courtyard

It was stated: Rabban Simeon ben Gamliel says, balsamum is only the sap of the (qtab) [qtaf] tree. For what comes Carshina lye? In it one polished the cloves. For what does (Qanrisin) [caper] wine come? In it one (polishes) [soaks] cloves that it should be strong. Would not be urine good for this? Only one does not introduce bad smell into the Temple courtyard because of decorum. And when he was pulverizing he was saying: be well pulverized, be well pulverized, for voice is good for compounding. If he left out one of its ingredients or added honey he invalidated it. If he failed to add salt or added smoke producing herb he became liable for death. Rebbi Zeˋura said, and he sins because of unnecessary entry.

MISHNAH: He comes to the bull and the he-goat to be burned, cut them open and removed the inner parts, put then into a basin and burned them on the altar. He bound them to bars and took them out to the place of burning. When do they make garments impure? From the moment they leave the wall of the Temple courtyard; Rebbi Simeon says, from when the fire ignites most of them.

Rebbi Ḥiyya bar Abba said, Rebbi Eleazar asked: If bulls and he-goats to be burned were taken out and brought back? It is obvious for us that in returning they do not make garments impure. What our problem is, do they make garments impure from the moment they started to be brought out? Rebbi Abba objected, did we not state: “They were carrying them on yokes. If the front carriers left the walls of the Temple courtyard while the back carriers did not yet leave, the front carriers make garments impure while the back carriers do not make garments impure until they also leave. After they left, these and those make garments impure.” Rebbi Yudan, Rebbi Mattaniah’s father, said, there is a difference, for it is written, then he shall take out, until he completely leave the domain from which it is taken out.

It was stated: In any case of danger to life one does not say that the work be done by Gentiles or minors, but even by adult Jewish persons. “It happened that there was a fire in the courtyard of Yose ben Simai in Shihin, and the garrison of the barracks of Sepphoris came to fight it but he did not let them fight it; he said, let the collector collect his due. Immediately there formed a cloud which extinguished it. After the Sabbath he sent to each of them a tetradrachma and to their commander 50 denarii.” The Sages said, there was no need for him to do that. A Nabatean was a neighbor of Rebbi Jonah. There was a fire in Rebbi Jonah’s neighborhood; the Nabatean wanted to fight it but Rebbi Jonah did not let him. He said to him, because of my property! He said, yes. And everything was saved. Rebbi Jonah from Kefar-Immi spread his garment over the burning grain stack and the fire retreated from it.

Rav Jehudah in the name of Samuel: The scholars who teach the priests the rules of slaughter, rules of receiving, rules of sprinkling, take their wages from the disbursement from the lodge. Rebbi Isaac bar Redifa in the name of Immi: The inspectors of defects of sancta take their wages from the disbursement from the lodge. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Simlai: Those who correct the scroll of the Temple courtyard take their wages from the disbursement from the lodge. Giddul bar Benjamin in the name of Assi: The two judges of robberies take their wages from the disbursement from the lodge. Samuel said, women who are weaving the gobelins take their wages from the disbursement from the lodge; Rav Ḥuna said, from disbursements for repair of the House. How do they disagree? Samuel makes it a sacrifice, Rav Huna makes it part of the building. Rebbi Ḥizqiah said that Rebbi Jehudah Dried Figs stated: The incense and all public sacrifices come from the disbursement from the lodge. The golden altar and vessels for the Service come from the excess of libations. The altar for elevation sacrifices, the building, and the courtyards come from the leftover in the lodge. The outside of the courtyards come from the lodge for maintenance of the House. But was it not stated: One commits me`ilah with stones of the Temple or the courtyards. How can one commit me`ilah with leftovers? But it must follow Rebbi Meïr, for Rebbi Meïr said, one commits me`ilah with leftovers. Rebbi Ḥinena said, Rebbi Meïr said this only during its year. But here we are after its year.

MISHNAH: Coins found near vendors of animals always are Tithe money. On the Temple Mount, profane. In Jerusalem, during the remainder of the year they are profane, during the holidays everything is Second Tithe. Of meat found in the Temple courtyard, limbs are elevation sacrifices and cuts purification sacrifices; in Jerusalem well-being sacrifices. In either case it has to lose its shape and be taken out to be disposed of by burning. If it was found in the countryside, limbs are carrion, cuts are permitted. On holidays, when meat is abundant, even limbs are permitted.

And it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. Rav Hoshaia asked, what if the one hand-breadth one is put in the middle? He came back and asked, if one of the four hand-breadths ones was put in the middle, how is it? Rebbi Jacob bar Aḥa: Such a case came before Rebbi Yasa and he qualified it. And it was stated thus: “If a courtyard is enclosed by pillars, the pillars are like walls.” Does not a baraita disagree? If they are made according to the rules they are qualified, not according to the rules disqualified. They wanted to say, in the middle. Rebbi Samuel bar Rav Isaac said, if these are not opposite those. Rav said, that one of one hand-breadth must be removed from the wall by one hand-breadth. Samuel said, even if it is arbitrarily close, one considers it as if distant. Rebbi Abba, Ḥinena bar Shelemiah, Rav Jeremiah in the name of Rav: even if it is arbitrarily close, one considers it as if distant. Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish, one follows this one, the other one the other. Cahana and Assi came and asked before Rav following that of Samuel. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Only if it is within three hand-breadths like a lathe.

MISHNAH: If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits. The same holds for a courtyard which is surrounded by a walkway. A large sukkah is disqualified if it was surrounded by material which cannot be used for thatching covering four cubits.

Some want to say, he was the same for the Cow, on Tabernacles, and on the Day of Atonement. Rebbi Simon does not say so, but either the Cow and Tabernacles were one and Atonement one, or Cow and Atonement were one and Tabernacles one. He who said, after a short time he died, he did all three. He who said, his nose gushed out worms and something like a calf’s hoof grew in his brain, follows him who said, either Cow and Tabernacles were one and Atonement one, or Cow and Atonement were one and Tabernacles one. The Courtyard cried about them, get out of here, sons of Eli, you defiled our God’s Temple. “On that day, the corner of the altar was damaged and they put a block of salt there lest it should look deficient since any altar without corner, or walkway, or base is damaged.”

MISHNAH: After the end of the first day of Tabernacles they descended to the women’s courtyard and instituted there a great alteration. Golden candelabra were there with golden bowls on top and four ladders for each candelabrum. Four children of the young Cohanim, in their hands oil carafes of 120 log, filled each bowl.

“Golden candelabra were there.” Bar Qappara said, their height was 100 cubits. But did we not state, anything reaching 100 cubits needs a basis of 33? A ladder on one side and 33, and a ladder on the other side and 33; but was it not stated, the entire courtyard was only 187 long by 135 wide? It was found stated: Their place was by a wonder.

MISHNAH: They tore apart the worn-out trousers of the Cohanim and their belts, and from these were lighting. No courtyard was in Jerusalem which was not illuminated by the light of the water-drawing festivity.

It was stated: “No courtyard was in Jerusalem which was not illuminated by the light of the water-drawing festivity.” It was stated: A woman could check her wheat by the light of the fire on the altar. Would they not commit larceny? No, as Rebbi Joshua ben Levi said, taste, looks, and sound are not subject to larceny. Six sounds were heard in Jericho. “In Jericho one heard the sound of the opening of the main gate. In Jericho one heard the sound of the organ. In Jericho one heard the sound of the wooden mechanical device for the basin which Ben Qaṭin made. In Jericho one heard the voice of Gabinius the herald. In Jericho one heard the sound of the fife. In Jericho one heard the sound of the cymbal, and some are saying, also the voice of the High Priest when he mentioned the Name on the day of Atonement. In Jericho one smelled the compounding of the incense. Rebbi Eliezer ben Dalgai said, my family had goats in the Akhwar Mountains which were sneezing from the smell of compounding the incense.”

MISHNAH: The pious ones and people of good deeds were dancing in public with torches and reciting words of praise. And the Levites with lutes, with harps, and with cymbals and all kinds of innumerable musical instruments on the fifteen steps which descend from the courtyard of Israel to the women’s courtyard corresponding to the fifteen songs of ascent in Psalms on which the Levites were standing for song.

MISHNAH: The pious ones and people of good deeds were dancing in public with torches and reciting words of praise. And the Levites with lutes, with harps, and with cymbals and all kinds of innumerable musical instruments on the fifteen steps which descend from the courtyard of Israel to the women’s courtyard corresponding to the fifteen songs of ascent in Psalms on which the Levites were standing for song.

MISHNAH: Two Cohanim were standing in the upper gate which leads from the courtyard of Israel to the courtyard of women with two trumpets in their hands. At the rooster’s call they blew straight, modulated, and straight. When they arrived at the tenth step they blew straight, modulated, and straight. When they arrived in the courtyard they blew straight, modulated, and straight. They continued blowing until they arrived at the gate which was the exit to the East. When they arrived at the gate which was the exit to the East they turned their faces to the West and said, our forefathers who were at this place, their backs to the Eternal’s Temple and their faces to the East,prostrating themselves eastwards to the sun, but we, to Yah are our eyes. Rebbi Jehudah says, they were repeating and saying, “we are to Yah; and to Yah are our eyes.”

MISHNAH: Two Cohanim were standing in the upper gate which leads from the courtyard of Israel to the courtyard of women with two trumpets in their hands. At the rooster’s call they blew straight, modulated, and straight. When they arrived at the tenth step they blew straight, modulated, and straight. When they arrived in the courtyard they blew straight, modulated, and straight. They continued blowing until they arrived at the gate which was the exit to the East. When they arrived at the gate which was the exit to the East they turned their faces to the West and said, our forefathers who were at this place, their backs to the Eternal’s Temple and their faces to the East,prostrating themselves eastwards to the sun, but we, to Yah are our eyes. Rebbi Jehudah says, they were repeating and saying, “we are to Yah; and to Yah are our eyes.”

MISHNAH: Two Cohanim were standing in the upper gate which leads from the courtyard of Israel to the courtyard of women with two trumpets in their hands. At the rooster’s call they blew straight, modulated, and straight. When they arrived at the tenth step they blew straight, modulated, and straight. When they arrived in the courtyard they blew straight, modulated, and straight. They continued blowing until they arrived at the gate which was the exit to the East. When they arrived at the gate which was the exit to the East they turned their faces to the West and said, our forefathers who were at this place, their backs to the Eternal’s Temple and their faces to the East,prostrating themselves eastwards to the sun, but we, to Yah are our eyes. Rebbi Jehudah says, they were repeating and saying, “we are to Yah; and to Yah are our eyes.”

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion about this. “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting, [the words of Rebbi Meïr. Rebbi Yose says], since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he started the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

MISHNAH: A large courtyard was in Jerusalem called Bet Ya`zeq; there all witnesses assembled and there the Court examined them. A big meal one prepared for them so they should get used to come. Originally they did not move from there the entire day. The Elder Rabban Gamliel instituted that they could walk 2’000 cubits in every direction. Not only these but also the midwife who comes to assist in a birth, and one who comes to save from a fire, and from the army, and from a collapse, are like the people of the town and have 2’000 cubits in every direction.

HALAKHAH: “A large courtyard was in Jerusalem called Bet Ya`zeq.” What is Bet Ya`zeq? There practice was hoed, as you say, he hoed it and removed its stones.

“Originally they did not move from there the entire day.” They changed and made them like a vessel which was brought from outside the Sabbath domain after nightfall which one is permitted to move within four cubits. They changed and made them like vessels which started Sabbath in a courtyard which one is permitted to move within the courtyard, until the elder Rabban Gamliel came and instituted that they could walk 2’000 cubits in every direction. It was stated, this also applies to one who comes to circumcise a baby. The baraita follows Rebbi Eliezer, since we have stated there, “in addition, Rebbi Eliezar said, one cuts down trees to make charcoal to make iron.”

“Originally they did not move from there the entire day.” They changed and made them like a vessel which was brought from outside the Sabbath domain after nightfall which one is permitted to move within four cubits. They changed and made them like vessels which started Sabbath in a courtyard which one is permitted to move within the courtyard, until the elder Rabban Gamliel came and instituted that they could walk 2’000 cubits in every direction. It was stated, this also applies to one who comes to circumcise a baby. The baraita follows Rebbi Eliezer, since we have stated there, “in addition, Rebbi Eliezar said, one cuts down trees to make charcoal to make iron.”

“It happened that Hillel the Elder brought his elevation offering to the Temple courtyard and leaned on it. The students of Shammai ganged up on him. He started to wag its tail, said to them, look, it is a female and I brought it as well-being sacrifice, and kept them talking about other matters until they left. After some time the House of Shammai became strong and they wanted to fix practice following their words. There was there Bava ben Bitay from the students of the House of Shammai who realized that practice followed the House of Hillel. Once he entered the Temple courtyard and found it desolate. He said, the house of those who make our God’s House desolate shall be desolate. What did he do? He sent and brought 3’000 sheep from Qedar sheep, checked them for defects, and displayed them on the Temple Mount. He said to them, listen to me my brothers, the House of Israel. Anybody who wants to bring an elevation sacrifice may bring it and lean on it, to bring a well-being sacrifice may bring it and lean on it. At that moment, practice was fixed following the House of Hillel; and nobody said anything.” Rebbi Isaac ben Rebbi Eleazar said, (this implies) <this cup> for breakfast has to be full; the (poison) <worm> in the wood comes from itself; any coal which does not cause a burn at the start will not cause one. “Again it happened that a student of Hillel brought his elevation offering to the Temple courtyard and leaned on it. A student of Shammai saw him and said to him, what is this leaning-on? He said to him, what about being silent? He silenced him by a reprimand and he left.”

“It happened that Hillel the Elder brought his elevation offering to the Temple courtyard and leaned on it. The students of Shammai ganged up on him. He started to wag its tail, said to them, look, it is a female and I brought it as well-being sacrifice, and kept them talking about other matters until they left. After some time the House of Shammai became strong and they wanted to fix practice following their words. There was there Bava ben Bitay from the students of the House of Shammai who realized that practice followed the House of Hillel. Once he entered the Temple courtyard and found it desolate. He said, the house of those who make our God’s House desolate shall be desolate. What did he do? He sent and brought 3’000 sheep from Qedar sheep, checked them for defects, and displayed them on the Temple Mount. He said to them, listen to me my brothers, the House of Israel. Anybody who wants to bring an elevation sacrifice may bring it and lean on it, to bring a well-being sacrifice may bring it and lean on it. At that moment, practice was fixed following the House of Hillel; and nobody said anything.” Rebbi Isaac ben Rebbi Eleazar said, (this implies) <this cup> for breakfast has to be full; the (poison) <worm> in the wood comes from itself; any coal which does not cause a burn at the start will not cause one. “Again it happened that a student of Hillel brought his elevation offering to the Temple courtyard and leaned on it. A student of Shammai saw him and said to him, what is this leaning-on? He said to him, what about being silent? He silenced him by a reprimand and he left.”

“It happened that Hillel the Elder brought his elevation offering to the Temple courtyard and leaned on it. The students of Shammai ganged up on him. He started to wag its tail, said to them, look, it is a female and I brought it as well-being sacrifice, and kept them talking about other matters until they left. After some time the House of Shammai became strong and they wanted to fix practice following their words. There was there Bava ben Bitay from the students of the House of Shammai who realized that practice followed the House of Hillel. Once he entered the Temple courtyard and found it desolate. He said, the house of those who make our God’s House desolate shall be desolate. What did he do? He sent and brought 3’000 sheep from Qedar sheep, checked them for defects, and displayed them on the Temple Mount. He said to them, listen to me my brothers, the House of Israel. Anybody who wants to bring an elevation sacrifice may bring it and lean on it, to bring a well-being sacrifice may bring it and lean on it. At that moment, practice was fixed following the House of Hillel; and nobody said anything.” Rebbi Isaac ben Rebbi Eleazar said, (this implies) <this cup> for breakfast has to be full; the (poison) <worm> in the wood comes from itself; any coal which does not cause a burn at the start will not cause one. “Again it happened that a student of Hillel brought his elevation offering to the Temple courtyard and leaned on it. A student of Shammai saw him and said to him, what is this leaning-on? He said to him, what about being silent? He silenced him by a reprimand and he left.”

HALAKHAH: “One does not catch fish,” etc. Rebbi Ḥinena said, our Mishnah does not follow Rebbi Jehudah, as we have stated there: “ one who catches a bird for a cage or a deer for a house is liable;” therefore for a garden or a vivarium he is not liable. The argument of Rebbi Jehudah is inverted since we have stated: “one does not catch fish from vivaria and one does not feed them,” therefore for a garden or a vivarium he is not liable? The argument of the rabbis is inverted, as we have stated there: “but the Sages say, a bird for a cage and a deer for a garden, or a courtyard, or a vivarium,” and we have stated, “but one catches wild animals and fowl from vivaria and feeds them,” therefore not for a garden or a vivarium? One for a covered courtyard, the other for a courtyard which is not covered. But did we not state “a garden”? Can you say a covered garden? But here a large one, there a small one. Rebbi Ulla said, they asked before Rebbi Aḥa, how should one state? In any case where catching is still missing one is liable, but if catching is not missing one is not liable? He answered them, do we not deal with the case that he corrals them into it? But “in any case where catching is still missing it is forbidden, but if catching is not missing it is permitted”. Rebbi Samuel, Rebbi Berekhiah’s brother, said: any which needs nets needs catching, what does not need nets does not need catching.

HALAKHAH: “One does not catch fish,” etc. Rebbi Ḥinena said, our Mishnah does not follow Rebbi Jehudah, as we have stated there: “ one who catches a bird for a cage or a deer for a house is liable;” therefore for a garden or a vivarium he is not liable. The argument of Rebbi Jehudah is inverted since we have stated: “one does not catch fish from vivaria and one does not feed them,” therefore for a garden or a vivarium he is not liable? The argument of the rabbis is inverted, as we have stated there: “but the Sages say, a bird for a cage and a deer for a garden, or a courtyard, or a vivarium,” and we have stated, “but one catches wild animals and fowl from vivaria and feeds them,” therefore not for a garden or a vivarium? One for a covered courtyard, the other for a courtyard which is not covered. But did we not state “a garden”? Can you say a covered garden? But here a large one, there a small one. Rebbi Ulla said, they asked before Rebbi Aḥa, how should one state? In any case where catching is still missing one is liable, but if catching is not missing one is not liable? He answered them, do we not deal with the case that he corrals them into it? But “in any case where catching is still missing it is forbidden, but if catching is not missing it is permitted”. Rebbi Samuel, Rebbi Berekhiah’s brother, said: any which needs nets needs catching, what does not need nets does not need catching.

HALAKHAH: “One does not catch fish,” etc. Rebbi Ḥinena said, our Mishnah does not follow Rebbi Jehudah, as we have stated there: “ one who catches a bird for a cage or a deer for a house is liable;” therefore for a garden or a vivarium he is not liable. The argument of Rebbi Jehudah is inverted since we have stated: “one does not catch fish from vivaria and one does not feed them,” therefore for a garden or a vivarium he is not liable? The argument of the rabbis is inverted, as we have stated there: “but the Sages say, a bird for a cage and a deer for a garden, or a courtyard, or a vivarium,” and we have stated, “but one catches wild animals and fowl from vivaria and feeds them,” therefore not for a garden or a vivarium? One for a covered courtyard, the other for a courtyard which is not covered. But did we not state “a garden”? Can you say a covered garden? But here a large one, there a small one. Rebbi Ulla said, they asked before Rebbi Aḥa, how should one state? In any case where catching is still missing one is liable, but if catching is not missing one is not liable? He answered them, do we not deal with the case that he corrals them into it? But “in any case where catching is still missing it is forbidden, but if catching is not missing it is permitted”. Rebbi Samuel, Rebbi Berekhiah’s brother, said: any which needs nets needs catching, what does not need nets does not need catching.

MISHNAH: Rebbi Eliezer says, a person takes a chip to use as a toothpick and collects from the courtyard and ignites since anything in the courtyard is prepared, but the Sages are saying one collects from what is in front of him and ignites.

MISHNAH: Rebbi Eliezer says, a person takes a chip to use as a toothpick and collects from the courtyard and ignites since anything in the courtyard is prepared, but the Sages are saying one collects from what is in front of him and ignites.

“He prayed but no rain fell..” Rebbi Yose ben Rebbi Abun said, because he did not come in meekness. Rebbi Yudan son of proselytes said, this Onias the circle drawer was the grandson of Onias the circle-drawer {who lived} close to the destruction of the Temple. He went to a mountain to his workers. While he was there, rain fell. He went to a cave; when he was sitting down he slumbered and fell asleep. He stayed in his sleep for 70 years, while the Temple was destroyed and rebuilt. At the end of 70 years he awoke from his sleep. He left the cave and found the world changed. At a place where there had been vineyards were olive trees. At a place were there had been olive trees was a field. He asked about the province, and said to them, what is news in the world? They answered him, do you not know what is news in the world? He said, no. They asked him, who are you? He answered them, Onias the circle-drawer. They told him, we heard that when he entered the Temple courtyard it lit up. He went there and it lit up. He recited about himself, when the Eternal leads back the return of Zion we were like sleepers.

Three scrolls were found in the Temple courtyard, the Meone scroll, the Zaatute scroll, the hee scroll. In one they found written me`ôn is the preexisting God, but in two was written me`ônāh is the preexisting God. They confirmed the two and annulled the one. In one they found written he sent the za`tûtē of the Children of Israel but in two was written he sent the na`rē of the Children of Israel. They confirmed the two and annulled the one. In one they found written nine היא, but in two they found eleven היא. They confirmed the two and annulled the one.

Rebbi Joḥanan said, 80’000 young priests were slaughtered for the blood of Zachariah. Rebbi Yudan asked Rebbi Aḥa, where did they kill Zachariah? In the women’s courtyard or in Israel’s courtyard? He said to him, neither in Israel’s courtyard nor in the women’s courtyard but in the priests’ courtyard. They treated his blood neither as ram’s blood nor as gazelle’s blood. There is written, he shall pour out its blood and cover it with dust. But here, for its blood was in its midst, on a bare rock he put it. Why all this? To arise rage, to avenge vengeance, I put its blood on a bare rock, without being covered. Seven sins did Israel commit on that day. They killed a priest, prophet, and judge, spilled innocent blood, defiled the Temple courtyard, and it was a Sabbath and Day of Atonement. When Nebuzaraddan came here and saw the blood bubbling, he asked them, what is the matter with this? They told him, it is the blood of bulls, sheep, and rams, which we were sacrificing on the altar. Immediately he brought bulls, rams, and sheep and slaughtered them on it, but the blood still was bubbling. Since they did not confess, he hung them on gallows. They said, since the Holy One, praise to Him, wants to ask for his blood from us, they told him, it is the blood of a priest, prophet, and judge who was prophesying for us [all that you are doing to us.] We conspired against him and killed him. Immediately he brought 80’000 young priests and slaughtered them on it, but the blood was still bubbling. At this moment he got angry with him, and said to him, do you want to destroy your entire people because of you? Immediately the Holy One, praise to Him, was filled with mercy and said, if this one who is flesh and blood, and cruel, is filled with mercy for My children, I, where it is written about Me, for a compassionate power is the Eternal, your God, He will not destroy you nor forget the covenant of your forefathers, not so much more? Immediately he indicated to the blood and it was absorbed on its place.

Rebbi Joḥanan said, 80’000 young priests were slaughtered for the blood of Zachariah. Rebbi Yudan asked Rebbi Aḥa, where did they kill Zachariah? In the women’s courtyard or in Israel’s courtyard? He said to him, neither in Israel’s courtyard nor in the women’s courtyard but in the priests’ courtyard. They treated his blood neither as ram’s blood nor as gazelle’s blood. There is written, he shall pour out its blood and cover it with dust. But here, for its blood was in its midst, on a bare rock he put it. Why all this? To arise rage, to avenge vengeance, I put its blood on a bare rock, without being covered. Seven sins did Israel commit on that day. They killed a priest, prophet, and judge, spilled innocent blood, defiled the Temple courtyard, and it was a Sabbath and Day of Atonement. When Nebuzaraddan came here and saw the blood bubbling, he asked them, what is the matter with this? They told him, it is the blood of bulls, sheep, and rams, which we were sacrificing on the altar. Immediately he brought bulls, rams, and sheep and slaughtered them on it, but the blood still was bubbling. Since they did not confess, he hung them on gallows. They said, since the Holy One, praise to Him, wants to ask for his blood from us, they told him, it is the blood of a priest, prophet, and judge who was prophesying for us [all that you are doing to us.] We conspired against him and killed him. Immediately he brought 80’000 young priests and slaughtered them on it, but the blood was still bubbling. At this moment he got angry with him, and said to him, do you want to destroy your entire people because of you? Immediately the Holy One, praise to Him, was filled with mercy and said, if this one who is flesh and blood, and cruel, is filled with mercy for My children, I, where it is written about Me, for a compassionate power is the Eternal, your God, He will not destroy you nor forget the covenant of your forefathers, not so much more? Immediately he indicated to the blood and it was absorbed on its place.

Rebbi Joḥanan said, 80’000 young priests were slaughtered for the blood of Zachariah. Rebbi Yudan asked Rebbi Aḥa, where did they kill Zachariah? In the women’s courtyard or in Israel’s courtyard? He said to him, neither in Israel’s courtyard nor in the women’s courtyard but in the priests’ courtyard. They treated his blood neither as ram’s blood nor as gazelle’s blood. There is written, he shall pour out its blood and cover it with dust. But here, for its blood was in its midst, on a bare rock he put it. Why all this? To arise rage, to avenge vengeance, I put its blood on a bare rock, without being covered. Seven sins did Israel commit on that day. They killed a priest, prophet, and judge, spilled innocent blood, defiled the Temple courtyard, and it was a Sabbath and Day of Atonement. When Nebuzaraddan came here and saw the blood bubbling, he asked them, what is the matter with this? They told him, it is the blood of bulls, sheep, and rams, which we were sacrificing on the altar. Immediately he brought bulls, rams, and sheep and slaughtered them on it, but the blood still was bubbling. Since they did not confess, he hung them on gallows. They said, since the Holy One, praise to Him, wants to ask for his blood from us, they told him, it is the blood of a priest, prophet, and judge who was prophesying for us [all that you are doing to us.] We conspired against him and killed him. Immediately he brought 80’000 young priests and slaughtered them on it, but the blood was still bubbling. At this moment he got angry with him, and said to him, do you want to destroy your entire people because of you? Immediately the Holy One, praise to Him, was filled with mercy and said, if this one who is flesh and blood, and cruel, is filled with mercy for My children, I, where it is written about Me, for a compassionate power is the Eternal, your God, He will not destroy you nor forget the covenant of your forefathers, not so much more? Immediately he indicated to the blood and it was absorbed on its place.

Rebbi Joḥanan said, 80’000 young priests were slaughtered for the blood of Zachariah. Rebbi Yudan asked Rebbi Aḥa, where did they kill Zachariah? In the women’s courtyard or in Israel’s courtyard? He said to him, neither in Israel’s courtyard nor in the women’s courtyard but in the priests’ courtyard. They treated his blood neither as ram’s blood nor as gazelle’s blood. There is written, he shall pour out its blood and cover it with dust. But here, for its blood was in its midst, on a bare rock he put it. Why all this? To arise rage, to avenge vengeance, I put its blood on a bare rock, without being covered. Seven sins did Israel commit on that day. They killed a priest, prophet, and judge, spilled innocent blood, defiled the Temple courtyard, and it was a Sabbath and Day of Atonement. When Nebuzaraddan came here and saw the blood bubbling, he asked them, what is the matter with this? They told him, it is the blood of bulls, sheep, and rams, which we were sacrificing on the altar. Immediately he brought bulls, rams, and sheep and slaughtered them on it, but the blood still was bubbling. Since they did not confess, he hung them on gallows. They said, since the Holy One, praise to Him, wants to ask for his blood from us, they told him, it is the blood of a priest, prophet, and judge who was prophesying for us [all that you are doing to us.] We conspired against him and killed him. Immediately he brought 80’000 young priests and slaughtered them on it, but the blood was still bubbling. At this moment he got angry with him, and said to him, do you want to destroy your entire people because of you? Immediately the Holy One, praise to Him, was filled with mercy and said, if this one who is flesh and blood, and cruel, is filled with mercy for My children, I, where it is written about Me, for a compassionate power is the Eternal, your God, He will not destroy you nor forget the covenant of your forefathers, not so much more? Immediately he indicated to the blood and it was absorbed on its place.

Rebbi Joḥanan said, 80’000 young priests were slaughtered for the blood of Zachariah. Rebbi Yudan asked Rebbi Aḥa, where did they kill Zachariah? In the women’s courtyard or in Israel’s courtyard? He said to him, neither in Israel’s courtyard nor in the women’s courtyard but in the priests’ courtyard. They treated his blood neither as ram’s blood nor as gazelle’s blood. There is written, he shall pour out its blood and cover it with dust. But here, for its blood was in its midst, on a bare rock he put it. Why all this? To arise rage, to avenge vengeance, I put its blood on a bare rock, without being covered. Seven sins did Israel commit on that day. They killed a priest, prophet, and judge, spilled innocent blood, defiled the Temple courtyard, and it was a Sabbath and Day of Atonement. When Nebuzaraddan came here and saw the blood bubbling, he asked them, what is the matter with this? They told him, it is the blood of bulls, sheep, and rams, which we were sacrificing on the altar. Immediately he brought bulls, rams, and sheep and slaughtered them on it, but the blood still was bubbling. Since they did not confess, he hung them on gallows. They said, since the Holy One, praise to Him, wants to ask for his blood from us, they told him, it is the blood of a priest, prophet, and judge who was prophesying for us [all that you are doing to us.] We conspired against him and killed him. Immediately he brought 80’000 young priests and slaughtered them on it, but the blood was still bubbling. At this moment he got angry with him, and said to him, do you want to destroy your entire people because of you? Immediately the Holy One, praise to Him, was filled with mercy and said, if this one who is flesh and blood, and cruel, is filled with mercy for My children, I, where it is written about Me, for a compassionate power is the Eternal, your God, He will not destroy you nor forget the covenant of your forefathers, not so much more? Immediately he indicated to the blood and it was absorbed on its place.

Rebbi Joḥanan said, 80’000 young priests were slaughtered for the blood of Zachariah. Rebbi Yudan asked Rebbi Aḥa, where did they kill Zachariah? In the women’s courtyard or in Israel’s courtyard? He said to him, neither in Israel’s courtyard nor in the women’s courtyard but in the priests’ courtyard. They treated his blood neither as ram’s blood nor as gazelle’s blood. There is written, he shall pour out its blood and cover it with dust. But here, for its blood was in its midst, on a bare rock he put it. Why all this? To arise rage, to avenge vengeance, I put its blood on a bare rock, without being covered. Seven sins did Israel commit on that day. They killed a priest, prophet, and judge, spilled innocent blood, defiled the Temple courtyard, and it was a Sabbath and Day of Atonement. When Nebuzaraddan came here and saw the blood bubbling, he asked them, what is the matter with this? They told him, it is the blood of bulls, sheep, and rams, which we were sacrificing on the altar. Immediately he brought bulls, rams, and sheep and slaughtered them on it, but the blood still was bubbling. Since they did not confess, he hung them on gallows. They said, since the Holy One, praise to Him, wants to ask for his blood from us, they told him, it is the blood of a priest, prophet, and judge who was prophesying for us [all that you are doing to us.] We conspired against him and killed him. Immediately he brought 80’000 young priests and slaughtered them on it, but the blood was still bubbling. At this moment he got angry with him, and said to him, do you want to destroy your entire people because of you? Immediately the Holy One, praise to Him, was filled with mercy and said, if this one who is flesh and blood, and cruel, is filled with mercy for My children, I, where it is written about Me, for a compassionate power is the Eternal, your God, He will not destroy you nor forget the covenant of your forefathers, not so much more? Immediately he indicated to the blood and it was absorbed on its place.

“And the public assembly.” Rebbi Abba, son of Rebbi Ḥiyya bar Abba, said, because of horn blowing. Rebbi Isaac ben Rebbi Ḥiyya said, because of the platform. Could they not make it the day before? Not to compress the courtyard. Rebbi Mattaniah said, because of you shall not plant any wooden Ashera.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

MISHNAH: One may sell a synagogue only on the condition that they could take it back any time they so desire, the words of Rebbi Meïr. But the Sages are saying that one may sell it permanently except for four things, a bath house, a tannery, a ritual bath, and a urinal. Rebbi Jehudah says, one sells it as a courtyard and the buyer may use it as he pleases. In addition, Rebbi Jehudah said, in a destroyed synagogue one does not eulogize, nor twine ropes, nor set in it traps, nor on its roof lay out produce, nor use it as a short-cut, for it is said, I shall lay waste your holy places, they are in their holiness even if laid waste. If grasses are growing there one shall not tear them out because of the bad feeling.

“It happened that Hillel the Elder brought his elevation offering to the Temple courtyard and leaned on it. The students of the House of Shammai ganged up on him. He started to wag its tail, said to them, look, it is a female and I brought it as well-being sacrifice, and kept them talking about other matters until they left. After some time the House of Shammai became strong and they wanted to fix practice following their words. There was there Bava ben Buta from the students of the House of Shammai who realized that practice followed the House of Hillel. Once he entered the Temple courtyard and found it desolate. He said, the house of those who make our God’s House desolate shall be desolate. What did he do? He sent and brought 3’000 young lambs from Qedar sheep, checked them for defects, and displayed them on the Temple Mount. He said to them, listen to me my brothers, the House of Israel. Anybody who wants to bring an elevation sacrifice may bring it and lean on it, to bring a well-being sacrifice may bring it and lean on it. At that moment, practice was fixed following the House of Hillel; and nobody said anything.” Rebbi Isaac ben Rebbi Eleazar said, this cup for breakfast has to be full; the worm in the wood comes from itself; any coal which does not cause a burn at the start will not cause one. “Again it happened that a student of Hillel brought his elevation offering to the Temple courtyard and leaned on it. A student of Shammai saw him and said to him, what is this leaning-on? He said to him, what about being silent? He silenced him by a reprimand and he left.”

“It happened that Hillel the Elder brought his elevation offering to the Temple courtyard and leaned on it. The students of the House of Shammai ganged up on him. He started to wag its tail, said to them, look, it is a female and I brought it as well-being sacrifice, and kept them talking about other matters until they left. After some time the House of Shammai became strong and they wanted to fix practice following their words. There was there Bava ben Buta from the students of the House of Shammai who realized that practice followed the House of Hillel. Once he entered the Temple courtyard and found it desolate. He said, the house of those who make our God’s House desolate shall be desolate. What did he do? He sent and brought 3’000 young lambs from Qedar sheep, checked them for defects, and displayed them on the Temple Mount. He said to them, listen to me my brothers, the House of Israel. Anybody who wants to bring an elevation sacrifice may bring it and lean on it, to bring a well-being sacrifice may bring it and lean on it. At that moment, practice was fixed following the House of Hillel; and nobody said anything.” Rebbi Isaac ben Rebbi Eleazar said, this cup for breakfast has to be full; the worm in the wood comes from itself; any coal which does not cause a burn at the start will not cause one. “Again it happened that a student of Hillel brought his elevation offering to the Temple courtyard and leaned on it. A student of Shammai saw him and said to him, what is this leaning-on? He said to him, what about being silent? He silenced him by a reprimand and he left.”

“It happened that Hillel the Elder brought his elevation offering to the Temple courtyard and leaned on it. The students of the House of Shammai ganged up on him. He started to wag its tail, said to them, look, it is a female and I brought it as well-being sacrifice, and kept them talking about other matters until they left. After some time the House of Shammai became strong and they wanted to fix practice following their words. There was there Bava ben Buta from the students of the House of Shammai who realized that practice followed the House of Hillel. Once he entered the Temple courtyard and found it desolate. He said, the house of those who make our God’s House desolate shall be desolate. What did he do? He sent and brought 3’000 young lambs from Qedar sheep, checked them for defects, and displayed them on the Temple Mount. He said to them, listen to me my brothers, the House of Israel. Anybody who wants to bring an elevation sacrifice may bring it and lean on it, to bring a well-being sacrifice may bring it and lean on it. At that moment, practice was fixed following the House of Hillel; and nobody said anything.” Rebbi Isaac ben Rebbi Eleazar said, this cup for breakfast has to be full; the worm in the wood comes from itself; any coal which does not cause a burn at the start will not cause one. “Again it happened that a student of Hillel brought his elevation offering to the Temple courtyard and leaned on it. A student of Shammai saw him and said to him, what is this leaning-on? He said to him, what about being silent? He silenced him by a reprimand and he left.”

MISHNAH: If one opens a barrel, or one starts to sell his dough, on the holiday, Rebbi Jehudah says, he may finish, but the Sages say, he may not finish. After the holiday one proclaims the purity of the courtyard. If the holiday was over on a Friday one did not go over it because of the honor of the Sabbath. Rebbi Jehudah says, also not if the holiday was over on Thursday since the priests are not free.

MISHNAH: How does one proclaim the purity of the courtyard? One immerses all vessels in the Temple. There were seconds and thirds, that in case the first ones became impure one would bring the seconds in their place. All vessels in the Temple need immersion except the golden altar and the copper altar since they are like soil, the words of Rebbi Eliezer, but the Sages are saying, because they are plated.

HALAKHAH: There, we have stated: “A white spot in the size of a grit and it spread in the size of a grit [and in the spread appeared a healthy spot or a white hair] but the original disappeared. Rebbi Aqiba declares him impure, but the Sages are saying, it should be seen as a new case.” Therefore, Rebbi Aqiba declares him impure absolutely. But the rabbis are saying, it should be seen as a new case as absolutely {impure}. What is the difference between them? Rebbi Joḥanan said, holiday eve is between them. Rebbi Aqiba says that this is the former case and you do not deal with him neither to alleviate nor to restrict. But the rabbis are saying that this is a new case and you free him from the first one. And this is “not to restrict” that you should not deal with the second case neither to alleviate nor to restrict. Rebbi Yose in the name of Rebbi Aḥa, it turns out that the single opinion here parallels the anonymous opinion there and the single opinion there parallels the anonymous opinion here. The single opinion here parallels the anonymous opinion there: Rebbi Aqiba says that this is the former case and you do not deal with him neither to alleviate nor to restrict. And the single opinion there parallels the anonymous opinion here: The rabbis are saying that this is a new case and you free him from the first one. And we have stated here, “Rebbi Meïr says, one inspects skin-disease to alleviate but not to restrict” Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Either following the single opinion here or the rabbis here the rabbis there agree to alleviate but not to restrict. There, if the original disappeared, but here, if the indications {of impurity} disappeared and the original remains. “Rebbi said, the opinion of Rebbi Yose is reasonable for one in quarantine and the opinion of Rebbi Meïr if he is absolutely {impure}.” Rebbi Ze`ira said, they disagree about the holiday itself. Rebbi Aqiba says that this is the former case; could he enter the Temple courtyard? But the rabbis are saying, this is a new case; could he not enter the Temple courtyard? Therefore, Rebbi Aqiba declares him impure absolutely. But the rabbis are saying, it should be seen as a new case to become absolute. What is between them? (It will be sweet for him to hear a temporary release from the mouth of the Cohen.) Samuel said, they disagree about expansion. Rebbi Aqiba says that this is the former case and the expansion of impurity is pure. But the rabbis are saying that this is a new case and the expansion of purity is impure. One said in Samuel’s name, expansion and treatment-resistant scabies is between them. Rebbi Aqiba says that this is the former case and the expansion of impurity is pure. But the rabbis are saying that this is a new case and the expansion of purity is impure. Because it is another case. Therefore otherwise it would be pure. It parallels what Rebbi Simeon ben Laqish said when they differed, if it developed treatment-resistant scabies, Rebbi Joḥanan said pure, Rebbi Simeon ben Laqish said impure.

HALAKHAH: There, we have stated: “A white spot in the size of a grit and it spread in the size of a grit [and in the spread appeared a healthy spot or a white hair] but the original disappeared. Rebbi Aqiba declares him impure, but the Sages are saying, it should be seen as a new case.” Therefore, Rebbi Aqiba declares him impure absolutely. But the rabbis are saying, it should be seen as a new case as absolutely {impure}. What is the difference between them? Rebbi Joḥanan said, holiday eve is between them. Rebbi Aqiba says that this is the former case and you do not deal with him neither to alleviate nor to restrict. But the rabbis are saying that this is a new case and you free him from the first one. And this is “not to restrict” that you should not deal with the second case neither to alleviate nor to restrict. Rebbi Yose in the name of Rebbi Aḥa, it turns out that the single opinion here parallels the anonymous opinion there and the single opinion there parallels the anonymous opinion here. The single opinion here parallels the anonymous opinion there: Rebbi Aqiba says that this is the former case and you do not deal with him neither to alleviate nor to restrict. And the single opinion there parallels the anonymous opinion here: The rabbis are saying that this is a new case and you free him from the first one. And we have stated here, “Rebbi Meïr says, one inspects skin-disease to alleviate but not to restrict” Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Either following the single opinion here or the rabbis here the rabbis there agree to alleviate but not to restrict. There, if the original disappeared, but here, if the indications {of impurity} disappeared and the original remains. “Rebbi said, the opinion of Rebbi Yose is reasonable for one in quarantine and the opinion of Rebbi Meïr if he is absolutely {impure}.” Rebbi Ze`ira said, they disagree about the holiday itself. Rebbi Aqiba says that this is the former case; could he enter the Temple courtyard? But the rabbis are saying, this is a new case; could he not enter the Temple courtyard? Therefore, Rebbi Aqiba declares him impure absolutely. But the rabbis are saying, it should be seen as a new case to become absolute. What is between them? (It will be sweet for him to hear a temporary release from the mouth of the Cohen.) Samuel said, they disagree about expansion. Rebbi Aqiba says that this is the former case and the expansion of impurity is pure. But the rabbis are saying that this is a new case and the expansion of purity is impure. One said in Samuel’s name, expansion and treatment-resistant scabies is between them. Rebbi Aqiba says that this is the former case and the expansion of impurity is pure. But the rabbis are saying that this is a new case and the expansion of purity is impure. Because it is another case. Therefore otherwise it would be pure. It parallels what Rebbi Simeon ben Laqish said when they differed, if it developed treatment-resistant scabies, Rebbi Joḥanan said pure, Rebbi Simeon ben Laqish said impure.

MISHNAH: One does not dig niches and graves on the holiday but one may ready them for use. One makes a temporary grave and a coffin for the deceased in the courtyard; Rebbi Jehudah forbids unless he has boards ready.

“And a coffin for the deceased in the courtyard;” this is what you are saying about a deceased who is not famous. But for a famous deceased one makes a coffin even in public. When Rebbi Ḥanina the colleague of the rabbis expired they made him a coffin in public. Everybody agrees that one may not cut down cedars for him, and similarly not quarry stones for him. If they had been quarried, the disagreement between Rebbi Jehudah and the rabbis.

HALAKHAH: Rebbi Ḥalaphta bar Shaul stated, only that it not be newly formed on the holiday. It was stated: A new oven or stove one does neither soak with oil nor patch with a strip nor wash down with cold water to close its pores. But in order to actually cook a pot on it this is permitted. And it was stated thus: New oven or stove are like all implements which are moved in a courtyard. Rebbi Yudan ben Rebbi Ismael instructed in an emergency to bring a new stove from the house of the potter to newly cook on it on the full holiday.

MISHNAH: One only buys houses, slaves, animals, or stones, for the needs of the holiday or for the needs of the seller who otherwise would not have anything to eat. One does not evacuate from place to place, but he may evacuate into his own courtyard since this causes him joy. One does not bring vessels from the potter’s house; but if he is afraid for them he evacuates them into another courtyard.

MISHNAH: One only buys houses, slaves, animals, or stones, for the needs of the holiday or for the needs of the seller who otherwise would not have anything to eat. One does not evacuate from place to place, but he may evacuate into his own courtyard since this causes him joy. One does not bring vessels from the potter’s house; but if he is afraid for them he evacuates them into another courtyard.

MISHNAH: One does not write debt documents on the holiday, but if he does not trust him or if he has nothing to eat, he shall write. One does not write Torah scrolls, tefillin and mezuzzot on the holiday; also one does not correct even a single letter in the Temple Courtyard Scroll. Rebbi Jehudah says, a person may write tefillin and mezuzzot for himself, and spin for himself the blue string for his ṣiṣit.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Ze‘ira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Ze‘ira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food store. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Ze‘ira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is clothing, since we have stated: “Or with a left [foot sandal] on the right [foot], the ḥalîṣah is valid.” That means, in width. But in length it must cover most of the foot.

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Ze‘ira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Ze‘ira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food store. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Ze‘ira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is clothing, since we have stated: “Or with a left [foot sandal] on the right [foot], the ḥalîṣah is valid.” That means, in width. But in length it must cover most of the foot.

MISHNAH: She does not finish drinking before her face becomes yellow, her eyes protrude, and her veins swell. She is taken outside so that she does not pollute the temple courtyard. If she has merit, it suspends. There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years. From this, Ben Azai concluded that one is obligated to teach his daughter Torah, so that when she needs to drink, she will know that the merit will assist her. Rebbi Eliezer says: whoever teaches his daughter Torah teaches her debauchery. Rebbi Joshua said: a woman prefers one qab and frivolity to nine qabim and abstinence. He used to say: a foolish pious man, a sly wicked man, a predatory woman, and hits by the predatory, these are the ones who ruin the world.

HALAKHAH: Did not Rebbi Ḥiyya state: Nobody could sit in the Temple courtyard except for kings of the Davidic dynasty, and Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even the kings of the Davidic dynasty could not sit in the Temple courtyard! Explain it, that he was leaning on the wall in a kind of sitting. But is it not written: “King David came and sat before the Eternal”? Rebbi Ayvo bar Naggari said, he concentrated on his prayer. There, we have stated: The first group left and sat on the Temple Mount, the second in the Ḥel, and the third at its place! Rebbi Naḥman in the name of Rebbi Mana: Did we state that the third sat at its place? It stood at its place!

HALAKHAH: Did not Rebbi Ḥiyya state: Nobody could sit in the Temple courtyard except for kings of the Davidic dynasty, and Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even the kings of the Davidic dynasty could not sit in the Temple courtyard! Explain it, that he was leaning on the wall in a kind of sitting. But is it not written: “King David came and sat before the Eternal”? Rebbi Ayvo bar Naggari said, he concentrated on his prayer. There, we have stated: The first group left and sat on the Temple Mount, the second in the Ḥel, and the third at its place! Rebbi Naḥman in the name of Rebbi Mana: Did we state that the third sat at its place? It stood at its place!

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw. They proposed marriage into the family of the Patriarch to one of the family Pazi, but he did not accept and said that they should not be ashamed. When he was dying, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Josaphat, the king of Judah. They said, the one who ran after honor should come for him who fled before honor.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw. They proposed marriage into the family of the Patriarch to one of the family Pazi, but he did not accept and said that they should not be ashamed. When he was dying, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Josaphat, the king of Judah. They said, the one who ran after honor should come for him who fled before honor.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: When Rabban Joḥanan ben Zakkai died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Hezekiah, the king of Judah. When his student Rebbi Eliezer died, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Rabban Joḥanan ben Zakkai. But some say, what his teacher saw, he saw. They proposed marriage into the family of the Patriarch to one of the family Pazi, but he did not accept and said that they should not be ashamed. When he was dying, he commanded and said, clear the courtyard because of the impurity and prepare a chair for Josaphat, the king of Judah. They said, the one who ran after honor should come for him who fled before honor.

“With her hair in disorder.” They said that for the courtyard; so much more for the passageway. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If one goes out in her wig, she does not go out with her hair in disorder. That is, to the courtyard; if she does it in the passageway, she goes out with her hair in disorder. There exists a courtyard which is like a passageway and a passageway which is like a courtyard. A courtyard through which outsiders have broken is like a passageway and a passageway through which no outsiders are breaking is like a courtyard.

“With her hair in disorder.” They said that for the courtyard; so much more for the passageway. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If one goes out in her wig, she does not go out with her hair in disorder. That is, to the courtyard; if she does it in the passageway, she goes out with her hair in disorder. There exists a courtyard which is like a passageway and a passageway which is like a courtyard. A courtyard through which outsiders have broken is like a passageway and a passageway through which no outsiders are breaking is like a courtyard.

“With her hair in disorder.” They said that for the courtyard; so much more for the passageway. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If one goes out in her wig, she does not go out with her hair in disorder. That is, to the courtyard; if she does it in the passageway, she goes out with her hair in disorder. There exists a courtyard which is like a passageway and a passageway which is like a courtyard. A courtyard through which outsiders have broken is like a passageway and a passageway through which no outsiders are breaking is like a courtyard.

“With her hair in disorder.” They said that for the courtyard; so much more for the passageway. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If one goes out in her wig, she does not go out with her hair in disorder. That is, to the courtyard; if she does it in the passageway, she goes out with her hair in disorder. There exists a courtyard which is like a passageway and a passageway which is like a courtyard. A courtyard through which outsiders have broken is like a passageway and a passageway through which no outsiders are breaking is like a courtyard.

“With her hair in disorder.” They said that for the courtyard; so much more for the passageway. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If one goes out in her wig, she does not go out with her hair in disorder. That is, to the courtyard; if she does it in the passageway, she goes out with her hair in disorder. There exists a courtyard which is like a passageway and a passageway which is like a courtyard. A courtyard through which outsiders have broken is like a passageway and a passageway through which no outsiders are breaking is like a courtyard.

“With her hair in disorder.” They said that for the courtyard; so much more for the passageway. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If one goes out in her wig, she does not go out with her hair in disorder. That is, to the courtyard; if she does it in the passageway, she goes out with her hair in disorder. There exists a courtyard which is like a passageway and a passageway which is like a courtyard. A courtyard through which outsiders have broken is like a passageway and a passageway through which no outsiders are breaking is like a courtyard.

It was stated: “As to their free-will offerings, he did not say anything.” Does that mean that the wicked give free-will offerings? Since he gave a free-will offering, he is not wicked. The Mishnah follows Rebbi Jehudah, since it was stated in the name of Rebbi Jehudah: “It is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should not make a vow at all. Rebbi Meїr says, “it is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should make a vow and pay. And so it says, “make vows and pay to your God.” How does one handle a free-will offering? He brings his sheep to the Temple courtyard and says, that one is an elevation offering. Rebbi Abin said, Rebbi Jehudah used to open a door: If you had known that one who makes a vow is called wicked, would you have vowed? Rebbi Yannai said, “it is a trap for a human to call ‘sanctified’ and afterwards to check out the vows,” if one started to make vows, his account book is opened. Another explanation: “it is a trap for a human to call ‘sanctified’ and to be late to check out the vows,” if a person is in arrears with his vows, his account book is opened. It happened to one who said, I undertake to bring an elevation offering and he tarried to bring it. His ship sank at sea.

“Like vows of the good ones, he did not say anything.” Does this mean that good people make vows? Since that one made a vow, he is not a good one. The Mishnah follows Rebbi Jehudah since it was stated in the name of Rebbi Jehudah, the ancient pious ones desired to bring a purification offering, but the Omnipresent did not let a sin happen to them; so they made a vow of nazir in order to be able to bring a purification offering. Rebbi Simeon says, they became sinners because they made a vow of nazir, for it was said: “He shall atone for him for what he sinned about the person,” that one sinned against his own person because he barred himself from [drinking] wine. It turns out that that of Simeon the Just parallels Rebbi Simeon. As it was stated: Simeon the Just said, I never ate the reparation offering of a nazir except once. Once a man came to me from the South, I saw that he was reddish, with beautiful eyes and good looks, and his hair in nice rows of waves. I said to him, my son, what induced you to cut off that beautiful hair? He said to me: Great man, I was a shephard in my village and I went to fill the water vessel with water when I saw my mirror image in the water and my instinct rushed over me and tried to lose me from the World. I said to it, wicked! You are rushing me to something which is not yours; it is upon me to sanctify you to Heaven! I bent my head to him and said, my son, there should be many more in Israel who fulfill the Omnipresent’s will like you. About you the verse says, “man or woman, if he clearly articulates vowing a vow of nazir, to be a nazir for the Eternal.” Rebbi Mana asked: Why following Simeon the Just, even following Rebbi Simeon? Did Simeon the Just never eat a purification offering for suet? Did Simeon the Just never eat a purification offering for blood? Simeon the Just holds that people make a vow while they are upset. Since they make the vow while they are upset, in the end, they wonder. But if he wonders, his sacrifices become similar to one of those who slaughtered profane animals in the Temple courtyard. But this one made a well thought-out dedication, when his mouth and his thoughts were in unison.

“Like a sheep.” Rebbi Joḥanan said, like the sheep of the daily offering. There, they say, like the young of a purification offering. Rebbi Simeon ben Laqish said, like our father Abraham’s ram. What Rebbi Ḥiyya stated supports Rebbi Simeon ben Laqish: Like a sheep which never suckled. Following the opinions of the rabbis there, one could state: Like the Temple courtyard. Rebbi Abin said, following the opinion of Rebbi Simeon ben Laqish one could state: Like the sacrifices on the altar. Rebbi Yose ben Abun said, following Rebbi Joḥanan one could state: Like the cleansing of the inner altar and the candelabra.

HALAKHAH: “If he had his house to build, his fence to repair,” etc. May he say, he who works will not lose? Let us hear from the following. In the days of Rebbi Immi there was a fire in the village. Rebbi Immi sent a crier to the markets of the Gentiles saying: “He who works will not lose.” Rebbi Eleazar ben Rebbi Yose said, that was danger to life. But if there was danger to life, Rebbi Immi himself should have fought the fire! Did we not state, in any case of danger to life one does not say that [the necessary work] be done by Gentiles or minors, but [it should be done] even by important Jewish persons. It happened that there was a fire in the courtyard of Yose ben Simai in Šiḥin, and the garrison of the barracks of Sepphoris came to fight it but he did not let them fight it; he said, let the collector collect his due. Immediately there formed a cloud, there was rain which extinguished it. After the Sabbath he sent to each of them a tetradrachma and to their commander 50 denarii. Rebbi Ḥanina said, there was no need for him to do that A Samaritan was a neighbor of Rebbi Jonah. There was a fire in Rebbi Jonah’s neighborhood; he wanted to fight it but Rebbi Jonah did not let him. He said to him, because of my property! He said, yes. And everything was saved. Rebbi Jonah from Kefar-Immi spread his garment over the grain stack and the fire retreated from it.

MISHNAH: Partners who mutually made vows not to have usufruct from one another are forbidden to enter the courtyard. Rebbi Eliezer ben Jacob says, each one enters into what is his. Both are forbidden to put up there a grindstone or an oven, or to raise chickens there. If one of them made a vow not to have usufruct from the other, he cannot enter the courtyard. Rebbi Eliezer ben Jacob says, one can say to the other, I enter into my property, I do not enter into yours. One forces the one who made the vow to sell his part.

MISHNAH: Partners who mutually made vows not to have usufruct from one another are forbidden to enter the courtyard. Rebbi Eliezer ben Jacob says, each one enters into what is his. Both are forbidden to put up there a grindstone or an oven, or to raise chickens there. If one of them made a vow not to have usufruct from the other, he cannot enter the courtyard. Rebbi Eliezer ben Jacob says, one can say to the other, I enter into my property, I do not enter into yours. One forces the one who made the vow to sell his part.

HALAKHAH: “Partners who mutually made vows not to have usufruct from one another,” etc. The rabbis say, every single [square] hand-breadth is common property of the partners. Rebbi Eliezer ben Jacob says, each one enters into what is his. If the courtyard was divided by pebbles, even the rabbis agree. If one of them went and sold his part, even Rebbi Eliezer ben Jacob agrees. If they contracted between themselves to concede, it is still in the hands of the partners. It is only needed if they did not contract between themselves to concede; what is the position of Rebbi Eliezer ben Jacob? And did we not state there, “he buys higher and sells lower”? What is the position of Rebbi Eliezer ben Jacob? And did we not state there, “he should not lend him nor ask him for anything,”? What is the position of Rebbi Eliezer ben Jacob? And what Rebbi Simeon ben Yaqim said, that he should not stay long?

“Both are forbidden to put a grindstone or an oven up there, or to raise chickens there.” This is needed for Rebbi Eliezer ben Jacob, for what he states about “partners who mutually made vows not to have usufruct from one another.” Because they mutually made vows not to have usufruct from one another, does this imply that if they had not made vows not to have usufruct from one another, they would be presumed to concede one to the other? Rebbi Jeremiah said, partners have the custom to concede one to the other in these matters. There, we have stated: “The following establish presumption of ownership.” Rebbi Eleazar said, if somebody raises chickens in a courtyard in which he does not dwell, this establishes presumption of ownership. Rebbi Yose said, this is correct. As you look at it, if he had the right to raise them, he raised them. If he had no right to raise them, he established a presumption of ownership. Rebbi Joḥanan in the name of Rebbi Benaiah: Partners can veto any activity of the other party in a courtyard except for washing, for the honor of the daughters of Israel. Rebbi Mattaniah said, that is, at a place where women wash, but not at a place where men wash. And what you say except for washing in the courtyard [applies to] the entire courtyard except for the four cubits of that party where one cannot hinder anything. But if the place was at an incline, one can veto even within the four cubits of another party since one might say to him, you pour out and it flows down to my place. It was stated: The place of an oven or a hearth does not establish a presumption of ownership, but roofing of any size on top of them establishes a presumption of ownership. Rebbi Ze‘ira said, only if the wall is useful for the oven.

“Both are forbidden to put a grindstone or an oven up there, or to raise chickens there.” This is needed for Rebbi Eliezer ben Jacob, for what he states about “partners who mutually made vows not to have usufruct from one another.” Because they mutually made vows not to have usufruct from one another, does this imply that if they had not made vows not to have usufruct from one another, they would be presumed to concede one to the other? Rebbi Jeremiah said, partners have the custom to concede one to the other in these matters. There, we have stated: “The following establish presumption of ownership.” Rebbi Eleazar said, if somebody raises chickens in a courtyard in which he does not dwell, this establishes presumption of ownership. Rebbi Yose said, this is correct. As you look at it, if he had the right to raise them, he raised them. If he had no right to raise them, he established a presumption of ownership. Rebbi Joḥanan in the name of Rebbi Benaiah: Partners can veto any activity of the other party in a courtyard except for washing, for the honor of the daughters of Israel. Rebbi Mattaniah said, that is, at a place where women wash, but not at a place where men wash. And what you say except for washing in the courtyard [applies to] the entire courtyard except for the four cubits of that party where one cannot hinder anything. But if the place was at an incline, one can veto even within the four cubits of another party since one might say to him, you pour out and it flows down to my place. It was stated: The place of an oven or a hearth does not establish a presumption of ownership, but roofing of any size on top of them establishes a presumption of ownership. Rebbi Ze‘ira said, only if the wall is useful for the oven.

“Both are forbidden to put a grindstone or an oven up there, or to raise chickens there.” This is needed for Rebbi Eliezer ben Jacob, for what he states about “partners who mutually made vows not to have usufruct from one another.” Because they mutually made vows not to have usufruct from one another, does this imply that if they had not made vows not to have usufruct from one another, they would be presumed to concede one to the other? Rebbi Jeremiah said, partners have the custom to concede one to the other in these matters. There, we have stated: “The following establish presumption of ownership.” Rebbi Eleazar said, if somebody raises chickens in a courtyard in which he does not dwell, this establishes presumption of ownership. Rebbi Yose said, this is correct. As you look at it, if he had the right to raise them, he raised them. If he had no right to raise them, he established a presumption of ownership. Rebbi Joḥanan in the name of Rebbi Benaiah: Partners can veto any activity of the other party in a courtyard except for washing, for the honor of the daughters of Israel. Rebbi Mattaniah said, that is, at a place where women wash, but not at a place where men wash. And what you say except for washing in the courtyard [applies to] the entire courtyard except for the four cubits of that party where one cannot hinder anything. But if the place was at an incline, one can veto even within the four cubits of another party since one might say to him, you pour out and it flows down to my place. It was stated: The place of an oven or a hearth does not establish a presumption of ownership, but roofing of any size on top of them establishes a presumption of ownership. Rebbi Ze‘ira said, only if the wall is useful for the oven.

“Both are forbidden to put a grindstone or an oven up there, or to raise chickens there.” This is needed for Rebbi Eliezer ben Jacob, for what he states about “partners who mutually made vows not to have usufruct from one another.” Because they mutually made vows not to have usufruct from one another, does this imply that if they had not made vows not to have usufruct from one another, they would be presumed to concede one to the other? Rebbi Jeremiah said, partners have the custom to concede one to the other in these matters. There, we have stated: “The following establish presumption of ownership.” Rebbi Eleazar said, if somebody raises chickens in a courtyard in which he does not dwell, this establishes presumption of ownership. Rebbi Yose said, this is correct. As you look at it, if he had the right to raise them, he raised them. If he had no right to raise them, he established a presumption of ownership. Rebbi Joḥanan in the name of Rebbi Benaiah: Partners can veto any activity of the other party in a courtyard except for washing, for the honor of the daughters of Israel. Rebbi Mattaniah said, that is, at a place where women wash, but not at a place where men wash. And what you say except for washing in the courtyard [applies to] the entire courtyard except for the four cubits of that party where one cannot hinder anything. But if the place was at an incline, one can veto even within the four cubits of another party since one might say to him, you pour out and it flows down to my place. It was stated: The place of an oven or a hearth does not establish a presumption of ownership, but roofing of any size on top of them establishes a presumption of ownership. Rebbi Ze‘ira said, only if the wall is useful for the oven.

MISHNAH: If anyone from outside was under a vow of no usufruct from one [of the partners], he should not enter the courtyard. Rebbi Eliezer ben Jacob says, he can say to him, I enter your partner’s property, I do not enter yours.

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

Hillel the Elder had eighty pairs of students. The greatest among them was Jonathan ben Uzziel, the least important Rabban Joḥanan ben Zakkai. Once he fell sick and all came to visit him. Rabban Joḥanan ben Zakkai waited in the courtyard. He said to them, where is the least important among you who is a head in wisdom and a head for generations? Unnecessary to speak of the greatest among you! They said, he is in the courtyard. He said to them, let him enter. When he entered, he said to them “to let my lovers inherit substance; their treasuries I shall fill.”

Hillel the Elder had eighty pairs of students. The greatest among them was Jonathan ben Uzziel, the least important Rabban Joḥanan ben Zakkai. Once he fell sick and all came to visit him. Rabban Joḥanan ben Zakkai waited in the courtyard. He said to them, where is the least important among you who is a head in wisdom and a head for generations? Unnecessary to speak of the greatest among you! They said, he is in the courtyard. He said to them, let him enter. When he entered, he said to them “to let my lovers inherit substance; their treasuries I shall fill.”

(As) we have stated there: “One sells a synagogue only conditionally”. So far if it was built as a synagogue. How is the situation if the building was first built for profane use and then dedicated? Let us hear from the following: “A qônām that I shall not enter this house and it was turned into a synagogue.” That implies that if it was built as a courtyard and afterwards was dedicated that it becomes holy. How? When does it become holy, immediately or when it is used? Let us hear from the following: “If somebody makes a chest for a Torah scroll, or wrappings for a Torah scroll, before they were used for a Torah scroll they may be used for private use; after they were used for a Torah scroll they may not be used for private use.” Since these were made for holy use but became holy only when used, that which was built as a courtyard not so much more? What is the status of those if they were made for profane use and then dedicated? They become holy.

(As) we have stated there: “One sells a synagogue only conditionally”. So far if it was built as a synagogue. How is the situation if the building was first built for profane use and then dedicated? Let us hear from the following: “A qônām that I shall not enter this house and it was turned into a synagogue.” That implies that if it was built as a courtyard and afterwards was dedicated that it becomes holy. How? When does it become holy, immediately or when it is used? Let us hear from the following: “If somebody makes a chest for a Torah scroll, or wrappings for a Torah scroll, before they were used for a Torah scroll they may be used for private use; after they were used for a Torah scroll they may not be used for private use.” Since these were made for holy use but became holy only when used, that which was built as a courtyard not so much more? What is the status of those if they were made for profane use and then dedicated? They become holy.

The Mishnah follows Rebbi Jehudah since it was stated in the name of Rebbi Jehudah, the ancient pious ones desired to bring a purification offering, but the Omnipresent did not let a sin happen to them; so they made a vow of nazir in order to be able to bring a purification offering. Rebbi Simeon says, they became sinners because they made a vow of nazir, for it was said: “He shall atone for himself for what he sinned about the person,” that one sinned against his own person because he barred himself from [drinking] wine. It turns out that the position of Simeon the Just parallels Rebbi Simeon. As it was stated: Simeon the Just said, I never ate the reparation offering of a nazir except once. Once a man came to me from the South, I saw that he was handsome, with beautiful eyes and good looks, and his hair in waves. I said to him, my son, what induced you to cut off that beautiful hair? He said to me: Rabbi, I was a shepherd in my village and I went to fill the water vessel with water when I saw my mirror image in the water and my instinct rushed over me and tried to remove me from the World. I said to it, wicked! You are rushing me to something which is not yours; it is upon me to sanctify you to Heaven! I embraced him, kissed him on his head and said, my son, there should be many more in Israel who fulfill the Omnipresent’s will like you. About you the verse says, “man or woman, if he clearly articulates vowing a vow of nazir, to be a nazir for the Eternal.” Rebbi Mana asked: Why following Simeon the Just, even following Rebbi Simeon? Did Simeon the Just never eat a purification offering for suet? Did Simeon the Just never eat a purification offering for blood? Simeon the Just holds that people make a vow while they are upset. Since they make the vow while they are upset, in the end, they wonder. But if he wonders, his sacrifices become similar to one of those who slaughtered profane animals in the Temple courtyard. But this one made a well thought-out dedication, when his mouth and his thoughts were in unison.

Rebbi Aḥa: Rebbi Immi said that Rebbi Yose ben Ḥanina asked: May his bird be eaten when its neck was broken? Instead of asking about a bird whose neck was broken, why do you not ask about a slaughtered bird? There is one doubt, here are two doubts. Rebbi Mani said, here also it is one doubt, as it was stated: One who perforates or tears out is not guilty because of profane slaughter in the Temple courtyard. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: There is not even one doubt, following him who says that slaughtering birds is not clear from the Torah: “They spread them a spread,” they spread out slaughtered [birds].

There, we have stated: “He makes a courtyard in front of the cave six cubits square as a place for the bier.” And here, he says so? There for a bier standing, here for the width of a turning bier. How far? For the carriers of the bier, their replacements, and the replacements of their replacements.

Rebbi Jeremiah asked: If he wrote it in the Land of Israel, signed it outside the Land, went to deliver it to her outside the Land but did not find her outside the Land, returned and found her in the Land of Israel. He must say, “it was written and signed before me,” because he wrote it in the Land of Israel and signed it outside the Land But if it was written and signed in the Land of Israel, he went to deliver it to her outside the Land but did not find her outside the Land, he need not say, “it was written and signed before me.” If he gave her bill of divorce to her when she said, my courtyard at Acco shall acquire it for me, Rebbi Ḥinena said, it is as if she had a long arm. If she had a long arm, she stretched it out and took it from there, does he not have to say “it was written and signed before me”? Rebbi Abba said, who would deny it?

The colleagues said, they disagree about courtyard and four cubits. Rebbi Joḥanan said, she has both courtyard and four cubits. Rebbi Simeon ben Laqish said, she has neither courtyard nor four cubits. Rebbi Eleazar said, they disagree about the courtyard but she has no four cubits. What did Rebbi Joḥanan say about outstretched hands? Rebbi Eleazar asked, does an agent’s courtyard act as his hand?

The colleagues said, they disagree about courtyard and four cubits. Rebbi Joḥanan said, she has both courtyard and four cubits. Rebbi Simeon ben Laqish said, she has neither courtyard nor four cubits. Rebbi Eleazar said, they disagree about the courtyard but she has no four cubits. What did Rebbi Joḥanan say about outstretched hands? Rebbi Eleazar asked, does an agent’s courtyard act as his hand?

The colleagues said, they disagree about courtyard and four cubits. Rebbi Joḥanan said, she has both courtyard and four cubits. Rebbi Simeon ben Laqish said, she has neither courtyard nor four cubits. Rebbi Eleazar said, they disagree about the courtyard but she has no four cubits. What did Rebbi Joḥanan say about outstretched hands? Rebbi Eleazar asked, does an agent’s courtyard act as his hand?

The colleagues said, they disagree about courtyard and four cubits. Rebbi Joḥanan said, she has both courtyard and four cubits. Rebbi Simeon ben Laqish said, she has neither courtyard nor four cubits. Rebbi Eleazar said, they disagree about the courtyard but she has no four cubits. What did Rebbi Joḥanan say about outstretched hands? Rebbi Eleazar asked, does an agent’s courtyard act as his hand?

The colleagues said, they disagree about courtyard and four cubits. Rebbi Joḥanan said, she has both courtyard and four cubits. Rebbi Simeon ben Laqish said, she has neither courtyard nor four cubits. Rebbi Eleazar said, they disagree about the courtyard but she has no four cubits. What did Rebbi Joḥanan say about outstretched hands? Rebbi Eleazar asked, does an agent’s courtyard act as his hand?

MISHNAH: If somebody throws a bill of divorce to his wife while she is in her own house or her own courtyard, she is divorced. If he threw it to her inside his house or his courtyard, even if he was together with her in a bed, she is not divorced. Into her bosom or her wool basket, she is divorced.

MISHNAH: If somebody throws a bill of divorce to his wife while she is in her own house or her own courtyard, she is divorced. If he threw it to her inside his house or his courtyard, even if he was together with her in a bed, she is not divorced. Into her bosom or her wool basket, she is divorced.

HALAKHAH: “If somebody throws a bill of divorce to his wife,” etc. “He shall write,” “he shall deliver into her hand.” Not only into her hand; from where also into her garden or into her courtyard? The verse says “he shall deliver, he shall deliver.” Is this following Rebbi Ismael? It is following Rebbi Aqiba. It was stated in the name of Rebbi Ismael, “he took all his land from his hand, up to the Arnon.” Did he take it out of his hand? What means “from his hand”? From his possession.