elimination

MISHNAH: Demay is not subject to a fifth or to elimination, it may be eaten by a strict mourner, it may enter Jerusalem and leave it, and one may destroy a small part of it on the road; he may give it to the am haäreẓ if he eats correspondingly, he may redeem silver for silver, copper for copper, silver for copper, and copper for produce if he again redeems the produce, the words of Rebbi Meïr. But the Sages say, produce should be brought up and eaten in Jerusalem.

HALAKHAH: “At nightfall of the fourteenth,” etc. It is written: You shall guard the mazzot, because on this same day I took out your multitudes fromthe Land of Egypt. On the first, on the fourteenth of the month, in the evening, you shall eat mazzot, etc. Where do we hold? If for eating mazzah, is it not already written, seven days you shall eat mazzot? Or if to say that one starts on the Fourteenth, is it not written, until the twenty-first of the month? But if it is not needed as a reference to the eating of mazzah, take it as a reference to the elimination of leavened matter.

Rebbi Yose said, the Mishnah implies that checking during daytime is called checking, as we have stated: “Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the Fourteenth, and at the moment of elimination.” Not only Rebbi Jehudah but even the rabbis, as we have stated: “If he did not check at nightfall of the Fourteenth he shall check on the Fourteenth.”

Rebbi Yose asked: The courtyards in Jerusalem where one eats the bread of thanksgiving offerings and the wafers of a nazir, do they need checking? Are they not checked anyhow for leftovers? It should be parallel to what Rebbi Zachariah the son-in-law of Rebbi Levi stated: A menstruating woman washes her hair and combs. A priestly woman does not wash her hair and comb. A menstruating priestly woman washes her hair and combs, not to differentiate between one menstruating woman and another. So also here, not to differentiate between elimination and elimination. Rabbi Gamliel bar Inyany stated before Rebbi Mana: A menstruating woman who interrupts for seven days washes her hair and combs. A priestly woman who immerses herself every day does not wash her hair and comb. He told him, it is necessary for one who watches one day for a day.

Rebbi Yose asked: The courtyards in Jerusalem where one eats the bread of thanksgiving offerings and the wafers of a nazir, do they need checking? Are they not checked anyhow for leftovers? It should be parallel to what Rebbi Zachariah the son-in-law of Rebbi Levi stated: A menstruating woman washes her hair and combs. A priestly woman does not wash her hair and comb. A menstruating priestly woman washes her hair and combs, not to differentiate between one menstruating woman and another. So also here, not to differentiate between elimination and elimination. Rabbi Gamliel bar Inyany stated before Rebbi Mana: A menstruating woman who interrupts for seven days washes her hair and combs. A priestly woman who immerses herself every day does not wash her hair and comb. He told him, it is necessary for one who watches one day for a day.

Everybody is trustworthy about elimination of leavened matter, even women, even slaves. Rebbi Jeremiah in the name of Rebbi Ze`ira: There is no “even” women. Women intrinsically are trustworthy; since they are slow they check everything very carefully. Samaritans any time when they prepare their mazzah with Jews are trustworthy about checking for leavened matter; if they do not prepare their mazzah with Jews they are not trustworthy about checking for leavened matter. Rebbi Yose said, this means in the houses, but they are suspect in courtyards since they explain that it should not be found in your houses, does not apply to your courtyards.

MISHNAH: Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the mourning of the Fourteenth, and at the time of elimination. But the Sages say, he who did not check at nightfall of the Fourteenth has to check on the Fourteenth; he who did not check on the Fourteenth has to check on the holiday. He who did not check on the holiday has to check after the holiday. And what he leaves he should deposit at a guarded place so that he would not be obligated to repeat checking.

The argument of Rebbi Jehudah seems inverted. As we have stated, “Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the mourning of the Fourteenth, and at the time of elimination. But the Sages say, if he did not check at nightfall of the Fourteenth, he has to check on the Fourteenth.” Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more? (No, it need not be so. If he did not check on the Fourteenth, he has to check on the holiday. Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more?) No, it need not be so. If he did not check on the holiday, he has to check after the holiday.

The argument of Rebbi Jehudah seems inverted. As we have stated, “Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the mourning of the Fourteenth, and at the time of elimination. But the Sages say, if he did not check at nightfall of the Fourteenth, he has to check on the Fourteenth.” Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more? (No, it need not be so. If he did not check on the Fourteenth, he has to check on the holiday. Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more?) No, it need not be so. If he did not check on the holiday, he has to check after the holiday.

The argument of Rebbi Jehudah seems inverted. As we have stated, “Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the mourning of the Fourteenth, and at the time of elimination. But the Sages say, if he did not check at nightfall of the Fourteenth, he has to check on the Fourteenth.” Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more? (No, it need not be so. If he did not check on the Fourteenth, he has to check on the holiday. Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more?) No, it need not be so. If he did not check on the holiday, he has to check after the holiday.

The argument of Rebbi Jehudah seems inverted. As we have stated, “Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the mourning of the Fourteenth, and at the time of elimination. But the Sages say, if he did not check at nightfall of the Fourteenth, he has to check on the Fourteenth.” Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more? (No, it need not be so. If he did not check on the Fourteenth, he has to check on the holiday. Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more?) No, it need not be so. If he did not check on the holiday, he has to check after the holiday.

The argument of Rebbi Jehudah seems inverted. As we have stated, “Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the mourning of the Fourteenth, and at the time of elimination. But the Sages say, if he did not check at nightfall of the Fourteenth, he has to check on the Fourteenth.” Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more? (No, it need not be so. If he did not check on the Fourteenth, he has to check on the holiday. Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more?) No, it need not be so. If he did not check on the holiday, he has to check after the holiday.

Rav said, the words of Rebbi Meïr: He who preliminarily marries with leavened matter starting from the sixth hour did not do anything. Rebbi Huna said, this is correct. Would Cordovanian wheat in the desert be any good on the holiday? A person deposited a double sack of bread with the Elder Rebbi Ḥiyya. Rebbi Yose ben Rabbi Abun said, he was Joḥanan from Ḥiqoq. He went and asked Rebbi who told him, it should be sold under judicial supervision at the time of elimination. A person deposited a jar of kutaḥ with Rav Ḥiyya bar Ashi. He went and asked Rav who told him, it should be sold under judicial supervision at the time of elimination. What is the time of elimination? Rebbi Jeremiah said, in the morning. Rebbi Aḥa said, the fifth [hour] following Rebbi Jehudah. Rebbi Yose said, Rebbi Jeremiah said it correctly. Did they not say to touch them in order to sell them only to return a lost article to its owner? In the fifth [hour] following Rebbi Jehudah it is not worth anything.

Rav said, the words of Rebbi Meïr: He who preliminarily marries with leavened matter starting from the sixth hour did not do anything. Rebbi Huna said, this is correct. Would Cordovanian wheat in the desert be any good on the holiday? A person deposited a double sack of bread with the Elder Rebbi Ḥiyya. Rebbi Yose ben Rabbi Abun said, he was Joḥanan from Ḥiqoq. He went and asked Rebbi who told him, it should be sold under judicial supervision at the time of elimination. A person deposited a jar of kutaḥ with Rav Ḥiyya bar Ashi. He went and asked Rav who told him, it should be sold under judicial supervision at the time of elimination. What is the time of elimination? Rebbi Jeremiah said, in the morning. Rebbi Aḥa said, the fifth [hour] following Rebbi Jehudah. Rebbi Yose said, Rebbi Jeremiah said it correctly. Did they not say to touch them in order to sell them only to return a lost article to its owner? In the fifth [hour] following Rebbi Jehudah it is not worth anything.

Rav said, the words of Rebbi Meïr: He who preliminarily marries with leavened matter starting from the sixth hour did not do anything. Rebbi Huna said, this is correct. Would Cordovanian wheat in the desert be any good on the holiday? A person deposited a double sack of bread with the Elder Rebbi Ḥiyya. Rebbi Yose ben Rabbi Abun said, he was Joḥanan from Ḥiqoq. He went and asked Rebbi who told him, it should be sold under judicial supervision at the time of elimination. A person deposited a jar of kutaḥ with Rav Ḥiyya bar Ashi. He went and asked Rav who told him, it should be sold under judicial supervision at the time of elimination. What is the time of elimination? Rebbi Jeremiah said, in the morning. Rebbi Aḥa said, the fifth [hour] following Rebbi Jehudah. Rebbi Yose said, Rebbi Jeremiah said it correctly. Did they not say to touch them in order to sell them only to return a lost article to its owner? In the fifth [hour] following Rebbi Jehudah it is not worth anything.

It was stated: Before the time of its elimination you eliminate it in any way you wish; at the time of its elimination you eliminate it by burning. This follows Rebbi Jehudah. There are Tannaim who state, before the time of its elimination you eliminate it by burning; at the time of its elimination you eliminate it in any way you wish. This follows the rabbis. Rebbi says, remove sour dough from your houses, anything which may not be seen nor found. How is this? By burning. Rebbi Jeremiah asked, if the firstling of a donkey killed, what is the form of his execution? By breaking the neck or by stoning? Rebbi Benjamin bar Levi asked about leftover flat-bread from a thanksgiving sacrifice, should we say that if they were left before the time ofelimination you may eliminate it in any way you wish; at the time of its elimination you have to eliminate it by burning?

It was stated: Before the time of its elimination you eliminate it in any way you wish; at the time of its elimination you eliminate it by burning. This follows Rebbi Jehudah. There are Tannaim who state, before the time of its elimination you eliminate it by burning; at the time of its elimination you eliminate it in any way you wish. This follows the rabbis. Rebbi says, remove sour dough from your houses, anything which may not be seen nor found. How is this? By burning. Rebbi Jeremiah asked, if the firstling of a donkey killed, what is the form of his execution? By breaking the neck or by stoning? Rebbi Benjamin bar Levi asked about leftover flat-bread from a thanksgiving sacrifice, should we say that if they were left before the time ofelimination you may eliminate it in any way you wish; at the time of its elimination you have to eliminate it by burning?

It was stated: Before the time of its elimination you eliminate it in any way you wish; at the time of its elimination you eliminate it by burning. This follows Rebbi Jehudah. There are Tannaim who state, before the time of its elimination you eliminate it by burning; at the time of its elimination you eliminate it in any way you wish. This follows the rabbis. Rebbi says, remove sour dough from your houses, anything which may not be seen nor found. How is this? By burning. Rebbi Jeremiah asked, if the firstling of a donkey killed, what is the form of his execution? By breaking the neck or by stoning? Rebbi Benjamin bar Levi asked about leftover flat-bread from a thanksgiving sacrifice, should we say that if they were left before the time ofelimination you may eliminate it in any way you wish; at the time of its elimination you have to eliminate it by burning?

It was stated: Before the time of its elimination you eliminate it in any way you wish; at the time of its elimination you eliminate it by burning. This follows Rebbi Jehudah. There are Tannaim who state, before the time of its elimination you eliminate it by burning; at the time of its elimination you eliminate it in any way you wish. This follows the rabbis. Rebbi says, remove sour dough from your houses, anything which may not be seen nor found. How is this? By burning. Rebbi Jeremiah asked, if the firstling of a donkey killed, what is the form of his execution? By breaking the neck or by stoning? Rebbi Benjamin bar Levi asked about leftover flat-bread from a thanksgiving sacrifice, should we say that if they were left before the time ofelimination you may eliminate it in any way you wish; at the time of its elimination you have to eliminate it by burning?

It was stated: Before the time of its elimination you eliminate it in any way you wish; at the time of its elimination you eliminate it by burning. This follows Rebbi Jehudah. There are Tannaim who state, before the time of its elimination you eliminate it by burning; at the time of its elimination you eliminate it in any way you wish. This follows the rabbis. Rebbi says, remove sour dough from your houses, anything which may not be seen nor found. How is this? By burning. Rebbi Jeremiah asked, if the firstling of a donkey killed, what is the form of his execution? By breaking the neck or by stoning? Rebbi Benjamin bar Levi asked about leftover flat-bread from a thanksgiving sacrifice, should we say that if they were left before the time ofelimination you may eliminate it in any way you wish; at the time of its elimination you have to eliminate it by burning?

It should not be seen in your possession. There are Tannaim who state, it should not be seen in your possession, yours you may not see, [but] you may see Heaven’s. There are Tannaim who state, not even Heaven’s. He who said, yours you may not see, you may see Heaven’s, if its dedication precedes its elimination. He who said, not even Heaven’s, if its dedication is after its elimination. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira: Explain it about sancta for which he is responsible in case of alienation following Rebbi Simeon.

It should not be seen in your possession. There are Tannaim who state, it should not be seen in your possession, yours you may not see, [but] you may see Heaven’s. There are Tannaim who state, not even Heaven’s. He who said, yours you may not see, you may see Heaven’s, if its dedication precedes its elimination. He who said, not even Heaven’s, if its dedication is after its elimination. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira: Explain it about sancta for which he is responsible in case of alienation following Rebbi Simeon.

It should not be seen in your possession. There are Tannaim who state, it should not be seen in your possession, yours you may not see; you may see it in the street; there are Tannaim who state, not even if in the street;. He who says, yours you may not see, you may see it in the street, if his renunciation of ownership precedes its elimination; he who said, not even in the street, if his renunciation of ownership follows its elimination. Rebbi Abun bar Ḥiyya said, explain it for sancta, etc.

It should not be seen in your possession. There are Tannaim who state, it should not be seen in your possession, yours you may not see; you may see it in the street; there are Tannaim who state, not even if in the street;. He who says, yours you may not see, you may see it in the street, if his renunciation of ownership precedes its elimination; he who said, not even in the street, if his renunciation of ownership follows its elimination. Rebbi Abun bar Ḥiyya said, explain it for sancta, etc.

There, we have stated: “The House of Shammai say, leavening in the volume of an olive, and leavened matter in the volume of a dried fig.” Rebbi Zeriqan in the name of Rebbi Yose ben Ḥanina: They stated this only for its elimination, but for eating the volume of an olive. Rebbi Abbahu in the name of Rebbi Joḥanan , whether for elimination or eating, the volume of an olive. Rebbi Mana was standing with Rebbi Ḥizqiah; he said to him, from where did the rabbi hear this?. He told him, from Rebbi Abbahu. He answered, we also are saying, Rebbi Abbahu in the name of Rebbi Joḥanan , whether for elimination or eating, the volume of an olive.

There, we have stated: “The House of Shammai say, leavening in the volume of an olive, and leavened matter in the volume of a dried fig.” Rebbi Zeriqan in the name of Rebbi Yose ben Ḥanina: They stated this only for its elimination, but for eating the volume of an olive. Rebbi Abbahu in the name of Rebbi Joḥanan , whether for elimination or eating, the volume of an olive. Rebbi Mana was standing with Rebbi Ḥizqiah; he said to him, from where did the rabbi hear this?. He told him, from Rebbi Abbahu. He answered, we also are saying, Rebbi Abbahu in the name of Rebbi Joḥanan , whether for elimination or eating, the volume of an olive.

There, we have stated: “The House of Shammai say, leavening in the volume of an olive, and leavened matter in the volume of a dried fig.” Rebbi Zeriqan in the name of Rebbi Yose ben Ḥanina: They stated this only for its elimination, but for eating the volume of an olive. Rebbi Abbahu in the name of Rebbi Joḥanan , whether for elimination or eating, the volume of an olive. Rebbi Mana was standing with Rebbi Ḥizqiah; he said to him, from where did the rabbi hear this?. He told him, from Rebbi Abbahu. He answered, we also are saying, Rebbi Abbahu in the name of Rebbi Joḥanan , whether for elimination or eating, the volume of an olive.

If one slaughtered on leavened matter, after what are you going? After eating or after elimination? There did Rebbi Jeremiah say in the name of Rebbi Zeˋira: Two volumes of half an olive in one house, the house does not combine them; in one vessel, the vessel does combine them. If one slaughtered on them, if they were in the house, and the house did not combine them, he is not liable; or if they were in one vessel and the vessel combines them, he is liable. If he slaughtered on leavening. Since Rav Ḥuna said in the name of Rav, he is permitted to feed it to his dog, he is not liable; or since Rav said, one flogs for eating it, he is liable.

HALAKHAH: It is written: they shall not leave anything until morning. If it relates to eating, this is the relevant positive commandment. No bone of it may be broken, that is the relevant prohibition. So when He says, according to all rules of the Pesaḥ they shall make it, I could think that I have to add the elimination of leavened matter and mazzah for seven days. The verse says, on mazzot and bitter herbs they shall eat it. Nothing external to its body impedes it except mazzot and bitter herbs. And following Rebbi Ismael? Since Rebbi Ismael says, a principle followed by a detail, everything is in the principle, I could think that everything impedes it; the verse says, on mazzot and bitter herbs they shall eat it. Nothing external to its body impedes it except mazzot and bitter herbs.

HALAKHAH: [Halakhah 2]. Rebbi Zeriqan in the name of Rebbi Yose ben Ḥanina: They stated this only for its elimination, but for eating the volume of an olive. Rebbi Abbahu in the name of Rebbi Joḥanan, whether for elimination or eating, the volume of an olive. Rebbi Mana was standing with Rebbi Ḥizqiah; he said to him, from where did the rabbi hear this?. He told him, from Rebbi Abbahu. He answered, we also are saying, Rebbi Abbahu in the name of Rebbi Joḥanan, whether for elimination or eating, the volume of an olive, for otherwise one would have to state “37 extirpations in the Torah”.

HALAKHAH: [Halakhah 2]. Rebbi Zeriqan in the name of Rebbi Yose ben Ḥanina: They stated this only for its elimination, but for eating the volume of an olive. Rebbi Abbahu in the name of Rebbi Joḥanan, whether for elimination or eating, the volume of an olive. Rebbi Mana was standing with Rebbi Ḥizqiah; he said to him, from where did the rabbi hear this?. He told him, from Rebbi Abbahu. He answered, we also are saying, Rebbi Abbahu in the name of Rebbi Joḥanan, whether for elimination or eating, the volume of an olive, for otherwise one would have to state “37 extirpations in the Torah”.

HALAKHAH: [Halakhah 2]. Rebbi Zeriqan in the name of Rebbi Yose ben Ḥanina: They stated this only for its elimination, but for eating the volume of an olive. Rebbi Abbahu in the name of Rebbi Joḥanan, whether for elimination or eating, the volume of an olive. Rebbi Mana was standing with Rebbi Ḥizqiah; he said to him, from where did the rabbi hear this?. He told him, from Rebbi Abbahu. He answered, we also are saying, Rebbi Abbahu in the name of Rebbi Joḥanan, whether for elimination or eating, the volume of an olive, for otherwise one would have to state “37 extirpations in the Torah”.

HALAKHAH: “The order of beheading,” etc. “Rebbi Jehudah agrees that there is no death uglier than this but the Torah said, in their statutes you shall not walk.” Rebbi Joḥanan said, also it was stated thus: One shall murder the murderer, the way he murdered. I could think that if he killed with a sword, one should kill him with a sword, with a rod one should kill him with a rod? Avenging is written here, and there it is written: I shall bring over you a sword which avenges the vengeance of the Covenant. Since avenging mentioned there is by the sword, also avenging mentioned here is by the sword. I could think that he should kill him between the arms? It is said here, you shall eliminate the evil from your midst, and it is said there, you shall eliminate the innocent blood from your midst. Elimination, elimination; breaking the neck, breaking the neck. Since elimination here is at the neck, also there it is at the neck. Since breaking the neck there implies chopping off the head, also here chopping off the head.

HALAKHAH: “The order of beheading,” etc. “Rebbi Jehudah agrees that there is no death uglier than this but the Torah said, in their statutes you shall not walk.” Rebbi Joḥanan said, also it was stated thus: One shall murder the murderer, the way he murdered. I could think that if he killed with a sword, one should kill him with a sword, with a rod one should kill him with a rod? Avenging is written here, and there it is written: I shall bring over you a sword which avenges the vengeance of the Covenant. Since avenging mentioned there is by the sword, also avenging mentioned here is by the sword. I could think that he should kill him between the arms? It is said here, you shall eliminate the evil from your midst, and it is said there, you shall eliminate the innocent blood from your midst. Elimination, elimination; breaking the neck, breaking the neck. Since elimination here is at the neck, also there it is at the neck. Since breaking the neck there implies chopping off the head, also here chopping off the head.

HALAKHAH: “The order of beheading,” etc. “Rebbi Jehudah agrees that there is no death uglier than this but the Torah said, in their statutes you shall not walk.” Rebbi Joḥanan said, also it was stated thus: One shall murder the murderer, the way he murdered. I could think that if he killed with a sword, one should kill him with a sword, with a rod one should kill him with a rod? Avenging is written here, and there it is written: I shall bring over you a sword which avenges the vengeance of the Covenant. Since avenging mentioned there is by the sword, also avenging mentioned here is by the sword. I could think that he should kill him between the arms? It is said here, you shall eliminate the evil from your midst, and it is said there, you shall eliminate the innocent blood from your midst. Elimination, elimination; breaking the neck, breaking the neck. Since elimination here is at the neck, also there it is at the neck. Since breaking the neck there implies chopping off the head, also here chopping off the head.

But would you not have eliminated the entire notion of one who watches a day for the next day? If they said, the night is permitted but the day is forbidden. Would you not have eliminated the entire notion of bending? Samuel bar Abba said, if they said, one cubit is permitted but two are forbidden. Would you not have eliminated the entire notion of prostrating? If they said, it is permitted to prostrate oneself but forbidden to sink down. Would you not have eliminated the entire notion of taking out? Rebbi Samuel ben Rav Isaac said, if they said, one dried fig is permitted but two dried figs are forbidden. This follows him who said that bringing in and taking out are the same. But for him who said that bringing in and taking out are two notions, would you not have eliminated the entire notion of bringing in? Rebbi Yose said, not that they said that it was permitted to eat fat; they knew that it is forbidden to eat fat, but the Torah gave permission to the Court to instruct. Rebbi Abun bar Ḥiyya asked, the [amount of] an olive today and of two olives tomorrow? What about a prophet and seducer? I could think that if they said to you, do not put on phylacteries today, put them on tomorrow, that you should listen to them. The verse says, to walk in them, in all of them, not only in part of them; you would have eliminated the notion of that entire day. You can say that this is not elimination of the entire subject. And here it is not elimination of the entire subject. Rebbi Mana understood it from the following; Samuel bar Abba said, if they said, one cubit is permitted but two are forbidden. You can say that this is not elimination of the entire subject. And here it is not elimination of the entire subject.

But would you not have eliminated the entire notion of one who watches a day for the next day? If they said, the night is permitted but the day is forbidden. Would you not have eliminated the entire notion of bending? Samuel bar Abba said, if they said, one cubit is permitted but two are forbidden. Would you not have eliminated the entire notion of prostrating? If they said, it is permitted to prostrate oneself but forbidden to sink down. Would you not have eliminated the entire notion of taking out? Rebbi Samuel ben Rav Isaac said, if they said, one dried fig is permitted but two dried figs are forbidden. This follows him who said that bringing in and taking out are the same. But for him who said that bringing in and taking out are two notions, would you not have eliminated the entire notion of bringing in? Rebbi Yose said, not that they said that it was permitted to eat fat; they knew that it is forbidden to eat fat, but the Torah gave permission to the Court to instruct. Rebbi Abun bar Ḥiyya asked, the [amount of] an olive today and of two olives tomorrow? What about a prophet and seducer? I could think that if they said to you, do not put on phylacteries today, put them on tomorrow, that you should listen to them. The verse says, to walk in them, in all of them, not only in part of them; you would have eliminated the notion of that entire day. You can say that this is not elimination of the entire subject. And here it is not elimination of the entire subject. Rebbi Mana understood it from the following; Samuel bar Abba said, if they said, one cubit is permitted but two are forbidden. You can say that this is not elimination of the entire subject. And here it is not elimination of the entire subject.

But would you not have eliminated the entire notion of one who watches a day for the next day? If they said, the night is permitted but the day is forbidden. Would you not have eliminated the entire notion of bending? Samuel bar Abba said, if they said, one cubit is permitted but two are forbidden. Would you not have eliminated the entire notion of prostrating? If they said, it is permitted to prostrate oneself but forbidden to sink down. Would you not have eliminated the entire notion of taking out? Rebbi Samuel ben Rav Isaac said, if they said, one dried fig is permitted but two dried figs are forbidden. This follows him who said that bringing in and taking out are the same. But for him who said that bringing in and taking out are two notions, would you not have eliminated the entire notion of bringing in? Rebbi Yose said, not that they said that it was permitted to eat fat; they knew that it is forbidden to eat fat, but the Torah gave permission to the Court to instruct. Rebbi Abun bar Ḥiyya asked, the [amount of] an olive today and of two olives tomorrow? What about a prophet and seducer? I could think that if they said to you, do not put on phylacteries today, put them on tomorrow, that you should listen to them. The verse says, to walk in them, in all of them, not only in part of them; you would have eliminated the notion of that entire day. You can say that this is not elimination of the entire subject. And here it is not elimination of the entire subject. Rebbi Mana understood it from the following; Samuel bar Abba said, if they said, one cubit is permitted but two are forbidden. You can say that this is not elimination of the entire subject. And here it is not elimination of the entire subject.

But would you not have eliminated the entire notion of one who watches a day for the next day? If they said, the night is permitted but the day is forbidden. Would you not have eliminated the entire notion of bending? Samuel bar Abba said, if they said, one cubit is permitted but two are forbidden. Would you not have eliminated the entire notion of prostrating? If they said, it is permitted to prostrate oneself but forbidden to sink down. Would you not have eliminated the entire notion of taking out? Rebbi Samuel ben Rav Isaac said, if they said, one dried fig is permitted but two dried figs are forbidden. This follows him who said that bringing in and taking out are the same. But for him who said that bringing in and taking out are two notions, would you not have eliminated the entire notion of bringing in? Rebbi Yose said, not that they said that it was permitted to eat fat; they knew that it is forbidden to eat fat, but the Torah gave permission to the Court to instruct. Rebbi Abun bar Ḥiyya asked, the [amount of] an olive today and of two olives tomorrow? What about a prophet and seducer? I could think that if they said to you, do not put on phylacteries today, put them on tomorrow, that you should listen to them. The verse says, to walk in them, in all of them, not only in part of them; you would have eliminated the notion of that entire day. You can say that this is not elimination of the entire subject. And here it is not elimination of the entire subject. Rebbi Mana understood it from the following; Samuel bar Abba said, if they said, one cubit is permitted but two are forbidden. You can say that this is not elimination of the entire subject. And here it is not elimination of the entire subject.