counting

Behold, this have I found, saith the preacher, counting one by one, to find out the account:

AND I appointed the eighth day also, that the eighth day should be the first-created after my work, and that the first seven revolve in the form of the seventh thousand, and that at the beginning of the eighth thousand there should be a time of not-counting, endless, with neither years nor months nor weeks nor days nor hours.

And he sent her food both for the morning and evening meal, each time fifteen measures by the kori of finely ground white meal, cooked with oil and gravy and sauce in abundance, and thirty measures by the kori of crushed white meal wherefrom bread for three hundred and fifty people was made, with the necessary platters and trays, and ten stalled oxen, and five bulls, and fifty sheep, without (counting) the kids, and deer, and gazelles and fatted fowls, and a vessel of wine containing sixty gerrat measures, and thirty measures of old wine, and twenty-five singing men and twenty-five singing women, and the finest honey and rich sweets, and some of the food which he himself ate, and some of the wine whereof he drank.

For Rabbi Meir used to say: anything that is normally [sold] by counting causes [a mixture] to become consecrated [in even the smallest amount]. But the sages say only six things consecrate [a mixture in even the smallest amount], and Rabbi Akiba says seven [things]. And these are they: Nuts with soft shells; badan pomegranates; stopped-up casks; beet shoots; cabbage-heads; Greek pumpkins. Rabbi Akiba says: also loaves [baked by] a householder. To those to which orlah applies [they prohibit the mixture] as orlah, [to those of which] kilayim of the vineyard apply [they prohibit the mixture as] kilayim of the vineyard.

If a man vows two naziriteships, he shaves for the first one on the thirty-first day, and for the second on the sixty-first day. If he shaved for the first on the thirtieth day, he can shave for the second on the sixtieth day. If he shaved on the day before the sixtieth, he has fulfilled his obligation. For this was the testimony that Rabbi Papias testified concerning one who vows two naziriteships, that if he shaved for the first on the thirtieth day, he is to shave for the second on the sixtieth day. And if he shaved on the day before the sixtieth day, he has fulfilled his obligation, the thirtieth day counting towards the required number.

But for [defilement contracted by] overhanging branches, or protruding stones, or a field that may have once been a cemetery, or land of the Gentiles, or the stone which covers the tomb or the supporting stone of a tomb, or a quarter-log of blood, or a tent, or a quarter-kav of bones, or utensils that have been in contact with a corpse, or on account of the days of counting [after contracting scale disease] or the days during which he is certified unclean [because of scale disease]; For all these the nazirite is not required to shave, but they do sprinkle him on the third and seventh [days], and [the defilement] does not annul the formerly served period, and he begins to resume counting [his naziriteship] immediately [after purification] and there is no sacrifice. In fact they said: the days of [defilement of] a male or female sufferer from gonorrhea and the days that a leper is shut up as a leper count toward his [naziriteship].

But for [defilement contracted by] overhanging branches, or protruding stones, or a field that may have once been a cemetery, or land of the Gentiles, or the stone which covers the tomb or the supporting stone of a tomb, or a quarter-log of blood, or a tent, or a quarter-kav of bones, or utensils that have been in contact with a corpse, or on account of the days of counting [after contracting scale disease] or the days during which he is certified unclean [because of scale disease]; For all these the nazirite is not required to shave, but they do sprinkle him on the third and seventh [days], and [the defilement] does not annul the formerly served period, and he begins to resume counting [his naziriteship] immediately [after purification] and there is no sacrifice. In fact they said: the days of [defilement of] a male or female sufferer from gonorrhea and the days that a leper is shut up as a leper count toward his [naziriteship].

How does one tithe animals? He brings them to a shed and makes for them a small opening so that two cannot go out at the same time. And he counts them with a rod: one, two, three, four, five, six, seven, eight, nine. And the one that comes out tenth he marks with red chalk and he says: “Behold, this is [the tithe].” If he did not mark it, or if he did not count them with a rod, or if he counted them while they were crouching or standing, they are still considered tithed. If he had one hundred [lambs] and he took ten or if he had ten and he took one [without counting], this is not [a valid] tithe. Rabbi Yose bar Judah says: this is a [valid] tithe. If one [of the lambs] already counted jumped back into the flock [in the shed] they are all exempt. If one of the lambs that was a tithe jumped back into the flock [in the shed], they all go to pasture until they become unfit for sacrifice, and the owners may eat them in their unfit state.

The fathers of impurity are a: sheretz, semen, [an Israelite] who has contracted corpse impurity, a metzora during the days of his counting, and the waters of purification whose quantity is less than the minimum needed for sprinkling. Behold, these convey impurity to people and vessels by contact and to earthenware by presence within their airspace, But they do not convey impurity by being carried.

If one sees an issue of semen on the third day of counting his zov: Bet Shammai says: it undoes the two preceding days; But Bet Hillel says: it undoes only that day. Rabbi Ishmael says: one who sees it on the second day, it undoes the preceding day. But Rabbi Akiva says: it matters not whether he saw it on the second day or on the third day: Bet Shammai says: it undoes the two preceding days; And Bet Hillel says: it undoes only that day. But they agree that if he saw it on the fourth day [of counting] it undoes only that day. This is if he saw semen; but he saw zov, then even if this had occurred on the seventh day, it undoes all the days that had preceded.

If one sees an issue of semen on the third day of counting his zov: Bet Shammai says: it undoes the two preceding days; But Bet Hillel says: it undoes only that day. Rabbi Ishmael says: one who sees it on the second day, it undoes the preceding day. But Rabbi Akiva says: it matters not whether he saw it on the second day or on the third day: Bet Shammai says: it undoes the two preceding days; And Bet Hillel says: it undoes only that day. But they agree that if he saw it on the fourth day [of counting] it undoes only that day. This is if he saw semen; but he saw zov, then even if this had occurred on the seventh day, it undoes all the days that had preceded.

He who touches a dead sheretz, or semen, or he that has suffered corpse uncleanness, or a metzora during his days of counting, or hatat waters of insufficient quantity with which to perform the sprinkling, or carrion, or an object ridden upon [by a zav], defiles at one [remove] and disqualifies [terumah] at one [more remove]. This is the general principle: anyone who touches anything that according to the Torah is a "father of uncleanness" defiles at one [remove] and disqualifies [terumah] at one [more remove], except [for the corpse] of a human. If he had become separated, he defiles at one [remove] and renders [terumah] unfit at one [more remove].

That means (we judge) by those stars that are not usually seen during the day. But by those stars that are usually seen during the day we do not estimate. Rebbi Yose ben Rebbi Abun said: There must be three stars not counting Venus.

There is no generation without scoffers. What did the hooligans of that generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Lord’s house? But he said, even though they intend to enrage me, it comes over me that I am happy, (Ps. 122:1) “I enjoy it when they say to me: let us go to the Lord’s house.” (2Sam. 7:12) “ When your days will be complete”; Rebbi Samuel bar Naḥmani said, the Holy One, praise to Him, said to David: ‘I am counting full days for you, I am not counting missing days for you. Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices.’ What is the reason? (Prov. 21:3) “Upholding justice and law is preferred by the Lord to sacrifice”.

There is no generation without scoffers. What did the hooligans of that generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Lord’s house? But he said, even though they intend to enrage me, it comes over me that I am happy, (Ps. 122:1) “I enjoy it when they say to me: let us go to the Lord’s house.” (2Sam. 7:12) “ When your days will be complete”; Rebbi Samuel bar Naḥmani said, the Holy One, praise to Him, said to David: ‘I am counting full days for you, I am not counting missing days for you. Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices.’ What is the reason? (Prov. 21:3) “Upholding justice and law is preferred by the Lord to sacrifice”.

MISHNAH: He who wants to cut off greens of vegetables in order to lighten his load should not throw them away before he tithed. He who buys vegetables on the market and then decides to return them should not return them before he tithed, because nothing is missing but counting. If he stopped to buy but saw another, better, load, he may change his mind because he did not take it up.

Ḥizqiah said, nothing is missing for the owners but the credit by counting.

How does he do it? He takes from the uppermost layer and puts it in order. Is that not forbidden because of robbery? Like that of Rebbi Simeon bar Cahana who was supporting Rebbi Eliezer. They passed by a vineyard. He said to him, bring me a sliver as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the fence of this man would be gone. Rebbi Ḥaggai was supporting Rebbi Zeïra. A person passed by who was carrying a load of chips. He said to him, bring me a chip as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the load of this man would be gone. Is not Rebbi Zeïra particularly pious? No, he told us that we should observe the words of our Creator. Rebbi Abbahu in the name of Rebbi Joḥanan: When he took one stalk, nothing was missing but counting them. How does he do it? He pays for one of them and puts it in order.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ˋassisiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, what my teacher Rebbi Yose said is correct: “He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. If he was planting on the Sabbath he must tear it out whether it was unintentional or intentional; in the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out. Why? Because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is not counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; if it is because of counting, there is counting. It follows him who says because of suspicion, but for him who says because of counting they fined the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ˋassisiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, what my teacher Rebbi Yose said is correct: “He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. If he was planting on the Sabbath he must tear it out whether it was unintentional or intentional; in the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out. Why? Because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is not counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; if it is because of counting, there is counting. It follows him who says because of suspicion, but for him who says because of counting they fined the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ˋassisiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, what my teacher Rebbi Yose said is correct: “He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. If he was planting on the Sabbath he must tear it out whether it was unintentional or intentional; in the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out. Why? Because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is not counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; if it is because of counting, there is counting. It follows him who says because of suspicion, but for him who says because of counting they fined the unintentional because of the intentional.

It was stated: “A woman should not fill a pot with ˋassisiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, what my teacher Rebbi Yose said is correct: “He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. If he was planting on the Sabbath he must tear it out whether it was unintentional or intentional; in the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out. Why? Because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is not counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; if it is because of counting, there is counting. It follows him who says because of suspicion, but for him who says because of counting they fined the unintentional because of the intentional.

It was stated: “The day of information is like the day of burial as regards tearing, and mourning, and counting Seven and Thirty; but to eat sancta it is like gathering bones, (he immerses himself and eats sancta).” About gathering bones, may he immerse himself and eat sancta? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, explain it if he was buried after nightfall. “In both cases they immerse themselves and eat their Pesaḥ in the evening.” After burial may one eat sancta? Rebbi Yose ben Rebbi Abun said, both are about information. If he was informed that a relative died the day before, he immerses himself and eats sancta; if he was informed that bones were collected the day before, he immerses himself and eats sancta.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

There is no generation without scoffers. What did the hooligans of David’s generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Eternal’s house? David said, even though they intend to enrage me, something should come over me were I not happy, I enjoy it when they say to me: let us go to the Lord’s house. When your days will be complete and you will lie with your forefathers. The Holy One, praise to Him, said to David:, I am counting full days for you, I am not counting missing days for you. Will not your son Solomon build the Temple for public sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, upholding justice and law is preferred by the Eternal to sacrifice.]

There is no generation without scoffers. What did the hooligans of David’s generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Eternal’s house? David said, even though they intend to enrage me, something should come over me were I not happy, I enjoy it when they say to me: let us go to the Lord’s house. When your days will be complete and you will lie with your forefathers. The Holy One, praise to Him, said to David:, I am counting full days for you, I am not counting missing days for you. Will not your son Solomon build the Temple for public sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, upholding justice and law is preferred by the Eternal to sacrifice.]

Rebbi Aḥa said, for Ezra the priest, the counter. But just as he was counting in the Torah so he was counting in the words of the Sages.

Rebbi Aḥa said, for Ezra the priest, the counter. But just as he was counting in the Torah so he was counting in the words of the Sages.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria. You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel. It is written: And the time that David ruled over Israel was forty years, etc. And it is written, in Hebron he ruled over Jehudah seven years and six months, etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser. Rebbi Samuel bar Naḥman said, when your days will be complete. The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. [Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, upholding justice and law is preferred by the Eternal to sacrifice.] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner. Rebbi Yudan ben Rebbi Shalom said, it is written, for six months dwelt there Joab and all of Israel. The Holy One, praise to Him, said to him: I did tell you, do not attack them, but you desired to attack them. By your life, they will not be counted for you.

How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria. You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel. It is written: And the time that David ruled over Israel was forty years, etc. And it is written, in Hebron he ruled over Jehudah seven years and six months, etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser. Rebbi Samuel bar Naḥman said, when your days will be complete. The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. [Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, upholding justice and law is preferred by the Eternal to sacrifice.] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner. Rebbi Yudan ben Rebbi Shalom said, it is written, for six months dwelt there Joab and all of Israel. The Holy One, praise to Him, said to him: I did tell you, do not attack them, but you desired to attack them. By your life, they will not be counted for you.

HALAKHAH: There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on New Year’s Day. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on the Day of Atonement. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on its proper time. There are Tannaim who state, every item is judged on its proper time and judgment is passed for every item on its proper time. Our Mishnah follows him who said, all is judged on New Year’s Day and judgment is passed for every item on its proper time, as we have stated: “and on Tabernacles they are judged about water.” The words of Rav imply that all is judged on New Year’s Day and judgment is passed for every item on New Year’s Day, since it is stated in the blowing prayer of Rav: “This is the day, the beginning of Your works, remembrance of the First Day, for it is a decree for Israel, a law for the God of Jacob. On it will be proclaimed for countries which one will be for war, and which one for peace, which one for famine, and which one for plenty. And creatures will be counted on it, to remember them for life or for death.” This does not follow Rebbi Yose, since Rebbi Yose said, an individual is judged every moment. What is the reason? You are counting him in the mornings; in moments You are examining him. You are counting him in the mornings, this refers to his provisions; in moments You are examining him, this refers to his food. The Elder Rebbi Isaac in the name of Rebbi: King and public are judged every day. What is the reason? To look after the right of His servant and of His people Israel; each day’s affairs on each day. Rebbi Levi said, He will judge the dry land in equity, will pass judgment over peoples in straightness. The Holy One, praise to Him, judges Israel during daytime when they are occupied earning merit, and the nations during the night, when they are resting from evil deeds. Samuel said, as He judges Israel so he judges the nations. How does Samuel confirm that He will pass judgment over peoples in straightness? He judges them according to the qualified among them; He remembers for them the deeds of Jethro, he remembers for them the deeds of Raḥab the prostitute.

HALAKHAH: There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on New Year’s Day. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on the Day of Atonement. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on its proper time. There are Tannaim who state, every item is judged on its proper time and judgment is passed for every item on its proper time. Our Mishnah follows him who said, all is judged on New Year’s Day and judgment is passed for every item on its proper time, as we have stated: “and on Tabernacles they are judged about water.” The words of Rav imply that all is judged on New Year’s Day and judgment is passed for every item on New Year’s Day, since it is stated in the blowing prayer of Rav: “This is the day, the beginning of Your works, remembrance of the First Day, for it is a decree for Israel, a law for the God of Jacob. On it will be proclaimed for countries which one will be for war, and which one for peace, which one for famine, and which one for plenty. And creatures will be counted on it, to remember them for life or for death.” This does not follow Rebbi Yose, since Rebbi Yose said, an individual is judged every moment. What is the reason? You are counting him in the mornings; in moments You are examining him. You are counting him in the mornings, this refers to his provisions; in moments You are examining him, this refers to his food. The Elder Rebbi Isaac in the name of Rebbi: King and public are judged every day. What is the reason? To look after the right of His servant and of His people Israel; each day’s affairs on each day. Rebbi Levi said, He will judge the dry land in equity, will pass judgment over peoples in straightness. The Holy One, praise to Him, judges Israel during daytime when they are occupied earning merit, and the nations during the night, when they are resting from evil deeds. Samuel said, as He judges Israel so he judges the nations. How does Samuel confirm that He will pass judgment over peoples in straightness? He judges them according to the qualified among them; He remembers for them the deeds of Jethro, he remembers for them the deeds of Raḥab the prostitute.

There grew two cedars on the Mount of Olives. Under one of them there were four shops selling in purity; from the other they were bringing 40 seah of pigeon chicks every single month and from there were providing all of Israel with nests. Mount Simon was producing 200 barrels of fig pieces every Friday. Why was it destroyed? Some say, because of whoring; but some say it was because they were playing ball. 10’000 towns were on King’s Mountain; Rebbi Eleazar ben Ḥarsom owned 1’000 of them, and correspondingly 1’000 ships on the Sea. And all of them were destroyed. Of three villages was the qtmos brought to Jerusalem in carts, Kabul, Shiḥin, and Magdala of the dyers All three were destroyed. Kabul because of quarrel, Sḥihin because of sorcery, and Magdala of the dyers because of whoring. Three villages of which each one was populated by twice the number of those leaving Egypt, the evil village, the cress village, and the boys’ village. Why was it called evil village? Because they did not receive travellers. Why was it called cress village? Because they were growing children like cress. Why was it called boys’ village? Because all their women gave birth to boys. If one of them never left from there she would not give birth to a girl. Rebbi Joḥanan said, 80 pairs of priestly brothers married 80 pairs of priestly sisters at Gufna in one night, not counting brothers but not sisters, sisters but not brothers, not counting Levites, not counting Israel. Rebbi Joḥanan said, in Magdala of the dyers there were 80 establishments of fustian. Rebbi Ḥiyya bar Abba said, 80 stores selling in purity were in Kefar Imra. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, 80 metal shidda were in Shiḥin. Rebbi Yannai said, in our time was no shidda. Rebbi Ze`ira in the name of Rav Ḥuna: Immer was the smallest of the watches, and it was producing 85’000 young priests.

There grew two cedars on the Mount of Olives. Under one of them there were four shops selling in purity; from the other they were bringing 40 seah of pigeon chicks every single month and from there were providing all of Israel with nests. Mount Simon was producing 200 barrels of fig pieces every Friday. Why was it destroyed? Some say, because of whoring; but some say it was because they were playing ball. 10’000 towns were on King’s Mountain; Rebbi Eleazar ben Ḥarsom owned 1’000 of them, and correspondingly 1’000 ships on the Sea. And all of them were destroyed. Of three villages was the qtmos brought to Jerusalem in carts, Kabul, Shiḥin, and Magdala of the dyers All three were destroyed. Kabul because of quarrel, Sḥihin because of sorcery, and Magdala of the dyers because of whoring. Three villages of which each one was populated by twice the number of those leaving Egypt, the evil village, the cress village, and the boys’ village. Why was it called evil village? Because they did not receive travellers. Why was it called cress village? Because they were growing children like cress. Why was it called boys’ village? Because all their women gave birth to boys. If one of them never left from there she would not give birth to a girl. Rebbi Joḥanan said, 80 pairs of priestly brothers married 80 pairs of priestly sisters at Gufna in one night, not counting brothers but not sisters, sisters but not brothers, not counting Levites, not counting Israel. Rebbi Joḥanan said, in Magdala of the dyers there were 80 establishments of fustian. Rebbi Ḥiyya bar Abba said, 80 stores selling in purity were in Kefar Imra. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, 80 metal shidda were in Shiḥin. Rebbi Yannai said, in our time was no shidda. Rebbi Ze`ira in the name of Rav Ḥuna: Immer was the smallest of the watches, and it was producing 85’000 young priests.

There grew two cedars on the Mount of Olives. Under one of them there were four shops selling in purity; from the other they were bringing 40 seah of pigeon chicks every single month and from there were providing all of Israel with nests. Mount Simon was producing 200 barrels of fig pieces every Friday. Why was it destroyed? Some say, because of whoring; but some say it was because they were playing ball. 10’000 towns were on King’s Mountain; Rebbi Eleazar ben Ḥarsom owned 1’000 of them, and correspondingly 1’000 ships on the Sea. And all of them were destroyed. Of three villages was the qtmos brought to Jerusalem in carts, Kabul, Shiḥin, and Magdala of the dyers All three were destroyed. Kabul because of quarrel, Sḥihin because of sorcery, and Magdala of the dyers because of whoring. Three villages of which each one was populated by twice the number of those leaving Egypt, the evil village, the cress village, and the boys’ village. Why was it called evil village? Because they did not receive travellers. Why was it called cress village? Because they were growing children like cress. Why was it called boys’ village? Because all their women gave birth to boys. If one of them never left from there she would not give birth to a girl. Rebbi Joḥanan said, 80 pairs of priestly brothers married 80 pairs of priestly sisters at Gufna in one night, not counting brothers but not sisters, sisters but not brothers, not counting Levites, not counting Israel. Rebbi Joḥanan said, in Magdala of the dyers there were 80 establishments of fustian. Rebbi Ḥiyya bar Abba said, 80 stores selling in purity were in Kefar Imra. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, 80 metal shidda were in Shiḥin. Rebbi Yannai said, in our time was no shidda. Rebbi Ze`ira in the name of Rav Ḥuna: Immer was the smallest of the watches, and it was producing 85’000 young priests.

HALAKHAH: “The entire night is qualified for the counting of the omer.” Rebbi Joḥanan said, this is Rebbi Eleazar ben Rebbi Simeon’s, since Rebbi Eleazar ben Rebbi Simeon said, from the start of cutting you shall start to count. Then he should leave the Sabbath domain at nightfall and start to cut. It is impossible to be exact; therefore the entire night is qualified.

Rebbi Ḥelbo, Rebbi Mattanah, Samuel bar Shilat in the name of Rav: Seven not counting the closer. Rebbi Ḥananiah ben Pazi objected, did we not state, the one who reads the conclusion from Prophets should not do less than 21 verses? He said it and he gave the reason, if there is no translator. But if there is a translator, one has to read three. Rebbi Ḥelbo said before Rebbi Abbahu, before Rebbi Joḥanan they are reading three. He said to him, (is not) [should not be] Rebbi Joḥanan like a translator?

There is no generation without scoffers. What did the hooligans of that generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Eternal’s house? But he said, even though they intend to enrage me, it comes over me that I am happy, I enjoy it when they say to me: let us go to the Lord’s house. When your days will be complete to go to your fathers; Rebbi Samuel bar Naḥman said, the Holy One, praise to Him, said to David: `I am counting full days for you, I am not counting missing days for you. Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices.’ What is the reason? Upholding justice and law is preferred by the Eternal to sacrifice.

There is no generation without scoffers. What did the hooligans of that generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Eternal’s house? But he said, even though they intend to enrage me, it comes over me that I am happy, I enjoy it when they say to me: let us go to the Lord’s house. When your days will be complete to go to your fathers; Rebbi Samuel bar Naḥman said, the Holy One, praise to Him, said to David: `I am counting full days for you, I am not counting missing days for you. Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices.’ What is the reason? Upholding justice and law is preferred by the Eternal to sacrifice.

There, we have stated: “If two groups of witnesses testified about him, one group testifying that he vowed two periods of nezirut, the other group testifying that he vowed five periods of nezirut.” Rav said, they differ in the overall testimony. But in detail, everybody agrees that five contains two, that he has to be a nazir for two periods. Rebbi Joḥanan said, they differ in counting. But in an overall testimony, everybody agrees that the testimonies contradict one another and there is no nezirut. What is overall and what is counting? Overall, this one says two, the other one says five. Counting, this one says one, two, the other one says three, four, five.

There, we have stated: “If two groups of witnesses testified about him, one group testifying that he vowed two periods of nezirut, the other group testifying that he vowed five periods of nezirut.” Rav said, they differ in the overall testimony. But in detail, everybody agrees that five contains two, that he has to be a nazir for two periods. Rebbi Joḥanan said, they differ in counting. But in an overall testimony, everybody agrees that the testimonies contradict one another and there is no nezirut. What is overall and what is counting? Overall, this one says two, the other one says five. Counting, this one says one, two, the other one says three, four, five.

There, we have stated: “If two groups of witnesses testified about him, one group testifying that he vowed two periods of nezirut, the other group testifying that he vowed five periods of nezirut.” Rav said, they differ in the overall testimony. But in detail, everybody agrees that five contains two, that he has to be a nazir for two periods. Rebbi Joḥanan said, they differ in counting. But in an overall testimony, everybody agrees that the testimonies contradict one another and there is no nezirut. What is overall and what is counting? Overall, this one says two, the other one says five. Counting, this one says one, two, the other one says three, four, five.

If he had counted six months when he became impure, does he count another six months or does he start anew counting twelve months? If he completed his term as nazir but did not manage to shave until two or three days had passed when he became impure. Rebbi Mani asked: Since he did not sanctify his hair, but what permits him to shave? “I am a nazir after two days, already a nazir in perpetuity.” Since he may shave, he is a nazir. “I am a nazir after [20] days, already a nazir in perpetuity.” Since he may shave, is he a nazir, or since if he became impure he has no time to cancel, is he no nazir?.

MISHNAH: “I am a nazir and a nazir when a son is born to me.” If he started counting for himself when a son was born to him, he finishes his own and then counts for his son. “I am a nazir when a son is born to me, and a nazir.” If he had started counting for himself when a son was born to him he interrupts his own, counts for his son, and then finishes for himself.

MISHNAH: “I am a nazir and a nazir when a son is born to me.” If he started counting for himself when a son was born to him, he finishes his own and then counts for his son. “I am a nazir when a son is born to me, and a nazir.” If he had started counting for himself when a son was born to him he interrupts his own, counts for his son, and then finishes for himself.

HALAKHAH: “If two groups of witnesses,” etc. Rav said, they differ in the overall testimony. But in detail, everybody agrees that five contains two, and that he has to be a nazir for two periods. Rebbi Joḥanan said, they differ in counting. But in an overall testimony, everybody agrees that the testimonies contradict one another and there is no nezirut. What is overall and what is counting? Overall, this one says two, the other one says five. Counting, this one says one, two, the other one says three, four, five. Rav said, if testimony was contradictory in its essence, the testimony is not void. Rebbi Joḥanan said, if testimony was contradictory in itself, the testimony is void. In the opinion of everybody, if testimony was contradictory in some aspects that belong after the fact, the testimony is not void. Rebbi Joḥanan is consistent in what he said, since Rebbi Abba, Rebbi Ḥiyya, said in the name of Rebbi Joḥanan, if it was agreed that he counted but one [witness] said, he counted from a wallet and the other said, he counted from a bundle, that contradicts the essence of the testimony, and Rav will agree that the testimony is void. Where do they disagree? If there were two groups of witnesses, these say he counted from a wallet and the others say he counted from a bundle. That contradicts the essence of the testimony, the testimony is void, but according to Rav, the testimony is not void. If one [witness] said, he killed him with a mace, the other [witness] said, he killed him with a sword, that contradicts the essence of the testimony; the testimony is void and Rav will agree that the testimony is void. Where do they disagree? If there were two groups of witnesses, these say he killed him with a mace and the others say, he killed him with a sword. That contradicts the essence of the testimony; the testimony is void, but according to Rav, the testimony is not void. If these say, he ran away to the South and those say, he ran away to the North, everybody agrees that the testimony was contradictory in some aspects that refer [to] the facts, the testimony is not void. The strength of Rav comes from the following: “Rebbi Jehudah and Rebbi Simeon say, since both agree that he is not alive they can remarry.” He did nor hear that Rebbi Eleazar said, Rebbi Eliezer concedes in the case of witnesses. What is the difference between witnesses and the co-wife? They do not consider the co-wife’s words compared to that of her companion. A Mishnah disagrees with Rav: “Both in investigations and in cross examinations, if they contradict one another their testimony is void.” Rebbi Mana said, Rav will explain that as referring to single witness against single witness. Rebbi Abun said, even if you say groups and groups. There is a difference in criminal cases, as it is written: “Justice, justice you shall pursue”.

HALAKHAH: “If two groups of witnesses,” etc. Rav said, they differ in the overall testimony. But in detail, everybody agrees that five contains two, and that he has to be a nazir for two periods. Rebbi Joḥanan said, they differ in counting. But in an overall testimony, everybody agrees that the testimonies contradict one another and there is no nezirut. What is overall and what is counting? Overall, this one says two, the other one says five. Counting, this one says one, two, the other one says three, four, five. Rav said, if testimony was contradictory in its essence, the testimony is not void. Rebbi Joḥanan said, if testimony was contradictory in itself, the testimony is void. In the opinion of everybody, if testimony was contradictory in some aspects that belong after the fact, the testimony is not void. Rebbi Joḥanan is consistent in what he said, since Rebbi Abba, Rebbi Ḥiyya, said in the name of Rebbi Joḥanan, if it was agreed that he counted but one [witness] said, he counted from a wallet and the other said, he counted from a bundle, that contradicts the essence of the testimony, and Rav will agree that the testimony is void. Where do they disagree? If there were two groups of witnesses, these say he counted from a wallet and the others say he counted from a bundle. That contradicts the essence of the testimony, the testimony is void, but according to Rav, the testimony is not void. If one [witness] said, he killed him with a mace, the other [witness] said, he killed him with a sword, that contradicts the essence of the testimony; the testimony is void and Rav will agree that the testimony is void. Where do they disagree? If there were two groups of witnesses, these say he killed him with a mace and the others say, he killed him with a sword. That contradicts the essence of the testimony; the testimony is void, but according to Rav, the testimony is not void. If these say, he ran away to the South and those say, he ran away to the North, everybody agrees that the testimony was contradictory in some aspects that refer [to] the facts, the testimony is not void. The strength of Rav comes from the following: “Rebbi Jehudah and Rebbi Simeon say, since both agree that he is not alive they can remarry.” He did nor hear that Rebbi Eleazar said, Rebbi Eliezer concedes in the case of witnesses. What is the difference between witnesses and the co-wife? They do not consider the co-wife’s words compared to that of her companion. A Mishnah disagrees with Rav: “Both in investigations and in cross examinations, if they contradict one another their testimony is void.” Rebbi Mana said, Rav will explain that as referring to single witness against single witness. Rebbi Abun said, even if you say groups and groups. There is a difference in criminal cases, as it is written: “Justice, justice you shall pursue”.

HALAKHAH: “If two groups of witnesses,” etc. Rav said, they differ in the overall testimony. But in detail, everybody agrees that five contains two, and that he has to be a nazir for two periods. Rebbi Joḥanan said, they differ in counting. But in an overall testimony, everybody agrees that the testimonies contradict one another and there is no nezirut. What is overall and what is counting? Overall, this one says two, the other one says five. Counting, this one says one, two, the other one says three, four, five. Rav said, if testimony was contradictory in its essence, the testimony is not void. Rebbi Joḥanan said, if testimony was contradictory in itself, the testimony is void. In the opinion of everybody, if testimony was contradictory in some aspects that belong after the fact, the testimony is not void. Rebbi Joḥanan is consistent in what he said, since Rebbi Abba, Rebbi Ḥiyya, said in the name of Rebbi Joḥanan, if it was agreed that he counted but one [witness] said, he counted from a wallet and the other said, he counted from a bundle, that contradicts the essence of the testimony, and Rav will agree that the testimony is void. Where do they disagree? If there were two groups of witnesses, these say he counted from a wallet and the others say he counted from a bundle. That contradicts the essence of the testimony, the testimony is void, but according to Rav, the testimony is not void. If one [witness] said, he killed him with a mace, the other [witness] said, he killed him with a sword, that contradicts the essence of the testimony; the testimony is void and Rav will agree that the testimony is void. Where do they disagree? If there were two groups of witnesses, these say he killed him with a mace and the others say, he killed him with a sword. That contradicts the essence of the testimony; the testimony is void, but according to Rav, the testimony is not void. If these say, he ran away to the South and those say, he ran away to the North, everybody agrees that the testimony was contradictory in some aspects that refer [to] the facts, the testimony is not void. The strength of Rav comes from the following: “Rebbi Jehudah and Rebbi Simeon say, since both agree that he is not alive they can remarry.” He did nor hear that Rebbi Eleazar said, Rebbi Eliezer concedes in the case of witnesses. What is the difference between witnesses and the co-wife? They do not consider the co-wife’s words compared to that of her companion. A Mishnah disagrees with Rav: “Both in investigations and in cross examinations, if they contradict one another their testimony is void.” Rebbi Mana said, Rav will explain that as referring to single witness against single witness. Rebbi Abun said, even if you say groups and groups. There is a difference in criminal cases, as it is written: “Justice, justice you shall pursue”.

MISHNAH: But for overhanging branches, or protuberances, or broken fields, or Gentile territory, or the cave door, or its frame, or a quartarius of blood, or a tent, or a quarter (qab) of bones, or objects that touched the corpse, or the days of his counting or his being absolute, the nazir does not shave but sprinkles on the third and seventh days, does not disregard the preceding, starts counting immediately, and has no sacrifice. In truth, the days of a male or female sufferer from flux and the days of quarantine of the sufferer from skin disease are counted for him.

MISHNAH: But for overhanging branches, or protuberances, or broken fields, or Gentile territory, or the cave door, or its frame, or a quartarius of blood, or a tent, or a quarter (qab) of bones, or objects that touched the corpse, or the days of his counting or his being absolute, the nazir does not shave but sprinkles on the third and seventh days, does not disregard the preceding, starts counting immediately, and has no sacrifice. In truth, the days of a male or female sufferer from flux and the days of quarantine of the sufferer from skin disease are counted for him.

“They shall fall away, for his vow of nazir is impure.” From here that the days of impurity fall away. Then should he invalidate? He invalidates only the days of [impurity of] the dead. Why should they not be counted? If you say that days in which he causes [impurity to] couch and seat are counted, days in which he does not cause [impurity to] couch and seat are certainly counted! What did you see to say that they are not counted? Rebbi [] said in the name of Rebbi Simeon ben Laqish: “For a wild growth of his head’s hair”. Days of hair growth are counted, days preparing for shaving are not counted. So far in his days of counting; in the days of his definite status? Rebbi Joḥanan in the name of Rebbi Yannai: “Please do not let her be like a corpse.” Since the days of a corpse are not counted, the days of quarantine are not counted. A student quoted this saying cf Rebbi Joḥanan’s before Rebbi Simeon ben Laqish, who did not accept it. He said to him: Here, you call it quarantine, but there, you want to call it absolute; you cannot do that. For Rebbi Joḥanan said in the name of Rebbi Simeon ben Laqish: “Please do not let her be like a corpse; let her be quarantined.” Just as the days of the dead are seven, so the days of quarantine are seven.

“ ‘Hold this tetradrachma for me’ and at the moment of delivery he said, ‘lo, you are preliminarily married to me,’ she is preliminarily married. After delivery, if she agrees, she is preliminarily married, otherwise she is not preliminarily married. ‘Here is the tetradrachma which I owe you,’ and at the moment of delivery he said, ‘lo, you are preliminarily married to me,’ if she agrees, she is preliminarily married, otherwise she is not preliminarily married. If after delivery he said, ‘lo, you are preliminarily married to me,’ she is not preliminarily married even if both parties agree. What can he do? He should take the coin back, deliver it again and say, ‘lo, you are preliminarily married to me.’ ‘Be preliminarily married to me by this mina,’ if it turns out that a denar was missing, she is not preliminarily married. If one denar was bad, she is preliminarily married if he replaces it. If he was counting the coins into her hand, she can change her mind any time before he finishes.” Rebbi Eleazar said, she is preliminarily married by the first [coin]; the remainder is a condition. Rebbi Joḥanan said, only after he completes [the count.] It was said that Rebbi Joḥanan changed his mind about this.

There, we have stated: “If two groups of witnesses were testifying against a person, one group say that he vowed nazir twice, the others say that he vowed nazir five times. The House of Shammai say, the testimony is split and there is no nezirut there. But the House of Hillel say, five contains two; he should be a nazir twice.” Rav said, they differ in the overall testimony. But in detail, everybody agrees that the testimony is split. Rebbi Joḥanan said, they differ in counting. But in an overall testimony, everybody agrees that five contains two. What is overall and what is counting? Overall, this one says two, the other one says five. Counting, this one says one, two, the other one says three, four.

There, we have stated: “If two groups of witnesses were testifying against a person, one group say that he vowed nazir twice, the others say that he vowed nazir five times. The House of Shammai say, the testimony is split and there is no nezirut there. But the House of Hillel say, five contains two; he should be a nazir twice.” Rav said, they differ in the overall testimony. But in detail, everybody agrees that the testimony is split. Rebbi Joḥanan said, they differ in counting. But in an overall testimony, everybody agrees that five contains two. What is overall and what is counting? Overall, this one says two, the other one says five. Counting, this one says one, two, the other one says three, four.

There, we have stated: “If two groups of witnesses were testifying against a person, one group say that he vowed nazir twice, the others say that he vowed nazir five times. The House of Shammai say, the testimony is split and there is no nezirut there. But the House of Hillel say, five contains two; he should be a nazir twice.” Rav said, they differ in the overall testimony. But in detail, everybody agrees that the testimony is split. Rebbi Joḥanan said, they differ in counting. But in an overall testimony, everybody agrees that five contains two. What is overall and what is counting? Overall, this one says two, the other one says five. Counting, this one says one, two, the other one says three, four.

Rebbi Ze`ira said, he is not liable unless the denial be of two silver coins not counting the acknowledgment of one peruṭah. This follows Rebbi Joḥanan’s colleague.

Our Rabbis have taught: He who pays money to a woman counting it from his hand into hers for the sake of gazing at her, even if he possess Torah and good deeds like Moses our teacher, he will not escape the punishment of Gehinnom ; as it is said, "Hand to hand the evil man shall not be unpunished" (Prov. xi. 21) — he shall not escape the punishment of Gehinnom.

Meremar expounded: The bundles of [twigs] made in Sura are valid as skhakh. Although [the seller] binds them together he does so merely to facilitate their counting.

GEMARA. Behold we can deduce that in the matter of [defiling] a bed or a seat and counting seven days they are on the same footing.

and counting must be by day.

The whole night is a proper time for harvesting the omer. As a master has said that harvesting and counting are at night and bringing is during the day. And for burning fat and limbs: As it is written, “All the night till the morning” (Deuteronomy 6:20).

But it may be objected, He who has not kept the Feast for the seven days of the Passover, and the eight days of the Feast of Tabernacles, and the first high holiday of Pentecost, he cannot afterwards keep the Feast. Do you not think, then, that the high holiday of Pentecost is not the day of sacrificing? But, if so, do we gather from it that there is but one day of sacrificing? I should rather say, days of sacrificing. But it may be objected, Rabba bar Samuel taught, The Torah says, Number the days and sanctify the month, Number the days and sanctify the Pentecost. As the first day of the month is established by counting, so the Pentecost is established by counting. Do you not think that he has settled the matter from the analogy of the first day of the month? As the first day of the month is one day, so the Pentecost must be one day. Rabba said, Nay, consider that thou mayest be in error. Perhaps in the case of the Pentecost men number days and do not number weeks. But yet Abai said, There is a command to number days, for it is written, "Ye shall number fifty days" (Lev. xxiii. 16), and there is a command to number weeks, for it is written, "Seven weeks shalt thou number unto thee" (Deut. xvi. 9), and again the expression Feast of Weeks is found.

But it may be objected, He who has not kept the Feast for the seven days of the Passover, and the eight days of the Feast of Tabernacles, and the first high holiday of Pentecost, he cannot afterwards keep the Feast. Do you not think, then, that the high holiday of Pentecost is not the day of sacrificing? But, if so, do we gather from it that there is but one day of sacrificing? I should rather say, days of sacrificing. But it may be objected, Rabba bar Samuel taught, The Torah says, Number the days and sanctify the month, Number the days and sanctify the Pentecost. As the first day of the month is established by counting, so the Pentecost is established by counting. Do you not think that he has settled the matter from the analogy of the first day of the month? As the first day of the month is one day, so the Pentecost must be one day. Rabba said, Nay, consider that thou mayest be in error. Perhaps in the case of the Pentecost men number days and do not number weeks. But yet Abai said, There is a command to number days, for it is written, "Ye shall number fifty days" (Lev. xxiii. 16), and there is a command to number weeks, for it is written, "Seven weeks shalt thou number unto thee" (Deut. xvi. 9), and again the expression Feast of Weeks is found.