bet

Rebbi Joḥanan said, from Gibbethon to Antipatris there were 60’000 villages. The smallest among them was Bet Shemesh, about which is written, He smote of the men of Bet Shemesh, for they looked at the Ark of the Eterna, etc. These were in one direction. If you execute this with reeds it will not carry it. Rebbi Ḥanina said, the Land of Israel folded its fist.

“Places walled from the days of Joshua bin Nun read on the Fifteenth.” Rebbi Simon in the name of Rebbi Joshua ben Levi: They honored the Land of Israel which was desolate in those days and attached it to the days of Joshua bin Nun. Then should not everybody read on the Fifteenth? Rebbi Abbahu analyzed “dwelling, dwelling”. Since “dwelling” mentioned there refers to the days of Joshua bin Nun, so also “dwelling” mentioned here refers to the days of Joshua bin Nun. Then should not everybody read on the Fourteenth? Rebbi Jehudah bar Pazy analyzed “open, openness.” It is said here “openness” and it said there except for very many open towns. Since “open” mentioned there refers to the days of Joshua bin Nun, so also “openness” mentioned here refers to the days of Joshua bin Nun. It was stated: “Rebbi Joshua ben Qorḥa says, from the days of Ahasuerus. Rebbi Yose ben Rebbi Jehudah said to him, what has the reference to Susa the Fortress to do here? If you are inferring from Susa the Fortress then one should read in Susa the Fortress, but not read at any other place.” It seems that there are three Tannaim. The first Tanna intends to say, from the days of Joshua bin Nun. Another Tanna intends to say, from the days of Ahasuerus. Another Tanna intends to say, “town” in any case. It turns out that you may say that Rebbi Joshua ben Qorha and Rebbi Yose ben Rebbi Jehudah say the same, only that each one of them infers from a separate argument; and it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.” Rebbi Ayvo bar Naggari in the name of Rebbi Ḥiyya bar Abba: For example like Ḥamata. Since he only said “like”, therefore Ḥamata itself was walled in the days of Joshua bin Nun. From the following: Fortified towns, Haṣsiddim, Ṣer, and Ḥamat, Raqqat, and Kinneret. Haṣsiddim is Wheat village, Ṣer is next to it, Ḥamat Ḥamata, Raqqat Tiberias, Kinneret, Genezareth. Rebbi Levi objected, is it not written, the prairie to the Kinneret lake? Were there two Genesareths? Or were there only two autonomous districts, like Bet Yeraḥ and Zinbarai, which are towers on Lake Kinneret, where the fortification was abandoned and taken over by Gentiles. Come and see, there one does not read, outside one reads?

Rebbi Joḥanan said, from Gibbethon to Antipatris there were 60’000 villages. The smallest among them was Bet Shemesh, about which it is written, He smote of the men of Bet Shemesh, for they looked at the Ark ofthe Eternal, etc. These were in one direction. If you execute this with reeds it will not carry it. Rebbi Ḥanina said, the Land of Israel folded its fist.

Rebbi Joḥanan said, from Gibbethon to Antipatris there were 60’000 villages. The smallest among them was Bet Shemesh, about which it is written, He smote of the men of Bet Shemesh, for they looked at the Ark ofthe Eternal, etc. These were in one direction. If you execute this with reeds it will not carry it. Rebbi Ḥanina said, the Land of Israel folded its fist.

All the towns which Joshua enumerated are at least one hundred. Rebbi Simeon ben Laqish said, he enumerated those walled. Rebbi Yose bar Ḥanina said, he enumerated those close to the border. The verse supports Rebbi Yose bar Ḥanina: their border was Meḥelef [etc. And Qaḥtat, and Nahallal, and Shimron, and Yedeala, and Bet Leḥem.] Meḥelef, Ḥelef. Me’elon, Aylin. Baṣa`ananim, Basin of Qedesh. And Adami, Damin. Hanneqeb, Ṣaidata. And Yabneel, Kefar Yama. Up to Laqqum, Loqim. And Qaṭtat, Qeṭonit. And Nahallal, Mahlul. And Shimron, Simonieh. And Yedeala, Ḥirieh. And Bet Leḥem, Bet Leḥem Sarieh.

All the towns which Joshua enumerated are at least one hundred. Rebbi Simeon ben Laqish said, he enumerated those walled. Rebbi Yose bar Ḥanina said, he enumerated those close to the border. The verse supports Rebbi Yose bar Ḥanina: their border was Meḥelef [etc. And Qaḥtat, and Nahallal, and Shimron, and Yedeala, and Bet Leḥem.] Meḥelef, Ḥelef. Me’elon, Aylin. Baṣa`ananim, Basin of Qedesh. And Adami, Damin. Hanneqeb, Ṣaidata. And Yabneel, Kefar Yama. Up to Laqqum, Loqim. And Qaṭtat, Qeṭonit. And Nahallal, Mahlul. And Shimron, Simonieh. And Yedeala, Ḥirieh. And Bet Leḥem, Bet Leḥem Sarieh.

All the towns which Joshua enumerated are at least one hundred. Rebbi Simeon ben Laqish said, he enumerated those walled. Rebbi Yose bar Ḥanina said, he enumerated those close to the border. The verse supports Rebbi Yose bar Ḥanina: their border was Meḥelef [etc. And Qaḥtat, and Nahallal, and Shimron, and Yedeala, and Bet Leḥem.] Meḥelef, Ḥelef. Me’elon, Aylin. Baṣa`ananim, Basin of Qedesh. And Adami, Damin. Hanneqeb, Ṣaidata. And Yabneel, Kefar Yama. Up to Laqqum, Loqim. And Qaṭtat, Qeṭonit. And Nahallal, Mahlul. And Shimron, Simonieh. And Yedeala, Ḥirieh. And Bet Leḥem, Bet Leḥem Sarieh.

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is it not already forbidden to him because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What do you understand to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Joshua ben Levi both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Jonathan said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

Rebbi Jonathan from Bet Guvrrin said, four languages are appropriate that the world should use them, and they are these: The Foreign Language for song, Latin for war, Syriac for elegies, Hebrew for speech. Some are saying, also Assyrian for writing.

Rebbi Ze`ira in the name of Rav: If there is a hole in the hip of a he, if one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Rav Ḥisda: If a gimel was at the end (of the border) [of the leather]. If one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Ashian bar Nidba. If there was a hole in the middle of a bet. If the (border) [leather] surrounds it on every side it is qualified, otherwise it is disqualified. Rebbi Ze`ira said, it turns out that Rav Ḥisda follows Rav and both disagree with the system of Ashian bar Nidba. The colleagues are saying, Ashian bar Nidba parallels Rebbi Joḥanan.

Rebbi Eleazar in the name of Rebbi Hoshaia: Since simple sacrifices and Second Tithe were eaten at sight the person who stated the Mishnah did not need to warn about the consumption but about its bringing. What is the reason? Guard yourself, lest you bring your elevation sacrifices, lest you bring what you are obliged to offer. Rebbi Simeon bar Miasha asked before Rebbi Eleazar: What means “at sight”? Shilo or Shiloh and the Sanctuary at Shilo? He told him, Shiloh and the Sanctuary at Shilo, as for example Bet-Maon, only that there is an interruption and here is no interruption.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

Samuel said, if he entered without intending to use it as a short-cut he may use it as short-cut. It was stated: “One may not behave unbecomingly in synagogues and houses of study. One neither eats nor drinks in them, nor takes walks in them, nor sleeps in them, nor enters into them because of the sun in summer or because of the rain in winter, but one studies and preaches in them.” Rebbi Joshua ben Levi said, synagogues and houses of study are for the sages and their students. Rebbi Ḥiyya, Rebbi Yasa were received in the synagogue. Rebbi Immi commanded to the teachers, if a person comes to you who is dirtied by study, accept him and his donkey and his implements. Rebbi Berekhiah went to the synagogue of Bet-Shean. He saw a man washing his hands and feet from its pail. He told him, it is forbidden to you. On the next day this man saw him washing his hands and feet from its pail. He said to him, Rabbi, to you it is permitted and to me it is forbidden? He answered him, yes. He asked, why? He said to him, so says Rebbi Joshua ben Levi: synagogues and houses of study are for the sages and their students. These fore-courts, may one pass through them? Rebbi Abbahu passed through its fore-court. Is it permitted? Rebbi Zachariah the son-in-law of Rebbi Levi said, the teacher was intimidating and if Rebbi Abbahu had not passed through he would not have let go the children.

Rebbi Jonah in the name of Rebbi Levi: The world was created with Bet. Since Bet is closed from all sides but open from one side, you have no right to investigate what is above, what is below, what is before, and what is after, except starting with the day the world was created and onwards. One asks the Bet, who created you? It points out to them its point and says, this One above. And what is His Name? It points out to them its back point and says, the Eternal is His Name, “Master” is His Name. Another explanation. Why by Bet? Because it is an expression of blessing, but not by Alef, which is an expression of accursed. The Holy One, praise to Him, said, I shall only build My world with Bet, so that the creatures should not say, how could the world remain standing if it was created in an expression of accursed. Therefore I shall create it with Bet, and expression of blessing, so it shall have a chance to endure.

Rebbi Jonah in the name of Rebbi Levi: The world was created with Bet. Since Bet is closed from all sides but open from one side, you have no right to investigate what is above, what is below, what is before, and what is after, except starting with the day the world was created and onwards. One asks the Bet, who created you? It points out to them its point and says, this One above. And what is His Name? It points out to them its back point and says, the Eternal is His Name, “Master” is His Name. Another explanation. Why by Bet? Because it is an expression of blessing, but not by Alef, which is an expression of accursed. The Holy One, praise to Him, said, I shall only build My world with Bet, so that the creatures should not say, how could the world remain standing if it was created in an expression of accursed. Therefore I shall create it with Bet, and expression of blessing, so it shall have a chance to endure.

Rebbi Jonah in the name of Rebbi Levi: The world was created with Bet. Since Bet is closed from all sides but open from one side, you have no right to investigate what is above, what is below, what is before, and what is after, except starting with the day the world was created and onwards. One asks the Bet, who created you? It points out to them its point and says, this One above. And what is His Name? It points out to them its back point and says, the Eternal is His Name, “Master” is His Name. Another explanation. Why by Bet? Because it is an expression of blessing, but not by Alef, which is an expression of accursed. The Holy One, praise to Him, said, I shall only build My world with Bet, so that the creatures should not say, how could the world remain standing if it was created in an expression of accursed. Therefore I shall create it with Bet, and expression of blessing, so it shall have a chance to endure.

Rebbi Jonah in the name of Rebbi Levi: The world was created with Bet. Since Bet is closed from all sides but open from one side, you have no right to investigate what is above, what is below, what is before, and what is after, except starting with the day the world was created and onwards. One asks the Bet, who created you? It points out to them its point and says, this One above. And what is His Name? It points out to them its back point and says, the Eternal is His Name, “Master” is His Name. Another explanation. Why by Bet? Because it is an expression of blessing, but not by Alef, which is an expression of accursed. The Holy One, praise to Him, said, I shall only build My world with Bet, so that the creatures should not say, how could the world remain standing if it was created in an expression of accursed. Therefore I shall create it with Bet, and expression of blessing, so it shall have a chance to endure.

Rebbi Jonah in the name of Rebbi Levi: The world was created with Bet. Since Bet is closed from all sides but open from one side, you have no right to investigate what is above, what is below, what is before, and what is after, except starting with the day the world was created and onwards. One asks the Bet, who created you? It points out to them its point and says, this One above. And what is His Name? It points out to them its back point and says, the Eternal is His Name, “Master” is His Name. Another explanation. Why by Bet? Because it is an expression of blessing, but not by Alef, which is an expression of accursed. The Holy One, praise to Him, said, I shall only build My world with Bet, so that the creatures should not say, how could the world remain standing if it was created in an expression of accursed. Therefore I shall create it with Bet, and expression of blessing, so it shall have a chance to endure.

Rebbi Jonah in the name of Rebbi Levi: The world was created with Bet. Since Bet is closed from all sides but open from one side, you have no right to investigate what is above, what is below, what is before, and what is after, except starting with the day the world was created and onwards. One asks the Bet, who created you? It points out to them its point and says, this One above. And what is His Name? It points out to them its back point and says, the Eternal is His Name, “Master” is His Name. Another explanation. Why by Bet? Because it is an expression of blessing, but not by Alef, which is an expression of accursed. The Holy One, praise to Him, said, I shall only build My world with Bet, so that the creatures should not say, how could the world remain standing if it was created in an expression of accursed. Therefore I shall create it with Bet, and expression of blessing, so it shall have a chance to endure.

HALAKHAH: Rebbi Mana said it anonymously, Rebbi Abun in the name of Samuel. They disagree anonymously. Where are we holding? If they are widely spaced everybody agrees that it is forbidden. If they are tightly planted everybody agrees that it is permitted. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob treats it as widely spaced, the rabbis treat it as tightly planted. So the rabbis said, if widely spaced it is forbidden to irrigate; may one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say that it is forbidden to irrigate but permitted to continue. Did we not think that according to everybody if they are widely spaced it is forbidden; but is white dust not as if widely spaced? But here it is the Sabbatical, there the holiday. What is the difference between Sabbatical and holiday? In the Sabbatical when work is permitted they permitted both activities requiring effort and activities not requiring effort. On a holiday when work is forbidden they only permitted to avoid loss and only activities not requiring effort. Some want to understand it from the following: In the Sabbatical which is extended they permitted, on a holiday which is short they forbade. Then these last seven days should be compared to the seven days of a holiday and be forbidden. It was found stated: “One may sprinkle with water on white dust during the Sabbatical year but not during the holiday, <the words of Rebbi Simeon. Rebbi Eliezer Ben Jacob forbids.>”

In case one carries him from place to place, as those who bury in Bet-Shearim. There are Tannaim who state, those here count from when the deceased left; those there count from when the cover plate was laid. There are Tannim who state, these and those count from when the cover plate was laid. Rebbi Simon in the name of Rebbi Joshua ben Levi: Everything goes after the head of the family. Rebbi Jacon bar Aḥa in the name of Rebbi Assi: As restriction. What means “as restriction”? If the head of the family was here, those here count from when the deceased left; those there count from when the cover plate was laid. If the head of the family is there, these and those count from when the cover plate was laid. As the following: The sister of Gamaliel the twin died. His brother Hillel came down to him. Rebbi Mana said to him, since you are the head of the family, when you come down to your brother take off your shoes.

Rebbi Joḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things this Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; the younger one does not greet the older since they observe Boys see me and hide themselves, and old people rose and stood. As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismael but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Joḥanan. May one pass by the water statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said to him: Rebbi Jacob bar Idi, you know how to pacify. But Rebbi Joḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, may I dwell in Your tent forever! Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Joḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What profit does he have from this? The son of Tira said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? Dripping from the lips ofthe sleeping ones. Like that bunch of grapes which drips by itself. Rebbi Ḥinena bar Pappus and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

“His maternal halfbrother’s wife.” It mentions here brotherhood and it is said there: “We, your servants, are twelve brothers.” Since the “brothers” mentioned there are paternal brothers, so the “brothers” mentioned here must be paternal brothers. Rebbi Jonathan said, it is said here dwelling and it says there dwelling. “You will inherit and dwell there.” Since with “dwelling” mentioned there, inheritance is connected. so with “dwelling” mentioned here, inheritance is connected. Rebbi Abun bar Bisna in the name of Rebbi Jonathan from Bet Gubrin: “they dwell”. Those whose dwelling is in one house. This excludes maternal halfbrothers where one goes to his own father’s house and the other one goes to his own father’s house.

Rebbi Eleazar said, even though the House of Hillel and the House of Shammai disagreed about co-wives, they agree that the child is not a bastard, since a bastard is only from a woman which is forbidden to [a man] by an incest prohibition and one is subject to extirpation for [sinning with] her. Rebbi Tarphon said, I would love to have a daughter’s co-wife to marry her into priesthood. They asked Rebbi Joshua, what are children of a daughter’s co-wife? He said to them, you bring my head between two large mountains, between the words of the House of Shammai and those of the House of Hillel, that they should smash my brain. But I testify about the family ‘Anubai from Bet Ṣeba‘im and the family Neqipai from Bet Meqošeš that they were sons of co-wives and their grandchildren were High Priests officiating on top of the altar.

Rebbi Eleazar said, even though the House of Hillel and the House of Shammai disagreed about co-wives, they agree that the child is not a bastard, since a bastard is only from a woman which is forbidden to [a man] by an incest prohibition and one is subject to extirpation for [sinning with] her. Rebbi Tarphon said, I would love to have a daughter’s co-wife to marry her into priesthood. They asked Rebbi Joshua, what are children of a daughter’s co-wife? He said to them, you bring my head between two large mountains, between the words of the House of Shammai and those of the House of Hillel, that they should smash my brain. But I testify about the family ‘Anubai from Bet Ṣeba‘im and the family Neqipai from Bet Meqošeš that they were sons of co-wives and their grandchildren were High Priests officiating on top of the altar.

Rebbi Joḥanan said, one does not investigate a family in which a family disqualification has disappeared. Rebbi Simeon ben Laqish said, a Mishnah says so: “There was a family in Bet Ṣerifa in Transjordan who was forcibly distanced by Ben Ṣion. Another [family] was there who was forcibly integrated by Ben Ṣion.” Nevertheless, the Sages did not want to make their names public. But the Sages transmit them to their sons and students two times in a Week. Rebbi Joḥanan said, by the Temple service, I know them and the leading personalities of the generation have disappeared in them. Rebbi Joshua ben Levi said, Pashḥur ben Immer the priest had 5000 slaves, and their traces have disappeared in the high priesthood. These are the insolent in the priesthood. Rebbi Eleazar said, their main training: “Your people is like quarrelsome priests.” Rebbi Abbahu said, Samaritans disappeared in thirteen villages in the times of persecution. They said, the village of Moshhan is one of them.

One verse says, “Simson descended into Timna”, and another verse says, “behold, you father-in-law ascends to Timna.” Rav said, there were two Timnot, one of Jehudah and one of Simson. Rebbi Simon said, there was only one Timna(ta). Why does it mention decent and ascent? But in the case of Jehudah, because it was in the name of Heaven, ascent is written. In the case of Simson, because it was not in the name of Heaven, descent is written. Rebbi Ayvu bar Naggari said, for example like Bet Ma‘on to which one descends from Palatatha and ascends from Tiberias.

There, we have stated: “Also she made a golden plate with the paragraph of the suspected wife written on it.” When the sun rose, sparks were reflected on it and one knew that the sun had risen. What was written on it? Rebbi Simeon ben Laqish said in the name of Rebbi Yannai: Alef-Bet was written on it. But did we not state: In the script there it was written here, not heavy, not thin, but average. Explain “the Alef there” by “from the Alef there”; “the Bet there” by “from the Bet there”. Rebbi Hoshaia stated: The entire paragraph of the suspected wife was written there, and from it he was reading and explaining all details of the paragraph: Why water, dust, and writing? Water, from the place she came; dust, the place she goes to; writing, before Whom she will have to be accountable in the future.

There, we have stated: “Also she made a golden plate with the paragraph of the suspected wife written on it.” When the sun rose, sparks were reflected on it and one knew that the sun had risen. What was written on it? Rebbi Simeon ben Laqish said in the name of Rebbi Yannai: Alef-Bet was written on it. But did we not state: In the script there it was written here, not heavy, not thin, but average. Explain “the Alef there” by “from the Alef there”; “the Bet there” by “from the Bet there”. Rebbi Hoshaia stated: The entire paragraph of the suspected wife was written there, and from it he was reading and explaining all details of the paragraph: Why water, dust, and writing? Water, from the place she came; dust, the place she goes to; writing, before Whom she will have to be accountable in the future.

There, we have stated: “Also she made a golden plate with the paragraph of the suspected wife written on it.” When the sun rose, sparks were reflected on it and one knew that the sun had risen. What was written on it? Rebbi Simeon ben Laqish said in the name of Rebbi Yannai: Alef-Bet was written on it. But did we not state: In the script there it was written here, not heavy, not thin, but average. Explain “the Alef there” by “from the Alef there”; “the Bet there” by “from the Bet there”. Rebbi Hoshaia stated: The entire paragraph of the suspected wife was written there, and from it he was reading and explaining all details of the paragraph: Why water, dust, and writing? Water, from the place she came; dust, the place she goes to; writing, before Whom she will have to be accountable in the future.

HALAKHAH: “On the same day, Rebbi Aqiba explained: “You shall measure outside the city”, etc. Rebbi Eliezer, the son of Rebbi Yose the Galilean, said, 2000 cubits the domain of the levitic cities. Deduct from them 1000 cubits open space, there results one quarter open space and the remainder fields. Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: A quarter of 1000113. Rebbi Isaac said, even if you say a quarter from every side, it is a quarter. He who wants to make a square from four amphoras needs sixteen. Rebbi Mana estimated it from a brick, Rebbi Abin estimated it from a strip, Rebbi Oshaiah estimated it from a dish. Rebbi Yose ben Rebbi Abun said, 50 by 50 form a bet se’ah; 100 by 100 are four bet se’ah. As it happened to the Resh Galuta when it was imposed on him to fill a hall of 40 by 40 cubits with wheat. He came to Rav Huna who said to him, negotiate that they should take from you 20 by 20 now and 20 by 20 later; you will earn half.

HALAKHAH: “On the same day, Rebbi Aqiba explained: “You shall measure outside the city”, etc. Rebbi Eliezer, the son of Rebbi Yose the Galilean, said, 2000 cubits the domain of the levitic cities. Deduct from them 1000 cubits open space, there results one quarter open space and the remainder fields. Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: A quarter of 1000113. Rebbi Isaac said, even if you say a quarter from every side, it is a quarter. He who wants to make a square from four amphoras needs sixteen. Rebbi Mana estimated it from a brick, Rebbi Abin estimated it from a strip, Rebbi Oshaiah estimated it from a dish. Rebbi Yose ben Rebbi Abun said, 50 by 50 form a bet se’ah; 100 by 100 are four bet se’ah. As it happened to the Resh Galuta when it was imposed on him to fill a hall of 40 by 40 cubits with wheat. He came to Rav Huna who said to him, negotiate that they should take from you 20 by 20 now and 20 by 20 later; you will earn half.

Rebbi Samuel bar Naḥman in the name of Rebbi Joḥanan: The Syriac language should not be unimportant in your eyes, for it is mentioned in the Torah, the Prophets, and the Hagiographs. In the Torah, it is written: “Laban called it the heap of testimony”. In Prophets, it is written: “So you shall say to them.” In Hagiographs, it is written: “The Chaldeans spoke to the king in Aramaic.” Rebbi Jonathan from Bet Gubrin said, four languages are good for use: The foreign language for song, Latin for war, Syriac for elegies, Hebrew for speech. Some people say, also Assyrian for writing. Assyrian has a script but no language, Hebrew has a language but no script. They chose for them Assyrian script and Hebrew language. Why is its name called אֲשׁוּרִי? Because one is made happy in writing it. Rebbi Levi said, because they brought it with them from Assyria.

MISHNAH: In the following cases, one is trustworthy to testify as an adult about what one saw in one’s minority. A man is trustworthy to say, this is my father’s handwriting, my teacher’s handwriting, my brother’s handwriting; I remember that this person went out in hinuma and uncovered hair, or that this man left school to immerse himself to eat heave, or that he took his part with us on the threshing floor, or that this place is bet happeras, or this far we went on the Sabbath. But a person is not trustworthy to say that X had a right of way at this place, or that X had a space for eulogies at this place.

HALAKHAH: “If somebody performed the preliminary marriage with a woman on condition that she had no obligation of vows on her,” etc. “If she had bodily defects, as long as she is in her father’s house,” etc. We have stated defects. Which vows? Rebbi Joḥanan said in the name of Rebbi Simeon ben Yoṣadaq: If she vowed not to eat, or not to drink wine, or not to wear dyed garments. Rebbi Ze‘ira said, the fine linen garments which come from Bet She‘an have the status of dyed garments. Rebbi Yose said, the Mishnah deals with the case that he said to her, “on condition that you have no obligation of vows on you.” But if he said, “on condition that you have no obligation of any vow on you,” then even if she made a vow not to eat carob fruit it is a vow.

MISHNAH: If a person who by a vow was forbidden usufruct from another has nothing to eat, the other donates [food] as a gift to a third party and the person is permitted it. It happened in Bet Ḥoron with a person whose father was by a vow forbidden usufruct from him; when he married off his son he said to a friend, here the courtyard and the meal are given to you as a gift and they shall be yours until my father has come and eaten with us at the [wedding] meal. He said to him, if they are mine, they are dedicated to Heaven. He said, I did not give you my property that you should dedicate it to Heaven. He said to him, you gave me your property only that you and your father should eat, drink, and be friendly with one another and let the sin hang on my head. When the case came before the Sages they said, any gift with the proviso that if [the recipient] dedicated, it was not sanctified, is no gift.

It was stated: A student who gave instructions about practice in front of his teacher has committed a deadly sin. It was stated in the name of Rebbi Eliezer: Nadab and Abihu died only because they determined practice in the presence of their teacher Moses. It happened that a student gave instructions about practice in front of his teacher Rebbi Eliezer. The latter said to his wife Imma Shalom: That one will not live out his week. The week was not completed when he died. His students said to him: Rebbi, you are a prophet. He said to them (Amos 7:14) “I am neither a prophet nor the disciple of a prophet” but I have received a tradition that any student who gives instructions about practice in front of his teacher has committed a deadly sin. It was stated: A student is forbidden to give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel. What is the reason? (Num. 33:49) “They encamped along the Jordan from Bet Hayyešimot to Abel Haššiṭṭim in the plains of Moab”; how far is this? Twelve mil. Like this: Rebbi Tanḥum ben Jeremiah was in Ḥefer; they asked him and he gave instructions about practice. They said to him, did the Rabbi not teach us that a student may not give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel; and your teacher Rebbi Ḥana sits at Sepphoris! He said to them, so it should come over me that I did not know! From that moment on he did no longer give instructions.

Rebbi Aḥa said, the acts of a Gentile court are public knowledge. Then even if both [witnesses] are Samaritan? Did one not say that they are not conversant with the fine points in writing bills of divorce? But Rebbi Simeon validates their bills of divorce! Rebbi Abba in the name of Rebbi Ze‘ira: It turns out that Rebbi Simeon agrees with Rebbi Eleazar. Just as Rebbi Eleazar said, even if no witnesses signed on it, it is valid, so Rebbi Simeon said, even if no witnesses signed on it, it is valid. But then even if it was made by private persons? This shows that it was necessary that Rebbi Jacob bar Aḥa said, the acts of a Gentile court are public knowledge. A bond was executed in Bet Shean, whose witnesses were Gentiles. Rebbi Yose says, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree, one said it is invalid, the other said it is valid. Rebbi Abbahu explained: Rebbi Joḥanan said it is invalid, Rebbi Simeon ben Laqish said it is valid. What is Rebbi Simeon ben Laqish’s reason? That a Jew should not lose money. But if that one would not lose money, the other would lose money! Rebbi Yudan said, it must be in order not to close the door before people, for tomorrow one would look to borrow but does not succeed.

HALAKHAH: “If somebody performed preliminary marriage with a woman etc. We have stated defects. Which vows? Rebbi Joḥanan in the name of Rebbi Simeon ben Yoṣadaq: If she vowed not to eat meat, or not to drink wine, or not to wear dyed garments. Rebbi Ze‘ira said, the fine linen garments which come from Bet She‘an have the status of dyed garments. Rebbi Yose said, the Mishnah deals with the case that he said to her, “on condition that you have no obligation of vows on you.” But if he said to her, “on condition that you have no vow on you,” then even if she made a vow not to eat carob fruit it is a vow.

MISHNAH: “On condition that I possess a bet kor of arable land,” she is preliminarily married if he owns it. “On condition that I possess it at place X”, she is preliminarily married if he owns it at place X, otherwise she is not preliminarily married. “On condition that I shall show you a bet kor of arable land,” she is preliminarily married and he has to show her, but if he showed it in the valley she is not preliminarily married. Rebbi Meïr says, any condition which is not formulated in the manner of the condition imposed on the tribes of Gad and Reuben is invalid, as it is said: “Moses said to them, if the tribes of Gad and Reuben cross over … but if they will not in arms cross over with you, etc.” Rebbi Ḥananiah ben Gamliel said, that formulation was necessary for otherwise one would have understood that even in the Land of Canaan they should not inherit.

MISHNAH: “On condition that I possess a bet kor of arable land,” she is preliminarily married if he owns it. “On condition that I possess it at place X”, she is preliminarily married if he owns it at place X, otherwise she is not preliminarily married. “On condition that I shall show you a bet kor of arable land,” she is preliminarily married and he has to show her, but if he showed it in the valley she is not preliminarily married. Rebbi Meïr says, any condition which is not formulated in the manner of the condition imposed on the tribes of Gad and Reuben is invalid, as it is said: “Moses said to them, if the tribes of Gad and Reuben cross over … but if they will not in arms cross over with you, etc.” Rebbi Ḥananiah ben Gamliel said, that formulation was necessary for otherwise one would have understood that even in the Land of Canaan they should not inherit.

HALAKHAH: “On condition that I possess a bet kor of arable land,” etc. Rebbi Ḥananiah the son of Rebbi Hillel asked: If somebody said, my son A should perform action X and receive property Y, and the rest of my sons shall inherit my properties; if he performs, he takes, but if he does not perform, he does not take. Or maybe it is a difference since it is written: “To give to Nine and a half tribes.” It is as if he said, my son A should perform action X and receive property Y, and the rest of my sons shall inherit my properties; if he performs, he takes, but if he does not perform, he does not take from here or from there.

“On condition that my father agree; if the father agreed, she is preliminarily married; if the father does not agree, she is not preliminarily married;” silently he does not agree. “If the father died, she is preliminarily married;” silently he agreed. “If the son died, one instructs the father to say that he does not agree;” silently he agreed. Rebbi Joḥanan asked Rebbi Yannai, can the Mishnah say so? He answered him, do you ask wretched Yannai to explain Qiddušin? Rebbi Yannai returned and explained the Mishnah: “On condition that my father agree; if the father agreed, she is preliminarily married; otherwise she is not preliminarily married,” he said on condition that [the father] express his opinion but he did not. “If the father died, she is preliminarily married;” as if he had given his opinion. “If the son died, one instructs the father to say that he does not agree;” as if he had given his opinion. Rebbi Ze‘ira said [before Rebbi Yasa]: Can Rebbi Yannai explain the Mishnah as he wishes? He answered him, so says Rebbi Simeon ben Laqish, Rebbi does not refrain from stating generality and detail simultaneously. Rebbi Yose said, the Mishnah states thus: “On condition that I have a bet kor of arable land”, a generality; “at place X”, a detail.

MISHNAH: If he left it in the sun or handed it over to a deaf-and-dumb, an insane, or an underage person, he is liable. If he handed it over to a shepherd, the shepherd takes his place. If it fell into a garden and caused damage, it pays for what it profited. If it entered in due course, it pays for what it damaged. How does it pay for what it damaged? One estimates a bet se’ah of the field; how much was it worth and how much is it worth. Rebbi Simeon says, if it ate ripe produce it pays for ripe produce, whether one or two se’ah.

It was stated: “One does not estimate a bet kor because it would diminish, nor a bet qab because it would inflate. But one estimates a bet se’ah of the field in question, how much it was worth and how much is it worth now. Rebbi Jehudah said, when? If it ate shoots of the fig tree or plucked shoots of vines. But if it ate unripe grapes or unripe figs, one estimates them as fully grown fruits. Rebbi Jehudah said in the name of Rebbi Aqiba: If it ate fully grown produce, he pays for fully grown produce, [fruits of] trees, one estimates trees for him. Trees one estimates by the bet se’ah. Rebbi Simeon ben Jehudah said in the name of Rebbi Aqiba: Produce not yet one-third ripe is estimated under the rules of trees.” In the House of Rebbi Yannai they said, one estimates a three-qab in sixty three-qabs. Rebbi Yose ben Rebbi Ḥanina said, one estimates a stalk in sixty stalks.

It was stated: “One does not estimate a bet kor because it would diminish, nor a bet qab because it would inflate. But one estimates a bet se’ah of the field in question, how much it was worth and how much is it worth now. Rebbi Jehudah said, when? If it ate shoots of the fig tree or plucked shoots of vines. But if it ate unripe grapes or unripe figs, one estimates them as fully grown fruits. Rebbi Jehudah said in the name of Rebbi Aqiba: If it ate fully grown produce, he pays for fully grown produce, [fruits of] trees, one estimates trees for him. Trees one estimates by the bet se’ah. Rebbi Simeon ben Jehudah said in the name of Rebbi Aqiba: Produce not yet one-third ripe is estimated under the rules of trees.” In the House of Rebbi Yannai they said, one estimates a three-qab in sixty three-qabs. Rebbi Yose ben Rebbi Ḥanina said, one estimates a stalk in sixty stalks.

It was stated: “One does not estimate a bet kor because it would diminish, nor a bet qab because it would inflate. But one estimates a bet se’ah of the field in question, how much it was worth and how much is it worth now. Rebbi Jehudah said, when? If it ate shoots of the fig tree or plucked shoots of vines. But if it ate unripe grapes or unripe figs, one estimates them as fully grown fruits. Rebbi Jehudah said in the name of Rebbi Aqiba: If it ate fully grown produce, he pays for fully grown produce, [fruits of] trees, one estimates trees for him. Trees one estimates by the bet se’ah. Rebbi Simeon ben Jehudah said in the name of Rebbi Aqiba: Produce not yet one-third ripe is estimated under the rules of trees.” In the House of Rebbi Yannai they said, one estimates a three-qab in sixty three-qabs. Rebbi Yose ben Rebbi Ḥanina said, one estimates a stalk in sixty stalks.

It was stated: “One does not estimate a bet kor because it would diminish, nor a bet qab because it would inflate. But one estimates a bet se’ah of the field in question, how much it was worth and how much is it worth now. Rebbi Jehudah said, when? If it ate shoots of the fig tree or plucked shoots of vines. But if it ate unripe grapes or unripe figs, one estimates them as fully grown fruits. Rebbi Jehudah said in the name of Rebbi Aqiba: If it ate fully grown produce, he pays for fully grown produce, [fruits of] trees, one estimates trees for him. Trees one estimates by the bet se’ah. Rebbi Simeon ben Jehudah said in the name of Rebbi Aqiba: Produce not yet one-third ripe is estimated under the rules of trees.” In the House of Rebbi Yannai they said, one estimates a three-qab in sixty three-qabs. Rebbi Yose ben Rebbi Ḥanina said, one estimates a stalk in sixty stalks.

MISHNAH: If somebody starts a fire inside his property, how far does it have to spread? Rebbi Eleazar ben Azariah says, one looks at it as if he started it at the center of a bet kor Rebbi Eliezer says, sixteen cubits like a public road; and Rebbi Aqiba says, 50 cubits; and Rebbi Simeon says “the person setting the fire shall certainly pay,” everything depends on the setting of the fire.

In Tiberias one does not work early or late. In Bet Ma‘on one works early and late. People from Tiberias who climb up to be hired in Bet Ma‘on are hired on the terms of Bet Maon. People from Bet Ma‘on who descend to Tiberias are hired on the terms of Tiberias. But an employer from Tiberias who climbs up to hire workers in Bet Maon can tell them, you should not think that I could not find workers to hire in Tiberias but came up because I heard that you start early and work late. At a place where there is no common usage, Jehudah ben Buni, Rebbi Immi, Rav Jehudah: It is a stipulation of the court that the early part of morning belong to the workers and the late part of evening to the employer. What is the reason? “You make darkness, there is night; the young lions roar for prey; You give to them, they are collecting; the sun shines, they return; man leaves for his work.” (In the evening) [Fridays] both early rising and late going is at the employer’s expense. How much? That he may fill an amphora of water, fry himself a fish, and light the candle.

In Tiberias one does not work early or late. In Bet Ma‘on one works early and late. People from Tiberias who climb up to be hired in Bet Ma‘on are hired on the terms of Bet Maon. People from Bet Ma‘on who descend to Tiberias are hired on the terms of Tiberias. But an employer from Tiberias who climbs up to hire workers in Bet Maon can tell them, you should not think that I could not find workers to hire in Tiberias but came up because I heard that you start early and work late. At a place where there is no common usage, Jehudah ben Buni, Rebbi Immi, Rav Jehudah: It is a stipulation of the court that the early part of morning belong to the workers and the late part of evening to the employer. What is the reason? “You make darkness, there is night; the young lions roar for prey; You give to them, they are collecting; the sun shines, they return; man leaves for his work.” (In the evening) [Fridays] both early rising and late going is at the employer’s expense. How much? That he may fill an amphora of water, fry himself a fish, and light the candle.

In Tiberias one does not work early or late. In Bet Ma‘on one works early and late. People from Tiberias who climb up to be hired in Bet Ma‘on are hired on the terms of Bet Maon. People from Bet Ma‘on who descend to Tiberias are hired on the terms of Tiberias. But an employer from Tiberias who climbs up to hire workers in Bet Maon can tell them, you should not think that I could not find workers to hire in Tiberias but came up because I heard that you start early and work late. At a place where there is no common usage, Jehudah ben Buni, Rebbi Immi, Rav Jehudah: It is a stipulation of the court that the early part of morning belong to the workers and the late part of evening to the employer. What is the reason? “You make darkness, there is night; the young lions roar for prey; You give to them, they are collecting; the sun shines, they return; man leaves for his work.” (In the evening) [Fridays] both early rising and late going is at the employer’s expense. How much? That he may fill an amphora of water, fry himself a fish, and light the candle.

In Tiberias one does not work early or late. In Bet Ma‘on one works early and late. People from Tiberias who climb up to be hired in Bet Ma‘on are hired on the terms of Bet Maon. People from Bet Ma‘on who descend to Tiberias are hired on the terms of Tiberias. But an employer from Tiberias who climbs up to hire workers in Bet Maon can tell them, you should not think that I could not find workers to hire in Tiberias but came up because I heard that you start early and work late. At a place where there is no common usage, Jehudah ben Buni, Rebbi Immi, Rav Jehudah: It is a stipulation of the court that the early part of morning belong to the workers and the late part of evening to the employer. What is the reason? “You make darkness, there is night; the young lions roar for prey; You give to them, they are collecting; the sun shines, they return; man leaves for his work.” (In the evening) [Fridays] both early rising and late going is at the employer’s expense. How much? That he may fill an amphora of water, fry himself a fish, and light the candle.

In Tiberias one does not work early or late. In Bet Ma‘on one works early and late. People from Tiberias who climb up to be hired in Bet Ma‘on are hired on the terms of Bet Maon. People from Bet Ma‘on who descend to Tiberias are hired on the terms of Tiberias. But an employer from Tiberias who climbs up to hire workers in Bet Maon can tell them, you should not think that I could not find workers to hire in Tiberias but came up because I heard that you start early and work late. At a place where there is no common usage, Jehudah ben Buni, Rebbi Immi, Rav Jehudah: It is a stipulation of the court that the early part of morning belong to the workers and the late part of evening to the employer. What is the reason? “You make darkness, there is night; the young lions roar for prey; You give to them, they are collecting; the sun shines, they return; man leaves for his work.” (In the evening) [Fridays] both early rising and late going is at the employer’s expense. How much? That he may fill an amphora of water, fry himself a fish, and light the candle.

“The orchard was cut down.” Rebbi Isaac said, if the entire orchard was cut down. But if there remained ten trees standing per bet se’ah he may tell him: At the beginning they were sickly and were not bearing much. But now they are sparse and will be productive.

Those bearing columns. Rebbi Ze‘ira: He tells the bottom dweller, you are obliged to support me. Rebbi La: He tells the dweller in the upper floor, the builders say that both have to build the foundations. The following supports the builders: “If his ruined building was close to the wall of his neighbor’s courtyard, he should not tell him: I am contributing to the foundations of your wall where it comes up, but he has to contribute to the foundations from the bottom and up. If it was built on top of ditches or caves, he is not obligated for anything.” Rebbi Yose ben Rebbi Abun said, explain it, for example those inhabitants of Bet Shean where the bottom dweller cannot build unless the builder of the upper floor builds.

MISHNAH: One distances the ladder from a dovecote by four cubits lest a marten jump, and the wall four cubits from the leader so it can support the ladder. One distances the dovecote from town by fifty cubits. A person may not build a dovecote on his property unless he have fifty cubits in each direction. Rebbi Jehudah says, the area of four bet kor, the distance one sends a pigeon. But if he bought it even with the area of a quarter [qab], it is in his power.

MISHNAH: He who sells a field sold the stones which are needed for it, and the posts in a vineyard which are needed for it, and grain standing on the ground, and a reed fence taking up less than a bet rova‘, and a watchman’s hut not made with mortar, and a carob tree not yet grafted, and a virgin sycamore tree. But he sold neither the stones which are not needed for it, nor the posts in a vineyard which are not needed for it, nor grain harvested from the ground. But if he said to him, “it and all it contains,” all is sold. In no case did he sell either a reed fence taking up more than a bet rova‘, or a watchman’s hut made with mortar, or a grafted carob tree, or an anvil sycamore tree. Neither the cistern, nor the wine press, nor a dovecote whether deserted or intact; and he has to buy himself access, the words of Rebbi Aqiba; but the Sages say that he does not not have to buy himself access. Rebbi Aqiba agrees that if he said “except these”, he does not not have to buy himself access. If he sold them to another person, Rebbi Aqiba said, he does not have to buy access, but the Sages say, he does have to buy access. When has this been said? For the seller. But one who gives a gift, gives everything. Brothers who divided [an inheritance]: if one acquired a field he acquired everything. Somebody taking possession of a proselyte’s property: if he took possession of a field, he took possession of everything. If somebody dedicated a field to the Temple, he dedicated everything; Rebbi Simeon says that he who dedicated a field to the Temple only dedicated a grafted carob tree and an anvil sycamore tree.

MISHNAH: He who sells a field sold the stones which are needed for it, and the posts in a vineyard which are needed for it, and grain standing on the ground, and a reed fence taking up less than a bet rova‘, and a watchman’s hut not made with mortar, and a carob tree not yet grafted, and a virgin sycamore tree. But he sold neither the stones which are not needed for it, nor the posts in a vineyard which are not needed for it, nor grain harvested from the ground. But if he said to him, “it and all it contains,” all is sold. In no case did he sell either a reed fence taking up more than a bet rova‘, or a watchman’s hut made with mortar, or a grafted carob tree, or an anvil sycamore tree. Neither the cistern, nor the wine press, nor a dovecote whether deserted or intact; and he has to buy himself access, the words of Rebbi Aqiba; but the Sages say that he does not not have to buy himself access. Rebbi Aqiba agrees that if he said “except these”, he does not not have to buy himself access. If he sold them to another person, Rebbi Aqiba said, he does not have to buy access, but the Sages say, he does have to buy access. When has this been said? For the seller. But one who gives a gift, gives everything. Brothers who divided [an inheritance]: if one acquired a field he acquired everything. Somebody taking possession of a proselyte’s property: if he took possession of a field, he took possession of everything. If somebody dedicated a field to the Temple, he dedicated everything; Rebbi Simeon says that he who dedicated a field to the Temple only dedicated a grafted carob tree and an anvil sycamore tree.

MISHNAH: If somebody says to another: I am selling you a bet kor of dust, if there were depressions ten handbreadths deep or rocks ten handbreadths high, they are not measured with it; less than that they are measured with it. But if he said, about a bet kor of dust, if there were depressions deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured with it.

MISHNAH: If somebody says to another: I am selling you a bet kor of dust, if there were depressions ten handbreadths deep or rocks ten handbreadths high, they are not measured with it; less than that they are measured with it. But if he said, about a bet kor of dust, if there were depressions deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured with it.

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

MISHNAH: “I am selling you a bet kor of dust measured by the surveyor’s measuring tape,” if a little bit be missing, he deducts, if it be a little more, he has to refund. If he said “more or less,” even if it was deficient by a quarter [qab] per se’ah or redundant by a quarter [qab] per se’ah, he received it. For more than that one makes a computation. What does he return? Money. But if he agreed, he returns land to him. Then why did they say, he returns money to him? To empower the seller, for if this one retained for himself a space for nine qab, or in a vegetable garden the space for half a qab (or following Rebbi Aqiba a bet rova‘) he returns land to him. Not only the quarter [qab] he has to return but all the excess.

MISHNAH: “I am selling you a bet kor of dust measured by the surveyor’s measuring tape,” if a little bit be missing, he deducts, if it be a little more, he has to refund. If he said “more or less,” even if it was deficient by a quarter [qab] per se’ah or redundant by a quarter [qab] per se’ah, he received it. For more than that one makes a computation. What does he return? Money. But if he agreed, he returns land to him. Then why did they say, he returns money to him? To empower the seller, for if this one retained for himself a space for nine qab, or in a vegetable garden the space for half a qab (or following Rebbi Aqiba a bet rova‘) he returns land to him. Not only the quarter [qab] he has to return but all the excess.

HALAKHAH: “I am selling you a bet kor of dust,” etc. Here, you say that “he has received it.” But there, you say that “not only the quarter [qab] he has to return but all the excess”? They said, since you exclude him from the rule of “less than measured by the surveyor’s measuring tape” you return him to the rules of “by the surveyor’s measuring tape.”

Rebbi explained it by a parable; to what can this be compared? To two brothers, co-owners who left Egypt. One had nine sons, the other a single son. They inherited ten bet kor. Each of them takes a letekh. They return it to their fathers and then split. It turns out that the single son takes half and the sons of the other take half.

no person in Israel was abasing himself before the Commandments more than David. Why was he abasing himself before the Commandments? Because people were looking at the Ark and dying, as it is written: He smote of the people of Bet Shemesh, etc. Rebbi Ḥanina and Rebbi Mana. One said, He smote among the people seventy men, that is the Synhedrion. And 50’000 men, for they were worth 50’000. The other said, He smote among the people seventy men, that is the Synhedrion. And 50’000 men from the people of the Land. It is written: A song of ascent of David. O Eternal, my heart was not haughty when Samuel anointed me; my eyes were not overbearing when I slew Goliath; and I did not decide on matters too great when I brought up the Ark; and wonderful for me, when He brought me back to my kingdom. But rather I prayed, and silenced my soul like a baby by its mother, like a baby my soul is for me. Like a baby delivered from his mother’s womb is my soul for me.

“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.

It is written: In his days did Ḥiel from Bet-El build Jericho; with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. Ḥiel is from the descendants of Josaphat, Jericho is in the territory of Benjamin. Only that good deeds are put in the hands of the worthy and bad deeds in the hands of the unworthy; therefore, it is said, with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from the wicked Seguv? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said, following the word of the Eternal, the God of Israel, which He had spoken through Joshua ben Nun. It is written: Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. What is the connection between these? The Holy One, praise to Him, had said to Elijah: this Ḥiel is an important personality, go and pay a visit of condolence. He answered, I do not want to go. He asked, why? He said, for if I go and they say things that enrage You, I shall not be able to bear it. He told him, If they say anything that would enrage Me, anything that you decide I shall fulfill. He went and found them discussing the verse: At that time, Joshua imprecated as follows: Cursed be the man before the Eternal who would build this town, Jericho; with his first-born he shall put in the foundation and with his youngest set the doors. He said, praised be the God of the just, Who fulfills the words of the just. Aḥab also was there. Aḥab said to them, who is greater, Moses or Joshua? They told him, Moses. He said to them, in Moses’s Torah it is written: Watch yourselves, lest your hearts be seduced, you deviate, and worship other powers and bow down before them. What is written next? The rage of the Eternal will burn against you, He will lock up the sky and there will be no rain. But I did not leave any strange worship that I would not have worshipped, and all good and comforting things came in my generation. He did not uphold the words of Moses; would He uphold Joshua’s words? Elijah told him, it is as you say, by the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. When he heard this, he started crying. That is what is written: When Aḥab heard these words, he tore his garments, put sackcloth on his flesh, fasted, slept in sackcloth and went at. How long did he fast? He fasted for three hours. If he was used to eat at 6 o’clock, he ate at noontime. If he was used to eat at noontime, he ate at three p.m. He went at. What is at? Rebbi Joshua ben Levi said, he went barefoot. It is written: The word of the Eternal went to Elijah the Tisbite as follows: Did you see that Aḥab surrendered before me? The Holy One, praise to Him, said to Elijah: See the good part which I put in My world. A person may sin greatly before Me, but if he repents I am accepting him. That is what is written, did you see that Aḥab surrendered before Me? You saw that Aḥab repented. Because Aḥab surrendered before me, I shall not bring the evil in his days; in his son’s days I shall bring the evil over his dynasty.

But what did the evil Bileam do? Because he counseled Balaq ben Ṣippor to fell Israel by the sword. He told him, the God of this people hates whoring. If you put up your daughters for whoring, you may rule over them. He answered, but will they listen to me? He told him, put your own daughter up, they will see and listen to you. That is what is written: he is the head of related tribes in Midian. What did they do? They built dining rooms from Bet Hayyešimon to the Snow Mountain and installed there women selling pastries. They put an old woman outside and a young girl inside. Israel were eating and drinking. If one of them went to stroll around, to buy himself something from the grocer, the old woman would offer to sell to him for the going price, but the girl told him, come and take it for less. This happened that first day, the second day, the third day. After that, she told him, from now on you are like a member of the family; enter and select for yourself. When he entered, there was a pitcher full of wine, of the strong Ammonite wine which seduces the body to whoring. Its smell was seething and (Gentile wine) [libation wine] was not yet forbidden for Israel. She told him, maybe you want to drink a cup of wine? He answered her, yes. She gave to him and he drank. When he drank, the wine was burning in him like a viper’s poison; he told her, consent to me. She told him, do you want me to consent to you? He answered, yes. Immediately she took out a shape of Peˋor from her bosom and told him, bow down before this one and I shall consent to you. But he answered her, should I bow down before foreign worship? She told him, you do not bow down, you only strip for it. This is what the Sages said, “one who defecates in front of Baal Peˋor follows its worship. One who throws a stone at a statue of Mercury follows its worship.” There was a pitcher full of wine, of the strong Ammonite wine which seduces the body to whoring. Its smell was seething and libation wine was not yet forbidden for Israel. She told him, maybe you want to drink a cup of wine? He answered her, yes. She gave to him and he drank. When he drank, the wine was burning in him like a viper’s poison; he told her, consent to me. She told him, do you want me to consent to you? He answered, yes. She told him, make a vow to deny the teachings of Moses and I shall consent to you. That is what is written: They came to Baal-Peˋor, made vows for the shame, and turned into abominations like their love life.

It is written: In his days did Ḥiel from Bet-El build Jericho. Ḥiel is from the descendants of Josaphat, Jericho is in the territory of Benjamin. Only that bad deeds are put in the hands of the unworthy; therefore, it is said, with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. [If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from] the wicked Seguv? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said, following the word of the Eternal, the God of Israel, which He had spoken though Joshua ben Nun.

Rav said, Calendae are forbidden for everybody. Rebbi Joḥanan said, it is forbidden only for those worshipping on them. Saturnalia are forbidden for everybody. Rebbi Joḥanan said, both Calendae and Saturnalia are forbidden only for those worshipping on them. The colleagues asked: are wives of worshippers like worshippers? Rebbi Abbahu asked: is the parade of Caesarea like worship, since it is full of Samaritans? The parade of Duqim is questionable. Rebbi Ze‘ira sent Rebbi Bevai that he should buy him a small web from the Saturnalia of Bet-Shean. He came to Rebbi Yose. He thought that he would instruct him following Rebbi Joshua ben Levi who permitted it. But he instructed him following Rebbi Joḥanan that it was forbidden. Rav said, Calends are eight days before the solstice, Saturnalia eight days after the solstice. Rebbi Joḥanan said, prwqṭw is the head of the turning point.

MISHNAH: Outside a town with pagan worship it is permitted. If the pagan worship was outside, inside is permitted. May one go there? If the road was dedicated to this place it is forbidden, but if one could go there also to another place it is permitted. If a town has pagan worship and there were stores decorated and not decorated; there was a case in Bet Shean and the Sages said that the decorated ones are forbidden, the not decorated ones are permitted.

Rebbi Isaac and Rebbi Immi were sitting and asking, is it not written: On that day they slaughtered of the booty for the Eternal? They explained it, but we do not know whether the colleagues explained it or Rebbi Immi explained it, from previous ones, from booty which was in their hands they sacrificed. But is it not written: The men of Bet Shemesh brought an elevation offering and slaughtered family offerings to the Eternal, oxen? Can we learn anything from the rulers of the Philistines? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, they even sacrificed females, the cows they offered as elevation offering to the Eternal. But is it not written, Saul said, they brought them from the Amalekite? One does not learn from Saul; as Rebbi Simeon ben Laqish said, Saul was a sycamore shoot. But it is not written, David bought the threshing floor? He bought but did not sacrifice. But is it not written, Arawna said to the king, may the Eternal, your God, have pleasure with you. May he find pleasure with you in prayer. But is it not written, Also from the hand of a stranger you should not bring your God’s bread from any of these? From any of these you do not sacrifice; you buy unblemished ones and sacrifice. What does Rebbi Eliezer do with this? You are buying for money and sacrifice? The one who stated “for money” cannot follow Rebbi Eliezer.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. What means “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement. What is called God’s. Face is called Dog’s Face. Spring of the Cup is called Spring of the Thorn. The Place of Fortune is called the Place of Undress. Rebbi Tanḥuma (asked) [in the name of] Rebbi Huna: It is written, The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since the flow of urine is called ‘amida. How (do the rabbis) [does Rebbi Aqiba] interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rebbi Huna in the name of Rav Josef: from (where) [here] that one does not tell anybody to leave unless he entered with his head and most of his body.

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. What means “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement. What is called God’s. Face is called Dog’s Face. Spring of the Cup is called Spring of the Thorn. The Place of Fortune is called the Place of Undress. Rebbi Tanḥuma (asked) [in the name of] Rebbi Huna: It is written, The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since the flow of urine is called ‘amida. How (do the rabbis) [does Rebbi Aqiba] interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rebbi Huna in the name of Rav Josef: from (where) [here] that one does not tell anybody to leave unless he entered with his head and most of his body.

MISHNAH: One who makes a Non-Jew’s wine in purity and leaves it in his domain, in a house open to the public domain in a city where there are Gentiles and Jews it is permitted, in a city where all are Gentiles it is forbidden unless he install there a watchman. But the watchman does not have to sit there and watch; even if he leaves and reenters it is permitted. Rebbi Simeon ben Eleazar says, all Gentiles’ domains are the same. One who makes a Non-Jew’s wine in purity and leaves it in his domain, if this one writes to him that I received the money, it is permitted. But if the Jew wants to remove it and he does not let him do it before he paid him his money, this was a case in Bet Shean and the Sages forbade.

MISHNAH: How is red? Like blood from a wound. Black, like inkstone; lighter than that is pure. Like saffron stigma, like the uniformly colored part of it. Like earth water, from the valley of Bet Kerem on which water was poured. And like mixed wine, two parts water for one part Sharon wine.

“Like earth water, from the valley of Bet Kerem on which water was poured.” Rebbi Ḥanina and Rebbi Jonathan both say one pours the water on a piece of cloth.

MISHNAH III Bet Shammai say : In the evening a man should recline and read [the Shema'], and in the morning he should stand up [to read it] ; as it is said, "When thou liest down and when thou risest up" (Deut. vi. 7).

But Bet Hillel say : A man reads it after his own manner; as it is said, "And when thou walkest by the way" (ibid.).

R. Tarphon said : I was once journeying by the way and I reclined to read [the Shema'], according to the view of Bet Shammai, and I placed myself in danger on account of robbers.

They said to him : Thou didst justly incur a penalty for thyself, in that thou didst transgress the view of Bet Hillel.

GEMARA It is all very well that Bet Hillel explain their reasons and the reason of Bet Shammai ; but why do not Bet Shammai agree with Bet Hillel?

GEMARA It is all very well that Bet Hillel explain their reasons and the reason of Bet Shammai ; but why do not Bet Shammai agree with Bet Hillel?

GEMARA It is all very well that Bet Hillel explain their reasons and the reason of Bet Shammai ; but why do not Bet Shammai agree with Bet Hillel?

GEMARA It is all very well that Bet Hillel explain their reasons and the reason of Bet Shammai ; but why do not Bet Shammai agree with Bet Hillel?

Bet Shammai would tell thee : In that case, the text should read, "In the morning and at even" ; what means "When thou liest down and when thou risest up" ? At the time of lying down, there should be actual lying down [to read the Shema'], and at the time of rising up, there should be actual rising up.

What, then, do Bet Shammai make of the phrase "and when thou walkest by the way"?

And Bet Shammai?

And Bet Hillel? They answer that it is self-evident that they may read [the Shema'] while even on a journey.

The Rabbis have taught : Bet Hillel say : When standing they may read [the Shema'], when sitting they may read, when reclining they may read, when walking by the way they may read, when doing work they may read. It once happened that R. Ishmael and R. Eleazar b. 'Azariah were dining in a certain place, the former reclining and the latter sitting upright. When the time for reading the Shema' arrived, R. Eleazar reclined and R. Ishmael sat up. R. Eleazar b. 'Azariah said to R. Ishmael, "[Ishmael] My brother, I will narrate a parable for thee. To what is this like? To one who is told 'Thy beard is well grown' and he answers, 'Then it shall be taken in hand by the barbers. ' So art thou ; all the time that I was sitting up thou wert reclining, but now that I have reclined thou hast sat up !"

He replied, "I have acted according to the teaching of Bet Hillel, and thou according to the teaching of Bet Shammai. Not only that, [I sat up] lest the disciples see this and fix the Halakah for future generations."

He replied, "I have acted according to the teaching of Bet Hillel, and thou according to the teaching of Bet Shammai. Not only that, [I sat up] lest the disciples see this and fix the Halakah for future generations."

Shouldest thou say, "Bet Hillel also hold [that the Shema' may be read] in a reclining position!" that is so, but only when one was reclining from the first ; but in thy case, since hitherto thou has been sitting up and now thou reclinest, they will say, "We have to infer that [our teachers] agree with the opinion of Bet Shammai," and there is a fear, that the disciples seeing this, will fix the Halakah accordingly for future generations.

Shouldest thou say, "Bet Hillel also hold [that the Shema' may be read] in a reclining position!" that is so, but only when one was reclining from the first ; but in thy case, since hitherto thou has been sitting up and now thou reclinest, they will say, "We have to infer that [our teachers] agree with the opinion of Bet Shammai," and there is a fear, that the disciples seeing this, will fix the Halakah accordingly for future generations.