detail

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

Rebbi Abun bar Ḥiyya said: Rebbi Ismael stated so: You shall not divine nor cast spells. Were not divination and spellbinding included in the general class but were mentioned separately to be treated differently from the general case? In general by extirpation, the separate cases for extirpation. A statement of Rebbi Joḥanan says, it is a case of general case and detail, as Rebbi Abbahu said in the name of Rebbi Joḥanan, for anybody who would perform any of these abominations will be extirpated, etc. Was not his sister included in the general class? Rebbi Eleazar objected: Was it not written, the nakedness of your mother’s sister and your father’s sister you shall not uncover? He told him, it was stated separately for a reason, to judge it by touching. But is it not written: A man who would lie with an unwellwoman, who uncovered her nakedness, he touched her source, and she uncovered the source of her blood? He told him, it was stated separately for a reason, to judge it by touching. That you should not say, since one is guilty about her already by the impurity of touching, we should not treat the one who touched equal to the one who had full intercourse. Therefore, it was necessary to say it. But is it not written: A man who would sleep with his aunt uncovered his uncle’s nakedness? He told him, it was stated separately for a reason, to judge it by destruction, as Rebbi Yudan said, at all places where they will be destroyed is mentioned, they will be childless; where they shall die destroyed is mentioned, they shall bury their children.

If He stated a general principle as a positive commandment but the detail as a prohibition, the word of Rebbi Eleazar is that this is a general principle followed by a detail. Rebbi Eleazar said, one whips for ploughing in the Sabbatical year. Rebbi Joḥanan said, one does not whip for ploughing in the Sabbatical year. What is Rebbi Eleazar’s reason? The Land shall keep a Sabbath for the Eternal, a general principle. Your field you shall not sow, your vineyard you shall not prune, detail. The sower and the pruner were included in the general case; why were they mentioned separately? To include with them; since the sower and the pruner are particular in that they perform work on the ground or on a tree, I have only what is work on the ground or on a tree. How does Rebbi Joḥanan treat this? They are two different things, and two different details for one general principle do divide. In Rebbi Eleazar’s opinion they do not divide. But he holds that because they do not divide, they are for making inferences. In Rebbi Joḥanan’s opinion, they are not for making inferences. There is a difference here because He stated a general principle as a positive commandment but the detail as prohibitions. No positive commandment allows inferences for a prohibition and no prohibition allows inferences for a positive commandment. In Rebbi Eleazar’s opinion a positive commandment allows inferences for a prohibition but no prohibition allows inferences for a positive commandment. In Rebbi Joḥanan’s opinion it is obvious that one may dig cisterns, ditches, and caves during it. In Rebbi Eleazar’s opinion, may one dig cisterns, ditches, and caves during it? Just as one cannot make inferences for prohibitions, so one should not be able to make inferences for permissions. Rebbi Abba from Carthage said, Rebbi Joḥanan’s reason is six years you shall sow your field, not in the Sabbatical; and six years you shall prune your vineyard, not in the Sabbatical. Any prohibition inferred from a positive commandment is a positive commandment; one violates a positive commandment. Rebbi Jeremiah said, one violates a positive commandment. Rebbi Yose said, there is not even a positive commandment. But is it not written that the Land shall rest as a repose for the Eternal? That is for the prohibition implied by it.

If He stated a general principle as a positive commandment but the detail as a prohibition, the word of Rebbi Eleazar is that this is a general principle followed by a detail. Rebbi Eleazar said, one whips for ploughing in the Sabbatical year. Rebbi Joḥanan said, one does not whip for ploughing in the Sabbatical year. What is Rebbi Eleazar’s reason? The Land shall keep a Sabbath for the Eternal, a general principle. Your field you shall not sow, your vineyard you shall not prune, detail. The sower and the pruner were included in the general case; why were they mentioned separately? To include with them; since the sower and the pruner are particular in that they perform work on the ground or on a tree, I have only what is work on the ground or on a tree. How does Rebbi Joḥanan treat this? They are two different things, and two different details for one general principle do divide. In Rebbi Eleazar’s opinion they do not divide. But he holds that because they do not divide, they are for making inferences. In Rebbi Joḥanan’s opinion, they are not for making inferences. There is a difference here because He stated a general principle as a positive commandment but the detail as prohibitions. No positive commandment allows inferences for a prohibition and no prohibition allows inferences for a positive commandment. In Rebbi Eleazar’s opinion a positive commandment allows inferences for a prohibition but no prohibition allows inferences for a positive commandment. In Rebbi Joḥanan’s opinion it is obvious that one may dig cisterns, ditches, and caves during it. In Rebbi Eleazar’s opinion, may one dig cisterns, ditches, and caves during it? Just as one cannot make inferences for prohibitions, so one should not be able to make inferences for permissions. Rebbi Abba from Carthage said, Rebbi Joḥanan’s reason is six years you shall sow your field, not in the Sabbatical; and six years you shall prune your vineyard, not in the Sabbatical. Any prohibition inferred from a positive commandment is a positive commandment; one violates a positive commandment. Rebbi Jeremiah said, one violates a positive commandment. Rebbi Yose said, there is not even a positive commandment. But is it not written that the Land shall rest as a repose for the Eternal? That is for the prohibition implied by it.

If He stated a general principle as a positive commandment but the detail as a prohibition, the word of Rebbi Eleazar is that this is a general principle followed by a detail. Rebbi Eleazar said, one whips for ploughing in the Sabbatical year. Rebbi Joḥanan said, one does not whip for ploughing in the Sabbatical year. What is Rebbi Eleazar’s reason? The Land shall keep a Sabbath for the Eternal, a general principle. Your field you shall not sow, your vineyard you shall not prune, detail. The sower and the pruner were included in the general case; why were they mentioned separately? To include with them; since the sower and the pruner are particular in that they perform work on the ground or on a tree, I have only what is work on the ground or on a tree. How does Rebbi Joḥanan treat this? They are two different things, and two different details for one general principle do divide. In Rebbi Eleazar’s opinion they do not divide. But he holds that because they do not divide, they are for making inferences. In Rebbi Joḥanan’s opinion, they are not for making inferences. There is a difference here because He stated a general principle as a positive commandment but the detail as prohibitions. No positive commandment allows inferences for a prohibition and no prohibition allows inferences for a positive commandment. In Rebbi Eleazar’s opinion a positive commandment allows inferences for a prohibition but no prohibition allows inferences for a positive commandment. In Rebbi Joḥanan’s opinion it is obvious that one may dig cisterns, ditches, and caves during it. In Rebbi Eleazar’s opinion, may one dig cisterns, ditches, and caves during it? Just as one cannot make inferences for prohibitions, so one should not be able to make inferences for permissions. Rebbi Abba from Carthage said, Rebbi Joḥanan’s reason is six years you shall sow your field, not in the Sabbatical; and six years you shall prune your vineyard, not in the Sabbatical. Any prohibition inferred from a positive commandment is a positive commandment; one violates a positive commandment. Rebbi Jeremiah said, one violates a positive commandment. Rebbi Yose said, there is not even a positive commandment. But is it not written that the Land shall rest as a repose for the Eternal? That is for the prohibition implied by it.

If He stated a general principle as a positive commandment but the detail as a prohibition, the word of Rebbi Eleazar is that this is a general principle followed by a detail. Rebbi Eleazar said, one whips for ploughing in the Sabbatical year. Rebbi Joḥanan said, one does not whip for ploughing in the Sabbatical year. What is Rebbi Eleazar’s reason? The Land shall keep a Sabbath for the Eternal, a general principle. Your field you shall not sow, your vineyard you shall not prune, detail. The sower and the pruner were included in the general case; why were they mentioned separately? To include with them; since the sower and the pruner are particular in that they perform work on the ground or on a tree, I have only what is work on the ground or on a tree. How does Rebbi Joḥanan treat this? They are two different things, and two different details for one general principle do divide. In Rebbi Eleazar’s opinion they do not divide. But he holds that because they do not divide, they are for making inferences. In Rebbi Joḥanan’s opinion, they are not for making inferences. There is a difference here because He stated a general principle as a positive commandment but the detail as prohibitions. No positive commandment allows inferences for a prohibition and no prohibition allows inferences for a positive commandment. In Rebbi Eleazar’s opinion a positive commandment allows inferences for a prohibition but no prohibition allows inferences for a positive commandment. In Rebbi Joḥanan’s opinion it is obvious that one may dig cisterns, ditches, and caves during it. In Rebbi Eleazar’s opinion, may one dig cisterns, ditches, and caves during it? Just as one cannot make inferences for prohibitions, so one should not be able to make inferences for permissions. Rebbi Abba from Carthage said, Rebbi Joḥanan’s reason is six years you shall sow your field, not in the Sabbatical; and six years you shall prune your vineyard, not in the Sabbatical. Any prohibition inferred from a positive commandment is a positive commandment; one violates a positive commandment. Rebbi Jeremiah said, one violates a positive commandment. Rebbi Yose said, there is not even a positive commandment. But is it not written that the Land shall rest as a repose for the Eternal? That is for the prohibition implied by it.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Do not worship them, a principle. Do not prostrate yourself before them, a detail. For you shall not prostrate yourself before another god; He again stated the principle. Principle, detail, and principle: is nothing covered but the detail? Rebbi Abun bar Cahana asked before Rebbi Hila: Do not do such, a principle. One who sacrifices to gods shall be banned, a detail. Only for the Eternal alone, He again stated the principle. Principle, detail, and principle; is not everything included? Does it not add one who embraces and one who kisses? He told him, why is prostrating mentioned? Not to infer from it that it is an action? He who embraces and he who (prostrates himself) do not exemplify actions.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Do not worship them, a principle. Do not prostrate yourself before them, a detail. For you shall not prostrate yourself before another god; He again stated the principle. Principle, detail, and principle: is nothing covered but the detail? Rebbi Abun bar Cahana asked before Rebbi Hila: Do not do such, a principle. One who sacrifices to gods shall be banned, a detail. Only for the Eternal alone, He again stated the principle. Principle, detail, and principle; is not everything included? Does it not add one who embraces and one who kisses? He told him, why is prostrating mentioned? Not to infer from it that it is an action? He who embraces and he who (prostrates himself) do not exemplify actions.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Do not worship them, a principle. Do not prostrate yourself before them, a detail. For you shall not prostrate yourself before another god; He again stated the principle. Principle, detail, and principle: is nothing covered but the detail? Rebbi Abun bar Cahana asked before Rebbi Hila: Do not do such, a principle. One who sacrifices to gods shall be banned, a detail. Only for the Eternal alone, He again stated the principle. Principle, detail, and principle; is not everything included? Does it not add one who embraces and one who kisses? He told him, why is prostrating mentioned? Not to infer from it that it is an action? He who embraces and he who (prostrates himself) do not exemplify actions.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Do not worship them, a principle. Do not prostrate yourself before them, a detail. For you shall not prostrate yourself before another god; He again stated the principle. Principle, detail, and principle: is nothing covered but the detail? Rebbi Abun bar Cahana asked before Rebbi Hila: Do not do such, a principle. One who sacrifices to gods shall be banned, a detail. Only for the Eternal alone, He again stated the principle. Principle, detail, and principle; is not everything included? Does it not add one who embraces and one who kisses? He told him, why is prostrating mentioned? Not to infer from it that it is an action? He who embraces and he who (prostrates himself) do not exemplify actions.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Do not worship them, a principle. Do not prostrate yourself before them, a detail. For you shall not prostrate yourself before another god; He again stated the principle. Principle, detail, and principle: is nothing covered but the detail? Rebbi Abun bar Cahana asked before Rebbi Hila: Do not do such, a principle. One who sacrifices to gods shall be banned, a detail. Only for the Eternal alone, He again stated the principle. Principle, detail, and principle; is not everything included? Does it not add one who embraces and one who kisses? He told him, why is prostrating mentioned? Not to infer from it that it is an action? He who embraces and he who (prostrates himself) do not exemplify actions.

It is written: He went and worshipped other powers and prostrated himself before them, and to the sun, and to the moon. Rebbi Zeˋira said, it is not said to the sun but and to the sun. That is not principle and detail but addition. Rebbi Abba bar Zemina objected before Rebbi Ze`ura; is it not written any which have fins and scales, and any which do not have fins and scales? Then this is not principle and detail but additions since there is written and? Rebbi Joḥanan bar Marius said, anywhere I am encountering and, I am deleting it. Rebbi Samuel ben Eudaimon said, I would have said that anything in the oceans is forbidden, what is in barrels and vivaria should be permitted. The verse says, and anything which lives in water, an addition.

It is written: He went and worshipped other powers and prostrated himself before them, and to the sun, and to the moon. Rebbi Zeˋira said, it is not said to the sun but and to the sun. That is not principle and detail but addition. Rebbi Abba bar Zemina objected before Rebbi Ze`ura; is it not written any which have fins and scales, and any which do not have fins and scales? Then this is not principle and detail but additions since there is written and? Rebbi Joḥanan bar Marius said, anywhere I am encountering and, I am deleting it. Rebbi Samuel ben Eudaimon said, I would have said that anything in the oceans is forbidden, what is in barrels and vivaria should be permitted. The verse says, and anything which lives in water, an addition.

HALAKHAH: “An oath that I shall eat neither,” etc. “An oath that I shall not eat bread” and he wrapped it in reed leaves or grape leaves and ate, he is liable only once. “An oath that I shall not eat bread nor grape skin nor grape seeds, and he wrapped it in grape skins and grape seeds, he is liable for each one, and if he was a nazir he is liable for three. Rebbi Joḥanan said, in comprehensive form. But in detail, no oaths fall on prohibitions. Rebbi Simeon ben Laqish said, even in comprehensive form no oaths fall on prohibitions.

Rebbi Ḥinena asked: Why did he not say, “an oath if I would eat of X” without detail? Because of Rebbi Simeon. But if following Rebbi Simeon, how could we state the Day of Atonement, since Rebbi Simeon stated, you shall deprive yourselves, of what is (forbidden) to you, not of what is (permitted) to you. Only one has a fixed rate sacrifice, the other a variable one.

Not only unspecified, but even “X”. Not only comprehensive but even in detail. Not only in the future but also in the past. Not only the rabbis but even Rebbi Aqiba. Not only carcass and torn meat but even dust.

How does Rebbi Ismael explain the verse? Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. A general statement followed by a detail; the general statement contains only what is in the detail. But the detail only contains matters of causing evil or good! But it is so: To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A detail followed by a general statement, everything is included; this adds matters directed towards the past. But it is so: Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is explicit, matters of causing evil or good, from where matters not causing evil or good? “He answered him, from the additional text of the verse. He answered, just as the verse added for this, the verse added for the other.” You cannot, as Rebbi Hila said in the name of Rebbi Eleazar: So did Rebbi Ismael answer Rebbi Aqiba. Do we find cases where one is liable for intentional action because of a false oath but if in oblivion because of a blurted oath? Could he not have objected, do we find cases where one is liable for intentional action because of a false oath and he has to bring a sacrifice? He said to him, do you agree that there are cases which are not matters of causing evil or good, even if they are not written? He told him, even though I accept cases which are not matters of causing evil or good, are they only written if they be matters of causing evil or good? Therefore never for the past.

How does Rebbi Ismael explain the verse? Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. A general statement followed by a detail; the general statement contains only what is in the detail. But the detail only contains matters of causing evil or good! But it is so: To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A detail followed by a general statement, everything is included; this adds matters directed towards the past. But it is so: Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is explicit, matters of causing evil or good, from where matters not causing evil or good? “He answered him, from the additional text of the verse. He answered, just as the verse added for this, the verse added for the other.” You cannot, as Rebbi Hila said in the name of Rebbi Eleazar: So did Rebbi Ismael answer Rebbi Aqiba. Do we find cases where one is liable for intentional action because of a false oath but if in oblivion because of a blurted oath? Could he not have objected, do we find cases where one is liable for intentional action because of a false oath and he has to bring a sacrifice? He said to him, do you agree that there are cases which are not matters of causing evil or good, even if they are not written? He told him, even though I accept cases which are not matters of causing evil or good, are they only written if they be matters of causing evil or good? Therefore never for the past.

How does Rebbi Ismael explain the verse? Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. A general statement followed by a detail; the general statement contains only what is in the detail. But the detail only contains matters of causing evil or good! But it is so: To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A detail followed by a general statement, everything is included; this adds matters directed towards the past. But it is so: Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is explicit, matters of causing evil or good, from where matters not causing evil or good? “He answered him, from the additional text of the verse. He answered, just as the verse added for this, the verse added for the other.” You cannot, as Rebbi Hila said in the name of Rebbi Eleazar: So did Rebbi Ismael answer Rebbi Aqiba. Do we find cases where one is liable for intentional action because of a false oath but if in oblivion because of a blurted oath? Could he not have objected, do we find cases where one is liable for intentional action because of a false oath and he has to bring a sacrifice? He said to him, do you agree that there are cases which are not matters of causing evil or good, even if they are not written? He told him, even though I accept cases which are not matters of causing evil or good, are they only written if they be matters of causing evil or good? Therefore never for the past.

How does Rebbi Ismael explain the verse? Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. A general statement followed by a detail; the general statement contains only what is in the detail. But the detail only contains matters of causing evil or good! But it is so: To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A detail followed by a general statement, everything is included; this adds matters directed towards the past. But it is so: Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is explicit, matters of causing evil or good, from where matters not causing evil or good? “He answered him, from the additional text of the verse. He answered, just as the verse added for this, the verse added for the other.” You cannot, as Rebbi Hila said in the name of Rebbi Eleazar: So did Rebbi Ismael answer Rebbi Aqiba. Do we find cases where one is liable for intentional action because of a false oath but if in oblivion because of a blurted oath? Could he not have objected, do we find cases where one is liable for intentional action because of a false oath and he has to bring a sacrifice? He said to him, do you agree that there are cases which are not matters of causing evil or good, even if they are not written? He told him, even though I accept cases which are not matters of causing evil or good, are they only written if they be matters of causing evil or good? Therefore never for the past.

How does Rebbi Ismael explain the verse? Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. A general statement followed by a detail; the general statement contains only what is in the detail. But the detail only contains matters of causing evil or good! But it is so: To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A detail followed by a general statement, everything is included; this adds matters directed towards the past. But it is so: Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is explicit, matters of causing evil or good, from where matters not causing evil or good? “He answered him, from the additional text of the verse. He answered, just as the verse added for this, the verse added for the other.” You cannot, as Rebbi Hila said in the name of Rebbi Eleazar: So did Rebbi Ismael answer Rebbi Aqiba. Do we find cases where one is liable for intentional action because of a false oath but if in oblivion because of a blurted oath? Could he not have objected, do we find cases where one is liable for intentional action because of a false oath and he has to bring a sacrifice? He said to him, do you agree that there are cases which are not matters of causing evil or good, even if they are not written? He told him, even though I accept cases which are not matters of causing evil or good, are they only written if they be matters of causing evil or good? Therefore never for the past.

How does Rebbi Ismael explain the verse? Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. A general statement followed by a detail; the general statement contains only what is in the detail. But the detail only contains matters of causing evil or good! But it is so: To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A detail followed by a general statement, everything is included; this adds matters directed towards the past. But it is so: Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is explicit, matters of causing evil or good, from where matters not causing evil or good? “He answered him, from the additional text of the verse. He answered, just as the verse added for this, the verse added for the other.” You cannot, as Rebbi Hila said in the name of Rebbi Eleazar: So did Rebbi Ismael answer Rebbi Aqiba. Do we find cases where one is liable for intentional action because of a false oath but if in oblivion because of a blurted oath? Could he not have objected, do we find cases where one is liable for intentional action because of a false oath and he has to bring a sacrifice? He said to him, do you agree that there are cases which are not matters of causing evil or good, even if they are not written? He told him, even though I accept cases which are not matters of causing evil or good, are they only written if they be matters of causing evil or good? Therefore never for the past.

How does Rebbi Ismael explain the verse? Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. A general statement followed by a detail; the general statement contains only what is in the detail. But the detail only contains matters of causing evil or good! But it is so: To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A detail followed by a general statement, everything is included; this adds matters directed towards the past. But it is so: Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is explicit, matters of causing evil or good, from where matters not causing evil or good? “He answered him, from the additional text of the verse. He answered, just as the verse added for this, the verse added for the other.” You cannot, as Rebbi Hila said in the name of Rebbi Eleazar: So did Rebbi Ismael answer Rebbi Aqiba. Do we find cases where one is liable for intentional action because of a false oath but if in oblivion because of a blurted oath? Could he not have objected, do we find cases where one is liable for intentional action because of a false oath and he has to bring a sacrifice? He said to him, do you agree that there are cases which are not matters of causing evil or good, even if they are not written? He told him, even though I accept cases which are not matters of causing evil or good, are they only written if they be matters of causing evil or good? Therefore never for the past.

How does Rebbi Ismael explain the verse? Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. A general statement followed by a detail; the general statement contains only what is in the detail. But the detail only contains matters of causing evil or good! But it is so: To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A detail followed by a general statement, everything is included; this adds matters directed towards the past. But it is so: Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is explicit, matters of causing evil or good, from where matters not causing evil or good? “He answered him, from the additional text of the verse. He answered, just as the verse added for this, the verse added for the other.” You cannot, as Rebbi Hila said in the name of Rebbi Eleazar: So did Rebbi Ismael answer Rebbi Aqiba. Do we find cases where one is liable for intentional action because of a false oath but if in oblivion because of a blurted oath? Could he not have objected, do we find cases where one is liable for intentional action because of a false oath and he has to bring a sacrifice? He said to him, do you agree that there are cases which are not matters of causing evil or good, even if they are not written? He told him, even though I accept cases which are not matters of causing evil or good, are they only written if they be matters of causing evil or good? Therefore never for the past.

How does Rebbi Ismael explain the verse? Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. A general statement followed by a detail; the general statement contains only what is in the detail. But the detail only contains matters of causing evil or good! But it is so: To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A detail followed by a general statement, everything is included; this adds matters directed towards the past. But it is so: Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is explicit, matters of causing evil or good, from where matters not causing evil or good? “He answered him, from the additional text of the verse. He answered, just as the verse added for this, the verse added for the other.” You cannot, as Rebbi Hila said in the name of Rebbi Eleazar: So did Rebbi Ismael answer Rebbi Aqiba. Do we find cases where one is liable for intentional action because of a false oath but if in oblivion because of a blurted oath? Could he not have objected, do we find cases where one is liable for intentional action because of a false oath and he has to bring a sacrifice? He said to him, do you agree that there are cases which are not matters of causing evil or good, even if they are not written? He told him, even though I accept cases which are not matters of causing evil or good, are they only written if they be matters of causing evil or good? Therefore never for the past.

How does Rebbi Ismael explain the verse? Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. A general statement followed by a detail; the general statement contains only what is in the detail. But the detail only contains matters of causing evil or good! But it is so: To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A detail followed by a general statement, everything is included; this adds matters directed towards the past. But it is so: Or a person, if he would swear blurting out with his lips, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is explicit, matters of causing evil or good, from where matters not causing evil or good? “He answered him, from the additional text of the verse. He answered, just as the verse added for this, the verse added for the other.” You cannot, as Rebbi Hila said in the name of Rebbi Eleazar: So did Rebbi Ismael answer Rebbi Aqiba. Do we find cases where one is liable for intentional action because of a false oath but if in oblivion because of a blurted oath? Could he not have objected, do we find cases where one is liable for intentional action because of a false oath and he has to bring a sacrifice? He said to him, do you agree that there are cases which are not matters of causing evil or good, even if they are not written? He told him, even though I accept cases which are not matters of causing evil or good, are they only written if they be matters of causing evil or good? Therefore never for the past.

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

“Give me the wheat, and the barley,” etc. Rebbi Joḥanan said, the words of Rebbi Jehudah imply collectively one sacrifice, in detail three sacrifices. How is this? A detail wheat, a detail barley, a detail spelt. Collectively one sacrifice, in detail three sacrifices. Detail a third wheat, detail a third barley, detail a third spelt, are these taken together? Come and see; although he holds many details, even so they can be formulated collectively or in detail. In which respect? To make him liable for sacrifices. If he held four kinds, two kinds in one detail, two kinds on two details. even so they can be formulated collectively or in detail. As Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed concerning everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, “I am greeting X,” one can assume that he signed concerning everything. What means “collectively”? Rebbi Joḥanan said, “X divorces Y and Z U.” What means “collectively”? Rebbi Simeon ben Laqish said, “We, X and Z, divorce our wives at place A.” Rebbi Ze`ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately that he needs the typical text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit from this one; a qorban for this one and a qorban for that one.’ Each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.”

HALAKHAH: “You are holding for me a pound of gold,” etc. “Eight of gold I have in the wallet and one finds there eight gold denarii; or fifty tetradrachmas and one finds 200 denar; or 200 denar and one finds 50 tetradrachmas; these are profane. Eight gold denarii I have in the wallet and one finds fifty tetradrachmas; or 200 denar and one finds 50 tetradrachmas, these are Second [Tithe].” “ ‘You are holding for me a pound of gold,’ ‘I am holding for you only a pound of silver;’ he is not liable. ‘You are holding for me a gold denar,’ ‘I am holding for you only a silver denar.’” Rebbi Jacob bar Abinna said, earlier, we were saying, “a gold denar” is a detail; “gold denarii” are not detail. If he had said, “a gold denar, a gold coin” it would have been correct. It was found stated, “a gold coin of a denar,” he is not liable.

HALAKHAH: “You are holding for me a pound of gold,” etc. “Eight of gold I have in the wallet and one finds there eight gold denarii; or fifty tetradrachmas and one finds 200 denar; or 200 denar and one finds 50 tetradrachmas; these are profane. Eight gold denarii I have in the wallet and one finds fifty tetradrachmas; or 200 denar and one finds 50 tetradrachmas, these are Second [Tithe].” “ ‘You are holding for me a pound of gold,’ ‘I am holding for you only a pound of silver;’ he is not liable. ‘You are holding for me a gold denar,’ ‘I am holding for you only a silver denar.’” Rebbi Jacob bar Abinna said, earlier, we were saying, “a gold denar” is a detail; “gold denarii” are not detail. If he had said, “a gold denar, a gold coin” it would have been correct. It was found stated, “a gold coin of a denar,” he is not liable.

Some want to understand it from here: An ox, or a donkey, or a sheep. Since these are particular in that they are subject to breaking, kidnapping, and dying, this excludes real estate which is not subject to breaking, kidnapping, and dying. I shall exclude real estate but shall not exclude slaves. Since these are particular in that they are subject to a fine, this excludes slaves which are not subject to a fine. I shall exclude slaves but shall not exclude documents since they are subject to fines. Since these are particular in that they are subject to overcharging, this excludes documents which are not subject to overcharging. From here they say, if somebody sells documents to the spice trader, it is subject to claims of overcharging. Rebbi Ismael explained: Or a person, if he would swear, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a repeat general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is about monetary claims, [originating] from himself, which can be collected by court order, having monetary value, which is a fixed value, and are movables, and one is not liable for punishment and fines. Monetary claims, excluding one who said to another, give me the 200 denar which you promised me but never gave. [Originating] from himself, excluding one who said to another, you cursed me and shamed me, who is not liable. Which can be collected by court order, excluding one who said to another, you raped or seduced X’s daughter. It has monetary value, excluding documents. Which is a fixed value, excluding slaves. Movables, excluding real estate. One is not liable for punishment, excluding one who said to another, you set fire to my grain stack on the Sabbath; who is not liable. One is not liable for fines, excluding double, quadruple, or quintuple restitution which are fines.

Some want to understand it from here: An ox, or a donkey, or a sheep. Since these are particular in that they are subject to breaking, kidnapping, and dying, this excludes real estate which is not subject to breaking, kidnapping, and dying. I shall exclude real estate but shall not exclude slaves. Since these are particular in that they are subject to a fine, this excludes slaves which are not subject to a fine. I shall exclude slaves but shall not exclude documents since they are subject to fines. Since these are particular in that they are subject to overcharging, this excludes documents which are not subject to overcharging. From here they say, if somebody sells documents to the spice trader, it is subject to claims of overcharging. Rebbi Ismael explained: Or a person, if he would swear, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a repeat general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is about monetary claims, [originating] from himself, which can be collected by court order, having monetary value, which is a fixed value, and are movables, and one is not liable for punishment and fines. Monetary claims, excluding one who said to another, give me the 200 denar which you promised me but never gave. [Originating] from himself, excluding one who said to another, you cursed me and shamed me, who is not liable. Which can be collected by court order, excluding one who said to another, you raped or seduced X’s daughter. It has monetary value, excluding documents. Which is a fixed value, excluding slaves. Movables, excluding real estate. One is not liable for punishment, excluding one who said to another, you set fire to my grain stack on the Sabbath; who is not liable. One is not liable for fines, excluding double, quadruple, or quintuple restitution which are fines.

Some want to understand it from here: An ox, or a donkey, or a sheep. Since these are particular in that they are subject to breaking, kidnapping, and dying, this excludes real estate which is not subject to breaking, kidnapping, and dying. I shall exclude real estate but shall not exclude slaves. Since these are particular in that they are subject to a fine, this excludes slaves which are not subject to a fine. I shall exclude slaves but shall not exclude documents since they are subject to fines. Since these are particular in that they are subject to overcharging, this excludes documents which are not subject to overcharging. From here they say, if somebody sells documents to the spice trader, it is subject to claims of overcharging. Rebbi Ismael explained: Or a person, if he would swear, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a repeat general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is about monetary claims, [originating] from himself, which can be collected by court order, having monetary value, which is a fixed value, and are movables, and one is not liable for punishment and fines. Monetary claims, excluding one who said to another, give me the 200 denar which you promised me but never gave. [Originating] from himself, excluding one who said to another, you cursed me and shamed me, who is not liable. Which can be collected by court order, excluding one who said to another, you raped or seduced X’s daughter. It has monetary value, excluding documents. Which is a fixed value, excluding slaves. Movables, excluding real estate. One is not liable for punishment, excluding one who said to another, you set fire to my grain stack on the Sabbath; who is not liable. One is not liable for fines, excluding double, quadruple, or quintuple restitution which are fines.

Some want to understand it from here: An ox, or a donkey, or a sheep. Since these are particular in that they are subject to breaking, kidnapping, and dying, this excludes real estate which is not subject to breaking, kidnapping, and dying. I shall exclude real estate but shall not exclude slaves. Since these are particular in that they are subject to a fine, this excludes slaves which are not subject to a fine. I shall exclude slaves but shall not exclude documents since they are subject to fines. Since these are particular in that they are subject to overcharging, this excludes documents which are not subject to overcharging. From here they say, if somebody sells documents to the spice trader, it is subject to claims of overcharging. Rebbi Ismael explained: Or a person, if he would swear, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a repeat general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is about monetary claims, [originating] from himself, which can be collected by court order, having monetary value, which is a fixed value, and are movables, and one is not liable for punishment and fines. Monetary claims, excluding one who said to another, give me the 200 denar which you promised me but never gave. [Originating] from himself, excluding one who said to another, you cursed me and shamed me, who is not liable. Which can be collected by court order, excluding one who said to another, you raped or seduced X’s daughter. It has monetary value, excluding documents. Which is a fixed value, excluding slaves. Movables, excluding real estate. One is not liable for punishment, excluding one who said to another, you set fire to my grain stack on the Sabbath; who is not liable. One is not liable for fines, excluding double, quadruple, or quintuple restitution which are fines.

“And a single person went and acted inadvertently following their pronouncement.” Is there an intentional inadvertent action concerning an instruction by the Court? Rebbi Immi in the name of Rebbi Simeon ben Laqish: Our Mishnah, for example, if Simeon ben Azzai was sitting before them. Where do we hold? If he knows the entire Torah but does not know this detail, he is not Simeon ben Azzai. If he knows this particular subject but not the entire Torah, he is Simeon ben Azzai for this particular subject. But we must hold that he knows the entire Torah and knows the particular subject, but he errs to believe that the Torah said, after them, after them. If he errs to believe that the Torah said, after them, after them, he is not Simeon ben Azzai. As we have stated, I could think that if they tell you about right that it is left, and about left that it is right, you should listen to them? The verse says, “to go to the right or to the left;” that they should tell you about the right that it is right, and about the left that it is left. What about it? Rebbi Yose in the name of Rebbi Hila: Because everywhere for an inadvertent sin one is not liable but for an intentional one is liable, and here even intentionally he is not liable.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.