formulate

Rebbi said: There are four watches during daytime and four at nighttime. The period is one twenty-fourth of an hour. The time is one twenty-fourth of a period. The moment is one twenty-fourth of a time. How much is a moment? Rebbi Berekhiah in the name of Rebbi Ḥelbo said: as long as one needs to pronounce it. The Sages say the moment is like the blink of an eyelash. Samuel did formulate: the moment is one in 56,848 of an hour. Rebbi Nathan said three: (Jud. 7:19) “at the start of the middle watch.”

We have stated “the eating of the Passover sacrifice”. Some people do not formulate “the eating of the Passover sacrifice”. Who formulates “the eating of the Passover sacrifice”? The Sages. Who does not formulate “the eating of the Passover sacrifice”? Rebbi Eliezer. What is the reason of Rebbi Eliezer? It is written here (Ex. 12:8) “in the night”, and it is written there (Ex. 12:29) “in the night”. Just as there it means midnight, so also here it means midnight. Rebbi Ḥuna says: “The eating of the Passover sacrifice” cannot be here even for the Sages since we have stated (Pesaḥim 10:9) “the Passover sacrifice after midnight makes one’s hands impure.”

We have stated “the eating of the Passover sacrifice”. Some people do not formulate “the eating of the Passover sacrifice”. Who formulates “the eating of the Passover sacrifice”? The Sages. Who does not formulate “the eating of the Passover sacrifice”? Rebbi Eliezer. What is the reason of Rebbi Eliezer? It is written here (Ex. 12:8) “in the night”, and it is written there (Ex. 12:29) “in the night”. Just as there it means midnight, so also here it means midnight. Rebbi Ḥuna says: “The eating of the Passover sacrifice” cannot be here even for the Sages since we have stated (Pesaḥim 10:9) “the Passover sacrifice after midnight makes one’s hands impure.”

Some Tannaïm formulate: “Between wolf and dog, between domesticated and wild donkey.” But some Tannaïm formulate: “That a man should be four ammot distant from another man and recognize him”. That is what we have to say that he who says between wolf and dog, between domesticated and wild donkey is parallel to him who says between dark blue and the color of leeks; he who says that a man should be four ammot distant from another man and recognize him is parallel to him who says between dark blue and white. But they said that its preferred obligation is at sunrise so that one may join the mention of redemption to prayer and pray at daytime. Rebbi Zeïra said: I found the reason (Ps. 72:5): “They will fear You with the sun.” Mar Uqba said: The very religious were getting up early and reading the Shema‘ so that they could follow it directly at sunrise with the Amidah prayer.

Some Tannaïm formulate: “Between wolf and dog, between domesticated and wild donkey.” But some Tannaïm formulate: “That a man should be four ammot distant from another man and recognize him”. That is what we have to say that he who says between wolf and dog, between domesticated and wild donkey is parallel to him who says between dark blue and the color of leeks; he who says that a man should be four ammot distant from another man and recognize him is parallel to him who says between dark blue and white. But they said that its preferred obligation is at sunrise so that one may join the mention of redemption to prayer and pray at daytime. Rebbi Zeïra said: I found the reason (Ps. 72:5): “They will fear You with the sun.” Mar Uqba said: The very religious were getting up early and reading the Shema‘ so that they could follow it directly at sunrise with the Amidah prayer.

Rebbi Yoḥanan in the name of Rebbi Simeon ben Yoḥai: “For example we, who are engaged in the study of Torah, we do not interrupt even for the recitation of Shema‘.” Rebbi Yoḥanan used to say about himself: “For example we, who are not engaged in the study of Torah, we do interrupt even for prayer.” This one follows his own opinion and that one follows his own opinion. Rebbi Yoḥanan follows his own opinion since Rebbi Yoḥanan says: “if only a man would pray the entire day. Why? Because prayer is never in vain!” Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said: “If I had stood at Mount Sinai at the moment that the Torah was given to Israel, I would have implored the All-Merciful that he should create two mouths for man; one for him to exert himself in Torah and the other one for his other needs.” But he changed his mind and said: “With one mouth already the world almost cannot exist because of its denunciations; if there were two how much more would there be? Rebbi Yose said before Rebbi Jeremiah: The position of Rebbi Yoḥanan is identical with that of Rebbi Ḥanina ben Aqabiah, as we have stated: “The scribes of Torah scrolls, Tefillin, and Mezuzot, do interrupt for the recitation of Shema‘ but do not interrupt for prayer. Rebbi Ḥanina ben Aqabiah said: just as they interrupt for Shema‘, so they interrupt for prayer, tefillin, and all other commandments of the Torah”. Would not Rebbi Simeon ben Yoḥai agree that one interrupts to make a sukkah or a lulav? Does not Rebbi Simeon ben Yoḥai make the distinction between one who studies in order to do and one who studies in order not to do? Because he who studies in order not to do would have been better off had he not been born. And did not Rebbi Yoḥanan say, he who studies in order not to do would have been better off if the afterbirth he was in was twisted around and he never would have entered the world? The reason of Rebbi Simeon ben Yoḥai is that this one is repeated study and that one is repeated study and he does not push aside one study for the other study. But did we not formulate: “He is like a man reading in the Torah.” Hence, at the right time it is preferred to Torah. One is like the other. Rebbi Yudan said that Rebbi Simeon ben Yoḥai, since he was permanently studying Torah, did not prefer Shema‘ to the study of Torah. Rebbi Abba Mari said, did we not formulate: “He who reads (Shema‘) after that did not lose, he is only like a man reading in the Torah”? Hence, at the right time it is like Mishnah. Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said: He who studies the written Torah does himself good that is not so good. But the rabbis equate the study of the Bible with that of the oral law.

Rebbi Yoḥanan in the name of Rebbi Simeon ben Yoḥai: “For example we, who are engaged in the study of Torah, we do not interrupt even for the recitation of Shema‘.” Rebbi Yoḥanan used to say about himself: “For example we, who are not engaged in the study of Torah, we do interrupt even for prayer.” This one follows his own opinion and that one follows his own opinion. Rebbi Yoḥanan follows his own opinion since Rebbi Yoḥanan says: “if only a man would pray the entire day. Why? Because prayer is never in vain!” Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said: “If I had stood at Mount Sinai at the moment that the Torah was given to Israel, I would have implored the All-Merciful that he should create two mouths for man; one for him to exert himself in Torah and the other one for his other needs.” But he changed his mind and said: “With one mouth already the world almost cannot exist because of its denunciations; if there were two how much more would there be? Rebbi Yose said before Rebbi Jeremiah: The position of Rebbi Yoḥanan is identical with that of Rebbi Ḥanina ben Aqabiah, as we have stated: “The scribes of Torah scrolls, Tefillin, and Mezuzot, do interrupt for the recitation of Shema‘ but do not interrupt for prayer. Rebbi Ḥanina ben Aqabiah said: just as they interrupt for Shema‘, so they interrupt for prayer, tefillin, and all other commandments of the Torah”. Would not Rebbi Simeon ben Yoḥai agree that one interrupts to make a sukkah or a lulav? Does not Rebbi Simeon ben Yoḥai make the distinction between one who studies in order to do and one who studies in order not to do? Because he who studies in order not to do would have been better off had he not been born. And did not Rebbi Yoḥanan say, he who studies in order not to do would have been better off if the afterbirth he was in was twisted around and he never would have entered the world? The reason of Rebbi Simeon ben Yoḥai is that this one is repeated study and that one is repeated study and he does not push aside one study for the other study. But did we not formulate: “He is like a man reading in the Torah.” Hence, at the right time it is preferred to Torah. One is like the other. Rebbi Yudan said that Rebbi Simeon ben Yoḥai, since he was permanently studying Torah, did not prefer Shema‘ to the study of Torah. Rebbi Abba Mari said, did we not formulate: “He who reads (Shema‘) after that did not lose, he is only like a man reading in the Torah”? Hence, at the right time it is like Mishnah. Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said: He who studies the written Torah does himself good that is not so good. But the rabbis equate the study of the Bible with that of the oral law.

Rebbi Ismael did formulate: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sages all are severe. You can realize that this is so since we have stated (Mishnah Sanhedrin 11:5): “If he says there is no obligation of Tefillin against the words of the Torah he is not criminally liable. If he says that Tefillin have five sections, to add to the words of the Sages, he is guilty.” Rebbi Ḥananiah, the son of Rebbi Ada, in the name of Rebbi Tanḥum the son of Rebbi Ḥiyya: The words of the Sages carry more weight than those of the prophets, since it is written (Micah 2:6): “Do not preach, they preach; Do not preach to those, that shame does not reach you.” And it is written (Micah 2:11) “I shall preach to you for wine and liquor.” The relation of prophet and scholar can be compared to the case of a king who sent two of his palmatars to a province. About one of them he wrote, if he does not show you my seal and σημαντήθιον, do not believe him. About the other one he wrote, even if he does not show you my seal, believe him without seal and σημαντήθιον. So about a prophet is written (Deut. 13:2) “He gives you a sign or miracle.” But here it is written (Deut. 17:11): “According to the teachings that they will teach you”.

Rebbi Zeïra in the name of Abba bar Jeremiah: One may eat a snack while wearing them, but one may not eat a regular meal while wearing them; one may doze while wearing them, but one may not sleep while wearing them. Some Tannaïm formulate: One says the benediction once; some Tannaïm formulate: One says the benediction twice. He who says one says the benediction once, how can he be right? He who says, one says the benediction twice, because he ate and then they are not on him. Rebbi Zeïra said, Abba bar Jeremiah talks about one who eats only snacks.

Rebbi Zeïra in the name of Abba bar Jeremiah: One may eat a snack while wearing them, but one may not eat a regular meal while wearing them; one may doze while wearing them, but one may not sleep while wearing them. Some Tannaïm formulate: One says the benediction once; some Tannaïm formulate: One says the benediction twice. He who says one says the benediction once, how can he be right? He who says, one says the benediction twice, because he ate and then they are not on him. Rebbi Zeïra said, Abba bar Jeremiah talks about one who eats only snacks.

HALAKHAH: Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar the son of Rebbi Yannai: This means that it is permitted to start sexual relations on the Sabbath. Rebbi Ḥaggai said before Rebbi Yose: Explain it for a widow where he does not make a wound. He answered him: Did we not formulate “Four nights?” Can you say four nights for a widow?

It was stated: One may step to one side because of obstacles on the road. And when one sinks, even into a field full of saffron. Rebbi Abbahu said: It happened that Rabban Gamliel and Rebbi Joshua were on the road and stepped on the side because of obstacles on the road when they saw Rebbi Yehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Yehudah ben Pappos, all whose deeds are done for Heaven’s sake. He said to him: Did we not formulate “In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.” He answered him: Did we not also formulate, “In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him.” Rebbi Zeïra said, but only if he does not shame others.

It was stated: One may step to one side because of obstacles on the road. And when one sinks, even into a field full of saffron. Rebbi Abbahu said: It happened that Rabban Gamliel and Rebbi Joshua were on the road and stepped on the side because of obstacles on the road when they saw Rebbi Yehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Yehudah ben Pappos, all whose deeds are done for Heaven’s sake. He said to him: Did we not formulate “In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.” He answered him: Did we not also formulate, “In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him.” Rebbi Zeïra said, but only if he does not shame others.

HALAKHAH: It is stated: “One does not take the dead for burial close to the recitation of the Shema‘ unless one does it one hour in advance or one hour afterwards, so that they may recite and pray.” But did we not formulate: “When they buried the deceased and returned”? Explain it for those who thought that they have a free period but they did not have a free period.

It is stated: The eulogizer and all who participate in a eulogy interrupt for the recitation of Shema‘ and do not interrupt for prayer. It happened that our teachers interrupted for the recitation of Shema‘ and prayer. Did we not formulate: “If they are able to start and finish”? Our Mishnah speaks of the first day, what is stated for the second day.

Rebbi Yasa prayed at three hours. Rebbi Ḥiyya bar Abba prayed at three hours. They saw Rebbi Berekhiah that he recited Shema‘ and prayed after three hours. But did we not formulate (Berakhot 1:5): “He who reads after that did not lose, he is like a man reading in the Torah.” We may say that he accepted the yoke of heaven in its time.

What are “seven similar to eighteen”? Rav says the end of each benediction and Samuel says the head of each benediction. Some formulate “seven similar to eighteen” and some formulate “eighteen similar to eighteen.” He who says “seven similar to eighteen” supports Samuel, he who says “eighteen similar to eighteen” supports Rav.

What are “seven similar to eighteen”? Rav says the end of each benediction and Samuel says the head of each benediction. Some formulate “seven similar to eighteen” and some formulate “eighteen similar to eighteen.” He who says “seven similar to eighteen” supports Samuel, he who says “eighteen similar to eighteen” supports Rav.

HALAKHAH: Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached over a bird’s nest but did not reach this man! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest. Some Tannaïm formulate “over”, some Tannaïm formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said: They do not act well who declare the measures of the Holy One, praise to Him, to be mercy. And those who translate (Lev. 22:21) “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare the measures of the Holy One, praise to Him, to be mercy.

HALAKHAH: Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached over a bird’s nest but did not reach this man! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest. Some Tannaïm formulate “over”, some Tannaïm formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said: They do not act well who declare the measures of the Holy One, praise to Him, to be mercy. And those who translate (Lev. 22:21) “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare the measures of the Holy One, praise to Him, to be mercy.

Rebbi Jeremiah asked: May he who ate vegetable recite Grace? Rebbi Jeremiah seems to contradict himself! It has been stated: 300 nezirim came in the days of Simeon ben Shetaḥ. For 150 of them he found an opening, for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ feared and fled. After some time, important people from the Persian empire came to king Yannai. At the meal, they said to him: We remember that there was here an old man who gave us a rabbinic discourse. He told them what had happened. They said to him, send and bring him! He sent and gave him his word; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money.” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and set you between princes.” He said, bring him a cup that he may recite Grace. He took the cup and said: “Let us give praise for the food that Yannai and his company ate.” He said to him, are you still obstinate as ever? He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here it is obvious for him! He wondered following the Sages; it is obvious for him following Rabban Simeon ben Gamliel. We have stated about this: If one was lying on a couch and ate with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he had eaten grain the volume of an olive. But did we not formulate, “two bread and one vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

Rebbi Oshaia stated: Even if it was a banquet hall of ten by ten, one recites the benediction. Rebbi Zeïra went close to the light. His students told him: Why does our teacher make it so difficult for us, did not Rebbi Oshaya formulate: “even if it was a banquet hall of ten by ten, one recites the benediction?”

Hence, one answers “Amen” after a Jew even though one did not hear. Did we not formulate: If he heard but did not answer, he did his duty. If he answered but did not hear, he did not do his duty. Ḥiyya, the son of Rav, said: when he did not eat with them the volume of an olive.

HALAKHAH: Rebbi Joḥanan said, why are they called nĕmūšōt, because they come at the end. Abba Shaul used to call them “gropers.” Some formulate in the Mishnah nĕmūšōt, some formulate mĕšūšōt. He who says nĕmūšōt, because they come at the end. Those who say mĕšūšōt, because they grope to come. Rebbi Ḥuna in the name of Menaḥem: Rebbi Joḥanan ben Nuri used to go out with the second wave of seekers and returned with his needs for the entire year.

HALAKHAH: Rebbi Joḥanan said, why are they called nĕmūšōt, because they come at the end. Abba Shaul used to call them “gropers.” Some formulate in the Mishnah nĕmūšōt, some formulate mĕšūšōt. He who says nĕmūšōt, because they come at the end. Those who say mĕšūšōt, because they grope to come. Rebbi Ḥuna in the name of Menaḥem: Rebbi Joḥanan ben Nuri used to go out with the second wave of seekers and returned with his needs for the entire year.

“If he is bothered by it it separates” for immersion; so if he is not bothered it does not separate for immersion. The same is true for immersion and for sprinkling. It is not a connection for impurity, from the following: “if he desires its existence it is like the baking trough,” otherwise it is not really like the trough. Rebbi Simeon ben Laqish said, so did Rebbi formulate: Dirt under the chair is connection for impurity, but no connection for sprinkling. Rebbi Simeon ben Laqish in the name of Rebbi Simeon bar Cahana: An atrophied limb, an atrophied nail, the ballast of a pumpkin and its hollow. Rebbi Yose ben Rebbi Abun said, also down which he plucked is connection for impurity but no connection for sprinkling. What is the difference between impurity and sprinkling? Rebbi La said, about sprinkling it is written, he shall sprinkle on the tent and on all vessels. But here, for you, all you have use for.

What are “seven similar to eighteen”? Rav says the end of each benediction and Samuel says the start of each benediction. Some formulate “seven similar to eighteen” and some formulate “eighteen similar to eighteen.” He who says “seven similar to eighteen” supports Samuel, he who says “eighteen similar to eighteen” supports Rav. Rebbi Ze`ira sent Rebbi Naḥum to Rebbi Yannai ben Rebbi Ismael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him: “Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years; Rebbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew; for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple, because before we call You will answer as it is said: It shall be before they call that I shall answer, they still shall be talking while I will listen. Praised be the Eternal, Who certainly hears the voice of my supplications. Praise to You, Eternal, Who hears prayer.” And he says the first three and the last three benedictions.

What are “seven similar to eighteen”? Rav says the end of each benediction and Samuel says the start of each benediction. Some formulate “seven similar to eighteen” and some formulate “eighteen similar to eighteen.” He who says “seven similar to eighteen” supports Samuel, he who says “eighteen similar to eighteen” supports Rav. Rebbi Ze`ira sent Rebbi Naḥum to Rebbi Yannai ben Rebbi Ismael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him: “Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years; Rebbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew; for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple, because before we call You will answer as it is said: It shall be before they call that I shall answer, they still shall be talking while I will listen. Praised be the Eternal, Who certainly hears the voice of my supplications. Praise to You, Eternal, Who hears prayer.” And he says the first three and the last three benedictions.

Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached over a bird’s nest but did not reach this man! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest. Some Tannaim formulate “over”, some Tannaim formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said: They do not act well who declare [the measures of the Holy One, praise to Him, to be mercy. And those who translate “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare] the measures of the Holy One, praise to Him, to be mercy.

Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached over a bird’s nest but did not reach this man! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest. Some Tannaim formulate “over”, some Tannaim formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said: They do not act well who declare [the measures of the Holy One, praise to Him, to be mercy. And those who translate “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare] the measures of the Holy One, praise to Him, to be mercy.

HALAKHAH: “How? If he ‘bespoke’,” etc. In the opinion of Rebbi, what about his “bespeaking”, may a nine-year-old “bespeak”? The intercourse of an adult is final; his “bespeaking” partially acquires. The intercourse of a minor is final; does his “bespeaking” partially acquire? What is the difference between his intercourse and his “bespeaking”? But some want to formulate: What is the difference between “bespeaking” of an adult and “bespeaking” of a minor? Samuel said, the words of Rebbi Meïr: They made the intercourse of a child of nine years and one day like “bespeaking” of an adult. And as you said, they made the intercourse of a child of nine years and one day like “bespeaking” of an adult, they made the ḥalîṣah of a child of nine years and one day like “bespeaking” of an adult. But the rabbis said, the ḥalîṣah of a child of nine years and one day is nothing. And why did they make the intercourse of a child of nine years and one day like “bespeaking” of an adult? Because the intercourse of an adult acquires whether intentional or not intentional. The ḥalîṣah of a child of nine years and one day was made like a bill of divorce by an adult. But ḥalîṣah by an adult can free only if it is intentional.

It has been stated: 300 nezirim came in the days of Rebbi Simeon ben Shetaḥ. For 150 of them he found an opening, for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ heard and fled. After some time, important people from the Persian empire came to king Yannai. They said to him: We remember that there was an old man who gave us a rabbinic discourse. They said to him, send and bring him! He sent and gave him his word; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money.” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and seat you among princes.” He said, bring him a cup that he may recite Grace. They brought him a cup and he said: “Let us give praise for the food that Yannai and his company ate.” He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here it is obvious for him! He wondered following the Sages; it is obvious to him following Rabban Simeon ben Gamliel. We have stated about this: If one came, was lying on a couch, and dipped with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he has eaten grain the volume of an olive. But did we not formulate, “two [eating] bread and one [eating] vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.

This topic came up between Rebbi Abba bar Mamal and Rav Amram. One said, one does not entrust an oath to a suspect person. The other said, one does not even formulate an oath for such a one. Rav Huna said: “An oath that I have property rights to it to the amount of no less than (the value of a peruṭah) [half of its value]. Rebbi Joḥanan said, if it is about this, it is an institutional oath.

It is stated: “One does not take the dead for burial close to the recitation of the Shemaˋ unless one do it one hour in advance or one hour afterwards, so that they may recite and pray.” But did we not formulate: “When they buried the dead and returned”? Explain it for those who thought that they had a free period but they did not have a free period.

Yose from Maon interpreted in the synagogue of Tiberias: Listen to this, you priests, why do you not study Torah? Did I not give you 24 gifts? They told him, they do not give us anything. And hearken, House of Israel, why do you not give the 24 gifts which I commanded you at Sinai? They told him, the king takes everything. Listen, king’s court, for yours are legal proceedings, for you I did say, these are the priests’ legal rights; in the future I shall sit in judgment over you, to stop them and to eliminate them from the world. Rebbi Jehudah the Prince heard this and became angry. He was afraid and fled. Rebbi Joḥanan and Rebbi Simeon ben Laqish went to appease him. They told him, Rabbi, he is a great man. He asked them, would it be possible that he could answer any question which I would ask him? They told him, yes. He asked him: What is that which is written: For their mother whored? Was our mother Sarah a whore? He answered, like daughter like mother, like mother like daughter, like generation like the prince, like the prince like the generation, like the altar like its priests. Cahana used to say, like the garden like its gardener. He told them, not only did he curse me once in my absence, but he cursed me three times in my presence! He asked him, what is that which is written: Anybody wanting to formulate a simile about you will state as follows: like mother like daughter; was our mother Leah a prostitute since it is written, Dinah went out? He told him, for it is written, Leah went out towards him. One identifies going out with going out.