counts

Rebbi Yose ben Ḥanina asked before Rebbi Joḥanan: Here, you say, if his sister-in-law died, his wife is permitted to him, if his wife died, his sister-in-law is permitted to him, and here you say so? He said to him, I do not know the reason for [the rule regarding] sisters. Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: I do not know the reason for [the rule regarding] sisters who are sisters-in-law. Rebbi Hila, Rebbi Yasa, in the name of Rebbi Joḥanan: The prohibition of sisters who are sisters-in-law cannot be compared to the prohibition of sisters who are not sisters-in-law. Rebbi Jeremiah said, explain it that the house fell on both [brothers] at the same time. Rebbi Yose asked, did Rebbi Joḥanan say, I do not know the reason for [the rule regarding] sisters who are sisters-in-law if the house fell on both [brothers] at the same time? Only if they died one after the other. They wanted to say, what was the problem of Rebbi Joḥanan? If the second one died, why should the first one not be permitted to him? But if the first one died, the second should be forbidden to him. Rebbi Yudan said, both cases are the same problem for him. And candidacy counts for nothing since if there are three brothers,two of them paternal but not maternal halfbrothers, and two maternal but not paternal halfbrothers. If the paternal halfbrother died first and the second brother had no time to perform ḥalîṣah or levirate before he died, and she became eligible for his maternal halfbrother, may he not take her? This shows that candidacy is nothing, [otherwise] she should be forbidden as the maternal halfbrother’s wife.

The woman who performs ḥalîṣah counts from the moment of death. The one who leaves by a bill of divorce counts from the moment of delivery of her bill. Rebbi Ḥanina said, from the moment of delivery of her bill. Rebbi Joḥanan said, from the moment of writing. Rav and Samuel, Rav like Rebbi Ḥanina, Samuel like Rebbi Joḥanan. Samuel objected to Rav: According to you, since you say from the moment of delivery, about what are you suspicious? Because in the meantime she was alone with him! Then one should worry about an old bill of divorce! Rebbi Ḥanina objected to Rebbi Joḥanan: According to you, since you say from the moment of writing, if there were two bills of divorce, one written now and one later, and both delivered on the same day. This one you prohibit and that one you permit! What Rav objected to Samuel, Rebbi Ḥanina objected to Rebbi Joḥanan. What Rebbi Joḥanan objected to Rebbi Ḥanina, Samuel objected to Rav. Practice: She counts from the time of writing if he never was alone with her.

The woman who performs ḥalîṣah counts from the moment of death. The one who leaves by a bill of divorce counts from the moment of delivery of her bill. Rebbi Ḥanina said, from the moment of delivery of her bill. Rebbi Joḥanan said, from the moment of writing. Rav and Samuel, Rav like Rebbi Ḥanina, Samuel like Rebbi Joḥanan. Samuel objected to Rav: According to you, since you say from the moment of delivery, about what are you suspicious? Because in the meantime she was alone with him! Then one should worry about an old bill of divorce! Rebbi Ḥanina objected to Rebbi Joḥanan: According to you, since you say from the moment of writing, if there were two bills of divorce, one written now and one later, and both delivered on the same day. This one you prohibit and that one you permit! What Rav objected to Samuel, Rebbi Ḥanina objected to Rebbi Joḥanan. What Rebbi Joḥanan objected to Rebbi Ḥanina, Samuel objected to Rav. Practice: She counts from the time of writing if he never was alone with her.

The woman who performs ḥalîṣah counts from the moment of death. The one who leaves by a bill of divorce counts from the moment of delivery of her bill. Rebbi Ḥanina said, from the moment of delivery of her bill. Rebbi Joḥanan said, from the moment of writing. Rav and Samuel, Rav like Rebbi Ḥanina, Samuel like Rebbi Joḥanan. Samuel objected to Rav: According to you, since you say from the moment of delivery, about what are you suspicious? Because in the meantime she was alone with him! Then one should worry about an old bill of divorce! Rebbi Ḥanina objected to Rebbi Joḥanan: According to you, since you say from the moment of writing, if there were two bills of divorce, one written now and one later, and both delivered on the same day. This one you prohibit and that one you permit! What Rav objected to Samuel, Rebbi Ḥanina objected to Rebbi Joḥanan. What Rebbi Joḥanan objected to Rebbi Ḥanina, Samuel objected to Rav. Practice: She counts from the time of writing if he never was alone with her.

MISHNAH: A man should not rest from being fruitful and multiply unless he has children. The House of Shammai say two males, but the House of Hillel say a male and a female, as it is said “male and female He created them.” If he married a wife and she stayed with him for ten years and had no child he is not permitted to rest. If he divorced her, she is permitted to marry another and the second [husband] is permitted to stay with her for ten years, and if she had a miscarriage she counts from the moment of the miscarriage. The man is commanded to be fruitful and multiply but not the woman. Rebbi Joḥanan ben Beroqa said, for both of them it says “God blessed them and God said to them, be fruitful and multiply,” etc.

If she had children but they died, she counts from the time of death. She can say, a spirit strangled the children of this woman and made me sterile.

Ben Azai does not follow Rebbi Eleazar ben Azariah, as it was stated: It happened that Rebbi Joḥanan ben Beroqa and Rebbi Eleazar Ḥasma were walking from Jabneh to Lydda when they were visiting Rebbi Joshua in Beqiïn. He asked them, what was new today in the House of Study? They said to him, we all are your students and drink from your waters. He said to them, even so, it is impossible that there not be a new idea every day in the House of Study. Who stayed there over the Sabbath? They said to him, Rebbi Eleazar ben Azariah. And what was his text? “Assemble the people, men, women, and children.” What did he say about this? Since the men come to learn and the women to hear, why do the children come? It must be to give a reward to those who bring them. He said to them, the generation is not orphaned which counts Rebbi Eleazar ben Azariah among them.

Rebbi Ḥizqiya in the name of Rebbi Aḥa: Rebbi used to explain three verses for praise. “She sat at the entrance to the double spring.” Is this possible? Even the most brazen whore would not do that. But she lifted her eyes to the door to which all hope is directed; she said before Him: Master of the universe, do not let me leave this house empty. Another explanation: “She sat at the entrance to the double spring;” she opened his eyes and told him, I am single and pure. “And Eli was very old; …, that they slept with.” It is written “they bedded them”. Rebbi said, the women were bringing their nests to become purified for their husbands and they were deferring the sacrifices; the verse counts it as if they had slept with them. Rebbi Tanḥuma said, that is what he scolds them for: “Why do you disregard my slaughter sacrifice and my flour sacrifice?” Could he remove them from the serious sin and scold them for the simple one? “His sons did not walk in his ways,” that they were taking tithe and judging. Rebbi Berekhiah said, a camel caravan was passing by, they neglected public needs and dealt in merchandise.

HALAKHAH: “If two people mutually produced promissory notes of one on the other,” etc. If one borrowed a mina from the other, but the other borrowed from him 200 [zuz]. Rav Huna said, Rav Naḥman bar Jacob and Rab Sheshet disagree. One says, one counts one mina against the other mina, but the other says, each one collects the amount of his note. He who says, one counts one mina against the other mina, learns it from tame oxen who injured one another, where half of the excess damage is paid. He who says, each one collects the amount of his note, learns it from the Sages and Admon. Can the Sages and Admon not agree that one counts one mina against the other mina? Because we have stated: Admon says: “If I owed you, how come you borrowed from me?” Therefore it was necessary to say, each one collects the amount of his note. If the holder of the note of 200 forgave a mina, but the holder of the note of a mina did not forgive. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, then what he forgave he cannot collect but what was not forgiven he can collect. If the note for 200 was written in a document but the loan for a mina was not written. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, the holder of the written note can collect but the recipient of the oral promise cannot collect.

HALAKHAH: “If two people mutually produced promissory notes of one on the other,” etc. If one borrowed a mina from the other, but the other borrowed from him 200 [zuz]. Rav Huna said, Rav Naḥman bar Jacob and Rab Sheshet disagree. One says, one counts one mina against the other mina, but the other says, each one collects the amount of his note. He who says, one counts one mina against the other mina, learns it from tame oxen who injured one another, where half of the excess damage is paid. He who says, each one collects the amount of his note, learns it from the Sages and Admon. Can the Sages and Admon not agree that one counts one mina against the other mina? Because we have stated: Admon says: “If I owed you, how come you borrowed from me?” Therefore it was necessary to say, each one collects the amount of his note. If the holder of the note of 200 forgave a mina, but the holder of the note of a mina did not forgive. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, then what he forgave he cannot collect but what was not forgiven he can collect. If the note for 200 was written in a document but the loan for a mina was not written. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, the holder of the written note can collect but the recipient of the oral promise cannot collect.

HALAKHAH: “If two people mutually produced promissory notes of one on the other,” etc. If one borrowed a mina from the other, but the other borrowed from him 200 [zuz]. Rav Huna said, Rav Naḥman bar Jacob and Rab Sheshet disagree. One says, one counts one mina against the other mina, but the other says, each one collects the amount of his note. He who says, one counts one mina against the other mina, learns it from tame oxen who injured one another, where half of the excess damage is paid. He who says, each one collects the amount of his note, learns it from the Sages and Admon. Can the Sages and Admon not agree that one counts one mina against the other mina? Because we have stated: Admon says: “If I owed you, how come you borrowed from me?” Therefore it was necessary to say, each one collects the amount of his note. If the holder of the note of 200 forgave a mina, but the holder of the note of a mina did not forgive. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, then what he forgave he cannot collect but what was not forgiven he can collect. If the note for 200 was written in a document but the loan for a mina was not written. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, the holder of the written note can collect but the recipient of the oral promise cannot collect.

HALAKHAH: “If two people mutually produced promissory notes of one on the other,” etc. If one borrowed a mina from the other, but the other borrowed from him 200 [zuz]. Rav Huna said, Rav Naḥman bar Jacob and Rab Sheshet disagree. One says, one counts one mina against the other mina, but the other says, each one collects the amount of his note. He who says, one counts one mina against the other mina, learns it from tame oxen who injured one another, where half of the excess damage is paid. He who says, each one collects the amount of his note, learns it from the Sages and Admon. Can the Sages and Admon not agree that one counts one mina against the other mina? Because we have stated: Admon says: “If I owed you, how come you borrowed from me?” Therefore it was necessary to say, each one collects the amount of his note. If the holder of the note of 200 forgave a mina, but the holder of the note of a mina did not forgive. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, then what he forgave he cannot collect but what was not forgiven he can collect. If the note for 200 was written in a document but the loan for a mina was not written. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, the holder of the written note can collect but the recipient of the oral promise cannot collect.

HALAKHAH: “If two people mutually produced promissory notes of one on the other,” etc. If one borrowed a mina from the other, but the other borrowed from him 200 [zuz]. Rav Huna said, Rav Naḥman bar Jacob and Rab Sheshet disagree. One says, one counts one mina against the other mina, but the other says, each one collects the amount of his note. He who says, one counts one mina against the other mina, learns it from tame oxen who injured one another, where half of the excess damage is paid. He who says, each one collects the amount of his note, learns it from the Sages and Admon. Can the Sages and Admon not agree that one counts one mina against the other mina? Because we have stated: Admon says: “If I owed you, how come you borrowed from me?” Therefore it was necessary to say, each one collects the amount of his note. If the holder of the note of 200 forgave a mina, but the holder of the note of a mina did not forgive. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, then what he forgave he cannot collect but what was not forgiven he can collect. If the note for 200 was written in a document but the loan for a mina was not written. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, the holder of the written note can collect but the recipient of the oral promise cannot collect.

MISHNAH: “I am a nazir from here to place X.” One estimates how many days it is from here to place X. If less than thirty days, he is a nazir for 30 days, otherwise for the count of the days. “I am a nazir according to the count of the days of the year, he counts nezirut in the count of the days of a year. Rebbi Jehudah said, this happened, and after he had finished, he died.

HALAKHAH: “I shall be a nazir if I have a son,” etc. A daughter counts for nothing, a sexless or a hermaphrodite are questionable.

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: “ “I am a nazir and a nazir when a son is born to me,” etc. Rebbi Yose asked: If he said, “I am a nazir for these 30 days and those 30 days.” Rebbi Ze‘ira said before Rebbi Mana: Is that not the Mishnah? “He interrupts his own, counts for his son, and then finishes for himself.” Not even if his wife is in the process of giving birth? He said to him, his nezirut is not comparable to his son’s nezirut, but to the case that he said, “I am already a nazir and a nazir after twenty days.” Rebbi Eleazar and Rebbi Yose ben Ḥanina both say: If he finished his nezirut, his son’s nezirut cannot start for him before he was shaving with a sacrifice. About a nazir who became impure, the opinions of Rebbi Yose ben Ḥanina seem contradictory. There, he says, if a person impure by the impurity of the dead made a vow of nazir, his seventh day is counted. If a nazir becomes impure, his seventh day is not counted. In our case, is he not like a person impure by the impurity of the dead, who made a vow of nazir? And is not the seventh day counted for a person impure by the impurity of the dead, who made a vow of nazir? Would this obligate him to bring a sacrifice for his impurity? But if a nazir who becomes impure, his seventh day is not counted; does it not obligate him to bring a sacrifice for his impurity? And here, because he is obligated to bring a sacrifice (of impurity), the seventh day is [not] counted for him.

Rebbi Ḥiyya stated: “Nazir after twenty days and nazir 100 days from now on.” He counts twenty days, interrupts and counts another 30 days, and counts another 80 to complete his first nezirut.

Rebbi Ḥiyya stated: “Nazir after twenty days and nazir 100 days from now on.” He counts twenty days, interrupts and counts another 30 days, and counts another 80 to complete his first nezirut.

Rebbi Ḥiyya stated: “Nazir after twenty days and nazir 100 days from now on.” He counts twenty days, interrupts and counts another 30 days, and counts another 80 to complete his first nezirut.

Rav said, when he has left, he counts his nezirut in purity. If he entered again on his seventh day, he brings a sacrifice of impurity for that day; Rebbi Eliezer said, not for that day. Cahana asked before Rav: Does he not need the sprinkling of the third and seventh? He answered him, the Torah called “pure” the one who leaves the grave: “After his purity, seven days shall be counted for him.87” Samuel said, after he left, sprinkled, and repeated, immersed himself, and entered again on that day, he brings a sacrifice of impurity for that day; Rebbi Eliezer said, not for that day.

MISHNAH: A person who made a vow of nazir, asked the Sages and they forbade, counts from the moment of his vow. If he asked the Sages and they permitted, if he had an animal designated, it leaves and grazes with the herd. The house of Hillel said to the House of Shammai: Do you not agree that this is dedication in error, it leaves and grazes in the herd? The House of Shammai anwered, do you not agree that if somebody erred and designated the ninth as the tenth, or the tenth as ninth, or the eleventh as tenth, it is sanctified? The House of Hillel anwered, not the staff sanctified it, for if he erred and put his staff on the eighth or the twelth, did he do anything? But the verse which sanctified the tenth sanctified the ninth and the eleventh.

Rebbi Samuel bar Sosarti asked: Then one who eats a limb from a kosher living animal should be guilty on two counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh.” Does one argue from kosher abour non-kosher animals? But did not Rebbi Eleazar argue from kosher about non-kosher animals? Then one who eats a limb from a non-kosher living animal should be guilty on three counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh”; and because of “you shall not eat from their flesh.” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: If somebody ate five ants together, in one forgetting, he is guilty for each one separately because of “creature”. If he fragmented and ate them, he is guilty only once, if together they amount to the volume of an olive. If he ate of the fragments in the volume of an olive, he is guilty; if he ate of the fragments in the volume of an olive and an ant, he is guilty twice. If this is correct, then if he ate of the fragments less than the volume of an olive and an ant completed the volume of an olive, is he guilty twice? If this is correct, if the ate an ant the size of an olive, is he guilty twice? The same rule applies to combinations of a nazir. If he ate of the combinations in the volume of an olive, he is guilty. If he ate of the combinations in the volume of an olive and a grape berry, is he guilty twice? If this is correct, then if he ate a grape berry for the volume ofan olive, is he guilty twice? Rebbi Abbahu in the name of Rebbi Joḥanan: All [food] prohibitions combine together to be whipped for the volume of an olive, but for an ant one is guilty twice. Then if he ate prohibited food and an ant completed the volume of an olive, he is guilty twice. Then if he ate an ant the volume of an olive, he is guilty twice.

Rebbi Samuel bar Sosarti asked: Then one who eats a limb from a kosher living animal should be guilty on two counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh.” Does one argue from kosher abour non-kosher animals? But did not Rebbi Eleazar argue from kosher about non-kosher animals? Then one who eats a limb from a non-kosher living animal should be guilty on three counts, because of “you shall not eat any carcass meat;” and because of “you shall not eat of life with the flesh”; and because of “you shall not eat from their flesh.” Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: If somebody ate five ants together, in one forgetting, he is guilty for each one separately because of “creature”. If he fragmented and ate them, he is guilty only once, if together they amount to the volume of an olive. If he ate of the fragments in the volume of an olive, he is guilty; if he ate of the fragments in the volume of an olive and an ant, he is guilty twice. If this is correct, then if he ate of the fragments less than the volume of an olive and an ant completed the volume of an olive, is he guilty twice? If this is correct, if the ate an ant the size of an olive, is he guilty twice? The same rule applies to combinations of a nazir. If he ate of the combinations in the volume of an olive, he is guilty. If he ate of the combinations in the volume of an olive and a grape berry, is he guilty twice? If this is correct, then if he ate a grape berry for the volume ofan olive, is he guilty twice? Rebbi Abbahu in the name of Rebbi Joḥanan: All [food] prohibitions combine together to be whipped for the volume of an olive, but for an ant one is guilty twice. Then if he ate prohibited food and an ant completed the volume of an olive, he is guilty twice. Then if he ate an ant the volume of an olive, he is guilty twice.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

MISHNAH: If a person said to two nezirim: I saw one of you becoming impure but I do not know which one of you it was, they bring one sacrifice of impurity and one of purity. One of them says, if I am impure, the sacrifice of impurity is mine and that of purity is yours; otherwise the sacrifice of purity is mine and that of impurity is yours. Then they count another thirty days and bring one sacrifice of purity; (Mishnah 2) one of them says, if I was impure, the sacrifice of impurity was mine and that of purity was yours, hence this is my sacrifice of purity; otherwise the sacrifice of purity was mine and that of impurity was yours, hence this is your sacrifice of purity. If one of them died, Rebbi Joshua said, he should seek out a person from the general public who would make a vow of nazir corresponding to his needs and say: If I was impure, you are a nazir immediately, but if I was pure, you are a nazir after 30 days. They count 30 days and bring one sacrifice of impurity and one of purity (Mishnah 3) and he says: If I am impure, the sacrifice of impurity is mine and that of purity is yours; otherwise the sacrifice of purity is mine and that of impurity is questionable. Then they count another thirty days, bring one sacrifice of purity (Mishnah 4) and he says: If I was impure, the sacrifice of impurity was mine and that of purity was yours, hence this is my sacrifice of purity; otherwise the sacrifice of purity was mine and that of impurity was questionable; hence this is your sacrifice of purity. Ben Zoma said to him, who would accommodate him to make a vow of nazir corresponding to his needs? But he brings a bird as purification offering and an animal as elevation offering and says: If I was impure, the purification offering is for my obligation and the elevation offering is voluntary. But if I was pure, the elevation offering is for my obligation and the purification offering is questionable. Then he counts 30 days and brings one sacrifice (of impurity and one) of purity (Mishnah 5) and says: If I was impure, the first elevation offering was voluntary and the one now is for my obligation. But if I was pure, the first elevation offering was for my obligation and now I am bringing the remainder of my sacrifices. Rebbi Joshua said, then it turns out that he brings his sacrifices piecemeal! But the Sages accepted the words of Ben Zoma.

How does one deal with him in a restrictive way? He brings two swallows and slaughters one of them over a clay vessel filled from running water; one digs und buries it, for it is forbidden for usufruct. He shaves his head, beard, and eyebrows in the way the sufferers from skin disease do. He counts 30 days and brings another animal as elevation offering, saying: “If I was impure, the first elevation offering was voluntary and this one is obligatory, and the purification offering is my obligation. If I was pure, the first elevation offering was my obligation, this one is voluntary, and the purification offering is in doubt.” He shaves his head, his beard, and his eyebrows in the way the sufferer from skin disease shaves.

He counts another 30 days and brings all his sacrifices, stipulates, and says: If I was impure, the first elevation offering was obligatory and this one is voluntary. But if I was pure, the first elevation offering was voluntary and this one is obligatory. The purification offering is in doubt. He shaves his head, beard, and eyebrows, etc..

The following is obvious: If he became impure and then was manumitted, he brings a sacrifice of impurity. When is that, if his master forced him or if his master did not force him? If you say that he forced him, how can be bring a sacrifice of impurity? If you say he did not force him, should he not count for his master as long as he still is in the latter’s power? Rebbi Yose said, we are dealing with the case that his master forced him. You should not say that because he was manumitted, the nezirut in impurity was lifted from him. Therefore, it was necessary to say that he counts nezirut in impurity.

“But the Sages say, small animals are taken possession of by drawing near.” What is the reason of the rabbis? “Draw near and take for yourselves small animals for your families.” As Rav Jehudah sent to ask: By what means is possession of large animals established? He answered, by handing over; and asked, is that not the Mishnah? There are Tannaïm who switch the attributions. Rav Jehudah asked Rebbi Eleazar: If a firstborn became “torn” within thirty days? He answered, he is as if dead and free from the five tetradrachmas of a son. Rav Jehudah sent and asked Rebbi Eleazar: A placenta which was delivered partially today and partially tomorrow? He answered, for pure blood she counts from the first day, for impure blood from the second day. Rebbi Mattaniah said, that is, if no child was produced with it. But if there was a child, both for pure and impure blood she counts only from the moment of birth of the child.

“But the Sages say, small animals are taken possession of by drawing near.” What is the reason of the rabbis? “Draw near and take for yourselves small animals for your families.” As Rav Jehudah sent to ask: By what means is possession of large animals established? He answered, by handing over; and asked, is that not the Mishnah? There are Tannaïm who switch the attributions. Rav Jehudah asked Rebbi Eleazar: If a firstborn became “torn” within thirty days? He answered, he is as if dead and free from the five tetradrachmas of a son. Rav Jehudah sent and asked Rebbi Eleazar: A placenta which was delivered partially today and partially tomorrow? He answered, for pure blood she counts from the first day, for impure blood from the second day. Rebbi Mattaniah said, that is, if no child was produced with it. But if there was a child, both for pure and impure blood she counts only from the moment of birth of the child.

HALAKHAH: “A person hired for the day collects the entire night,” etc. Samuel said, the next morning he is in violation on his behalf because of “ “you must pay his wages on his day”. Rebbi Dosa said, is there one day when you can say that he transgresses on all these counts? If it is to refer to the verses, explain it about a person hired by the hour during day and night who can collect the entire day and the entire night. And it was stated thus: “A person hired by the hour during the day collects the entire day; in the night he collects the entire night. A person hired by the hour during day and night collects the entire night and the entire day.”

MISHNAH: Rebbi Ismael says, three months in the first and three months in the last with twelve months in the middle, for a total of eighteen months. Rebbi Aqiba says, one month in the first and one month in the last with twelve months in the middle, for a total of fourteen months. Rebbi Ismael said, when has this been said? A field of grain. But for an orchard, if he harvested his yield, lifted his olives, and collected his cut figs it counts for three years.

MISHNAH: The following count for a claim of undisturbed possession and the following do not count for a claim of undisturbed possession. If one put his animals into a courtyard, an oven, a cooking stove, or a grindstone, or raises chickens, or puts his manure in a courtyard, it does not count for a claim of undisturbed possession. But if he made for his animals an enclosure ten [handbreadths] high, or did it for an oven, a cooking stove, or a grindstone, brought chickens into the house, or made a place for his manure three [handbreadths] low or three high: this counts for a claim of undisturbed possession.

“If somebody judged correctly, absolved the innocent and condemned the guilty, the verse counts it as if he practiced kindness both towards the innocent and towards the guilty. Kindness towards the innocent, because he returned his money to him. And towards the guilty, for he removed the proceeds of robbery from his hands.” Rebbi Abbahu said, judgment and judgment is written in the verse: “Truth and judgment of peace judge in your gates.”

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Ze`ura said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Ze`ura only on one count. Did not Rebbi Ze`ura say the pruner is like the planter, did perhaps he say the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Ze`ura he is guilty on two counts

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Ze`ura said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Ze`ura only on one count. Did not Rebbi Ze`ura say the pruner is like the planter, did perhaps he say the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Ze`ura he is guilty on two counts

Rebbi Yose understood all this from the following: “An oath that I shall not eat; when he ate and drank he is liable only for one.” The colleagues said before Rebbi Yose, but it is said following this, “an oath that I shall not eat nor drink, when he ate and drank” should he be liable only for one? Rebbi Yose told them, if somebody said, an oath that I shall not eat this loaf, and he continued, an oath that I shall not eat this other loaf, when he ate both of them would he not be guilty on two counts?

MISHNAH: Shammai says, every woman’s timing is exact; Hillel says, from checking to checking, even if that is a long time. But the Sages say following neither of them but for checking to checking to be reduced by 24 hours, and from 24 hours to be reduced by checking. Every woman with a regular period follows her exact timing; and if one has intercourse with cloths, this counts as checking and is reduced by 24 hours and by checking.

“And if one has intercourse with cloths, this counts as checking.” How is that? If she checked herself in the morning, had intercourse with a cloth at noontime, and saw [blood] in the afternoon, she is impure only from after the time of intercourse. Levi said, the Mishnah speaks of a cloth used after intercourse, but for a cloth used before intercourse she would be impatient for her mate and not check thorougly. Rebbi Abun in the name of Rebbi Ze‘ira, the Mishnah speaks of a cloth used before intercourse, but a cloth used after intercourse is faded because of semen.

MISHNAH: How is her timing exact? If she was sitting on a bed occupied with pure food, if she left [the bed] and saw blood, she is impure but all the food is pure. Even though they said, she is retroactively impure for 24 hours, she counts only from the moment she saw. Rebbi Eliezer says, the timings of four kinds of women are exact: a virgin, and a pregnant woman, and a nursing one, and a post-menopausal. Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.

Rav Jehudah sent and asked Rebbi Eleazar: If a placenta came out partially today and partially tomorrow? He told him, for pure blood she counts from the first day, for impure blood she counts from the second day. Rebbi Mattaniah said, this refers to the case that there was no child born with it. But if a child was born with it, then both for pure and for impure blood she counts only from the moment the child was born.

Rav Jehudah sent and asked Rebbi Eleazar: If a placenta came out partially today and partially tomorrow? He told him, for pure blood she counts from the first day, for impure blood she counts from the second day. Rebbi Mattaniah said, this refers to the case that there was no child born with it. But if a child was born with it, then both for pure and for impure blood she counts only from the moment the child was born.

Rav Jehudah sent and asked Rebbi Eleazar: If a placenta came out partially today and partially tomorrow? He told him, for pure blood she counts from the first day, for impure blood she counts from the second day. Rebbi Mattaniah said, this refers to the case that there was no child born with it. But if a child was born with it, then both for pure and for impure blood she counts only from the moment the child was born.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

Our Rabbis have taught : If one erred and omitted the afternoon Tefillah on the Sabbath-eve, he says the Tefillah twice on the night of the Sabbath. If one erred and omitted the afternoon Tefillah on the Sabbath, he says the week-day Tefillah twice at the conclusion of the Sabbath. In the first he adds the paragraph of "Division," but not in the second. If he added this paragraph in the second and not in the first, then the reading of the first Tefillah counts for him but not the second.

Rava said: You may even say that he did not hold it upside down, but here we are dealing with a case where he carried it out in a vessel. But was it not Rava who said that taking by means of something else counts as a valid taking? That applies only [where the taking with something else is done] as a mark of respect, but not [if it is done] in a disrespectful manner.

Raba says: after having once begun mentioning it, one should not stop. So also said R. Sheshet. Rab, too, reversed his opinion, for R. Hananel said in the name of Rab: Beginning with the New Year's day, one should count twenty-one days, in the same way as one counts ten days from New Year to the Day of Atonement, and then begin mentioning the rain, but once having begun, one should not stop. And this is the law.

R. Ze'ira said in the name of R. Huna: If an individual takes upon himself a fast for the next day, he may pray on the following morning the prayer provided for fast days, although he ate and drank during the whole intervening night. If, however, he continued fasting also during the following night, he is not to say on the next morning the prayer provided for fasts. Said R. Joseph: What is the reason of R. Huna? Does he hold that fasting by hours does not count, or does he hold that fasting by hours does count, but that he who fasts by hours is not supposed to say the prayer provided for fasts? Said Abbayi to R. Joseph: He certainly holds that fasting by hours counts and that he who fasts by hours may also say the prayer provided for fasts; in the case under consideration, however, the matter is different, inasmuch as he had not taken upon himself at all the fasting of that intervening night.

R. Aḳiba happened to come to Ginzak (Gazaka), where he was asked the following questions: Does fasting by hours count or not? When may the wine-vessels of idolaters be used? In what garments did Moses officiate during the seven days of consecration (Lev., 8. 33)? He had no answer and went to the Bet ha-Midrash for information, where he was told: The law is that fasting by hours counts; wine-vessels of idolaters may be used after twelve months; Moses officiated during the seven days of consecration in a white frock. R. Kahana's version is: In a white frock without border.

The statement that fasting by hours counts holds good only when the person in question did not taste any food during the whole day. Said Abbayi to him. Is not such a fast a complete one?! The statement of R. Ḥisda refers to one who only late in the day made up his mind to fast until evening. R. Ḥisda further said: A fast upon which the sun did not set does not deserve the name of fast. An objection was raised thereto from the Mishnah (below, p. 105): "The 'priests of the guard' fast, but not to the end of the day!" Answer. There they do it merely for the purpose of undergoing some suffering.

He replied: If you would think that that text is for the purpose of excluding, then the text could simply omit the word. And should you say, we could then derive the rule [that he is to count seven days] by a logical deduction, such a deduction could be confuted by the case of the woman who counts day for day.

But that which R. Shimi taught, They do not read less than ten verses [of the Torah] in the synagogue, and the verse “And [God] spoke to [Moses saying]” counts as one of the ten:” What do these ten represent?

GEMARA: What is the reason [that a sinner only receives thirty-nine lashes]? If the Torah would have written "forty in number" I would have said that it means exactly forty. Now, however, that it says "in the number of forty" I would say the number which counts to forty [i.e. thirty-nine]. Rava said, How foolish are people that they stand up for a Sefer Torah, but do not stand up for a Torah scholar [lit: great man]. For in the Torah it is said "forty", and the Rabbis came and subtracted one.

And the reader reads. etc.: The rabbis taught [in a baraisa], The greatest of the judges reads, the second counts, and the third one says "strike him". In times when the lashes are many, he lengthens [the recital]. In times when the lashes are few, he shortens [the recital]. But we learned in our mishna, that he returns the beginning of the verses. [Why then does the baraisa say to adjust the length]? The mitzvah is to be precise, but if one is not precise then he returns to the beginning of the verses.