diaspora

Rabbi Shimon says: what is the difference between shekels and a sin-offering? Shekels have a fixed value, but a sin-offering has no fixed value. Rabbi Judah says: shekels also have no fixed value. For when the Israelites came up out of the diaspora they used to pay the shekel in darics, then they paid the shekel in selas, then they paid it in tibs, and finally they wanted to pay it in dinars. But Rabbi Shimon said: nevertheless they are all of the same value for everyone, whereas [in the case of] a sin-offering one man may bring it of the value of one sela, another may bring it of the value of two selas, and another in the value of three selas.

At what places did they light the torches? From the Mount of Olives [in Jerusalem] to Sartaba, and from Sartaba to Gripina, and from Gripina to Havran, and from Havran to Bet Biltin. From Bet Biltin they did not move, but rather waved [the torch] back and forth and up and down until he saw the whole of the diaspora before him lit up like one bonfire.

If one vowed to be a nazirite and went to bring his animal [for the sacrifice] and found that it had been stolen: If he had taken the nazirite vow before his animal was stolen, he is [still] a nazirite. But if he had taken the nazirite vow after his animal was stolen, he is not a nazirite. It was this mistake that Nahum the Mede made. When nazirites arrived [in Jerusalem] from the Diaspora and found the Temple destroyed, Nahum the Mede said to them, “Had you known that the Temple would be destroyed, would you have become nazirites?” They answered, no, and Nahum the Mede released them [from their vow]. When the matter came before the sages they said to him: whoever vowed a nazirite vow before the destruction of the Temple is a nazirite, but if after the destruction of the temple, he is not a nazirite.

A holiday next to the Sabbath, be it before the Sabbath or after the Sabbath, and likewise the two holidays of the diaspora, according to him who says they are one sanctity, he may eat; according to him who says that they are two sanctities, he may not eat. Even according to him who says that they are two sanctities, he may eat as long as there was no possibility to tithe between them. It was stated: “If he asks him on the holiday, he eats on the Sabbath; if he asks him on the Sabbath, he eats on the holiday.” Rebbi Jonah in the name of Rebbi Zeïra, explain it regarding produce he had intended to use on Sabbath eve. But produce he had not intended on Sabbath eve (to use during the Sabbath) is not included. Rebbi Mana said, the words of the rabbis support Rebbi Jonah, my father, since we have stated there: “He who takes a vow regarding his friend that he will eat at his place but he does not trust him with the tithes.” Rebbi Yannai ben Rebbi Ismaël in the name of Rebbi Joḥanan: On the Sabbath of the preliminary marriage they permitted because of hatred. Is the Sabbath of the preliminary marriage not comparable to produce that on Sabbath eve he intended to use (later on the Sabbath)? Nevertheless, he only said “because of hatred.”

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him turn around, turn around. He heard the voice of Rebbi Ḥiyya the elder who said to his son Rav Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there and his years were doubled.

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would be? Rebbi Eleazar gave an inner reason, Rebbi Ḥanina gave an inner reason, Rebbi Joshua ben Levi gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is satiety. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in the diaspora would lose out! Rebbi Simai said, the Holy One, praised be He, makes the earth erode before them and they roll like wine barrels. When they arrive at the Land of Israel their souls return to them. What is the reason? (Ez. 37:12) “I shall deposit you on the territory of Israel,” (v. 14) “give My spirit into you, and you will live.”

Rebbi Justus bar Shunem said, when the people of the Diaspora arrive at Taurus Amanus they will sing. What is the reason? (Cant. 4:8) “Sing from the top of Amanah”.

If they sanctified it before its time or after its lengthening, should I assume it was lengthened? The verse says (Lev. 23:2) “them”, you, “these are My holidays.” Before its time is not “My holidays.” Before its time, the 29 day, after its lengthening, the 32 day. From where that one intercalates the year because of the [men of the] diaspora that set out but did not yet arrive? The verse says (Lev. 23:2), “the Children of Israel, my holidays”. Make the holidays so they can be observed by all of Israel. Rebbi Samuel bar Naḥman said, only if they had reached the river Euphrates.

Rav had flax which was blighted. He asked the elder Rebbi Ḥiyya, may one slaughter a bird and mix its blood with flax seed? He said, a cadaver. Why did he not say to him, a torn one? Because of Rebbi Meïr, for Rebbi Meïr said [the blood of] a torn [bird] must be covered. But did not Rebbi Immi say in the name of Rebbi Simeon ben Laqish: From the time when they came from the diaspora, flax was never blighted and wine never became vinegar; they considered this to be due to the merit of the Great Rebbi Ḥiyya and his sons. But Rav is like (Is. 46:12): “Listen to me, mighty of heart, who are far from charity!” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One says, all the world depend on charity but these on strong arms. But the other one said that all good things and consolations come to the world in their merit but they themselves do not profit at all. For example Mar Zuṭra who prayed and fasted for others but for himself he never fasted.

Rebbi Justus bar Shunem said, when the people of the Diaspora arrive at Taurus Amanus they will sing. What is the reason? (Cant. 4:8) “Sing from the top of Amanah”.

Rebbi Joḥanan said, our teachers in the Diaspora used to separate heave and tithes until the youngsters came and dissuaded them. Who are the youngsters? The interpreters. Rebbi Zeïra, Rav Jehudah in the name of Samuel: For ḥallah from outside the Land and heave from outside the Land one may eat before one separates. Rebbi Abba in the name of Samuel: They only worried about heave of grain, cider, and oil. Rebbi Hila in the name of Samuel: They only worried about heave, but for vegetables they did not worry even about the Great Heave, as it was stated: Issi ben Aqabiah says that tithes for vegetables are rabbinical.

“Rebbi Eleazar ben Azariah’s cow went out with a strip between her horns against the will of the Sages.” Rebbi Abba: Both (and Rebbi) [Rav and] Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Zeˋira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Illa, Rav Jehudah in the name of [Rebbi] Simeon ben [Rebbi] Ḥiyya: A dog goes out with his muzzle. If to (expect) [punish] him it is forbidden, if so he should not eat his bridle it is permitted.

Cahana asked Rav, may one go out with twisted chains? He told them, does one say, it is forbidden for a man to go out with his belt? Rav Huna instructed the wife of the Head of the Diaspora to put golden felt on the wig. Rebbi Joḥanan instructed these of the House of Con to put a patch with pearls on the jacket. Rebbi Ila said, anything connected to a garment is like the garment. And we have stated, one may go out with bells on his garment but one may not go out with bells around his neck. There are Tannaim who state that in both cases they are subject to impurity, and there are Tannaim who state that in both cases they are not subject to impurity. He who said, in both cases they are subject to impurity, if he made clappers for them, but he who said, in both cases they are not subject to impurity, if he did not make clappers for them. Even if he did make clappers for them they should be pure! Did not Rebbi Abbahu, Simeon bar Abba say in the name of Rebbi Joḥanan: Bells on a crib. Two Amoraim. One said he can move it to and fro, only he should make no sound. But the other said, if he made a sound it is forbidden, otherwise it is permitted. There, although they are not made for sound on the Sabbath they are made for sound on weekdays; but here if they are not made for sound either on the Sabbath or weekdays, why did he make clappers for them?

Rav Jeremiah in the name of Rav: They permitted planks for wells only for pilgrims. Rav Abin said, at the time of pilgrimage. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Because of the pilgrims. Rebbi Ezra said before Rebbi Mana, the Mishnah implies that one makes planks for wells in the present time. But did we not state, “one fills from the cistern of the diaspora with a wheel on the Sabbath, from the large cistern, etc.” Why “may one fill from the cold well with a wheel on the holiday”? But at the time when Israel came from the diaspora and camped at this well, the prophets among them stipulated that that one could fill from the cold well with a wheel on the holiday. They did not permit all cold wells, only this well at which they camped. As you are saying there, what was permitted was permitted, and here what was permitted was permitted. Rebbi Eudaimon from Haifa instructed in Haifa, Rebbi Jeremiah instructed in Ḥelef about planks for wells in the present time.

Rav Jeremiah in the name of Rav: They permitted planks for wells only for pilgrims. Rav Abin said, at the time of pilgrimage. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Because of the pilgrims. Rebbi Ezra said before Rebbi Mana, the Mishnah implies that one makes planks for wells in the present time. But did we not state, “one fills from the cistern of the diaspora with a wheel on the Sabbath, from the large cistern, etc.” Why “may one fill from the cold well with a wheel on the holiday”? But at the time when Israel came from the diaspora and camped at this well, the prophets among them stipulated that that one could fill from the cold well with a wheel on the holiday. They did not permit all cold wells, only this well at which they camped. As you are saying there, what was permitted was permitted, and here what was permitted was permitted. Rebbi Eudaimon from Haifa instructed in Haifa, Rebbi Jeremiah instructed in Ḥelef about planks for wells in the present time.

MISHNAH: A Cohen who has a wound on his finger binds bast on it in the Temple but not in the countryside; it there is no blood it is forbidden here and there. One sprinkles salt on the ramp so it should not be slippery and one fills from the cistern of the Diaspora with a wheel on the Sabbath, from the large cistern and from the cold well on a holiday.

“One fills from the cistern of the Diaspora with a wheel on the Sabbath, from the large cistern and from the cold well on a holiday.” Why “may one fill from the cold well with a wheel on the holiday”? But at the time when Israel came from the diaspora and camped at this well, the prophets among them stipulated that one could fill from the cold well with a wheel on the holiday. They did not permit all cold wells, only this well at which they camped. As you are saying there, what was permitted was permitted, and here what was permitted was permitted.

“One fills from the cistern of the Diaspora with a wheel on the Sabbath, from the large cistern and from the cold well on a holiday.” Why “may one fill from the cold well with a wheel on the holiday”? But at the time when Israel came from the diaspora and camped at this well, the prophets among them stipulated that one could fill from the cold well with a wheel on the holiday. They did not permit all cold wells, only this well at which they camped. As you are saying there, what was permitted was permitted, and here what was permitted was permitted.

Rebbi Simeon ben Laqish said, only if it belongs to the slaughterer who is one of the group. Rebbi Joḥanan said, to the slaughterer even if he is not of the group, to one of the group even if he is not the slaughterer. Rebbi Joḥanan said, even if it is with him in Jerusalem; Rebbi Simeon ben Laqish said, only if it is with him in the Temple courtyard. Each of them follows his own opinion, since they disagreed: about the two holidays of the diaspora. Rebbi Joḥanan said, one accepts forewarning in case of a doubt; Rebbi Simeon ben Laqish said, one does not accept forewarning in case of a doubt. Everybody agrees if it was lying opposite him in a window in Jerusalem. He who said, a doubt, it is certain. He who said, in the Temple courtyard, it is in Jerusalem.

From which moment on are vessels of Temple service holy? Immediately or at the moment of use? If you are saying immediately, it is understandable. If you are saying at the moment of use, simultaneously they become holy {and make holy}. One can understand for those of Moses which became holy by the anointing oil. But those of Solomon simultaneously became holy and made holy. When they entered the Land they transferred from Moses’s to Solomon’s. If none of Moses was available, they simultaneously became holy and made holy. When they returned from the Diaspora, they transferred from Solomon’s to theirs. If none of Solomon was available, they simultaneously became holy and made holy.

Everywhere you are saying, one goes to the Torah. But here you are saying, one brings the Torah to them. Only since they are important personalities, the Torah is honored by them. Does one not bring there the Torah to the Head of the Diaspora? Rebbi Yose ben Rebbi Abun said, there since the seed of David is absorbed in them, they follow the usage of their forefathers.

From where that a declaration of forfeiture by a court makes it ownerless? It is written: Anybody who will not come within three days conforming to the decree of the rulers and the elders, all his property shall be devoted to destruction and he shall be separated from the community of the Diaspora. From where that it is free from tithes? Rebbi Jonathan, the son of Rebbi Isaac bar Aḥa understood it from the following: “One intercalates years neither in the Sabbatical year, nor in the year following the Sabbatical; but if they did intercalate it is intercalated.” The one month he adds, is it not free from tithes? That refers to the Sabbatical year. What about the year after the Sabbatical? Rebbi Abun said, not to prolong the prohibition of new grain. Rebbi Ze`ira in the name of Rebbi Abbahu: That is only before Rebbi permitted the importation of vegetables from outside the Land. But after Rebbi permitted the importation of vegetables from outside the Land, the Sabbatical year is as any other year.

HALAKHAH: “For what was the disbursement used,” etc. For what reason were the times of wood by the priests and the people to be counted? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own, donated it to the public, and used it to offer public sacrifices. The prophets among them stipulated that even if the chamber was full of wood and those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. It was stated, a woman who made a coat for her son has to surrender it to the public. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering.. A baraita disagrees with Rebbi Yose: “Those days are observed at the time of sacrifices and not at the time of sacrifices; Rebbi Yose says, they are observed only at the time of sacrifices.” Also from the following: “Rebbi Eleazar ben Rebbi Ṣadoq said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and were fasting but not completing.”

MISHNAH: How were they lighting the beacons? One brings long logs of cedar, and reed, and oil wood, and linen tow, and ties them with rope. He climbs to the top of the mountain, kindles the fire, moves forward and backward, up and down, until he sees his colleague on the second mountain doing the same, and so on top of the third mountain. Where did one light beacons? From the Mount of Olives to Sartaba, and from Sartaba to Grippina, and from Grippina to Hauran, and from Hauran to Bet Biltin. From Bet Biltin they did not move but he moves up and down until he sees the Diaspora like one fire place.

“If they sanctified it before its time or after its lengthening, should I assume it was lengthened? The verse says, them, them; not these are My holidays? Before its time, the 29th day; after its lengthening, the 32nd day.” From where that one intercalates for the year because of the diaspora who set out but did not yet arrive? The verse says, the Children of Israel. Make the holidays so they can be observed by all of Israel. Rebbi Samuel bar Naḥman said, only if they had reached the river Euphrates.

HALAKHAH: Rebbi Abba: Both Rav and Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Ze`ira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Jonathan, Rebbi Tanḥum bar Ḥiyya: A badly behaved donkey goes out with his bridle. Rebbi Illa, Rav Jehudah in the name of Rebbi Simeon ben Rebbi Ḥiyya: A dog goes out with his muzzle. If to punish him it is forbidden, if so he should not eat his bridle it is permitted.

It was stated: If he prayed but does not know what he mentioned, Rebbi Joḥanan said, all of thirty days there is a presumption that what he is used to he (would mention) [mentioned]. Rebbi Abba in the name of Rebbi Ḥuna: On the second holiday of the diaspora he mentions in the morning prayers but not in the musaf prayer. Afternoon prayers like morning prayers and evening prayers like musaf prayers. Ḥananiah the son of Rebbi Joshua’s brother says, in the Diaspora they did not have this custom, but until sixty days after equinox. Samuel said, practice follows Ḥananiah the son of Rebbi Joshua’s brother. And it was stated thus: When was this said? Outside of the Land. But in the Land of Israel, everything according to the season, everything according to the event. That is, about rain. But dew, if he wants to mention the entire year he may mention it.

It was stated: If he prayed but does not know what he mentioned, Rebbi Joḥanan said, all of thirty days there is a presumption that what he is used to he (would mention) [mentioned]. Rebbi Abba in the name of Rebbi Ḥuna: On the second holiday of the diaspora he mentions in the morning prayers but not in the musaf prayer. Afternoon prayers like morning prayers and evening prayers like musaf prayers. Ḥananiah the son of Rebbi Joshua’s brother says, in the Diaspora they did not have this custom, but until sixty days after equinox. Samuel said, practice follows Ḥananiah the son of Rebbi Joshua’s brother. And it was stated thus: When was this said? Outside of the Land. But in the Land of Israel, everything according to the season, everything according to the event. That is, about rain. But dew, if he wants to mention the entire year he may mention it.

Four watches returned from the Diaspora: Yedaya, Ḥarim, Pashḥur, and Immer. The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The prophets among them took the initiative and made 24 lots which they put in an urn. Yedaya came and took five; with his own this makes six. Ḥarim came and took five; with his own this makes six. [Pashḥur came and took five; with his own this makes six. Immer came and took five; with his own this makes six.] The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The heads of the watches took the initiative and made themselves heads of clans. There were watches containing five, six, seven, eight, or nine. For a watch containing five, three were sacrificing during three days and two were sacrificing during four days. For a watch containing six, five were sacrificing during five days and one was sacrificing during two days. For a watch containing seven, each single one was sacrificing on its day. For a watch containing eight, six were sacrificing during six days, and two were sacrificing on one day. For a watch containing nine, five were sacrificing during five days and four were sacrificing during two days. There were those who fixed themselves permanently. A watch who served on the Sabbath always served on the Sabbath, after the end of the Sabbath always served after the Sabbath. They were those of them which were sacrificing with every watch; and those who drew lots for every week.

Four watches returned from the Diaspora: Yedaya, Ḥarim, Pashḥur, and Immer. The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The prophets among them took the initiative and made 24 lots which they put in an urn. Yedaya came and took five; with his own this makes six. Ḥarim came and took five; with his own this makes six. [Pashḥur came and took five; with his own this makes six. Immer came and took five; with his own this makes six.] The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The heads of the watches took the initiative and made themselves heads of clans. There were watches containing five, six, seven, eight, or nine. For a watch containing five, three were sacrificing during three days and two were sacrificing during four days. For a watch containing six, five were sacrificing during five days and one was sacrificing during two days. For a watch containing seven, each single one was sacrificing on its day. For a watch containing eight, six were sacrificing during six days, and two were sacrificing on one day. For a watch containing nine, five were sacrificing during five days and four were sacrificing during two days. There were those who fixed themselves permanently. A watch who served on the Sabbath always served on the Sabbath, after the end of the Sabbath always served after the Sabbath. They were those of them which were sacrificing with every watch; and those who drew lots for every week.

Four watches returned from the Diaspora: Yedaya, Ḥarim, Pashḥur, and Immer. The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The prophets among them took the initiative and made 24 lots which they put in an urn. Yedaya came and took five; with his own this makes six. Ḥarim came and took five; with his own this makes six. [Pashḥur came and took five; with his own this makes six. Immer came and took five; with his own this makes six.] The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The heads of the watches took the initiative and made themselves heads of clans. There were watches containing five, six, seven, eight, or nine. For a watch containing five, three were sacrificing during three days and two were sacrificing during four days. For a watch containing six, five were sacrificing during five days and one was sacrificing during two days. For a watch containing seven, each single one was sacrificing on its day. For a watch containing eight, six were sacrificing during six days, and two were sacrificing on one day. For a watch containing nine, five were sacrificing during five days and four were sacrificing during two days. There were those who fixed themselves permanently. A watch who served on the Sabbath always served on the Sabbath, after the end of the Sabbath always served after the Sabbath. They were those of them which were sacrificing with every watch; and those who drew lots for every week.

HALAKHAH: For what reason were the times of wood by the priests and the people to be counted? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own and donated it to the public. It was used to offer public sacrifices. The prophets among them stipulated that even if the chamber was full of wood [they would bring of their own]. If those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. It was stated, a woman who made a coat for her son has to surrender it to the public. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yasa in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. A baraita disagrees with Rebbi Yose: “Those days are observed at the time of sacrifices and not at the time of sacrifices; Rebbi Yose says, they are observed only at the time of sacrifices.” Also from the following: “Rebbi Eleazar ben Rebbi Yose said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and they were fasting but not completing.”

Rebbi Simeon ben Yoḥai stated: So was my teacher Aqiba explaining. So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy. The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedalya ben Aḥiqam was murdered. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on Jerusalem. That is what is written, the Eternal’s word came to me in the ninth year, in the tenth month, on the tenth of the month, saying: Son of man, write down the name of this day. On this very day the king of Babylonia closed in on Jerusalem. But I am saying that the fast of the tenth is the Fifth of Tevet, the day when the news came to the diaspora. That is what is written, it was in the eleventh year of our exile, in the fifth, on the fifth of the month, the fugitive came to me from Jerusalem, saying, the city was breached. Only that in Judea one fasts on the act, and in the exile on the news. Rebbi Aqiba explains the first last and the last first; but I am explaining the first first and the last last; and I hold my words more intelligible than Rebbi Aqiba’s words.

“But for the times of offering of wood by the priests.” For what reason were the times of wood by the priests and the people to be counted? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own and donated it to the public. It was used to offer public sacrifices. The prophets among them stipulated for them that even if the chamber was full of wood, if those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. It was stated, a woman who made a coat for her son has to surrender it to the public. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering.. A baraita disagrees with Rebbi Yose: “Those days are observed at the time of sacrifices and not at the time of sacrifices; Rebbi Yose says, they are observed only at the time of sacrifices.” Also from the following: “Rebbi Eleazar ben Rebbi Sadoq said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and we were fasting but not completing.”

From which moment on are vessels of Temple service holy? Immediately or at the moment of use? If you are saying immediately, it is understandable. If you are saying at the moment of use, simultaneously they become holy and make holy. One can understand for those of Moses which became holy by the anointing oil and the blood. But those of Solomon simultaneously became holy and made holy. When they entered the Land they transferred from Moses’s to Solomon’s. If none of Moses’s was available, they simultaneously became holy and made holy. When they returned from the Diaspora, they transferred from Solomon’s to theirs. If none of Solomon was available, they simultaneously became holy and made holy.

May one write two or three words from a verse? Mar Uqba sent a letter to the Head of the Diaspora who went to sleep and got up with song: Israel, do not enjoy like the Gentiles. Rebbi Aḥa wrote, the remembrance of the just is a blessing. Rebbi Ze`ura wrote, Joash the King did not remember. Rebbi Jeremiah sent a letter to Rebbi Jehudah Nesia, to hate your lovers, to love your hater. Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi judged Tamar. She went and complained about them to the prefect of Sepphoris. They sent and wrote to Rebbi Abbahu, who wrote back to them, (twice) [already] we pacified the three informers, the well born, the well learned, and Tarshish, Eutokos, Eumathes, Thalassios; but the rebellious Tamar remains in her rebellious state; we tried to soften her but in vain did one smelt to refine. Rebbi Mana sent a letter to Rebbi Hoshaia ben Rebbi Shammai, your beginnings were small, your future may be much expanding.

Rebbi Samuel bar Naḥman said, Rebbi Jonathan passed by the synagogue. He heard their voices reading without benedictions. He said to them, how long are you making the Torah out of bald spots! Moses instituted that the Torah should be read on Sabbath, holidays, New Moons, and on the intermediate days of holidays. Ezra instituted that the Torah should be read on Mondays and Thursdays, and on Sabbath afternoon. He instituted immersion for people with emissions of semen. He instituted that law courts should sit in large villages on Mondays and Thursdays. He instituted that peddlars make the circuit of villages because of the honor of the daughters of Israel. He instituted that one should wash on Thursdays for the honor of the Sabbath. He instituted that one should bake bread on Fridays so that a piece be available for the poor. He instituted that one eat garlic on Friday Night, because it brings love and removes desire. He instituted that women should talk with one another in the toilet. He instituted that a woman wear an apron front and back. Rebbi Tanḥum bar Ḥiyya said, because of what had happened. It happened that a woman was raped by an ape, both regular and irregular intercourse. He instituted that a woman may wash and comb her hair up to three days before her purity. Rebbi Yose in the name of the House of Rebbi Yannai, Rebbi Abba bar Cohen in the name of Rav Ḥuna: Corresponding to the Sabbath and the two days of holiday in the Diaspora. Rebbi Ze`ira in the name of Rav Jehudah: only if the time of her immersion is in the meantime. Rebbi Abba in the name of Rav Jehudah: even if the time of her immersion is at the end. Then Rebbi Ze`ira was looking at him. He said to him, what are you looking at me? What do you know that we do not know, you understand what is not with us? There came Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya and reported the reason: even if the time of her immersion is at the end; I am saying that maybe her spring is far away and she is lazy and not pure.

Rebbi Joshua ben Levi sent for a man three times but he did not come. He sent, saying to him, if I had not ever excommunicated a person, I would have excommunicated this man since for 24 reasons one excommunicates and this is one of them: The entire property of anybody who will not come within three days following the council of ministers and Elders shall be confiscated and he shall be separated from the community of the Diaspora. Rebbi Isaac ben Rebbi Eleazar said, there are many more of these dispersed in the Mishnah. There, we have stated: “Simeon ben Shataḥ sent to him and told him, you should be excommunicated.” For if there had been a decision made as it was decided in the days of Elijah, [would you not have caused a desecration of the Name in public? And everybody who causes a public desecration of the Name must be excommunicated. There, we have stated: Rabban Gamliel sent to him, if you hinder the public you will create a future stumbling block for the public;] would not prevent the public from performing a meritorious act? And any who would hinder the public from performing a meritorious act must be excommunicated.

“If he injured one and then injured the other, or cursed one and then cursed the other, he cannot be prosecuted.” Rebbi Ḥanania asked, does that not disagree with Rebbi Joḥanan? Since they disagree about the second day of holidays in the diaspora. Rebbi Joḥanan said, one accepts forwarning in a case of doubt, Rebbi Simeon ben Laqish said, one does not accept forwarning in a case of doubt. Rebbi Ḥanina said in the name of Rebbi, there is no disagreement. There, it would have been possible to make a determination, here it is impossible to make the determination.

HALAKHAH: “Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai,” etc. When was Job? Rebbi Simeon ben Laqish in the name of Bar Qappara: He was in the days of our father Abraham; that is what is written: “ A man was in the land of Oz, his name was Job.” And it is written, “ Oz his firstborn.” Rebbi Abba said, in the days of our father Jacob and Dinah was his wife; that is what is written: “ You speak like one of the impious ones”, and it is written: “ For an impiety he did in Israel.” Rebbi Levi said, he was in the days of the tribes; that is what is written: “ What Sages would tell, they did not conceal from their fathers.” Rebbi Yose ben Ḥalaphta said, he was born when they descended into Egypt and he died when they left. A parable of a shepherd when a wolf came and attacked his flock. What did he do? He put up a ram against him. That is what is written: “ He delivered me to the evil one, he threw me amongst evildoers.” Rebbi Ismael stated: Job was one of Pharao’s servants, a great one in his government’. That is what is written: “ One who feared the word of the Eternal etc.”, and it is written about him, “ a man, artless and straight, fearing God and fleeing from evil”. Rebbi Yose bar Jehudah says, he was in the days when the Judges judged; that is what is written: “Behold, you all did see, why do you turn all into vapor.” You saw what my generation did, that they collect tithes on the threshing floors; “you loved whore’s wages on all grain threshing floors.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He was in the days of the queen of Seba, as it is said: “Seba attacked and took them.” Rebbi Nathan said, he was in the days of the Chaldeans, as it is said: “The Chaldeans attacked from three sides.” Rebbi Joshua ben Qorḥa said, he was in the days of Asuerus, as it is said: “One shall look for beautiful virgins for the king.” And it is written, “no women were found like Job’s daughters.” Rebbi Joshua ben Levi said, he was of the returnees of the diaspora. Rebbi Joḥanan said, He was of the returnees from the diaspora and was a Jew. Therefore Rebbi Joḥanan learned from him the rules of mourning. “Job got up and tore his coat”; Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: From here [one learns] that a mourner has to tear [his garment] while standing. Rebbi Ḥiyya stated: In My world I had one just Gentile, I gave him his reward and removed him from My world. Rebbi Simeon ben Laqish said, Job did not exist and will never live. The opinion of Rebbi Simeon ben Laqish is inconsistent: There, Rebbi Simeon ben Laqish said in the name of Bar Qappara: He was in the days of our father Abraham, but here he says so? But he did exist but his suffering did not. Then why is it written about him? To tell you that if it had come upon him, he would have withstood it.

HALAKHAH: “Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai,” etc. When was Job? Rebbi Simeon ben Laqish in the name of Bar Qappara: He was in the days of our father Abraham; that is what is written: “ A man was in the land of Oz, his name was Job.” And it is written, “ Oz his firstborn.” Rebbi Abba said, in the days of our father Jacob and Dinah was his wife; that is what is written: “ You speak like one of the impious ones”, and it is written: “ For an impiety he did in Israel.” Rebbi Levi said, he was in the days of the tribes; that is what is written: “ What Sages would tell, they did not conceal from their fathers.” Rebbi Yose ben Ḥalaphta said, he was born when they descended into Egypt and he died when they left. A parable of a shepherd when a wolf came and attacked his flock. What did he do? He put up a ram against him. That is what is written: “ He delivered me to the evil one, he threw me amongst evildoers.” Rebbi Ismael stated: Job was one of Pharao’s servants, a great one in his government’. That is what is written: “ One who feared the word of the Eternal etc.”, and it is written about him, “ a man, artless and straight, fearing God and fleeing from evil”. Rebbi Yose bar Jehudah says, he was in the days when the Judges judged; that is what is written: “Behold, you all did see, why do you turn all into vapor.” You saw what my generation did, that they collect tithes on the threshing floors; “you loved whore’s wages on all grain threshing floors.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He was in the days of the queen of Seba, as it is said: “Seba attacked and took them.” Rebbi Nathan said, he was in the days of the Chaldeans, as it is said: “The Chaldeans attacked from three sides.” Rebbi Joshua ben Qorḥa said, he was in the days of Asuerus, as it is said: “One shall look for beautiful virgins for the king.” And it is written, “no women were found like Job’s daughters.” Rebbi Joshua ben Levi said, he was of the returnees of the diaspora. Rebbi Joḥanan said, He was of the returnees from the diaspora and was a Jew. Therefore Rebbi Joḥanan learned from him the rules of mourning. “Job got up and tore his coat”; Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: From here [one learns] that a mourner has to tear [his garment] while standing. Rebbi Ḥiyya stated: In My world I had one just Gentile, I gave him his reward and removed him from My world. Rebbi Simeon ben Laqish said, Job did not exist and will never live. The opinion of Rebbi Simeon ben Laqish is inconsistent: There, Rebbi Simeon ben Laqish said in the name of Bar Qappara: He was in the days of our father Abraham, but here he says so? But he did exist but his suffering did not. Then why is it written about him? To tell you that if it had come upon him, he would have withstood it.

HALAKHAH: Rav Ḥisda said, they had great difficulty; elsewhere you say that one goes to the Torah, and here you say, one brings the Torah to him? But because they are important personalities, the Torah is honored by them. Does one not bring the Torah to the Head of the Diaspora over there? Rebbi Yose ben Rebbi Abun said, since the seed of David is immersed there one treats him in the ancestral way.

Who permits the earlier ones? Rebbi Yose ben Rebbi Bun said, the one who permitted these permitted those. As the following: The Head of the Diaspora sent and asked Rav Ḥisdai: what is the meaning of “taking away the head cover, removing the crown”? He said to him, when the head cover was taken away, the crown was removed. Rebbi Joḥanan heard this and said, he is grace and his words are gracious.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him lower [your eyes], turn around. Rebbi Ḥiyya the elder [who said to] his son Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there eighty years old and his years were doubled.

“I am excommunicated from you, Rabbi Aqiba was stringent in that because of a doubt.” To forbid all his possessions. As you say, “all his property should be banned and he should be separated from the community of the diaspora.” What do the rabbis do with this? An excommunication by the court is weightier.

If they sanctified it before its time or after its lengthening, should I assume it was lengthened? The verse says (Lev. 23:2) “them”, “them”, “these are My holidays.” Before its time is not “My holidays.” Before its time, the 29th day, after its lengthening, the 32nd day. From where that one intercalates for the year because of the [men of the] diaspora who set out but did not yet arrive? The verse says (Num. 23:44), “Moses spoke about the holidays of the Eternal to the Children of Israel”. Make the holidays so they can be observed by all of Israel. Rebbi Samuel bar Naḥman said, only if they had reached the river Euphrates.

It is written, “to the outstanding Elders of the diaspora”. The Holy One, praise to Him, said: The Elders of the diaspora are very dear to me. More beloved by me is a small group in the Land of Israel than a great Synhedrion outside the Land. It is written: “The craftsmen and the smiths one thousand,” and you say so? Rebbi Berekhiah in the name of Rebbi Ḥelbo and the rabbis. Rebbi Berekhiah said, one thousand craftsmen and one thousand smiths. But the rabbis say, together one thousand. Rebbi Berekhiah in the name of Rebbi Ḥelbo said, these are the fellows; but the rabbis say, these are the councilmen.

It is written, “to the outstanding Elders of the diaspora”. The Holy One, praise to Him, said: The Elders of the diaspora are very dear to me. More beloved by me is a small group in the Land of Israel than a great Synhedrion outside the Land. It is written: “The craftsmen and the smiths one thousand,” and you say so? Rebbi Berekhiah in the name of Rebbi Ḥelbo and the rabbis. Rebbi Berekhiah said, one thousand craftsmen and one thousand smiths. But the rabbis say, together one thousand. Rebbi Berekhiah in the name of Rebbi Ḥelbo said, these are the fellows; but the rabbis say, these are the councilmen.

MISHNAH: A person vowed to be a nazir and went to bring his animal when he found that it was stolen; if he vowed before the animal was stolen he is a nazir, after the animal was stolen he is not a nazir. This error was made by Naḥum from Media: When nezirim came from the Diaspora and found that the Temple had been destroyed, Naḥum from Media asked them: If you had known that the Temple would be destroyed, would you have made a vow of nazir? They said to him, no, and Naḥum from Media permitted them. When the case came before the Sages they said, anyone who made his vow before the Temple was destroyed is a nazir, after the Temple was destroyed he is not a nazir.

If he drank wine within the first 30 days, he is (not) whipped; within the last 30 days, he is [] whipped. The one coming from the general population cannot be whipped, either for the (second) or the last period. So far, if he was warned separately for each period. If they warned him for both together this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish who disagreed about the two days of holiday in the diaspora. Rebbi Joḥanan said, one accepts warning in case of a doubt; Rebbi Simeon ben Laqish said, one does not accept warning in case of a doubt.

HALAKHAH: “One who found letters of appraisal,” etc. Rav Jeremiah in the name of Rav: If it contained a certification by the court, it should be returned. Rebbi Ḥama the father of Rebbi Hoshaia said, the tamarisks among the judges of the diaspora are like chicks among the judges of the Land of Israel.

HALAKHAH: “One may increase rental fees,” etc. It was stated: “If somebody sells a field to another and stipulates, on condition that I shall work it as a sharecropper, on condition that I shall be part owner, on condition that the tithes shall be mine, on condition that if you sell it, you will sell it only to me, that anytime I want I may pay you back and take it; this is permitted.” “If he owed him money and wrote his field over to him as a sale, any time the seller eats the yield it is permitted; any time the buyer eats the yield, it is forbidden. Rebbi Jehudah says, in any case it is permitted. Rebbi Jehudah said, that is what Boethos ben Zenon did following the Sages. They said to him, is that a proof? The seller was eating the yield.” Rebbi Joḥanan, Rebbi Eleazar, and Rebbi Hoshaia said, Rebbi Jehudah learned from the houses of walled cities. As it was stated: The year mentioned in the Torah regarding walled cities is like interest but it is not interest. Another Tanna stated: This is interest but the Torah permitted it. He who said, it is like interest but it is not interest, Rebbi Meïr. He who said, this is interest but the Torah permitted it, Rebbi Jehudah. Rebbi Idi said, when I came from the Diaspora, I found that a case was before Rebbi Immi of “it is like interest but it is not interest.” Rebbi Ḥizqiah said, they only said that “this is interest but the Torah permitted it.” There, the Torah permitted it, therefore not in any other case. Nevertheless, Rebbi Immi did not consider it, for he said: a house dwells with its inhabitants.

“And slaves.” Rebbi Simon the brother of Rebbi Jehudah bar Zavdi in the name of Rav: As long as a baby lies in the public domain, his father or his mother can testify about him. Once he has been collected from the public domain, one needs two witnesses and its father and mother are like two witnesses. Rebbi Abbahu said, can a person be suspected to say about one who is not his son that he is his son? Maybe it was said about the property of a convert? He told him, but all our teachers in the Diaspora testify that in this form we heard it from Rav Ada bar Abuh. Rav Ḥisda said: That is, if the baby is not moving. But [the case of] a baby which is moving refers to what Rebbi Joḥanan said: property rights on jumping calves and lambs which move from place to place cannot be proven by possession.

HALAKHAH: “Somebody sent his son to a grocer,” etc. Rebbi Abba bar Mamal said, for the tenths he has to let bend down a handbreadth. It is written: “Fair scales, fair weights.” From here the Sages said that any commandment whose reward is noted, the court is not warned about. “You shall have,” appoint market overseers over this. Rebbi Abun bar Ḥiyya said, so is the baraita: Any commandment whose reward is noted the court is not punished about. Rav was appointed market overseer by the Head of the Diaspora; he intervened about measuring vessels but not prices. The Head of the Diaspora jailed him. Rav Qarna went to see him and said, the market overseer about whom they spoke was for measures but not prices. He answered, but you had stated: the market overseer is for both measures and prices. He said to him, go out and tell them, the market overseer is for measures but not prices. He went out and said to them, a person who teaches hidden things they send to jail!

HALAKHAH: “Somebody sent his son to a grocer,” etc. Rebbi Abba bar Mamal said, for the tenths he has to let bend down a handbreadth. It is written: “Fair scales, fair weights.” From here the Sages said that any commandment whose reward is noted, the court is not warned about. “You shall have,” appoint market overseers over this. Rebbi Abun bar Ḥiyya said, so is the baraita: Any commandment whose reward is noted the court is not punished about. Rav was appointed market overseer by the Head of the Diaspora; he intervened about measuring vessels but not prices. The Head of the Diaspora jailed him. Rav Qarna went to see him and said, the market overseer about whom they spoke was for measures but not prices. He answered, but you had stated: the market overseer is for both measures and prices. He said to him, go out and tell them, the market overseer is for measures but not prices. He went out and said to them, a person who teaches hidden things they send to jail!

“Rebbi Jehudah said: it happened that Rabban Gamliel and the Elders were sitting on stairs on the Temple Mount; their scribe Joḥanan was sitting before them when Rabban Gamliel said to him, write: To our brothers in the Upper Southland and the Lower Southland, may you have much peace. We inform you that the time of liquidation has come, to deliver tithes from the sheaves of grain. To our brothers in the Upper Galilee and the Lower Galilee, may you have much peace. We inform you that the time of liquidation has come, to deliver tithes from the olive presses. To our brothers in the diaspora of Babylonia, the diaspora of Media, the diaspora of Greece, and all other diasporas of Israel, may you have much peace. We inform you that the sheep are thin, the pigeon chicks small, and springtime has not arrived; it appears good in my eyes and those of my colleagues to add thirty days to this year.”

“Rebbi Jehudah said: it happened that Rabban Gamliel and the Elders were sitting on stairs on the Temple Mount; their scribe Joḥanan was sitting before them when Rabban Gamliel said to him, write: To our brothers in the Upper Southland and the Lower Southland, may you have much peace. We inform you that the time of liquidation has come, to deliver tithes from the sheaves of grain. To our brothers in the Upper Galilee and the Lower Galilee, may you have much peace. We inform you that the time of liquidation has come, to deliver tithes from the olive presses. To our brothers in the diaspora of Babylonia, the diaspora of Media, the diaspora of Greece, and all other diasporas of Israel, may you have much peace. We inform you that the sheep are thin, the pigeon chicks small, and springtime has not arrived; it appears good in my eyes and those of my colleagues to add thirty days to this year.”

“Rebbi Jehudah said: it happened that Rabban Gamliel and the Elders were sitting on stairs on the Temple Mount; their scribe Joḥanan was sitting before them when Rabban Gamliel said to him, write: To our brothers in the Upper Southland and the Lower Southland, may you have much peace. We inform you that the time of liquidation has come, to deliver tithes from the sheaves of grain. To our brothers in the Upper Galilee and the Lower Galilee, may you have much peace. We inform you that the time of liquidation has come, to deliver tithes from the olive presses. To our brothers in the diaspora of Babylonia, the diaspora of Media, the diaspora of Greece, and all other diasporas of Israel, may you have much peace. We inform you that the sheep are thin, the pigeon chicks small, and springtime has not arrived; it appears good in my eyes and those of my colleagues to add thirty days to this year.”

If they sanctified it before its time or after its lengthening, should I assume it was lengthened? The verse says, them, them; not these are My holidays? Before its time, the 29 day; after its lengthening, the 32 day. From where that one intercalates for the year because of the diaspora who set out but did not yet arrive? The verse says, the Children of Israel. Make the holidays so they can be observed by all of Israel. Rebbi Samuel bar Naḥman said, only if they had reached the river Euphrates.

It is written: to the outstanding Elders in the diaspora. The Holy One, praise to Him, said: The Elders of the diaspora are very dear to me. But more beloved by Me is a small group in the Land of Israel than a great Synhedrion outside the Land. It is written: The craftsmen and the smiths one thousand, and you say so? Rebbi Berekhiah in the name of Rebbi Ḥelbo and the rabbis. Rebbi Berekhiah said, one thousand craftsmen and one thousand smiths. But the rabbis say, together one thousand. Rebbi Berekhiah in the name of Rebbi [Ḥelbo said], these are the Fellows; but the rabbis say, these are the councilmen.

It is written: to the outstanding Elders in the diaspora. The Holy One, praise to Him, said: The Elders of the diaspora are very dear to me. But more beloved by Me is a small group in the Land of Israel than a great Synhedrion outside the Land. It is written: The craftsmen and the smiths one thousand, and you say so? Rebbi Berekhiah in the name of Rebbi Ḥelbo and the rabbis. Rebbi Berekhiah said, one thousand craftsmen and one thousand smiths. But the rabbis say, together one thousand. Rebbi Berekhiah in the name of Rebbi [Ḥelbo said], these are the Fellows; but the rabbis say, these are the councilmen.

Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqush disagreeed. One said, one builds and afterwards one dedicates. The other one said, one dedicates and afterwards one builds. For him who says, one builds and afterwards one dedicates, one does not say that the partitions are as if built up. If one desires to add to the Temple Hall, by which means does one add? By the two loaves. Does one dedicate on a holiday? Then by the Shew Bread. Does one dedicate on the Sabbath? Then in the night. Does one dedicate in the night? Rebbi Yose ben Rebbi Abun said, with a baked flour offering. One understands that on their return from the diaspora they sacrificed and then dedicated. When they entered the Land, with what did they dedicate? Rebbi Yose ben Rebbi Abun said, with two thanksgiving sacrifices coming from Nob and Gibeon.

“Abba Shaul says, two subdivisions were there, the lower and the upper, whose sanctification was not complete. The lower one was dedicated with a full ceremony, but the upper one only when they came from the diaspora, without a king and without Urim and Tummim. Therefore, in the lower one the vulgar eat family sacrifices and Second Tithe; Fellows eat there family sacrifices but not Second Tithe. In the upper one, the vulgar eat family sacrifices but not Second Tithe; Fellows eat there family sacrifices and Second Tithe. Why did they not sanctify it? Because it was the vulnerable spot of Jerusalem; it could be conquered from there.”

Rab Safra said : R. Abbahu related that when Hananyah, the nephew of R. Joshua, went to the Diaspora, he used to intercalate the years and fix the new moons outside the [Holy] Land.

Tell also our brethren in the Diaspora; if they obey, well and good ; but if not, let them ascend a mountain, let Ahiyyah build an altar and Hananyah play the harp, and let them all repudiate [their Judaism], declaring that they have no lot with the God of Israel'."

It was taught: R. Hanina stated: When I went down to the Diaspora I came across an old man who said to me, A reed mat may be used as skhakh.” And when I came before R. Joshua, my father’s brother, he agreed with his words. R. Hisda said only if it has no rim.

A Baraita reads: Ḥananiah said, in the diaspora we must wait until the sixtieth day after the autumnal equinox. R. Huna b. Ḥiyya said in the name of Samuel, the law follows Ḥananiah. This cannot be so! For when Samuel was asked when we must begin to say: "And give dew and rain," he replied: From the time when the employees of Ṭabūt the Fowler begin to carry in the twigs! Answer: Both of these time-limits may be the same.

Why does the Mishnah not say also that on the first of Nisan there was no Ma'amad service, because on that day there was the recital of Hallel, a Musaf and a wood offering? Said Raba, this omission proves that the recital of Hallel on New Moon is not a biblical ordinance, for thus said R. Johanan in the name of R. Simeon b. Jehozadak: On eighteen days of the year the whole Hallel is recited, namely, on the eight days of the Feast of Booths, the eight days of Ḥanukkah, the first day of Passover, and on Pentecost; in the Diaspora, however, Hallel is recited on twenty-one days: nine days of the Feast of Booths, eight days of Ḥanukkah, the (first) two Days of Passover, and the two days of Pentecost.

We establish courts both in Israel and in Diaspora. A court that executes once in seven years is called a "killing [court]" Rebbi Eliezer ben Azarya says, Once in seventy years. Rebbi Tarfon and Rebbi Akiva say, If we were in court no one would ever get executed. Raban Shimon ben Gamlial responded, Then you would be increasing murder in Israel.

Abaye answered, It isn't a contradiction. Here [where we retry the case] is in Israel; here [where we do not retry the case] is in Diaspora.

Like we learned in a beraisa, Rebbi Yehuda ben Dostai says in the name of Rebbi Shimon ben Shetach, If he ran from Israel to Diaspora, we do not retry his case; if he ran from Diaspora to Israel, we do retry his case due the merit of Israel.

Like we learned in a beraisa, Rebbi Yehuda ben Dostai says in the name of Rebbi Shimon ben Shetach, If he ran from Israel to Diaspora, we do not retry his case; if he ran from Diaspora to Israel, we do retry his case due the merit of Israel.

We establish courts...etc.: From where do we derive these words? That the rabbis thought in a beraisa, (Numbers 35,29) "And these should be for you as laws for your generations". This teaches us that courts are established both in Isreal and in Diaspora.

If so then why does the Torah say (Deuteronomy 17,8) "In your gates"? In your gates [Isreal] you should set up courts in each and every district and in each and every city, but in the Diaspora you should set up [courts] in each and every district but you should not set up [courts] in each and every city.