chagigah

On the Friday, after the making of all created things, God said, ‘ Come, let us make man in our image and in our likeness.’ The Jews have interpreted the expression ‘ Come, let us make,’ as referring to the angels; though God (adored be His glory!) needs not help from His creatures: but the expositors of the Church indicate the Persons of the adorable Trinity. Some say that when God said ‘Come, let us make man in our image and in our likeness,’ the angels by the eye of the Spirit saw the right hand (of God) spread out over the whole world, and there were in it parts of all the creatures both spiritual and corporeal. And God took from all these parts, and fashioned Adam with His holy hands, and breathed into him the breath of life, nay “QXin Among other things, Jewish tradition says that the first Adam had two faces, p&ima ‘Ot? (Berachoth, fol., col.); that he was formed in two parts, on the one side male, and on the other female; that in height he reached from earth to heaven (Chagigah, p., col.); and that he could stretch from one end of the world to the other (Seplier Ilasidim, No. and man became a living soul. Others say that God took earth from the four quarters of the world, and formed Adam outside Paradise; while others say that God fashioned him in the middle of the earth, on the spot where our Lord was crucified, and that there also was when silence reigned over all the ranks of the (heavenly) hosts, God said, “ Come, let us make man in our image after our likeness ” — hereby making known concerning the glorious Persons (of the Trinity). When the angels heard these words they were in fear and trembling, saying one to another, “ We shall see a great miracle to-day, the likeness of God our Maker.” And they saw the right hand of God stretched out and extended over the whole world; and all created things were collected in the palm of His right hand. And they saw that He took a grain of dust from all the earth, a drop of water from the whole nature of water, a breath of wind from all the atmosphere above, and a little warmth from all the nature of fire. And the angels saw when these four feeble elements — that is, cold and heat and dryness and moisture — were laid in the palm of His right hand, and God formed Adam. For what reason did God make Adam out of these four elements, unless it were that through them everything in the world should be subject unto him? He took a grain of dust, that all natures which are of dust might be subject unto Adam; and a drop of water, that all those in the seas and rivers might be his; and a breath of air, that all kinds of birds of the air might be given unto him; and the heat of fire, that all the fiery beings and (heavenly) hosts might come to his aid. And God formed man with His holy hands, in His image and likeness. When the angels saw his glorious appearance, they trembled at the beauty of his appearance; for they saw the form of his face blazing with glorious beauty like the sphere of the sun, and the light of his eyes was like the sun, and the form of his body like the light of crystal. And when he stretched himself, and stood in the centre of the earth, he set his two feet on the spot where the cross of our Redeemer was placed: for Adam was created in Jerusalem, and there it was that he put on royal apparel, and the crown of glory was set upon his head; and there was he made king and priest and prophet, there did God set him upon the throne of His glory, and there He made him master over all creatures. And all beasts and cattle and fowl were gathered together, and they passed before Adam and he gave them names; and they bowed their heads to him, and all natures did homage to him and were subject unto him. And the angels and (heavenly) hosts heard the voice of God saying to him, “ Adam, behold I have made thee king and priest and prophet and lord and chief and governor of all things made and created; to thee shall they be subject, and thine shall they be: and I have given thee power over everything that I have created.” And when the angels heard these words, they all blessed and worshipped him.’

(2) The house of Shammai say, The holocaust involves two pieces of silver and the chagigah a meah of silver, but the house of Hillel say, The holocaust involves a meah of silver and the chagigah two pieces of silver.

(2) The house of Shammai say, The holocaust involves two pieces of silver and the chagigah a meah of silver, but the house of Hillel say, The holocaust involves a meah of silver and the chagigah two pieces of silver.

The house of Shammai say, The holocaust involves two pieces of silver etc. Our Rabbis have taught thus, The house of Shammai say, The holocaust involves two pieces of silver, and the Chagigah a meah of silver; for the holocaust is all a burnt-offering to the Most High, which is not the case with the Chagigah; and besides we find that at the Feast of Weeks the Scripture enjoins more burnt-offerings than peace-offerings. But the house of Hillel say, The holocaust involves a meah of silver and the Chagigah two pieces of silver, for the Chagigah is older than the Decalogue, which is not the case with the holocaust; and besides we find in the case of "the princes" (Numb. vii. 15, 17, etc.) that the Scripture enjoins more peace-offerings than burnt-offerings. What then is the reason that the house of Hillel do not agree with the house of Shammai? Inasmuch as thou sayest that a holocaust is better, for it is all a burnt-offering to the Most High, on the contrary a Chagigah is better, for there are in it two feastings; and in that thou sayest, Let us learn from the Feast of Weeks, I reply that we are to judge an individual gift by comparison with an individual gift, and we are not to judge an individual gift by comparison with the gift of a congregation. What then is the reason that the house of Shammai do not agree with the house of Hillel? In that thou sayest that a Chagigah is superior, because it is older than the Decalogue, a holocaust also is older than the Decalogue; and in that thou sayest, Let us learn from "the princes," we are to judge a thing that lasts for ever by comparison with a thing that lasts for ever, and we are not to judge a thing which lasts for ever by comparison with a thing which does not last for ever. And how does the house of Hillel come to teach that the Chagigah is older than the Decalogue, but the holocaust not? Because it is written, "and they sacrificed sacrifices of peace-offerings" (Exod. xxiv. 5). There must have been a holocaust also. Lo, it is written, "and they offered burnt-offerings." The house of Hillel consider that the burnt-offering which Israel offered in the wilderness was the "continual burnt-offering" (Exod. xxix. 42), but the house of Shammai consider that the burnt-offering which Israel offered in the wilderness was a holocaust. Abai said, The house of Shammai and R. El'azar and R. Ishmael all consider that the burnt-offering which Israel offered in the wilderness was a holocaust. And the house of Hillel and R. Akiba and R. Jose the Galilaean all consider that the offering which Israel offered in the wilderness was the "continual burnt-offering." The house of Shammai hold this view according to what we have said. R. Ishmael agrees, for there is a Baraitha, viz., R. Ishmael says, The general directions only were given to Moses on Sinai,

The house of Shammai say, The holocaust involves two pieces of silver etc. Our Rabbis have taught thus, The house of Shammai say, The holocaust involves two pieces of silver, and the Chagigah a meah of silver; for the holocaust is all a burnt-offering to the Most High, which is not the case with the Chagigah; and besides we find that at the Feast of Weeks the Scripture enjoins more burnt-offerings than peace-offerings. But the house of Hillel say, The holocaust involves a meah of silver and the Chagigah two pieces of silver, for the Chagigah is older than the Decalogue, which is not the case with the holocaust; and besides we find in the case of "the princes" (Numb. vii. 15, 17, etc.) that the Scripture enjoins more peace-offerings than burnt-offerings. What then is the reason that the house of Hillel do not agree with the house of Shammai? Inasmuch as thou sayest that a holocaust is better, for it is all a burnt-offering to the Most High, on the contrary a Chagigah is better, for there are in it two feastings; and in that thou sayest, Let us learn from the Feast of Weeks, I reply that we are to judge an individual gift by comparison with an individual gift, and we are not to judge an individual gift by comparison with the gift of a congregation. What then is the reason that the house of Shammai do not agree with the house of Hillel? In that thou sayest that a Chagigah is superior, because it is older than the Decalogue, a holocaust also is older than the Decalogue; and in that thou sayest, Let us learn from "the princes," we are to judge a thing that lasts for ever by comparison with a thing that lasts for ever, and we are not to judge a thing which lasts for ever by comparison with a thing which does not last for ever. And how does the house of Hillel come to teach that the Chagigah is older than the Decalogue, but the holocaust not? Because it is written, "and they sacrificed sacrifices of peace-offerings" (Exod. xxiv. 5). There must have been a holocaust also. Lo, it is written, "and they offered burnt-offerings." The house of Hillel consider that the burnt-offering which Israel offered in the wilderness was the "continual burnt-offering" (Exod. xxix. 42), but the house of Shammai consider that the burnt-offering which Israel offered in the wilderness was a holocaust. Abai said, The house of Shammai and R. El'azar and R. Ishmael all consider that the burnt-offering which Israel offered in the wilderness was a holocaust. And the house of Hillel and R. Akiba and R. Jose the Galilaean all consider that the offering which Israel offered in the wilderness was the "continual burnt-offering." The house of Shammai hold this view according to what we have said. R. Ishmael agrees, for there is a Baraitha, viz., R. Ishmael says, The general directions only were given to Moses on Sinai,

The house of Shammai say, The holocaust involves two pieces of silver etc. Our Rabbis have taught thus, The house of Shammai say, The holocaust involves two pieces of silver, and the Chagigah a meah of silver; for the holocaust is all a burnt-offering to the Most High, which is not the case with the Chagigah; and besides we find that at the Feast of Weeks the Scripture enjoins more burnt-offerings than peace-offerings. But the house of Hillel say, The holocaust involves a meah of silver and the Chagigah two pieces of silver, for the Chagigah is older than the Decalogue, which is not the case with the holocaust; and besides we find in the case of "the princes" (Numb. vii. 15, 17, etc.) that the Scripture enjoins more peace-offerings than burnt-offerings. What then is the reason that the house of Hillel do not agree with the house of Shammai? Inasmuch as thou sayest that a holocaust is better, for it is all a burnt-offering to the Most High, on the contrary a Chagigah is better, for there are in it two feastings; and in that thou sayest, Let us learn from the Feast of Weeks, I reply that we are to judge an individual gift by comparison with an individual gift, and we are not to judge an individual gift by comparison with the gift of a congregation. What then is the reason that the house of Shammai do not agree with the house of Hillel? In that thou sayest that a Chagigah is superior, because it is older than the Decalogue, a holocaust also is older than the Decalogue; and in that thou sayest, Let us learn from "the princes," we are to judge a thing that lasts for ever by comparison with a thing that lasts for ever, and we are not to judge a thing which lasts for ever by comparison with a thing which does not last for ever. And how does the house of Hillel come to teach that the Chagigah is older than the Decalogue, but the holocaust not? Because it is written, "and they sacrificed sacrifices of peace-offerings" (Exod. xxiv. 5). There must have been a holocaust also. Lo, it is written, "and they offered burnt-offerings." The house of Hillel consider that the burnt-offering which Israel offered in the wilderness was the "continual burnt-offering" (Exod. xxix. 42), but the house of Shammai consider that the burnt-offering which Israel offered in the wilderness was a holocaust. Abai said, The house of Shammai and R. El'azar and R. Ishmael all consider that the burnt-offering which Israel offered in the wilderness was a holocaust. And the house of Hillel and R. Akiba and R. Jose the Galilaean all consider that the offering which Israel offered in the wilderness was the "continual burnt-offering." The house of Shammai hold this view according to what we have said. R. Ishmael agrees, for there is a Baraitha, viz., R. Ishmael says, The general directions only were given to Moses on Sinai,

The house of Shammai say, The holocaust involves two pieces of silver etc. Our Rabbis have taught thus, The house of Shammai say, The holocaust involves two pieces of silver, and the Chagigah a meah of silver; for the holocaust is all a burnt-offering to the Most High, which is not the case with the Chagigah; and besides we find that at the Feast of Weeks the Scripture enjoins more burnt-offerings than peace-offerings. But the house of Hillel say, The holocaust involves a meah of silver and the Chagigah two pieces of silver, for the Chagigah is older than the Decalogue, which is not the case with the holocaust; and besides we find in the case of "the princes" (Numb. vii. 15, 17, etc.) that the Scripture enjoins more peace-offerings than burnt-offerings. What then is the reason that the house of Hillel do not agree with the house of Shammai? Inasmuch as thou sayest that a holocaust is better, for it is all a burnt-offering to the Most High, on the contrary a Chagigah is better, for there are in it two feastings; and in that thou sayest, Let us learn from the Feast of Weeks, I reply that we are to judge an individual gift by comparison with an individual gift, and we are not to judge an individual gift by comparison with the gift of a congregation. What then is the reason that the house of Shammai do not agree with the house of Hillel? In that thou sayest that a Chagigah is superior, because it is older than the Decalogue, a holocaust also is older than the Decalogue; and in that thou sayest, Let us learn from "the princes," we are to judge a thing that lasts for ever by comparison with a thing that lasts for ever, and we are not to judge a thing which lasts for ever by comparison with a thing which does not last for ever. And how does the house of Hillel come to teach that the Chagigah is older than the Decalogue, but the holocaust not? Because it is written, "and they sacrificed sacrifices of peace-offerings" (Exod. xxiv. 5). There must have been a holocaust also. Lo, it is written, "and they offered burnt-offerings." The house of Hillel consider that the burnt-offering which Israel offered in the wilderness was the "continual burnt-offering" (Exod. xxix. 42), but the house of Shammai consider that the burnt-offering which Israel offered in the wilderness was a holocaust. Abai said, The house of Shammai and R. El'azar and R. Ishmael all consider that the burnt-offering which Israel offered in the wilderness was a holocaust. And the house of Hillel and R. Akiba and R. Jose the Galilaean all consider that the offering which Israel offered in the wilderness was the "continual burnt-offering." The house of Shammai hold this view according to what we have said. R. Ishmael agrees, for there is a Baraitha, viz., R. Ishmael says, The general directions only were given to Moses on Sinai,

The house of Shammai say, The holocaust involves two pieces of silver etc. Our Rabbis have taught thus, The house of Shammai say, The holocaust involves two pieces of silver, and the Chagigah a meah of silver; for the holocaust is all a burnt-offering to the Most High, which is not the case with the Chagigah; and besides we find that at the Feast of Weeks the Scripture enjoins more burnt-offerings than peace-offerings. But the house of Hillel say, The holocaust involves a meah of silver and the Chagigah two pieces of silver, for the Chagigah is older than the Decalogue, which is not the case with the holocaust; and besides we find in the case of "the princes" (Numb. vii. 15, 17, etc.) that the Scripture enjoins more peace-offerings than burnt-offerings. What then is the reason that the house of Hillel do not agree with the house of Shammai? Inasmuch as thou sayest that a holocaust is better, for it is all a burnt-offering to the Most High, on the contrary a Chagigah is better, for there are in it two feastings; and in that thou sayest, Let us learn from the Feast of Weeks, I reply that we are to judge an individual gift by comparison with an individual gift, and we are not to judge an individual gift by comparison with the gift of a congregation. What then is the reason that the house of Shammai do not agree with the house of Hillel? In that thou sayest that a Chagigah is superior, because it is older than the Decalogue, a holocaust also is older than the Decalogue; and in that thou sayest, Let us learn from "the princes," we are to judge a thing that lasts for ever by comparison with a thing that lasts for ever, and we are not to judge a thing which lasts for ever by comparison with a thing which does not last for ever. And how does the house of Hillel come to teach that the Chagigah is older than the Decalogue, but the holocaust not? Because it is written, "and they sacrificed sacrifices of peace-offerings" (Exod. xxiv. 5). There must have been a holocaust also. Lo, it is written, "and they offered burnt-offerings." The house of Hillel consider that the burnt-offering which Israel offered in the wilderness was the "continual burnt-offering" (Exod. xxix. 42), but the house of Shammai consider that the burnt-offering which Israel offered in the wilderness was a holocaust. Abai said, The house of Shammai and R. El'azar and R. Ishmael all consider that the burnt-offering which Israel offered in the wilderness was a holocaust. And the house of Hillel and R. Akiba and R. Jose the Galilaean all consider that the offering which Israel offered in the wilderness was the "continual burnt-offering." The house of Shammai hold this view according to what we have said. R. Ishmael agrees, for there is a Baraitha, viz., R. Ishmael says, The general directions only were given to Moses on Sinai,

The house of Shammai say, The holocaust involves two pieces of silver etc. Our Rabbis have taught thus, The house of Shammai say, The holocaust involves two pieces of silver, and the Chagigah a meah of silver; for the holocaust is all a burnt-offering to the Most High, which is not the case with the Chagigah; and besides we find that at the Feast of Weeks the Scripture enjoins more burnt-offerings than peace-offerings. But the house of Hillel say, The holocaust involves a meah of silver and the Chagigah two pieces of silver, for the Chagigah is older than the Decalogue, which is not the case with the holocaust; and besides we find in the case of "the princes" (Numb. vii. 15, 17, etc.) that the Scripture enjoins more peace-offerings than burnt-offerings. What then is the reason that the house of Hillel do not agree with the house of Shammai? Inasmuch as thou sayest that a holocaust is better, for it is all a burnt-offering to the Most High, on the contrary a Chagigah is better, for there are in it two feastings; and in that thou sayest, Let us learn from the Feast of Weeks, I reply that we are to judge an individual gift by comparison with an individual gift, and we are not to judge an individual gift by comparison with the gift of a congregation. What then is the reason that the house of Shammai do not agree with the house of Hillel? In that thou sayest that a Chagigah is superior, because it is older than the Decalogue, a holocaust also is older than the Decalogue; and in that thou sayest, Let us learn from "the princes," we are to judge a thing that lasts for ever by comparison with a thing that lasts for ever, and we are not to judge a thing which lasts for ever by comparison with a thing which does not last for ever. And how does the house of Hillel come to teach that the Chagigah is older than the Decalogue, but the holocaust not? Because it is written, "and they sacrificed sacrifices of peace-offerings" (Exod. xxiv. 5). There must have been a holocaust also. Lo, it is written, "and they offered burnt-offerings." The house of Hillel consider that the burnt-offering which Israel offered in the wilderness was the "continual burnt-offering" (Exod. xxix. 42), but the house of Shammai consider that the burnt-offering which Israel offered in the wilderness was a holocaust. Abai said, The house of Shammai and R. El'azar and R. Ishmael all consider that the burnt-offering which Israel offered in the wilderness was a holocaust. And the house of Hillel and R. Akiba and R. Jose the Galilaean all consider that the offering which Israel offered in the wilderness was the "continual burnt-offering." The house of Shammai hold this view according to what we have said. R. Ishmael agrees, for there is a Baraitha, viz., R. Ishmael says, The general directions only were given to Moses on Sinai,

The house of Shammai say, The holocaust involves two pieces of silver etc. Our Rabbis have taught thus, The house of Shammai say, The holocaust involves two pieces of silver, and the Chagigah a meah of silver; for the holocaust is all a burnt-offering to the Most High, which is not the case with the Chagigah; and besides we find that at the Feast of Weeks the Scripture enjoins more burnt-offerings than peace-offerings. But the house of Hillel say, The holocaust involves a meah of silver and the Chagigah two pieces of silver, for the Chagigah is older than the Decalogue, which is not the case with the holocaust; and besides we find in the case of "the princes" (Numb. vii. 15, 17, etc.) that the Scripture enjoins more peace-offerings than burnt-offerings. What then is the reason that the house of Hillel do not agree with the house of Shammai? Inasmuch as thou sayest that a holocaust is better, for it is all a burnt-offering to the Most High, on the contrary a Chagigah is better, for there are in it two feastings; and in that thou sayest, Let us learn from the Feast of Weeks, I reply that we are to judge an individual gift by comparison with an individual gift, and we are not to judge an individual gift by comparison with the gift of a congregation. What then is the reason that the house of Shammai do not agree with the house of Hillel? In that thou sayest that a Chagigah is superior, because it is older than the Decalogue, a holocaust also is older than the Decalogue; and in that thou sayest, Let us learn from "the princes," we are to judge a thing that lasts for ever by comparison with a thing that lasts for ever, and we are not to judge a thing which lasts for ever by comparison with a thing which does not last for ever. And how does the house of Hillel come to teach that the Chagigah is older than the Decalogue, but the holocaust not? Because it is written, "and they sacrificed sacrifices of peace-offerings" (Exod. xxiv. 5). There must have been a holocaust also. Lo, it is written, "and they offered burnt-offerings." The house of Hillel consider that the burnt-offering which Israel offered in the wilderness was the "continual burnt-offering" (Exod. xxix. 42), but the house of Shammai consider that the burnt-offering which Israel offered in the wilderness was a holocaust. Abai said, The house of Shammai and R. El'azar and R. Ishmael all consider that the burnt-offering which Israel offered in the wilderness was a holocaust. And the house of Hillel and R. Akiba and R. Jose the Galilaean all consider that the offering which Israel offered in the wilderness was the "continual burnt-offering." The house of Shammai hold this view according to what we have said. R. Ishmael agrees, for there is a Baraitha, viz., R. Ishmael says, The general directions only were given to Moses on Sinai,

The house of Hillel hold the view which we have mentioned. R. Akiba also holds the view which we have mentioned. R. Jose the Galilaean agrees with them, for there is a Baraitha, viz., R. Jose the Galilaean says, Three commands have been put upon Israel when they go up to a feast, viz., the holocaust, and the Chagigah, and the rejoicing. There is in the holocaust what there is not in the other two, and there is in the Chagigah what there is not in the other two, and there is in the rejoicing what there is not in the other two. There is in the holocaust what there is not in the other two, for the holocaust is a whole burnt-offering to the Most High, which is not the case in the other two. There is in the Chagigah what there is not in the other two, for the Chagigah is older than the Decalogue, which is not the case in the other two. There is in the rejoicing what there is not in the other two, for the rejoicing has to do with women as well as men, which is not the case in the other two.

The house of Hillel hold the view which we have mentioned. R. Akiba also holds the view which we have mentioned. R. Jose the Galilaean agrees with them, for there is a Baraitha, viz., R. Jose the Galilaean says, Three commands have been put upon Israel when they go up to a feast, viz., the holocaust, and the Chagigah, and the rejoicing. There is in the holocaust what there is not in the other two, and there is in the Chagigah what there is not in the other two, and there is in the rejoicing what there is not in the other two. There is in the holocaust what there is not in the other two, for the holocaust is a whole burnt-offering to the Most High, which is not the case in the other two. There is in the Chagigah what there is not in the other two, for the Chagigah is older than the Decalogue, which is not the case in the other two. There is in the rejoicing what there is not in the other two, for the rejoicing has to do with women as well as men, which is not the case in the other two.

The house of Hillel hold the view which we have mentioned. R. Akiba also holds the view which we have mentioned. R. Jose the Galilaean agrees with them, for there is a Baraitha, viz., R. Jose the Galilaean says, Three commands have been put upon Israel when they go up to a feast, viz., the holocaust, and the Chagigah, and the rejoicing. There is in the holocaust what there is not in the other two, and there is in the Chagigah what there is not in the other two, and there is in the rejoicing what there is not in the other two. There is in the holocaust what there is not in the other two, for the holocaust is a whole burnt-offering to the Most High, which is not the case in the other two. There is in the Chagigah what there is not in the other two, for the Chagigah is older than the Decalogue, which is not the case in the other two. There is in the rejoicing what there is not in the other two, for the rejoicing has to do with women as well as men, which is not the case in the other two.

The house of Hillel hold the view which we have mentioned. R. Akiba also holds the view which we have mentioned. R. Jose the Galilaean agrees with them, for there is a Baraitha, viz., R. Jose the Galilaean says, Three commands have been put upon Israel when they go up to a feast, viz., the holocaust, and the Chagigah, and the rejoicing. There is in the holocaust what there is not in the other two, and there is in the Chagigah what there is not in the other two, and there is in the rejoicing what there is not in the other two. There is in the holocaust what there is not in the other two, for the holocaust is a whole burnt-offering to the Most High, which is not the case in the other two. There is in the Chagigah what there is not in the other two, for the Chagigah is older than the Decalogue, which is not the case in the other two. There is in the rejoicing what there is not in the other two, for the rejoicing has to do with women as well as men, which is not the case in the other two.

the corner of a field, and the first-fruits and the appearing before the Lord, and the conferring of kindnesses and the teaching contained in the Law. R. Jochanan said, We were of opinion that the appearing before the Lord had no superior limit but had an inferior limit, until R. Oshaia, in the name of a great teacher, came and taught that appearing before the Lord has no limit either superior or inferior. But wise men say, that the holocaust involves a meah of silver, but the Chagigah two pieces of silver. What does the appearing mean? R. Jochanan said, The presenting of oneself in the Court, but Resh Lakish said, The presenting of oneself with an offering. All the world is agreed that on the first day it means, the presenting of oneself with an offering, but men differ as regards the remainder of the days of the Feast. Every time that a man comes and brings an offering, all the world agrees that we are to receive it from him, but men differ in the case of one who comes and does not bring; for R. Jochanan considers that the presenting of oneself in the Court is sufficient, because it is not necessary, every time that he comes, to bring an offering; but Resh Lakish says, The presenting oneself with an offering is the meaning, for it is necessary, every time that he comes, to bring an offering. Resh Lakish put this difficulty to R. Jochanan, "None shall appear before me empty" (Exod. xxiii. 15). He said to him, Yes, but only on the first day of the Feast. He put this further difficulty to him. The passage "None shall appear before me empty" refers to coming with sacrifices. If thou sayest, With sacrifices? perhaps not, but with birds and meal-offerings; then here is an argument against thee. The Chagigah is assigned to a private person, but the appearing is assigned to the Most High. As the Chagigah, which is assigned to a private person, involves sacrifices, so must the appearing, which is assigned to the Most High, involve sacrifices. And what are these sacrifices? They are burnt-offerings. If thou sayest, Burnt-offerings? perhaps not, but peace-offerings; then here is an argument against thee. The Chagigah is assigned to a private person, and the appearing is assigned to the Most High. As the Chagigah, which is assigned to a private person, is suited to him, so must the appearing, which is assigned to the Most High, be suited to Him. And so it is fitting that thy table should not be full and the table of thy Master empty. He said to him, Yes, but only on the first day of the Feast. R. Jose, in the name of R. Jehudah, put this difficulty to him, saying, Three times in the year Israel was commanded to go up to a Feast, viz., at the Feast of the Passover, and at the Feast of Weeks, and at the Feast of Tabernacles, and they must not appear by halves, inasmuch as it is said, "all thy males" (Exod. xxiii. 17; Deut. xvi. 16), and they must not appear empty, inasmuch as it is said, "none shall appear before me empty" (Exod. xxiii. 15). He said to him, Yes, but only on the first day of the Feast.

the corner of a field, and the first-fruits and the appearing before the Lord, and the conferring of kindnesses and the teaching contained in the Law. R. Jochanan said, We were of opinion that the appearing before the Lord had no superior limit but had an inferior limit, until R. Oshaia, in the name of a great teacher, came and taught that appearing before the Lord has no limit either superior or inferior. But wise men say, that the holocaust involves a meah of silver, but the Chagigah two pieces of silver. What does the appearing mean? R. Jochanan said, The presenting of oneself in the Court, but Resh Lakish said, The presenting of oneself with an offering. All the world is agreed that on the first day it means, the presenting of oneself with an offering, but men differ as regards the remainder of the days of the Feast. Every time that a man comes and brings an offering, all the world agrees that we are to receive it from him, but men differ in the case of one who comes and does not bring; for R. Jochanan considers that the presenting of oneself in the Court is sufficient, because it is not necessary, every time that he comes, to bring an offering; but Resh Lakish says, The presenting oneself with an offering is the meaning, for it is necessary, every time that he comes, to bring an offering. Resh Lakish put this difficulty to R. Jochanan, "None shall appear before me empty" (Exod. xxiii. 15). He said to him, Yes, but only on the first day of the Feast. He put this further difficulty to him. The passage "None shall appear before me empty" refers to coming with sacrifices. If thou sayest, With sacrifices? perhaps not, but with birds and meal-offerings; then here is an argument against thee. The Chagigah is assigned to a private person, but the appearing is assigned to the Most High. As the Chagigah, which is assigned to a private person, involves sacrifices, so must the appearing, which is assigned to the Most High, involve sacrifices. And what are these sacrifices? They are burnt-offerings. If thou sayest, Burnt-offerings? perhaps not, but peace-offerings; then here is an argument against thee. The Chagigah is assigned to a private person, and the appearing is assigned to the Most High. As the Chagigah, which is assigned to a private person, is suited to him, so must the appearing, which is assigned to the Most High, be suited to Him. And so it is fitting that thy table should not be full and the table of thy Master empty. He said to him, Yes, but only on the first day of the Feast. R. Jose, in the name of R. Jehudah, put this difficulty to him, saying, Three times in the year Israel was commanded to go up to a Feast, viz., at the Feast of the Passover, and at the Feast of Weeks, and at the Feast of Tabernacles, and they must not appear by halves, inasmuch as it is said, "all thy males" (Exod. xxiii. 17; Deut. xvi. 16), and they must not appear empty, inasmuch as it is said, "none shall appear before me empty" (Exod. xxiii. 15). He said to him, Yes, but only on the first day of the Feast.

the corner of a field, and the first-fruits and the appearing before the Lord, and the conferring of kindnesses and the teaching contained in the Law. R. Jochanan said, We were of opinion that the appearing before the Lord had no superior limit but had an inferior limit, until R. Oshaia, in the name of a great teacher, came and taught that appearing before the Lord has no limit either superior or inferior. But wise men say, that the holocaust involves a meah of silver, but the Chagigah two pieces of silver. What does the appearing mean? R. Jochanan said, The presenting of oneself in the Court, but Resh Lakish said, The presenting of oneself with an offering. All the world is agreed that on the first day it means, the presenting of oneself with an offering, but men differ as regards the remainder of the days of the Feast. Every time that a man comes and brings an offering, all the world agrees that we are to receive it from him, but men differ in the case of one who comes and does not bring; for R. Jochanan considers that the presenting of oneself in the Court is sufficient, because it is not necessary, every time that he comes, to bring an offering; but Resh Lakish says, The presenting oneself with an offering is the meaning, for it is necessary, every time that he comes, to bring an offering. Resh Lakish put this difficulty to R. Jochanan, "None shall appear before me empty" (Exod. xxiii. 15). He said to him, Yes, but only on the first day of the Feast. He put this further difficulty to him. The passage "None shall appear before me empty" refers to coming with sacrifices. If thou sayest, With sacrifices? perhaps not, but with birds and meal-offerings; then here is an argument against thee. The Chagigah is assigned to a private person, but the appearing is assigned to the Most High. As the Chagigah, which is assigned to a private person, involves sacrifices, so must the appearing, which is assigned to the Most High, involve sacrifices. And what are these sacrifices? They are burnt-offerings. If thou sayest, Burnt-offerings? perhaps not, but peace-offerings; then here is an argument against thee. The Chagigah is assigned to a private person, and the appearing is assigned to the Most High. As the Chagigah, which is assigned to a private person, is suited to him, so must the appearing, which is assigned to the Most High, be suited to Him. And so it is fitting that thy table should not be full and the table of thy Master empty. He said to him, Yes, but only on the first day of the Feast. R. Jose, in the name of R. Jehudah, put this difficulty to him, saying, Three times in the year Israel was commanded to go up to a Feast, viz., at the Feast of the Passover, and at the Feast of Weeks, and at the Feast of Tabernacles, and they must not appear by halves, inasmuch as it is said, "all thy males" (Exod. xxiii. 17; Deut. xvi. 16), and they must not appear empty, inasmuch as it is said, "none shall appear before me empty" (Exod. xxiii. 15). He said to him, Yes, but only on the first day of the Feast.

the corner of a field, and the first-fruits and the appearing before the Lord, and the conferring of kindnesses and the teaching contained in the Law. R. Jochanan said, We were of opinion that the appearing before the Lord had no superior limit but had an inferior limit, until R. Oshaia, in the name of a great teacher, came and taught that appearing before the Lord has no limit either superior or inferior. But wise men say, that the holocaust involves a meah of silver, but the Chagigah two pieces of silver. What does the appearing mean? R. Jochanan said, The presenting of oneself in the Court, but Resh Lakish said, The presenting of oneself with an offering. All the world is agreed that on the first day it means, the presenting of oneself with an offering, but men differ as regards the remainder of the days of the Feast. Every time that a man comes and brings an offering, all the world agrees that we are to receive it from him, but men differ in the case of one who comes and does not bring; for R. Jochanan considers that the presenting of oneself in the Court is sufficient, because it is not necessary, every time that he comes, to bring an offering; but Resh Lakish says, The presenting oneself with an offering is the meaning, for it is necessary, every time that he comes, to bring an offering. Resh Lakish put this difficulty to R. Jochanan, "None shall appear before me empty" (Exod. xxiii. 15). He said to him, Yes, but only on the first day of the Feast. He put this further difficulty to him. The passage "None shall appear before me empty" refers to coming with sacrifices. If thou sayest, With sacrifices? perhaps not, but with birds and meal-offerings; then here is an argument against thee. The Chagigah is assigned to a private person, but the appearing is assigned to the Most High. As the Chagigah, which is assigned to a private person, involves sacrifices, so must the appearing, which is assigned to the Most High, involve sacrifices. And what are these sacrifices? They are burnt-offerings. If thou sayest, Burnt-offerings? perhaps not, but peace-offerings; then here is an argument against thee. The Chagigah is assigned to a private person, and the appearing is assigned to the Most High. As the Chagigah, which is assigned to a private person, is suited to him, so must the appearing, which is assigned to the Most High, be suited to Him. And so it is fitting that thy table should not be full and the table of thy Master empty. He said to him, Yes, but only on the first day of the Feast. R. Jose, in the name of R. Jehudah, put this difficulty to him, saying, Three times in the year Israel was commanded to go up to a Feast, viz., at the Feast of the Passover, and at the Feast of Weeks, and at the Feast of Tabernacles, and they must not appear by halves, inasmuch as it is said, "all thy males" (Exod. xxiii. 17; Deut. xvi. 16), and they must not appear empty, inasmuch as it is said, "none shall appear before me empty" (Exod. xxiii. 15). He said to him, Yes, but only on the first day of the Feast.

the corner of a field, and the first-fruits and the appearing before the Lord, and the conferring of kindnesses and the teaching contained in the Law. R. Jochanan said, We were of opinion that the appearing before the Lord had no superior limit but had an inferior limit, until R. Oshaia, in the name of a great teacher, came and taught that appearing before the Lord has no limit either superior or inferior. But wise men say, that the holocaust involves a meah of silver, but the Chagigah two pieces of silver. What does the appearing mean? R. Jochanan said, The presenting of oneself in the Court, but Resh Lakish said, The presenting of oneself with an offering. All the world is agreed that on the first day it means, the presenting of oneself with an offering, but men differ as regards the remainder of the days of the Feast. Every time that a man comes and brings an offering, all the world agrees that we are to receive it from him, but men differ in the case of one who comes and does not bring; for R. Jochanan considers that the presenting of oneself in the Court is sufficient, because it is not necessary, every time that he comes, to bring an offering; but Resh Lakish says, The presenting oneself with an offering is the meaning, for it is necessary, every time that he comes, to bring an offering. Resh Lakish put this difficulty to R. Jochanan, "None shall appear before me empty" (Exod. xxiii. 15). He said to him, Yes, but only on the first day of the Feast. He put this further difficulty to him. The passage "None shall appear before me empty" refers to coming with sacrifices. If thou sayest, With sacrifices? perhaps not, but with birds and meal-offerings; then here is an argument against thee. The Chagigah is assigned to a private person, but the appearing is assigned to the Most High. As the Chagigah, which is assigned to a private person, involves sacrifices, so must the appearing, which is assigned to the Most High, involve sacrifices. And what are these sacrifices? They are burnt-offerings. If thou sayest, Burnt-offerings? perhaps not, but peace-offerings; then here is an argument against thee. The Chagigah is assigned to a private person, and the appearing is assigned to the Most High. As the Chagigah, which is assigned to a private person, is suited to him, so must the appearing, which is assigned to the Most High, be suited to Him. And so it is fitting that thy table should not be full and the table of thy Master empty. He said to him, Yes, but only on the first day of the Feast. R. Jose, in the name of R. Jehudah, put this difficulty to him, saying, Three times in the year Israel was commanded to go up to a Feast, viz., at the Feast of the Passover, and at the Feast of Weeks, and at the Feast of Tabernacles, and they must not appear by halves, inasmuch as it is said, "all thy males" (Exod. xxiii. 17; Deut. xvi. 16), and they must not appear empty, inasmuch as it is said, "none shall appear before me empty" (Exod. xxiii. 15). He said to him, Yes, but only on the first day of the Feast.

But according to this it is burnt-offerings on a middle holiday that come from things not previously consecrated. Well, then, it follows that on a high holiday they come from the tithe. But why? For surely it is obligatory, and everything which is obligatory comes only from that which is not previously consecrated. And if thou sayest, Then this teaches us that burnt-offerings are offered on a middle holiday, and are not offered on a high holiday, with whom will this view correspond? With the house of Shammai. For there is a canonical Mishnah, viz., The house of Shammai say, Men bring peace-offerings and do not lay their hands on them, but not burnt-offerings; but the house of Hillel say, Men bring both peace-offerings and burnt-offerings and lay their hands on them (Beytsah, 19a, ii. 2, and elsewhere). There is a hiatus here, and this is the real teaching. It means that burnt-offerings, vows and freewill-offerings are brought on a middle holiday; on a high holiday they are not brought, but the burnt-offering of a holocaust is brought even on a high holiday. And when it is brought, it is only brought from things not previously consecrated, but peace-offerings of joy are brought even from the tithe. And the Chagigah of a high holiday, which is the first day of the Passover, the house of Shammai say, is from things not previously consecrated, but the house of Hillel say, From the tithe. There is also a Baraitha to this effect, Burnt-offerings, vows and freewill-offerings are brought on a middle holiday; on a high holiday they are not brought, but the burnt-offering of a holocaust is brought even on a high holiday. And when it is brought, it is only brought from things not previously consecrated, but peace-offerings of joy are brought even from the tithe. And the Chagigah of a high holiday which is the first day of the Passover, the house of Shammai say, is from things not previously consecrated, but the house of Hillel say, From the tithe. How is the Chagigah of a high holiday which is the first day of the Passover, different from that of any other high holiday? R. Ashi said, See, we learn from this that the Chagigah of the fifteenth day is taken from things not previously consecrated, but the Chagigah of the fourteenth not;

But according to this it is burnt-offerings on a middle holiday that come from things not previously consecrated. Well, then, it follows that on a high holiday they come from the tithe. But why? For surely it is obligatory, and everything which is obligatory comes only from that which is not previously consecrated. And if thou sayest, Then this teaches us that burnt-offerings are offered on a middle holiday, and are not offered on a high holiday, with whom will this view correspond? With the house of Shammai. For there is a canonical Mishnah, viz., The house of Shammai say, Men bring peace-offerings and do not lay their hands on them, but not burnt-offerings; but the house of Hillel say, Men bring both peace-offerings and burnt-offerings and lay their hands on them (Beytsah, 19a, ii. 2, and elsewhere). There is a hiatus here, and this is the real teaching. It means that burnt-offerings, vows and freewill-offerings are brought on a middle holiday; on a high holiday they are not brought, but the burnt-offering of a holocaust is brought even on a high holiday. And when it is brought, it is only brought from things not previously consecrated, but peace-offerings of joy are brought even from the tithe. And the Chagigah of a high holiday, which is the first day of the Passover, the house of Shammai say, is from things not previously consecrated, but the house of Hillel say, From the tithe. There is also a Baraitha to this effect, Burnt-offerings, vows and freewill-offerings are brought on a middle holiday; on a high holiday they are not brought, but the burnt-offering of a holocaust is brought even on a high holiday. And when it is brought, it is only brought from things not previously consecrated, but peace-offerings of joy are brought even from the tithe. And the Chagigah of a high holiday which is the first day of the Passover, the house of Shammai say, is from things not previously consecrated, but the house of Hillel say, From the tithe. How is the Chagigah of a high holiday which is the first day of the Passover, different from that of any other high holiday? R. Ashi said, See, we learn from this that the Chagigah of the fifteenth day is taken from things not previously consecrated, but the Chagigah of the fourteenth not;

But according to this it is burnt-offerings on a middle holiday that come from things not previously consecrated. Well, then, it follows that on a high holiday they come from the tithe. But why? For surely it is obligatory, and everything which is obligatory comes only from that which is not previously consecrated. And if thou sayest, Then this teaches us that burnt-offerings are offered on a middle holiday, and are not offered on a high holiday, with whom will this view correspond? With the house of Shammai. For there is a canonical Mishnah, viz., The house of Shammai say, Men bring peace-offerings and do not lay their hands on them, but not burnt-offerings; but the house of Hillel say, Men bring both peace-offerings and burnt-offerings and lay their hands on them (Beytsah, 19a, ii. 2, and elsewhere). There is a hiatus here, and this is the real teaching. It means that burnt-offerings, vows and freewill-offerings are brought on a middle holiday; on a high holiday they are not brought, but the burnt-offering of a holocaust is brought even on a high holiday. And when it is brought, it is only brought from things not previously consecrated, but peace-offerings of joy are brought even from the tithe. And the Chagigah of a high holiday, which is the first day of the Passover, the house of Shammai say, is from things not previously consecrated, but the house of Hillel say, From the tithe. There is also a Baraitha to this effect, Burnt-offerings, vows and freewill-offerings are brought on a middle holiday; on a high holiday they are not brought, but the burnt-offering of a holocaust is brought even on a high holiday. And when it is brought, it is only brought from things not previously consecrated, but peace-offerings of joy are brought even from the tithe. And the Chagigah of a high holiday which is the first day of the Passover, the house of Shammai say, is from things not previously consecrated, but the house of Hillel say, From the tithe. How is the Chagigah of a high holiday which is the first day of the Passover, different from that of any other high holiday? R. Ashi said, See, we learn from this that the Chagigah of the fifteenth day is taken from things not previously consecrated, but the Chagigah of the fourteenth not;

But according to this it is burnt-offerings on a middle holiday that come from things not previously consecrated. Well, then, it follows that on a high holiday they come from the tithe. But why? For surely it is obligatory, and everything which is obligatory comes only from that which is not previously consecrated. And if thou sayest, Then this teaches us that burnt-offerings are offered on a middle holiday, and are not offered on a high holiday, with whom will this view correspond? With the house of Shammai. For there is a canonical Mishnah, viz., The house of Shammai say, Men bring peace-offerings and do not lay their hands on them, but not burnt-offerings; but the house of Hillel say, Men bring both peace-offerings and burnt-offerings and lay their hands on them (Beytsah, 19a, ii. 2, and elsewhere). There is a hiatus here, and this is the real teaching. It means that burnt-offerings, vows and freewill-offerings are brought on a middle holiday; on a high holiday they are not brought, but the burnt-offering of a holocaust is brought even on a high holiday. And when it is brought, it is only brought from things not previously consecrated, but peace-offerings of joy are brought even from the tithe. And the Chagigah of a high holiday, which is the first day of the Passover, the house of Shammai say, is from things not previously consecrated, but the house of Hillel say, From the tithe. There is also a Baraitha to this effect, Burnt-offerings, vows and freewill-offerings are brought on a middle holiday; on a high holiday they are not brought, but the burnt-offering of a holocaust is brought even on a high holiday. And when it is brought, it is only brought from things not previously consecrated, but peace-offerings of joy are brought even from the tithe. And the Chagigah of a high holiday which is the first day of the Passover, the house of Shammai say, is from things not previously consecrated, but the house of Hillel say, From the tithe. How is the Chagigah of a high holiday which is the first day of the Passover, different from that of any other high holiday? R. Ashi said, See, we learn from this that the Chagigah of the fifteenth day is taken from things not previously consecrated, but the Chagigah of the fourteenth not;

But according to this it is burnt-offerings on a middle holiday that come from things not previously consecrated. Well, then, it follows that on a high holiday they come from the tithe. But why? For surely it is obligatory, and everything which is obligatory comes only from that which is not previously consecrated. And if thou sayest, Then this teaches us that burnt-offerings are offered on a middle holiday, and are not offered on a high holiday, with whom will this view correspond? With the house of Shammai. For there is a canonical Mishnah, viz., The house of Shammai say, Men bring peace-offerings and do not lay their hands on them, but not burnt-offerings; but the house of Hillel say, Men bring both peace-offerings and burnt-offerings and lay their hands on them (Beytsah, 19a, ii. 2, and elsewhere). There is a hiatus here, and this is the real teaching. It means that burnt-offerings, vows and freewill-offerings are brought on a middle holiday; on a high holiday they are not brought, but the burnt-offering of a holocaust is brought even on a high holiday. And when it is brought, it is only brought from things not previously consecrated, but peace-offerings of joy are brought even from the tithe. And the Chagigah of a high holiday, which is the first day of the Passover, the house of Shammai say, is from things not previously consecrated, but the house of Hillel say, From the tithe. There is also a Baraitha to this effect, Burnt-offerings, vows and freewill-offerings are brought on a middle holiday; on a high holiday they are not brought, but the burnt-offering of a holocaust is brought even on a high holiday. And when it is brought, it is only brought from things not previously consecrated, but peace-offerings of joy are brought even from the tithe. And the Chagigah of a high holiday which is the first day of the Passover, the house of Shammai say, is from things not previously consecrated, but the house of Hillel say, From the tithe. How is the Chagigah of a high holiday which is the first day of the Passover, different from that of any other high holiday? R. Ashi said, See, we learn from this that the Chagigah of the fifteenth day is taken from things not previously consecrated, but the Chagigah of the fourteenth not;

consequently he must from the beginning have had the opinion that the Chagigah of the fourteenth day is not an enactment of the Law. The Mishnah teacher said, The house of Hillel say, From the tithe. But why? For surely it is obligatory, and everything which is obligatory comes only from that which is not previously consecrated. Ola said, This is so in the case of one making a supplementary offering. Hezekiah said, Men may supplement beast with beast, but they may not supplement money with money. But R. Jochanan said, Men may supplement money with money, but they may not supplement beast with beast. A Baraitha supports R. Hezekiah, and a Baraitha supports R. Jochanan. A Baraitha supports R. Jochanan, viz., The word "tribute" (Deut. xvi. 10) teaches that a man is to bring his duty offering from things not previously consecrated; and whence have we got it that if he wishes to mix things, he may mix? The teaching says, "According as the Lord thy God shall bless thee" (Deut. xvi. 10). A Baraitha supports R. Hezekiah, viz., The word "tribute" teaches that a man is to bring his duty offering from things not previously consecrated. The house of Shammai say, The first day from things not previously consecrated, thenceforward from the tithe, but the house of Hillel say, Only the first meal from things not previously consecrated, thenceforward from the tithe. And all the rest of the days of the Passover a man is to fulfil his duty with the tithe of a beast. On a high holiday what is the reason that he should not do the same? R. Ashi said, Lest perhaps, if this were allowed, he might go to tithe upon a high holiday, for it is impossible to tithe upon a high holiday on account of the red chalk. What passage is there to shew that "tribute" is a word that denotes things not previously consecrated? The passage, "And king Ahasuerus laid tribute upon the land" (Esth. x. 1).

things only from which the Chagigah may come. These are excluded, for the Chagigah does not come from them. R. Ashi said, This comes out of the expression "and thou shalt rejoice." These are excluded, for there is no joy in them. And R. Ashi said, Pray, for what purpose does the expression "in thy feast" occur? It is to serve the same purpose as it served with R. Daniel bar Kattinah. For R. Daniel bar Kattinah said that Rab said, How is it that men do not take them wives on a middle holiday? Because it is said, "and thou shalt rejoice in thy feast," and not in thy wife.

things only from which the Chagigah may come. These are excluded, for the Chagigah does not come from them. R. Ashi said, This comes out of the expression "and thou shalt rejoice." These are excluded, for there is no joy in them. And R. Ashi said, Pray, for what purpose does the expression "in thy feast" occur? It is to serve the same purpose as it served with R. Daniel bar Kattinah. For R. Daniel bar Kattinah said that Rab said, How is it that men do not take them wives on a middle holiday? Because it is said, "and thou shalt rejoice in thy feast," and not in thy wife.

Ola said that Resh Lakish said, If a man set apart ten beasts for his Chagigah, he may bring five on the first high holiday, and may again bring five on the second high holiday. R. Jochanan said, When he has finished, he cannot bring again. R. Abba said, But they do not really differ. The one is the case where he keeps silence, the other where he declares his intention. This expression, When he keeps silence—explain it. Perhaps there was not time in the day to bring them. In that case they are not brought, because there was not time in the day. But perhaps he has none to eat with him. In that case they are not brought, because he has none to eat with him. No; this is not such a case; and so far as this goes, it is necessary that he should bring them. For there is time in the day, and he has people to eat with him. Inasmuch as he did not bring them at the earlier time, learn from this that he left them behind intentionally; and this also is the purport of the story, how when Rabbin came, R. Jochanan said, If a man set apart ten beasts for his Chagigah, he may bring five on the first high holiday, and may again bring five on the second high holiday. They are in appearance difficult to reconcile, but in reality not. For learn from this that the one is the case when he keeps silence, the other when he declares his intention. Learn from this that the point has been also distinctly settled. R. Shemen bar Abba said that R. Jochanan said,

Ola said that Resh Lakish said, If a man set apart ten beasts for his Chagigah, he may bring five on the first high holiday, and may again bring five on the second high holiday. R. Jochanan said, When he has finished, he cannot bring again. R. Abba said, But they do not really differ. The one is the case where he keeps silence, the other where he declares his intention. This expression, When he keeps silence—explain it. Perhaps there was not time in the day to bring them. In that case they are not brought, because there was not time in the day. But perhaps he has none to eat with him. In that case they are not brought, because he has none to eat with him. No; this is not such a case; and so far as this goes, it is necessary that he should bring them. For there is time in the day, and he has people to eat with him. Inasmuch as he did not bring them at the earlier time, learn from this that he left them behind intentionally; and this also is the purport of the story, how when Rabbin came, R. Jochanan said, If a man set apart ten beasts for his Chagigah, he may bring five on the first high holiday, and may again bring five on the second high holiday. They are in appearance difficult to reconcile, but in reality not. For learn from this that the one is the case when he keeps silence, the other when he declares his intention. Learn from this that the point has been also distinctly settled. R. Shemen bar Abba said that R. Jochanan said,