaba to Gripina, and from Gripina to Havran, and from Havran to Bet Biltin. From Bet Biltin they did not move, but rather waved [the torch] back and forth and up and down until he saw the whole of the diaspora before him lit up like one bonfire.

At what places did they light the torches? From the Mount of Olives [in Jerusalem] to Sartaba, and from Sartaba to Gripina, and from Gripina to Havran, and from Havran to Bet Biltin. From Bet Biltin they did not move, but rather waved [the torch] back and forth and up and down until he saw the whole of the diaspora before him lit up like one bonfire.

There was a large courtyard in Jerusalem, and it was called Bet Yazek. There all the witnesses used to assemble and the court would examine them there. They would make large feasts for them there so that they would have an incentive to come. Originally they used not to leave the place the whole day, but Rabban Gamaliel decreed that they could go two thousand cubits from it in any direction. And these were not the only ones [who could go two thousand cubits in any direction], but also a midwife who has come to deliver a child, or one who comes to rescue from a fire or from bandits or from a river in flood or from a building that has fallen in all these are like residents of the town, and may go two thousand cubits [on Shabbat] in any direction.

What is the order [of service] for fast days? They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13).

All are obligated to appear [at the Temple], except a deaf person, an imbecile and a minor, a person of unknown sex [tumtum], a hermaphrodite, women, unfreed slaves, a lame person, a blind person, a sick person, an aged person, and one who is unable to go up on foot. Who is a minor? Whoever is unable to ride on his father’s shoulders and go up from Jerusalem to the Temple Mount, the words of Bet Shammai. But Bet Hillel say: whoever is unable to hold his father’s hand and go up from Jerusalem to the Temple Mount, as it is said: “Three regalim” (Exodus 23:14).

All are obligated to appear [at the Temple], except a deaf person, an imbecile and a minor, a person of unknown sex [tumtum], a hermaphrodite, women, unfreed slaves, a lame person, a blind person, a sick person, an aged person, and one who is unable to go up on foot. Who is a minor? Whoever is unable to ride on his father’s shoulders and go up from Jerusalem to the Temple Mount, the words of Bet Shammai. But Bet Hillel say: whoever is unable to hold his father’s hand and go up from Jerusalem to the Temple Mount, as it is said: “Three regalim” (Exodus 23:14).

Bet Shammai say: the pilgrimage-offering (re’eyah) must be worth [at least] two pieces of silver and the hagigah one piece (ma’ah) of silver. But Bet Hillel say: the pilgrimage-offering must be worth [at least] one ma'ah of silver and the hagigah two pieces of silver.

Bet Shammai say: the pilgrimage-offering (re’eyah) must be worth [at least] two pieces of silver and the hagigah one piece (ma’ah) of silver. But Bet Hillel say: the pilgrimage-offering must be worth [at least] one ma'ah of silver and the hagigah two pieces of silver.

Burnt-offerings during the festival [week] are to be brought from [animals bought with] unconsecrated money, and thanksgiving offerings, from [animals bought with] tithe money. On the first festival day of Pesah: Bet Shammai say: [they must be brought] from [animals bought with] unconsecrated money. And Bet Hillel say: [they can be brought also] from [animals bought with] tithe money.

Burnt-offerings during the festival [week] are to be brought from [animals bought with] unconsecrated money, and thanksgiving offerings, from [animals bought with] tithe money. On the first festival day of Pesah: Bet Shammai say: [they must be brought] from [animals bought with] unconsecrated money. And Bet Hillel say: [they can be brought also] from [animals bought with] tithe money.

Bet Shammai say: They may bring thanksgiving offerings [on Yom Tov] but they may not lay their hands on them, and [they may not bring] wholly burnt-offerings. And Bet Hillel say: They may bring thanksgiving offerings and wholly burnt-offerings and lay their hands on them.

Bet Shammai say: They may bring thanksgiving offerings [on Yom Tov] but they may not lay their hands on them, and [they may not bring] wholly burnt-offerings. And Bet Hillel say: They may bring thanksgiving offerings and wholly burnt-offerings and lay their hands on them.

Atzeret (Shavuot) which fell on a Friday: Bet Shammai say: the day of the slaughter [of the wholly burnt offerings] is after Shabbat. And Bet Hillel say: the day of the slaughter is not after Shabbat. They agree, however, that if it falls on Shabbat, the day of the slaughter is after Shabbat. The high priest does not [in that case] put on his [special] garments, and mourning and fasting are permitted, in order not to confirm the view of those who say that Atzeret is after Shabbat.

Atzeret (Shavuot) which fell on a Friday: Bet Shammai say: the day of the slaughter [of the wholly burnt offerings] is after Shabbat. And Bet Hillel say: the day of the slaughter is not after Shabbat. They agree, however, that if it falls on Shabbat, the day of the slaughter is after Shabbat. The high priest does not [in that case] put on his [special] garments, and mourning and fasting are permitted, in order not to confirm the view of those who say that Atzeret is after Shabbat.

Bet Hillel says: we heard [such a tradition] only in respect of a woman who came from the harvest and [whose husband died] in the same country, and in a case similar to the one that happened. Bet Shammai said to them: [the law is] the same whether the woman came from the harvest or from olive picking, or from grape picking, or from one country to another--the Sages spoke of the harvest only [because the incident to which they referred] occurred then. Bet Hillel changed their view to rule in accordance with Bet Shammai.

Bet Hillel says: we heard [such a tradition] only in respect of a woman who came from the harvest and [whose husband died] in the same country, and in a case similar to the one that happened. Bet Shammai said to them: [the law is] the same whether the woman came from the harvest or from olive picking, or from grape picking, or from one country to another--the Sages spoke of the harvest only [because the incident to which they referred] occurred then. Bet Hillel changed their view to rule in accordance with Bet Shammai.

Bet Hillel says: we heard [such a tradition] only in respect of a woman who came from the harvest and [whose husband died] in the same country, and in a case similar to the one that happened. Bet Shammai said to them: [the law is] the same whether the woman came from the harvest or from olive picking, or from grape picking, or from one country to another--the Sages spoke of the harvest only [because the incident to which they referred] occurred then. Bet Hillel changed their view to rule in accordance with Bet Shammai.

Bet Hillel says: we heard [such a tradition] only in respect of a woman who came from the harvest and [whose husband died] in the same country, and in a case similar to the one that happened. Bet Shammai said to them: [the law is] the same whether the woman came from the harvest or from olive picking, or from grape picking, or from one country to another--the Sages spoke of the harvest only [because the incident to which they referred] occurred then. Bet Hillel changed their view to rule in accordance with Bet Shammai.

Bet Shammai says: she may marry and she receives her ketubah. Bet Hillel says: she may marry but she does not receive her ketubah. Bet Shammai said to them: you have permitted [what might be] the serious consequence of illicit intercourse, why should you not permit [the taking of her husband’s] money which is of less consequence! Bet Hillel said to them: we find that based on her testimony, the brothers may not receive their inheritance. Bet Shammai said to them: do we not learn this from her ketubah scroll wherein [her husband] writes to her “if you are married to another man, you will receive what is prescribed for you”! Bet Hillel changed their view to rule in accordance with Bet Shammai.

Bet Shammai says: she may marry and she receives her ketubah. Bet Hillel says: she may marry but she does not receive her ketubah. Bet Shammai said to them: you have permitted [what might be] the serious consequence of illicit intercourse, why should you not permit [the taking of her husband’s] money which is of less consequence! Bet Hillel said to them: we find that based on her testimony, the brothers may not receive their inheritance. Bet Shammai said to them: do we not learn this from her ketubah scroll wherein [her husband] writes to her “if you are married to another man, you will receive what is prescribed for you”! Bet Hillel changed their view to rule in accordance with Bet Shammai.

Bet Shammai says: she may marry and she receives her ketubah. Bet Hillel says: she may marry but she does not receive her ketubah. Bet Shammai said to them: you have permitted [what might be] the serious consequence of illicit intercourse, why should you not permit [the taking of her husband’s] money which is of less consequence! Bet Hillel said to them: we find that based on her testimony, the brothers may not receive their inheritance. Bet Shammai said to them: do we not learn this from her ketubah scroll wherein [her husband] writes to her “if you are married to another man, you will receive what is prescribed for you”! Bet Hillel changed their view to rule in accordance with Bet Shammai.

Bet Shammai says: she may marry and she receives her ketubah. Bet Hillel says: she may marry but she does not receive her ketubah. Bet Shammai said to them: you have permitted [what might be] the serious consequence of illicit intercourse, why should you not permit [the taking of her husband’s] money which is of less consequence! Bet Hillel said to them: we find that based on her testimony, the brothers may not receive their inheritance. Bet Shammai said to them: do we not learn this from her ketubah scroll wherein [her husband] writes to her “if you are married to another man, you will receive what is prescribed for you”! Bet Hillel changed their view to rule in accordance with Bet Shammai.

Bet Shammai says: she may marry and she receives her ketubah. Bet Hillel says: she may marry but she does not receive her ketubah. Bet Shammai said to them: you have permitted [what might be] the serious consequence of illicit intercourse, why should you not permit [the taking of her husband’s] money which is of less consequence! Bet Hillel said to them: we find that based on her testimony, the brothers may not receive their inheritance. Bet Shammai said to them: do we not learn this from her ketubah scroll wherein [her husband] writes to her “if you are married to another man, you will receive what is prescribed for you”! Bet Hillel changed their view to rule in accordance with Bet Shammai.

Bet Shammai says: she may marry and she receives her ketubah. Bet Hillel says: she may marry but she does not receive her ketubah. Bet Shammai said to them: you have permitted [what might be] the serious consequence of illicit intercourse, why should you not permit [the taking of her husband’s] money which is of less consequence! Bet Hillel said to them: we find that based on her testimony, the brothers may not receive their inheritance. Bet Shammai said to them: do we not learn this from her ketubah scroll wherein [her husband] writes to her “if you are married to another man, you will receive what is prescribed for you”! Bet Hillel changed their view to rule in accordance with Bet Shammai.

Bet Shammai says: she may marry and she receives her ketubah. Bet Hillel says: she may marry but she does not receive her ketubah. Bet Shammai said to them: you have permitted [what might be] the serious consequence of illicit intercourse, why should you not permit [the taking of her husband’s] money which is of less consequence! Bet Hillel said to them: we find that based on her testimony, the brothers may not receive their inheritance. Bet Shammai said to them: do we not learn this from her ketubah scroll wherein [her husband] writes to her “if you are married to another man, you will receive what is prescribed for you”! Bet Hillel changed their view to rule in accordance with Bet Shammai.

Rabbi Akiva said: When I went down to Nehardea to intercalate the year, I met Nehemiah of Bet D’li who said to me, “I heard that in the land of Israel no one, permits a [married] woman to marry again on the evidence of one witness, except Rabbi Judah ben Bava”. “That is so”, I told him. He said to me, “Tell them in my name: ‘You know that this country is in confusion because of marauders. I have received a tradition from Rabban Gamaliel the Elder: that they allow a [married] woman to remarry on the evidence of one witness’”. And when I came and recounted the conversation in the presence of Rabban Gamaliel he rejoiced at my words and exclaimed, “We have found a match for Rabbi Judah ben Bava!” As a result of this talk Rabban Gamaliel remembered that some men were once killed at Tel Arza, and that Rabban Gamaliel the Elder had allowed their wives to marry again on the evidence of one witness, and the law was established that they allow a woman to marry again on the evidence of one witness, and on the testimony of one [who states that he has heard] from another witness, from a slave, from a woman or from a female slave. Rabbi Eliezer and Rabbi Joshua say: a woman is not be allowed to remarry on the evidence of one witness. Rabbi Akiva ruled: [a woman is not allowed to marry again] on the evidence of a woman, on that of a slave, on that of a female slave or on that of relatives. They said to him: It once happened that a number of Levites went to Tsoar, the city of palms, and one of them became ill on the way, and they left him in an inn. When they returned they asked the [female] innkeeper, “Where is our friend?” And she replied, “He is dead and I buried him”, and they allowed his wife to remarry. Should not then a priest’s wife [be believed at least as much] as an innkeeper!” He answered them: When she will [give such evidence] as the innkeeper [gave] she will be believed, for the innkeeper had brought out to them [the dead man’s] staff, his bag and the Torah scroll which he had with him.

The following are believed to testifying when they are grown-up about what they saw when they were minors: A person is believed to say “This is the handwriting of my father”, “This is the handwriting of my teacher”, “This is the handwriting of my brother”; “I remember that that woman went out with a hinuma and an uncovered head”; “That that man used to go out from school to immerse in order to eat terumah”; “That he used to take a share with us at the threshing floor”; “That this place was a bet ha-peras”; “That up to here we used to go on Shabbat”; But a man is not believed when he says: “So-and-so had a path in this place”; “That man had a place of standing up and eulogy in this place”.

If a woman came into the possession of property before she was betrothed, Bet Shammai and Bet Hillel agree that she may sell it or give it away and her act is legally valid. If she came into the possession of property after she was betrothed, Bet Shammai says: she may sell it, and Beth Hillel says: she may not sell it. Both agree that if she had sold it or given it away her act is legally valid. Rabbi Judah said: they argued before Rabban Gamaliel, “Since the man acquires the woman does he not also acquire her property?” If she came into the possession of property after she was married, both agree that, even if she had sold it or given it away, the husband may seize it from the buyers. [If she came into possession] before she married and then she married, Rabban Gamaliel says: if she sold it or gave it away her act is legally valid. Rabbi Hanina ben Akavya said: they argued before Rabban Gamaliel, “Since the man acquires the woman does he not also gain acquires her property?” He replied, “We are embarrassed with regard to her new possessions and you wish to roll over on us her old ones as well?”

If a woman came into the possession of property before she was betrothed, Bet Shammai and Bet Hillel agree that she may sell it or give it away and her act is legally valid. If she came into the possession of property after she was betrothed, Bet Shammai says: she may sell it, and Beth Hillel says: she may not sell it. Both agree that if she had sold it or given it away her act is legally valid. Rabbi Judah said: they argued before Rabban Gamaliel, “Since the man acquires the woman does he not also acquire her property?” If she came into the possession of property after she was married, both agree that, even if she had sold it or given it away, the husband may seize it from the buyers. [If she came into possession] before she married and then she married, Rabban Gamaliel says: if she sold it or gave it away her act is legally valid. Rabbi Hanina ben Akavya said: they argued before Rabban Gamaliel, “Since the man acquires the woman does he not also gain acquires her property?” He replied, “We are embarrassed with regard to her new possessions and you wish to roll over on us her old ones as well?”

If a woman came into the possession of property before she was betrothed, Bet Shammai and Bet Hillel agree that she may sell it or give it away and her act is legally valid. If she came into the possession of property after she was betrothed, Bet Shammai says: she may sell it, and Beth Hillel says: she may not sell it. Both agree that if she had sold it or given it away her act is legally valid. Rabbi Judah said: they argued before Rabban Gamaliel, “Since the man acquires the woman does he not also acquire her property?” If she came into the possession of property after she was married, both agree that, even if she had sold it or given it away, the husband may seize it from the buyers. [If she came into possession] before she married and then she married, Rabban Gamaliel says: if she sold it or gave it away her act is legally valid. Rabbi Hanina ben Akavya said: they argued before Rabban Gamaliel, “Since the man acquires the woman does he not also gain acquires her property?” He replied, “We are embarrassed with regard to her new possessions and you wish to roll over on us her old ones as well?”

If one says, “This cow is saying ‘Behold, I am a nazirite if I get up,” or “This door is saying ‘Behold, I am a nazirite if I open”: Bet Shammai says: he is a nazirite, But Bet Hillel says: he is not a nazirite. Rabbi Judah said: even though Beth Shammai did say [that his formula is effective] they meant only one who says, “This cow is [forbidden] to me, as is a sacrifice if it gets up.”

If one says, “This cow is saying ‘Behold, I am a nazirite if I get up,” or “This door is saying ‘Behold, I am a nazirite if I open”: Bet Shammai says: he is a nazirite, But Bet Hillel says: he is not a nazirite. Rabbi Judah said: even though Beth Shammai did say [that his formula is effective] they meant only one who says, “This cow is [forbidden] to me, as is a sacrifice if it gets up.”

Bet Shammai says: a man may divorce his wife with an old get, but Bet Hillel forbids this. What is meant by an old get? One where he was secluded with her after he wrote it.

Bet Shammai says: a man may divorce his wife with an old get, but Bet Hillel forbids this. What is meant by an old get? One where he was secluded with her after he wrote it.

If a scribe wrote a get for the husband and a receipt for the wife and by mistake gave the get to the wife and the receipt to the husband and the two exchanged them and after some time the get came out of the hands of the man and the receipt out of the hands of the woman, she must leave both husbands and all these things apply to her. Rabbi Eliezer says: if [it comes out of her hands] immediately, it is not a get, but if [it comes out of her hands] after some time, it is a get; it is not in the power of the first to render void the right of the second. If a man wrote a get with which to divorce his wife and then changed his mind, Bet Shammai says that he has disqualified her from marrying a priest. Bet Hillel says that even if he gave it to her with a certain stipulation, if the condition was not fulfilled, he has not disqualified her for marrying a priest.

If a scribe wrote a get for the husband and a receipt for the wife and by mistake gave the get to the wife and the receipt to the husband and the two exchanged them and after some time the get came out of the hands of the man and the receipt out of the hands of the woman, she must leave both husbands and all these things apply to her. Rabbi Eliezer says: if [it comes out of her hands] immediately, it is not a get, but if [it comes out of her hands] after some time, it is a get; it is not in the power of the first to render void the right of the second. If a man wrote a get with which to divorce his wife and then changed his mind, Bet Shammai says that he has disqualified her from marrying a priest. Bet Hillel says that even if he gave it to her with a certain stipulation, if the condition was not fulfilled, he has not disqualified her for marrying a priest.