immi

It was stated: “If two people were partners in a courtyard and one of them died, and the house fell as inheritance to an outside person. If before it became dark, this makes it forbidden; after dark it is not forbidden.” Rebbi Aḥa in the name of Rebbi Ḥinena: This is the House of Shammai’s, for the House of Shammai say, one may not cede rights after dark, but the House of Hillel say, one may cede rights after dark. Rebbi Yose ben Rebbi Abun said, since he dies there is no greater cession of rights than this. “If an outside person owned a house in the courtyard with them when he died and the house fell as inheritance to a dweller in the courtyard. If before it became dark, this makes it forbidden; after dark it is not forbidden.” Still this is the House of Shammai’s, for the House of Shammai say, one may not cede rights after dark, but the House of Hillel say, one may cede rights after dark. May one cede rights after dark? Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi went up to Ḥammat Gader. They asked Rebbi Ḥama bar Joseph and he permitted. Rebbi Joḥanan heard them and said, you did the correct thing. Rebbi Simeon ben Laqish heard it and said, you acted incorrectly. Do they disagree? Rebbi Zeˋira said, they did not disagree. He who said, you did the correct thing, that you leased. But he who said, you acted incorrectly, that you moved. Rebbi Abba said, they disagree. He who said, you did the correct thing, that you leased and moved. But he who said, you acted incorrectly, that you leased and that you moved.

HALAKHAH: Paragraph. Therefore straw to be disregarded cannot be disregarded. Does the Mishnah not follow Rebbi Yose, since Rebbi Yose said, straw said to be disregarded is disregarded? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: It is everybody’s opinion. What Rebbi Yose said, if he mixed it with dust. “There is straw which is treated like dust and dust which is treated like straw. Straw not to be removed is like dust; dust to be removed is like straw.” In the House of Rebbi Yannai they said: If he covered it with mats it is disregarded. Come and see: If he filled it with mats it is not disregarded, if he covered it with mats it is disregarded. If he filled it with branches of date palms it is problematic. Rebbi Zeriqan, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: Even thin sheets.

What is a dragged bolt? Rebbi Joḥanan said, tied but not hanging. Rebbi Joḥanan said, Ḥilfai pulled me and showed me one of the House of Rebbi tied but not hanging. Rebbi Joḥanan said, the single opinion here is parallel to the anonymous one there, and the anonymous there to the individual here. Rebbi Yose asked before Rebbi Jeremiah: how does one act in actuality? He said to him, since Rebbi Joḥanan said, Ḥilfai pulled me and showed me one of the House of Rebbi tied but not hanging, this implies that one acts following Rebbi Jehudah, except that it be tied to the door. Rebbi Yannai the father-in-law of Rebbi Immi said, only if it is tied to the door by something which can fasten it. Rebbi Eleazar’s bolt was tied with bast. If it was detached it is forbidden; loose? Rebbi Jacob bar Aḥa in the name of the rabbis, he supports it with his finger tips.

HALAKHAH: “Any time” etc. Rebbi Immi said, who is the Tanna of “any time when he is permitted to eat he is permitted to feed, when it is forbidden to the eater he is forbidden to feed”? Rebbi Meïr. But following Rebbi Jehudah, in the fifth hour even though he is forbidden to eat he is permitted to feed. Rebbi Abba objected: Did we not state, “sour dough has to be burned but one who eats it is not liable,” and did not Rav Ḥuna say in the name of Rebbi, one may feed it to the dogs? Rebbi Yose said, did we state “any leavened matter”, not “time”? Who is the Tanna of “time”, Rebbi Meïr.

“One does not knead mazzah with fluids but one may rub it with them. Rebbi Aqiba said, I was with Rebbi Eliezer and Rebbi Joshua on a ship and kneaded their mazzah with fluids. One may not knead mazzah with boiling water since it parboils, nor with lukewarm water because this makes leavened, but one kneads with cold water.” But did we not state: “All flour offerings are kneaded with lukewarm water and one guards them lest they become leavened”? Rebbi Immi in the name of Rebbi Simeon ben Laqish: There the matter is in the hands of the Cohanim and Cohanim are quick; here it is in the hands of women and women are slow. Then it is a problem about Cohanim themselves, may they knead their mazzah with lukewarm water? 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 combs. 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 mazzah and mazzah.

Rebbi Samuel ben Rav Isaac had wine which was getting sour. He added barley to it that it should become vinegar. He asked Rebbi Immi, who told him, you have to eliminate. [Rebbi Ḥanina the son of Rebbi Kihai {Kirai} had honey adulterated with flour. He asked Rebbi Mana who told him, you have to eliminate. One of the people of [the house of] Rebbi Kirai had leather sacks of oil in the storage room of wheat. He asked the rabbis,who told him, go and clean out from under them. Rebbi Immi instructed about those leather sacks of kutah, one fills them with water for three days [and empties them]every24hours.

Rebbi Samuel ben Rav Isaac had wine which was getting sour. He added barley to it that it should become vinegar. He asked Rebbi Immi, who told him, you have to eliminate. [Rebbi Ḥanina the son of Rebbi Kihai {Kirai} had honey adulterated with flour. He asked Rebbi Mana who told him, you have to eliminate. One of the people of [the house of] Rebbi Kirai had leather sacks of oil in the storage room of wheat. He asked the rabbis,who told him, go and clean out from under them. Rebbi Immi instructed about those leather sacks of kutah, one fills them with water for three days [and empties them]every24hours.

Rebbi Abbahu sent his son Rebbi Ḥanina to acquire merit in Tiberias. They came and said to him, he does works of charity. He sent to tell him, are there no graves in Caesarea that I sent you to Tiberias? For they already voted and decided in the upper floor of the house of Arius in Lydda that study precedes action. The rabbis of Caesaria say, that is, if there is somebody there who will do it. But if nobody is there who will do it, the action has precedence. Example. Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, were late in coming to Rebbi Eleazar. He asked them, where have you been? They told him, performing an act of charity. He asked them, where there no others? They answered him, it was a neighbor.

Not only the Pesaḥ but also usage. The net-fishermen of Tiberias, and the farina millers of Sepphoris, and the grain splitters of Acco, accepted not to work on the intermediate days of a holiday. One understands the farina millers of Sepphoris, and the grain splitters of Acco. The net-fishers of Tiberias, do they not diminish the enjoyment of the holiday? He may fish with a hook; he may fish with a stationary net. Even so, do they not diminish the enjoyment of the holiday? Rebbi Immi cursed them because they diminish the enjoyment of the holiday.

“Nowhere does one sell large animals to them.” What is the difference between large and small animals? For a large animal there might be an obligation for a purification offering; for a small animal there can be no obligation for a purification offering. But does he not shear, does he not milk? There he is liable; here would it be liable? But if it is sold, is it not the Gentile’s animal? The Babylonian Rebbi Immi in the name of the rabbis there: Sometimes he sells it on trial and returns it after three days, then it turns out that he did forbidden work with the Jew’s animal. Then on trial it should be forbidden, not on trial permitted. One is because of the other.

HALAKHAH: Rebbi Abba asked before Rebbi Immi: Even calf meat? He said to him, even calf meat. Even fowl meat? He said to him, even fowl meat. They wanted to say, even an egg, even colocasia. Rebbi Yudan ben Rebbi Ḥanin said, but only what needs slaughter.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

Rebbi Abba bar Cahana asked before Rebbi Immi: If one leased his house to another and needs the money? He said to him, it is unthinkable that he should have to starve to death. Rebbi Zeˋira, Rebbi [Il]la both say, μίστωσις like ὠνή is acquired by buying. It was stated: If one leased his house to another and went and dedicated it, [the renter] lives in it and pays the rent to the Sanctuary. When? If he did not pay the rent in advance, but if he paid the rent in advance he lives there for free. In the days of Rebbi Mana there was a company in Sepphoris, and their children were taken as pledges. When they were about to leave, Rebbi Mana published (so) [a proclamation] following Rebbi Immi. He said, not that I am of his opinion, but because of the Sepphoreans that they should not permanently lose their children.

Rebbi Abba bar Cahana asked before Rebbi Immi: If one leased his house to another and needs the money? He said to him, it is unthinkable that he should have to starve to death. Rebbi Zeˋira, Rebbi [Il]la both say, μίστωσις like ὠνή is acquired by buying. It was stated: If one leased his house to another and went and dedicated it, [the renter] lives in it and pays the rent to the Sanctuary. When? If he did not pay the rent in advance, but if he paid the rent in advance he lives there for free. In the days of Rebbi Mana there was a company in Sepphoris, and their children were taken as pledges. When they were about to leave, Rebbi Mana published (so) [a proclamation] following Rebbi Immi. He said, not that I am of his opinion, but because of the Sepphoreans that they should not permanently lose their children.

Did not Rebbi Ḥiyya state, “nobody could sit in the Temple courtyard except kings of the Davidic dynasty”? And Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even the kings of the Davidic dynasty could not sit in the Temple courtyard. Explain it that he leaned on the wall as if sitting. But is it not written, King David came and sat before the Eternal, etc.? Rebbi Ayvo bar Naggari said, he concentrated for prayer.

Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching. There, we have stated: “If he rode on it, leaned on it, hung on it, used it to cross a river, folded the bridle on it, put his toga on it, it is disqualified. [But if he tied it with the bridle, made it a shoe lest it slip, put his toga on it because of flies, it is qualified. This is the principle: Anything for its needs, it is qualified. For any other need, it is disqualified.]” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. Why did they not allow it to them by means of walls of people? It must follow Rebbi Immi. Even if you are saying following Rebbi Simon, just as they could not remember this so they did not remember that. Rebbi Abun said, but it is impossible that in two Sabbatical periods there should be no 14th which falls on the Sabbath! How could they not have remembered? To confer greatness on Hillel.

Rebbi Yose said, so should Rebbi Eliezer have embarrassed Rebbi Joshua. Does not the festival offering disprove according to your system, where they permitted the category of work but prohibited the category of Sabbath rest? He should have answered, no. If you are saying this about the festival offering about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? He also could have objected as in the Mishnah: No, if you are saying this about the holiday about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? It is as Rebbi Immi said, they were rich in answers. Or it may be as Rebbi Nassa said, like a man who has two arguments but he moves one of them.

Rebbi Joḥanan said, it is Rebbi Simeon’s. Rebbi Jacob bar Aḥa, Rebbi Immi in the name of Rebbi Simeon ben Laqish, it is Rebbi Simeon’s. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: If somebody became disinterested in his Pesaḥ, its body is brought as well-being offering. Rebbi Jonah said, qualified well-being offering. Rebbi Yose said, disqualified well-being offering. But did we not state, “not liable”? They wanted to say, not liable and qualified. They explain it, not liable and disqualified. Rebbi Yasa in the name of Rebbi Joḥanan, the only Pesaḥ which itself is brought as well-being offering is what was lost and found after the owner had fulfilled his obligation. But did we not state, “not liable”? They wanted to say, not liable and qualified. They explain it, not liable and disqualified. Samuel said, in any case where they said that a purification sacrifice is allowed to die, a Pesaḥ will be brought as well-being sacrifice. But did we not state, “not liable”? They wanted to say, not liable and disqualified. They explain it, not liable and qualified.

Rebbi Immi asked, if one cleaned out the tannur and roasted it in it? Rebbi Jeremiah said, his problem is following Rebbi Yose the Galilean, but it is obvious for him following Rebbi Aqiba. Rebbi Yose said, even following Rebbi Aqiba it is problematic for him. From the coals into the air of the tannur it is roasted in half an hour. From the coals into free air it is roasted in one hour. What is the difference between being roasted half because of the tannur or being roasted entirely because of the tannur? Rebbi Yose ben Rebbi Abun said, the tannur does nothing for the coals, it only keeps the heat together. If the coals are inside the tannur it is roasted in half an hour; if the coals are in free air it is roasted in one hour.

Rebbi Immi in the name of Rebbi Simeon ben Laqish: For ruling they went after the population of the Land of Israel; for impurity they went after a majority of those entering the Temple courtyard. Does one estimate according to all groups or does one estimate only for the first group? Rebbi Yose ben Rebbi Abun said, they have to estimate by themselves as long as they are outside. Rebbi Joshua ben Levi said, for appearance they went from Lavo-Hamat to the Brook of Egypt. Rebbi Tanḥuma in the name of Rebbi Ḥuna: The reason of Rebbi Joshua ben Levi, At that time Solomon made the pilgrimage holiday, and all of Israel with him, etc.

“What is a grave of the abyss? A corpse buried in stubble, straw, dust, or pebbles. But if it was buried in water, a dark spot, or rock crevices, it does not create a grave of the abyss.” The principle: Any place from where it can be removed creates a grave of the abyss; any place from where it cannot be removed does not create a grave of the abyss. Can stubbles and straw not be removed? Does the Mishnah not follow Rebbi Yose, since Rebbi Yose said, straw said to be disregarded is disregarded? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: It is everybody’s opinion. What Rebbi Yose said, if he mixed it with dust. “There is straw which is treated like dust and dust which is treated like straw. Straw not to be removed is like dust; dust to be removed is like straw.” In the House of Rebbi Yannai they said: If he covered it with mats it is disregarded. Come and see: If he filled it with mats it is not disregarded, if he covered it with mats it is disregarded. If he filled it with branches of date palms it is problematic. Rebbi Zeriqan, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: Even thin sheets.

Rebbi Isaac bar Gufta asked before Rebbi Mana: If an individual could learn from the public for the Pesaḥ, the officiant during the rest of the year might infer from the public for the Pesaḥ. Rebbi Immi asked: how do you explain this “impure”? Impure by the impurity of gonorrhea or the impurity of skin disease? But did we not state, “missing atonement”? If he desecrates when he had been immersed, not so much more before he was immersed! How do you explain “immersed on this day”? If he immersed himself on that day because of a corpse. Come and see: the one impure from a corpse does not desecrate, not so much more one immersed on that day because of a corpse? But he must be immersed on that day because of a crawling animal. Come and see: the immersed on that day because of a corpse does not desecrate, not so much more one immersed on that day because of a crawling animal? Rebbi Samuel bar Yudan said, people having touched sufferers from gonorrhea. The rabbis of Caesarea explain everything from a sufferer from gonorrhea. “One immersed on this day,” if he had one episode. “Impure” (in the impurity of the dead) if he had two episodes. “Missing atonement,” if he had three episodes. Are people having touched a sufferer from gonorrhea like a sufferer from gonorrhea in the opinion of the Southerners? Let us hear from the following, as Rebbi Eleazar said in the name of Rebbi Hoshaia: Aaron shall carry the iniquities of the sacrifices, the iniquities of the sacrifices, not the iniquities of the sacrificers. What is iniquity of the sacrifices? The blood of a sufferer from gonorrhea? No, what was touched by a sufferer from gonorrhea. Similarly, the iniquity of the sacrificers, who touched a sufferer from gonorrhea. This implies that if the public were impure because they had touched sufferers from gonorrhea or women suffering from flux, they cannot make it in impurity.

HALAKHAH: A bone with no meat on it, Rebbi Joḥanan said, one is forbidden to break it; Rebbi Simeon ben Laqish said, one is permitted to break it. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Did we not state, “the bones, the sinews, and leftovers are to be burned on the Sixteenth”? Could he not chop? Because of the marrow in a marrow-bone. Could one not strip off all meat from the bone and profit from the bone? They wanted to say that one may not strip off from the disqualified. Rebbi Eleazar said, and even if you say that one may strip, he explains it following Rebbi Jacob, since Rebbi Jacob said, the prohibition of breaking a bone applies if at the start it was qualified and then became impure. Rebbi Immi in the name of Rebbi Eleazar: why did they say, “the bones, the sinews, and leftovers are to be burned on the Sixteenth”? Because he who burns causes breaking. Samuel said, one may subscribe to the brain in the head but one may not subscribe to the marrow in a marrow bone. One may subscribe to the brain in the head because one can take it out through the ear. But one may not subscribe to the marrow in a marrow bone since one could only extricate it by breaking. Rebbi Joḥanan said, one may subscribe to the marrow in a marrow bone. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, one may not subscribe to the marrow in a marrow bone, but if he subscribed, he subscribed. In Rebbi Joḥanan’s opinion, could he not burn and subscribe? Because of the loss of sancta. In Samuel’s opinion, could he not burn and subscribe? Samuel thinks like Rebbi Jacob, as Rebbi Jacob said, the prohibition of breaking a bone applies if at the start it was qualified and then became impure.

It was stated in the name of Rebbi Jehudah: the tunnels under the Temple were profane, the Temple roofs were sanctified. Rebbi Immi in the name of Rebbi Simeon ben Laqish: A Mishnah says so, “there was a fireplace there, and an honorable bathroom. [What was its honor? If one found it locked, one knew that it was occupied, unlocked one knew that it was unoccupied.”] Rebbi Yose said, is excrement impure? Is it not simply cleanliness? But the following is it, “he leaves and goes in the walkway under the Temple, and lights were burning on both sides, until he comes to the place of immersion.” If it were sanctified he would have to go by the shortest way.

Rebbi Immi asked, if he removed from group to group (the volume of two olives) he is twice liable, because of do not remove from the house and do not remove to the outside. If they subscribed to a Pesaḥ, and an individual removed the volume of an olive, he is liable. Two or three persons are not liable since the members of the group may be drawn after them; but they infringe on a positive commandment; and following Rebbi Simeon they do not infringe. As it was stated, over the houses in which they are eating it there, this teaches that the Pesaḥ may be eaten in two places. I could think that its eaters also could eat it in two places, the verse says, in one house it shall be eaten. How is that? A Pesaḥ may be eaten in two places, but its eaters may not eat it in two places. [Rebbi Simeon says, also its eaters could eat it in two places.] How does Rebbi Simeon uphold in one house it shall be eaten? Lest part of one group eat inside and another part outside. An individual who removed the volume of an olive, since the members of the group may be drawn after him, becomes absolved from the positive commandment. Rebbi Ḥiyya bar Abba asked, why following Rebbi Simeon? Even following the rabbis, since the members of the group may be drawn after him, they are absolved from the prohibition; neither should they be under the positive commandment.

Rebbi Jacob bar Aḥa in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, one dedicates; the other said, one does not dedicate. The rabbis of Caesarea make it explicit: Rebbi Joḥanan said, one dedicates without problems on a holiday; Rebbi Simeon ben Laqish said, one does not dedicate, without problems on a holiday. There are Tannaim who state, he goes to sellers of lambs; there are Tannaim who state, he goes to sellers of Pesaḥim. He who says, he goes to sellers of lambs, follows him who says, one dedicates. He who says, he goes to sellers of Pesaḥim, follows him who says, one does not dedicate. This implies that it does not become profane and then dedicated again. If you would say that it becomes profane and then dedicated again, it should be forbidden because of dedicating, and we have stated, “one does not dedicate.” Rebbi Ḥananiah and Rebbi Mana, one said, if he dedicates for the next day; but the other said, if he dedicated for the upkeep of the Temple. Rebbi Shammai said, even for him who said that one dedicates, in the Temple Court because rabbinic Sabbath prohibitions were permitted in the Temple.

May one witness be believed? It is different here since one cannot control him; should we not worry and say, by the time somebody climbs up and goes out it will shine? The matter can be verified. If one witness says, this male was born on the Sabbath, one circumcises him on his word. Rebbi Immi was carrying on the result of elapsed time. Rebbi Mattaniah was carrying on the saying of the moon shining. Rebbi Immi was (carrying) [circumcising] on the saying of women, the sun was over Hippos.

May one witness be believed? It is different here since one cannot control him; should we not worry and say, by the time somebody climbs up and goes out it will shine? The matter can be verified. If one witness says, this male was born on the Sabbath, one circumcises him on his word. Rebbi Immi was carrying on the result of elapsed time. Rebbi Mattaniah was carrying on the saying of the moon shining. Rebbi Immi was (carrying) [circumcising] on the saying of women, the sun was over Hippos.

It was stated: A person sleeping needs immersion, being drowsy needs sanctification of hands and legs. Does a person sleeping need immersion? Did not Rebbi Ḥiyya state, “there was no sitting in the Temple courtyard except for the kings of the Davidic dynasty;” and Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even for the kings of the Davidic dynasty there was no sitting in the Temple courtyard. Explain it that somebody was supporting himself on a wall and sleeping. But is it not written, King David came and sat before the Eternal? Rebbi Ayvo bar Naggari said, he concentrated in prayer.

Rebbi Joshua ben Levi said, the shew-bread did not become disqualified during travel time. [Rebbi Joḥanan said, the shew-bread became disqualified during travel time.] Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: just as they camped so they travelled, since it did not become disqualified when they were camping so it did not become disqualified when they were travelling. Rebbi Immi in the name of Rebbi Joshua ben Levi: The Tent of Meeting, the encampment of the Levites, shall travel in the midst ofcamps, as if in the center of camps.

Rebbi Jacob bar Aḥa, Rebbi Immi in the name of Rebbi Eleazar: One who burns sancta outside during travel time is flogged. Rebbi Joḥanan said, sancta became rejects during travel time; the impure remain separated each one according to his partition. Rebbi Yose said, the following is frequent in the mouth of the rabbis: When the gobelins were removed, the partitions were permitted to sufferers from gonorrhea and skin disease. A baraita supports the one and a baraita supports the other. A baraita supports Rebbi Joshua ben Levi: “Permanent, even on the Sabbath; permanent even in impurity.” A baraita supports Rebbi Joḥanan , “you shall not extinguish it, even during travel. What did they do [at travel time]? They put a wine-cooler over it, the words of Rebbi Jehudah. Rebbi Simeon says, even at travel time they were removing ashes from it, as it is said, they shall remove the ashes from the altar and spread a purple cloth over it.” If the altar were burning, would the purple cloth not be burned? What does Rebbi Jehudah do with this? They put a wine-cooler over it. How does Rebbi Jehudah validate they shall remove the ashes from the altar? They shall saturate it; as Rebbi Jehudah ben Pazi said, he ate, and was sated, and saturated.

And he who burns. Not the one who starts the fire, and not the one who prepares the stake. Who is he who burns? That is the one who helps during the burning. [Rebbi Yose said, this implies that the one who helps during the burning] makes his garments impure. Rebbi Immi in the name of Rebbi Eleazar: One who turns over an olive-sized piece makes his garments impure. The problem is only one who stands inside and in his hand is a beam with which he turns over an olive-sized piece, [what is the rule]? Let us hear from the following: And he shall take out, and he shall burn. Since one who takes out, only after he took to the outside, also he who burns only if he burns outside. There Ḥizqiah said, he shall be impure until the evening; to include him who burns. Here it is the same.

Rebbi Immi in the name of Rebbi Joḥanan: Ancillary services are performed in white garments. Rebbi Mattanah said, the Mishnah implies this: “otherwise in his own white stole.” Rebbi Yose asked: Why? Even though they are outside? Is not slaughter only outside and is performed in golden garments? Rebbi Yasa in the name of Rebbi Joḥanan: If he wants, he performs in golden garments, if he wants, he performs in white garments. We find that slaughter, if he wants, he performs in golden garments, if he wants, he performs in white garments.

Rebbi Abbahu in the name of Rebbi Joḥanan, he who eats of kilaim in a vineyard is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who chews wheat grain of heave is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who sips vinegar of heave is whipped; he who sips vinegar of heave pays the principal but he does not pay the fifth; he who chews wheat grain of heave pays the principal but he does not pay the fifth. Rebbi says, I am saying that he pays principal and fifth. Rebbi Jeremiah in the name of Rebbi Immi: The rabbis agree with Rebbi about one who sips heave vinegar from his dipping that he pays principal and fifth since vinegar refreshes.

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

What text implies this? “For a grain stack under which gleanings were not collected, all ears that touch the ground are for the poor.” Rebbi Immi in the name of Rebbi Simeon ben Laqish: This is from the House of Shammai. Rebbi Yose said to him: We understand that according to everybody, this is a fine. Following the House of Hillel, the poor give tithes and eat.

Rebbi Joḥanan was leaning on Rebbi Ḥiyya bar Abba when Rebbi Eliezer saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he hides himself. Rebbi Jacob bar Idi said to him, thus they behave among themselves; Rebbi Ze`ira did not greet Rabba since they observe Boys see me and hide themselves; elders rise and stand. He asked him, may one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eliezer did well that he did not pass before you. The other thing the Babylonian does, that he does not mention my tradition in my name. Rebbi Immi and Rebbi Assi came to him. They said to him, Rabbi, so it happened that it was a synagogue of weavers, about a bolt topped by a lock about which Rebbi Eleazar and Rebbi Yose disagreed until they tore a Torah scroll in their rage. Would you think that they tore a Torah scroll? But that a Torah scroll was torn. There was an old man there, Rebbi Yose ben Qisma, who said, I wonder whether this synagogue will not be a place of foreign worship. He came back and asked, where is the colleague? Rebbi Jacob bar Idi came and said to him, it is written, all that the Eternal commanded to His servant Moses so Joshua commanded. When Joshua explained, did he mention every time “so said Moses”? No, he explained and they knew that it was Moses’s teaching. So also Eleazar sits and explains and everybody knows that it is your teaching. He said to them, why do you not know to pacify like our colleague Ben Idi?

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

Rebbi Joshua ben Levi said, their width was (like an engraver’s cubit) [in an expansive cubit], and its width (a dwarf) [an excessive] cubit. Rebbi Onias in the name of Rebbi Immi: Like scales. Rebbi Samuel bar Rav Isaac said, because the place of the fire was only one cubit square, therefore they only could be a (dwarf) [excessive] cubit. It was stated thus: One cubit the basis, one cubit the walkway, one cubit the enclosure, and one cubit the horns, and one cubit the fire place.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the roof as if it came down and closed, here also one considers the cross-beam as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they are not comparable. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed poles are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three {hand-breadths} than the walls of the alley. But if they are not higher by more than three {hand-breadths} than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shade it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rebbi Hoshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

Abba bar bar Ḥana in the name of Rebbi Joḥanan: They formulated this for Usha mats. Rebbi Eliezer said, [normally] Usha mats are impure unless made for tents. Normally Tiberian mats are pure unless made for sitting. Rebbi Isaac bar Ḥaqula, Rebbi Simeon ben Rebbi instructed about those on the doors of stores that they are pure. Rebbi Immi instructed that woven ones are impure. May one use them for roofing? The disagreement of Rebbi Eliezer and the Sages. Rebbi Isaac ben Rebbi Eleazar instructed in distress to untie the knots and use them as roofing. We have stated: “And similarly if one unties the knots it is pure,” and you are saying so?

HALAKHAH: Rebbi Immi said, because from the middle of the couch it is less than ten hand-breadths. Rebbi Abba said, because one does not base it on what is impure. But was it not stated, it happened that the people of Jerusalem were lowering their couches through their windows and putting thatching over them? If you are saying, because one does not base it on what is impure, here it is put on what is impure. Therefore the reason only is because from the middle of the couch it is less than ten hand-breadths.

HALAKHAH: “Rebbi Ismael explained, a fruit of the splendor tree, one. Date-palm roped, one. A branch of the rope tree, three. And brook-willows, two. And two lifted ones; one which is not truncated. Rebbi Tarphon says, even if all three are truncated.” Rebbi Abba bar Mamal asked before Rebbi Immi: Since Rebbi Ismael adds for the myrtle, should he not add for the other kinds? He answered, you are thinking that Rebbi Ismael thinks that truncated is splendor, and we have stated, “Rebbi Tarphon says, even if all three are truncates.” Nobody says “even” if he does not accept the preceding statement. Rebbi Ḥaggai asked before Rebbi Jose: What does Rebbi Tarphon add to the words of Rebbi Ismael? He answered him, Rebbi Ismael does not think that truncated is splendor, but Rebbi Tarphon thinks that truncated is splendor. When Rebbi Yasa came up here he saw them being selective about myrtle branches. He said, why are the Westerners selective about myrtle branches? He had not heard thar Rebbi Simon said in the name of Rebbi Joshua ben Levi: And they made known and proclaimed in all cities etc. Myrtle is not the same as rope tree, but myrtle is for the sukkah, and rope tree for the lulav. Rebbi Ze`ira blew it.

“The green like leeks.” Rebbi Ze`ira asked before Rebbi Immi: Leek-colored or like leek-colored? He told him, leek-colored. What is the deepest ירק? Rebbi Eleazar said, like wax and like the flower of the qarmal tree; Symmachos says, like a peacock’s wings. What is the deepest red? That is deep crimson. And here, he says so? Rebbi Phineas said, there is a difference there because it says, deepest green.

“How the sukkah seven? If he finished eating one may not undo his sukkah but one removes his vessels after afternoon prayers in honor of the last day of the festival.” Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: A person must make his sukkah invalid as long as it is still day. Rebbi Joshua ben Levi said, a person must make Qiddush inside his house. Rebbi Jacob bar Aḥa in the name of Samuel: If one made Qiddush in one house and changed his mind to eat in another house he must make Qiddush. Rebbi Aḥa, Rebbi Ḥinena in the name of Rav (Hoshaiah): He who loves his sukkah makes Qiddush of the last holiday in his house and eats in his sukkah. Rebbi Abun said, they do not disagree. What Rav said was, if he did not have the intention to eat in another house. But what Samuel said was if he had the intention to eat in another house. Rebbi Mana said, Samuel comes like Rebbi Ḥiyya and Rebbi Hoshaiah like Rebbi Joshua ben Levi. Rebbi Immi, this implies that they disagree explicitly.

They wanted to say that the large {hole} was for water, the small one for wine, for Rebbi Jonah said in the name of Rebbi Immi: A hole which does not let pass water passes wine, what does not let pass wine passes oil, does not let pass oil passes honey. And even if you say it is the other way around, is that not Rebbi Jehudah’s? And Rebbi Jehudah said, a log he was pouring all eight days. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: If he preceded them before the sacrifice, what? If he poured in the night, what? If he did not pour today may he pour the next day? He said to him, let us hear from the following which Rebbi Ila said in the name of Rebbi Yasa: And its libations, the same for libations of water as for libations of wine. This implies that if he preceded them before the sacrifice, it is qualified. If he poured in the night, it is qualified. If he did not pour today he may not pour the next day, because if the day passed, its sacrifice passed.

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written, do not investigate between good or bad. If he transgressed and investigated, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals. There, we have stated: “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written, on the eighth he shall bring. If he transgressed and did not bring, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring. A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir. Is the sufferer from skin disease not missing atonement? And did we not state, Hallel and joy eight? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat.

May one witness be believed? It is different here since one cannot control him; should we not worry and say, by the time somebody climbs up and goes out it will shine? The matter can be verified. If one witness says, this male was born on a Sabbath, one circumcises him on his word. It is dark at the end of the Sabbath, one carries (him) on his word. Rebbi Immi was carrying on the result of elapsed time. Rebbi Mattaniah was carrying on the saying of the moon shining. Rebbi Immi was circumcising on the saying of women, the sun was over Hippos.

May one witness be believed? It is different here since one cannot control him; should we not worry and say, by the time somebody climbs up and goes out it will shine? The matter can be verified. If one witness says, this male was born on a Sabbath, one circumcises him on his word. It is dark at the end of the Sabbath, one carries (him) on his word. Rebbi Immi was carrying on the result of elapsed time. Rebbi Mattaniah was carrying on the saying of the moon shining. Rebbi Immi was circumcising on the saying of women, the sun was over Hippos.

HALAKHAH: Rebbi Simeon ben Yoḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years, [but] one does not sanctfy months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the Court says: sanctified.” It was stated, for intercalation of the year one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but “in intercalation”, that the Sages added thirty days to it [and intercalated it.] Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Ḥiyya, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

Rebbi Ze`ira, Rebbi Immi in the name of Rebbi Joshua ben Levi: One entangles one who was seen to prolong it; one does entangle one who was not seen to sanctify it. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: One entangles one who was not seen to sanctify it, one does not entangle one who was seen to prolong it. The Mishnah disagrees with Rebbi Ze`ira: “If the Court and all of Israel saw it, the witnesses were interrogated but they did not manage to say “sanctified” before nightfall, it is sanctified.” Because of nightfall. Therefore not if there was no nightfall. This implies that one does not entangle one who was seen to prolong it. A baraita disagrees with Rebbi Abba: “I could think that if two days were needed, one adds two days. The verse says, it. There is authorization only for one day.” This implies that one does not entangle one who was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that just as one intercalates a year according to necessity so one would sanctify the month according to necessity. The verse says, the new moon, one follows the new moon.” This implies that one does not entangle one which was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that if the moon was not seen for two days, they should sanctify the next month for two days. The verse says, they, there are, those would not be My festive seasons”. Because it was not seen; therefore not if it had been seen. This implies that one does not entangle one who was not seen to sanctify it. They wanted to say that they do not disagree. What Rebbi Ze`ira said, about all other months; what Rebbi Abba said, about Nisan and Tishre.

Rebbi Jacob bar Aḥa, Rebbi Immi in the name of Rebbi Jehudah bar Pazi: “If they sanctified it and after this the witnesses were found perjured, it remains sanctified.” Rebbi Yose met Rebbi Jehudah bar Pazi. He asked him, did your hear this from your father? He answered him, so said my father in the name of Rebbi Joḥanan, one is not fussy with testimony of the new moon.

Samuel pounded on the side of the mortar. Rav said, anything that is pounded may be pounded in its ordinary way. Rav Huna, Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: Garlic, and cress, and mustard seed are pounded in their ordinary way. Rebbi Abbahu in the name of Rebbi Joḥanan: He who makes oenanthium on a Sabbath is liable because of compounding. Is it therefore permitted on a holiday? Rebbi Ḥizqiah in the name of Rebbi Jeremiah: Making oenanthium on a holiday is forbidden because of compounding. Isaac Gold asked Rebbi Joḥanan, may one pound for spice wine on a holiday? He said to him, it is permitted. <rebbi isaac from atosha asked rebi simeon be laqish, may one pound to make spice wine on a holiday? he said to him, it is permitted;> give it to me and I shall drink. Rebbi Ze`ira asked before Rebbi Abbahu: Would one not act well in pounding it the day before? He said to him, yes. The argument of Rebbi Abbahu is inverted. Here he says permitted, and there he says forbidden. But since Rebbi Abbahu knew that Rebbi Ze`ira was restrictive, and that they are restrictive, therefore he agreed with them. Some want to say that so he said to him: If one wants that it be good he will not pound it the day before. Rebbi Ze`ira asked Kallidromos, the slave of Rebbi Judah the Prince, does your master pound to make spice wine on a holiday? He said to him yes, and all kinds of cuts of meat. Rebbi Isaac ben Rebbi Elazar in the name of Rebbi Immi, the father of Rebbi Eudaimon of Sepphoris. Where do they disagree? For grilling. Put for the pot it is permitted. Rebbi Naḥum said, Rebbi Samuel bar Abba asked about noodle dough. To let it dry is forbidden, for the pot it is permitted, part and part is questionable.

Samuel pounded on the side of the mortar. Rav said, anything that is pounded may be pounded in its ordinary way. Rav Huna, Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: Garlic, and cress, and mustard seed are pounded in their ordinary way. Rebbi Abbahu in the name of Rebbi Joḥanan: He who makes oenanthium on a Sabbath is liable because of compounding. Is it therefore permitted on a holiday? Rebbi Ḥizqiah in the name of Rebbi Jeremiah: Making oenanthium on a holiday is forbidden because of compounding. Isaac Gold asked Rebbi Joḥanan, may one pound for spice wine on a holiday? He said to him, it is permitted. <rebbi isaac from atosha asked rebi simeon be laqish, may one pound to make spice wine on a holiday? he said to him, it is permitted;> give it to me and I shall drink. Rebbi Ze`ira asked before Rebbi Abbahu: Would one not act well in pounding it the day before? He said to him, yes. The argument of Rebbi Abbahu is inverted. Here he says permitted, and there he says forbidden. But since Rebbi Abbahu knew that Rebbi Ze`ira was restrictive, and that they are restrictive, therefore he agreed with them. Some want to say that so he said to him: If one wants that it be good he will not pound it the day before. Rebbi Ze`ira asked Kallidromos, the slave of Rebbi Judah the Prince, does your master pound to make spice wine on a holiday? He said to him yes, and all kinds of cuts of meat. Rebbi Isaac ben Rebbi Elazar in the name of Rebbi Immi, the father of Rebbi Eudaimon of Sepphoris. Where do they disagree? For grilling. Put for the pot it is permitted. Rebbi Naḥum said, Rebbi Samuel bar Abba asked about noodle dough. To let it dry is forbidden, for the pot it is permitted, part and part is questionable.

If one selected food out of food, Ḥizqiah said, one is liable; Rebbi Joḥanan said, one is not liable. A baraita disagrees with Ḥizqiah: He selects and eats, he selects and puts on the table. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: explain it if guests were eating what was served. But was it not stated: On condition that he did not select all of its kind? In the opinion of Ḥizqiah, because one who selects on the Sabbath is liable. In the opinion of Rebbi Joḥanan, because one who selects normally at another place is liable. In the opinion of Ḥizqiah, even rings among rings, even pomegranates among pomegranates. Or is it so, even people among people? How is this? Everybody agrees with that of Rebbi Immi. For Rebbi Immi had guests; he brought before them lupines and beans. He told them, be careful to eat the artichokes at the end.

If one selected food out of food, Ḥizqiah said, one is liable; Rebbi Joḥanan said, one is not liable. A baraita disagrees with Ḥizqiah: He selects and eats, he selects and puts on the table. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: explain it if guests were eating what was served. But was it not stated: On condition that he did not select all of its kind? In the opinion of Ḥizqiah, because one who selects on the Sabbath is liable. In the opinion of Rebbi Joḥanan, because one who selects normally at another place is liable. In the opinion of Ḥizqiah, even rings among rings, even pomegranates among pomegranates. Or is it so, even people among people? How is this? Everybody agrees with that of Rebbi Immi. For Rebbi Immi had guests; he brought before them lupines and beans. He told them, be careful to eat the artichokes at the end.

“One may slaughter from containers, one may not slaughter from fishermen’s nets or from traps.” Rebbi Yose bar Abun in the name of Rebbi Immi: a net of warp. Samuel said, one may catch with a barrel. Rav said, the sluice of a water canal is permitted. Rebbi Yudan said, those between the plates

HALAKHAH: The argument of Rebbi Jehudah seems inverted since we stated there, “Rebbi Jehudah says, if it was not a cadaver before the Sabbath it is forbidden since it is not prepared.” And here he says so? Rebbi Jehudah follows his own opinion since Rebbi Jehudah said, the expert is not from the Torah. Rebbi Ḥuna in the name of Rebbi Abba: It is Rebbi Jehudah’s since Rebbi Jehudah gives the same rules for inspecting a firstling as inspecting ṭerefah. As you are saying there, one inspects for ṭerefah on a holiday, similarly one inspects a firstling on the holiday. Rebbi Yudan asked: Demay is from their words. and inspecting for terefah is from their words. Since you are saying that one inspects for ṭerefah on a holiday, does one separate demay on a holiday? Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Any whose defect was visible on the eve of a holiday but the expert permitted it only on the holiday is not prepared. But was it not stated, a [firstling] calf which was born from a terefah animal on the holiday is permitted. Rav Ḥisda said, explain it if the expert transgressed and saw it. There came a case before Rebbi Immi who wanted to say, between Rebbi Jehudah and Rebbi Simeon, practice follows Rebbi Jehudah. Rav Hoshaia brought a baraita of Bar Qappara from the South and stated: But the Sages say, any whose defect was visible on the eve of a holiday but the expert permitted it only on the holiday is not prepared. He changed his opinion.

HALAKHAH: Samuel said, the five Elders who instructed Rebbi Tarphon in Lydda erred. Rav Mattanah said, the case concerned a firstling Rebbi Abbin said, the Mishnah says so: “about this and about ḥallah which became impure.” Since that one was holy, so also this one was holy. They asked before Levi, may one inspect a torn animal in a dark house? He said, bring it outside. Rebbi Immi asked, we heard that one does not inspect cases of skin disease in a dark house. Did we hear that one does not inspect a torn animal in a dark house? Rebbi Yose ben Rebbi Abun said, it is not because of this reason, but lest it would be found ṭerefah and be forbidden to be moved. It turns out that Rav Mattanah follows Samuel, and Levi Rav. Rebbi Abba, Rav Jehudah in the name of Samuel said, practice follows Rebbi Jehudah.

Rebbi Ḥiyya stated: One may heat with edibles, but not with their shells or pits. Rav was sitting before the Elder Rebbi Ḥiyya and was eating. He was seen throwing into the stove and in front of the stove. The Elder Rebbi Ḥiyya said to him, throw in this way. He asked him, what is the difference between this way and that way? He said to him, pasha’s son, behind them, behind them. Rebbi Ḥanina said, he was throwing food. The Babylonian Rebbi Immi said, he was sick. He said to him, in this way it would be forbidden on the holiday.

“Nor dance.” Rebbi Jeremiah, Rebbi Ze`ira in the name of Rav Ḥuna: Jumping: one lifts both legs simultaneously. Dancing: one lifts one and keeps the other down. Rebbi Eleazar said, all sound making is forbidden on the Sabbath. Rebbi Samuel bar Rav Isaac was of the opinion to knock for a new synagogue. Rebbi Hillel son of Rabbi Vales would knock on a cup. Rabbi Ila stayed late at the great assembly. When he went home, he found them sleeping. He lay down on the stairs so as not to knock on the gate on the Sabbath. Rebbi Jeremiah explained Scripture with Rebbi Immi’s son. He went and wanted to wake him up in the morning of the Sabbath. He started knocking on the door. His father told him, who did permit this to you? Rebbi Abba bar Cahana asked before Rebbi Yasa, may one knock on a belly on the Sabbath? He said to him, who permitted that on a weekday? Rebbi Samuel ben Eudaimon said, the rabbis are accustomed on a weekday from the navel upwards, through his clothing from the navel downwards.

Rebbi Jacob bar Aḥa in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, one dedicates; the other said, one does not dedicate. The rabbis of Caesarea make it explicit: Rebbi Joḥanan said, one dedicates without problems on a holiday; Rebbi Simeon ben Laqish said, one does not dedicate without problems on a holiday. There are Tannaim who state, he goes to sellers of lambs; there are Tannaim who state, he goes to sellers of Pesaḥim. He who says, he goes to sellers of lambs, follows him who says, one dedicates. He who says, he goes to sellers of Pesaḥim, follows him who says, one does not dedicate. This implies that it does not become profane and then dedicated again. If you would say that it becomes profane and then dedicated again, it should be forbidden [because of dedicating], and we have stated, “one does [not] dedicate.” Rebbi Ḥananiah and Rebbi Mana, one said, if he dedicates for the next day; but the other said, if he dedicated for the upkeep of the Temple. Rebbi Shammai said, even for him who said that one dedicates, in the Temple Court because rabbinic Sabbath prohibitions were permitted in the Temple.

It was seen by the rabbis that the pious man of Kefar-Immi shall pray and rain will come. The rabbis went up to him. His house-companion told them, he is working on the mountain. They went out to him. They said to him “much success” but he did not answer. He sat down to eat and did not invite them to partake. When he finished he made one load of firewood and put the coat on top of the load. He went and said to his house-companion, these rabbis here want us to pray that rain should fall. But if I shall be praying and rain would fall, it would be a shame for them, and if not it would be a desecration of the Name of Heaven. Therefore come, I and you shall go up and pray. If it will rain, we shall say to them, Heaven already did wonders; and if not, we shall say to them, we are not worthy to pray and be heard. They went up, prayed, and it rained. He descended to them and asked them, why did the rabbis trouble themselves here today? They said to him, we ask that you should pray that it rain. He answered them, do you need my prayer? Heaven already did wonders. They asked him, when you were on the mountain, we said to you “much success” but you did not answer us? He told them, I was occupied in my work and did not want to divert my thoughts from my work. They asked him, and when you sat down to eat, why did you not invite us to partake? He answered them, because I had with me only my portion. What could I say to you in flattery? They asked him, why when you finished you put the coat on top of the load? He told them, because it is not mine. It is borrowed so I could pray wearing it. Why should I denigrate it? They asked him, why while you were on the mountain your wife wore dirty clothing, but when you came from the mountain she wore clean clothing? He told them, while I was on the mountain your wife wore dirty clothing so no man should turn his eyes to her; but when I came from the mountain she wore clean clothing so I should not look at another’s wife. They told him, it is correct that you should be heard when praying.

Explanation. Rebbi Abba bar Zavda, Rebbi Tanḥum bar Ilai, and Rebbi Joshia came to the fast. Rebbi Abba bar Zavda preached: Let us lift our hearts on the palms. Is this possible? May a person take his heart and put it on his hand? So what means “let us lift”? Let us treat our hearts equal to our hands, and then to God in Heaven. So if somebody would hold a crawling animal in his hand, even if he immerses himself in the waters of Siloam or of the ocean, he never can become pure. But if he throws it from his hand he immediately is pure. Rebbi Tanḥum bar Ilai preached: The ministers of Israel and the King submitted and said, the Eternal is just. And when the Eternal saw that they submitted, the Eternal’s word was to Shemaya as oracle. It is not written “their fast” but they submitted, I shall not destroy them. Rebbi Joshia preached: Become improved and improve, let us purify ourselves before we purify others. Since here are people present who calumniate me before Rebbi Joḥanan. But every single one is called to justice. Attending were Rebbi Ḥiyya, Rebbi Issy, and Rebbi Immi. They got up and left.

It was stated: “On a Ninth of Av which falls on a Friday he eats even an egg and drinks even a cup full, in order not to enter the Sabbath being deprived, the words of Rebbi Jehudah. Rebbi Yose says, he fasts and finishes.” Rebbi Ze`ira in the name of Rav Jehudah, Rebbi Immi bar Ezechiel in the name of Rav: Practice follows him who says, he fasts and finishes. Why does he not say, practice follows Rebbi Yose? There are Tannaim who switch the names of the sages. Rebbi Ze`ira in the name of Rav Ḥuna: Even an individual who decided for himself to fast on a Friday fasts and finishes. As the following: Rebbi Bevai was sitting before Rebbi Yasa; he wanted to learn from him this matter. He said, let me go home a little bit. He said to him, it is afternoon. He answered, I am fasting. He said to him, I have lupines with me. He answered, and one finishes following Rebbi Yose.

Jeremiah the Scribe asked before (Rav) <rebbi> Jeremiah: What does one read if the day of the New Moon is a Sabbath? He said to him: One reads about the New Moon. Rebbi Ḥelbo said before Rebbi Immi: The Mishnah says so: “One interrupts for everything, for New Moons, for Ḥanukkah, and for Purim.”

Rebbi commanded (Abba who was) his speaker <abdan>: Proclaim before them that he who wants to pray, should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Sabbath {Friday night} prayers on Friday. Rebbi Immi said: Rebbi Joḥanan disagrees but he should not have disagreed since one adds from the profane to the holy time; in addition, donkey drivers come from Arab to Sepphoris and say, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me, here my father prayed Saturday night prayers on the Sabbath. But even with that he should not have disagreed, since Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. In the house of Rebbi Yannai they said: If a man went to bed, one does not bother him to get up. Rebbi Ze`ira said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight.

Rebbi Jonah said, what you are saying refers to washing to wear; but washing to mend? So we are saying, this washerman is forbidden to work in his trade? Our Mishnah disagrees with Rebbi Jonah, “the week in which the Ninth of Av falls one is forbidden to barber and to launder, but on Thursday one is permitted for the honor of the Sabbath.” Rebbi Jonah in the name of Rav Hamnuna, it was repeated regarding (addition) [barbering.] Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Abbahu. If the Ninth of Av falls on a Sabbath, both weeks are permitted. What is afterwards? Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. Rebbi Ḥiyya bar Abba preached it to the Sepphoreans but they did not accept it. Rebbi Immi said to Rebbi [Yasa]. Does not the nephew of the Great Rebbi Ḥiyya disagree with him? He answered, they disagree explicitly: Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. How does Rebbi Simeon ben Laqish explain it? He explains it if the Ninth of Av falls on a Sabbath, and one cannot infer anything. Rebbi Isaac ben Eleazar announced at the end of the Ninth of Av, the barbers shall open, any who has to eulogize may eulogize. It is written, I shall eliminate all her enjoyment, her holiday, her month, her Sabbath, and all her feast. The Southerners have the custom of ḥer holiday, the Sepphoreans have the custom of her month, the Tiberians have the custom of her week. The Rabbis of Tiberias changed to follow the Rabbis of Sepphoris.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

And from where that he was asked in eight? Rebbi Abba, Rebbi Ḥiyya, Rebbi Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he officiated in eight? Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For greatness after him. Rebbi Jonah said to him, I was with you; he did not say “officiated” but “was asked”. Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: But the Sages are saying that he is qualified neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he does not officiate? Lest people say, we saw a High Priest, sometimes he officiates in four, sometimes he officiates in eight. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is stated: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who saw the act and forgot. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.

All appurtenances of the synagogue are like the synagogue. The bench and the arm-chair are like the synagogue. The cover over the Ark is like the Ark. Rebbi Abbahu gave a jacket under the curtain. Rav Jehudah in the name of Samuel: The podium and its plates do not have the sanctity of the Ark but the sanctity of the synagogue. The lectern does not have the sanctity of the Ark; it has the sanctity of the synagogue. Rebbi Jeremiah went to the Gaulanitis. He saw them putting a hammer into the Ark. He went and asked Rebbi Immi, who told him, I am saying that they stipulated this from the start. Rebbi Jonah made for himself a chest and stipulated about it, the upper part for scrolls, the lower part for implements.

A person from one town who pledged in an other town gives with them. The people of one town who pledged in an other town give at their place. Rebbi Ḥiyya in the name of Rebbi Joḥanan, like these benches of Maon. As the following: Rebbi Ḥelbo was preaching in Sepphoris. He pledged there. He came and wanted to give here. Rebbi Immi said to him, you are a single person.

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.

Samuel said, if he entered without intending to use it as a short-cut he may use it as short-cut. It was stated: “One may not behave unbecomingly in synagogues and houses of study. One neither eats nor drinks in them, nor takes walks in them, nor sleeps in them, nor enters into them because of the sun in summer or because of the rain in winter, but one studies and preaches in them.” Rebbi Joshua ben Levi said, synagogues and houses of study are for the sages and their students. Rebbi Ḥiyya, Rebbi Yasa were received in the synagogue. Rebbi Immi commanded to the teachers, if a person comes to you who is dirtied by study, accept him and his donkey and his implements. Rebbi Berekhiah went to the synagogue of Bet-Shean. He saw a man washing his hands and feet from its pail. He told him, it is forbidden to you. On the next day this man saw him washing his hands and feet from its pail. He said to him, Rabbi, to you it is permitted and to me it is forbidden? He answered him, yes. He asked, why? He said to him, so says Rebbi Joshua ben Levi: synagogues and houses of study are for the sages and their students. These fore-courts, may one pass through them? Rebbi Abbahu passed through its fore-court. Is it permitted? Rebbi Zachariah the son-in-law of Rebbi Levi said, the teacher was intimidating and if Rebbi Abbahu had not passed through he would not have let go the children.

Jeremiah the Scribe asked before Rav Jeremiah: What does one read if the day of the New Moon is a Sabbath? He said to him: One reads about the New Moon. Rebbi Ḥelbo said before Rebbi Immi: The Mishnah says so: “One interrupts for everything, for New Moons, for Ḥanukkah, and for Purim.”

Rebbi Judah the Prince sent Rebbi Ḥiyya, Rebbi Assi, and Rebbi Immi to tour the towns of the Land of Israel in order to give them Bible and Mishnah teachers. They came to one place where they found neither Bible nor Mishnah teacher. They said to them, bring us the watchmen of the town. They brought them the stewards of the town. They told them, these are not the watchmen of the town, they are the destroyers of the town. They asked them, and who would be the watchmen of the town? They told them, the Bible and Mishnah teachers. That is what is written, if the Eternal would not build the house, etc.

They voted in the upper floor of the house of Arius that study precedes action. Rebbi Abbahu dwelt in Caesarea. He sent his son Rebbi Ḥanina to acquire merit in Tiberias. They sent and said to him, he does works of charity. He wrote to him, are there no graves in Caesarea that I sent you to Tiberias? For they already voted in the upper floor of the house of Arius in Lydda that study precedes action. The rabbis of Caesaria say, that is, if there is somebody there who will do it. But if nobody is there who will do it, the action has precedence. Example. Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, were late in coming to Rebbi Eleazar. He asked them, where have you been? They told him, performing an act of charity. He asked them, where there no others? They answered him, it was a neighbor.

HALAKHAH: “One does not explain sexual aberrations to three {persons},” etc. Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael? Since Rebbi Ismael states warnings to the actors. Since Rebbi Immi was sitting and stating a warning for active homosexual and a warning for the passive homosexual, this implies that practice follows Rebbi Ismael.

“And for the Red Cow if his hands became impure so became his body.” Rebbi Ḥanina said, not that they introduced new impurities for the Red Cow but they said, he who becomes impure in an easy impurity is like one who became impure in severe impurity. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: And it shall be collected by a man, why does the verse say, pure? Think of it. Even if you collect it by a shovel, the Torah requires pure. Where do we hold? If a metal shovel, but also flat metal implements are subject to impurity. If a wooden shovel, is it not held together because of something subject to impurity? Rav Hoshaia said, explain it if he collects it with a plank. Then it is impossible that he should not carry it. Rebbi Yudan, the father of Rebbi Mattaniah, said, explain it if he collects it with a coarse cross-beam. Rebbi Abba bar Mamal asked before Rebbi Immi: what is the difference between a person pure for the Red Cow and an empty vessel pure for the Red Cow? He answered him, And it shall be collected by a pure, why does the the verse say, man? Only to prescribe extraordinary purity to the man to handle the water for ashes of the Red Cow and the ashes of the Red Cow. Rebbi Yasa in the name of Rebbi Simeon ben Laqish: The moving which I declared pure for you for crawling animals I declared impure for you here.

Rebbi Simeon ben Laqish said, they only stated “the other”, not a stranger’s. Rebbi Joḥanan said, even a stranger’s. Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan, even a loaf. They said, Rebbi Joḥanan retracted this; when he said so it was before he changed his mind. He only said to make a loaf impure, because of “anything which disqualifies heave makes hands impure in the second degree.” Therefore to make a loaf impure everybody agrees that it does not make impure, since “no second degree creates second degree.”

Rebbi Shiloh from Kefar-Tamarta in the name of Rebbi Joḥanan: The reason of Rebbi Eliezer: And you shall cover it with pure gold, etc. The Torah called it real estate. So far the golden altar. From where the altar of the elevation sacrifices? It is a logical argument. Since the golden altar which is one cubit square is called real estate, the altar of elevation sacrifices which is five cubits square not so much more? Some want to say, square, square. Since here it is real estate, also there it is real estate. Rebbi Hila said, the reason of the rabbis, the altar is of wood, three cubits its height, etc. The Torah called it movable. So far the altar of the elevation sacrifices. From where the golden altar? It is a logical argument. Since the the altar of the elevation sacrifices which is five cubit square is called soil, the golden altar which is one cubit square not so much more? Some want to say, square, square. Since here it is movable, also there it is movable. “But the Sages say, because they are covered.” But is it not cover which stands because of it? Did not Rebbi Simeon ben Laqish say in the name of Rebbi Hoshaia: Its thickness was that of a Gordian denar Rebbi La said, for its purpose it does not stand because of it. This parallels what Rebbi Simeon ben Laqish said, you shall make an altar for incense smoke is not written here but burning incense; the altar was burning the incense. But is it not like a table made to be moved and deposited? Does not Rebbi Immi say in the name of Rebbi Simeon ben Laqish: why is the table impure? Not because one was removing it and showing it to the pilgrims? But this one remains in its place. It also served as a vessel in the Sanctuary. Then it should be pure, why is it impure? Rebbi Mana said, as what we have stated there, “there are three baskets”. Rebbi Ze`ira said, because one uses it for its bales; so also here one uses it for its bales.

Rav Ḥiyya bar Ashi in the name of Rav: One is permitted to knit a net on the holiday to catch fish on the holiday. Rav Jehudah instructed that sieves may be made on the holiday for the needs of the holiday. Rebbi Immi instructed that pompa may be made on the holiday for the needs of the holiday. The rabbis of Caesarea are saying, one fires pans and pots for the needs of the holiday. Samuel said, one pitches barrels but one does not pitch pitchers. One pitches barrels since the pitch is thin; one does not pitch pitchers since the pitch is glazed. Some do switch: one pitches pitchers but one does not pitch barrels. One pitches pitchers since this is for immediate use; one does not pitch barrels, since this is for storage.

The net-fishermen of Tiberias, and the grain splitters of Acco, and the farina millers of Sepphoris, accepted not to work on the intermediate days of a holiday. One understands the farina millers of Sepphoris, and the grain splitters of Acco. The net-fishers of Tiberias, do they not diminish the enjoyment of the holiday? He may fish with a hook; he may fish with a stationary net. Even so, do they not diminish the enjoyment of the holiday? Rebbi Immi cursed them because they diminish the enjoyment of the holiday.

Something happened to Rebbi Immi and he shaved on the 30th day. Something happened [to one rabbi] and he shaved on the 31st day. Rebbi Zeriqan said, Rebbi Immi learned this from our Mishnah, as we have stated there: “If somebody vowed two neziriot, he shaves for the first on the 31st day, for the second on the 61st day.” Rebbi Yose said, there after it happened, here from the start. Rebbi Jeremiah instructed Rebbi Isaac from Aṭoshia, and some say, Rav Ḥiyya ben Rebbi Isaac from Aṭoshia, to shave on the 30th day, following the Mishnah: “Eight days, the decree of 30 days is waived for him.” The eighth has the same status as the 30th day. Rebbi Yose said, there is a difference; there they permitted in order to honor the holiday. You should know this, since Rebbi Ḥelbo, Rav Ḥuna said in the name of Rav: If his eighth day fell on the Sabbath, he shaves Friday. If you say that they did permit not in order to honor the holiday, then even if his 30th day falls on the Sabbath, he should shave Sabbath eve. In addition, from what was stated: “For all deceased he stitches together after seven days and mends after 30.” Why should he not stitch on the seventh day and mend on the 30th day? Rebbi Ḥaggai said, this has been transmitted in this way and that has been transmitted in that way.

Something happened to Rebbi Immi and he shaved on the 30th day. Something happened [to one rabbi] and he shaved on the 31st day. Rebbi Zeriqan said, Rebbi Immi learned this from our Mishnah, as we have stated there: “If somebody vowed two neziriot, he shaves for the first on the 31st day, for the second on the 61st day.” Rebbi Yose said, there after it happened, here from the start. Rebbi Jeremiah instructed Rebbi Isaac from Aṭoshia, and some say, Rav Ḥiyya ben Rebbi Isaac from Aṭoshia, to shave on the 30th day, following the Mishnah: “Eight days, the decree of 30 days is waived for him.” The eighth has the same status as the 30th day. Rebbi Yose said, there is a difference; there they permitted in order to honor the holiday. You should know this, since Rebbi Ḥelbo, Rav Ḥuna said in the name of Rav: If his eighth day fell on the Sabbath, he shaves Friday. If you say that they did permit not in order to honor the holiday, then even if his 30th day falls on the Sabbath, he should shave Sabbath eve. In addition, from what was stated: “For all deceased he stitches together after seven days and mends after 30.” Why should he not stitch on the seventh day and mend on the 30th day? Rebbi Ḥaggai said, this has been transmitted in this way and that has been transmitted in that way.

If they moved him from one grave to another. There are Tannaim who state, from the moment the first cover plate was laid. There are Tannaim who state, from the moment the second cover plate was laid. A case happened to Rebbi Jonah. He asked Rebbi Ḥananiah the colleague of the rabbis, who said to him, from the moment the first cover plate was laid. A case happened to Rebbi Jeremiah. He asked Rebbi Ze`ira; Rebbi Ze`ira asked Rebbi Immi. He said to him, from the moment the second cover plate was laid. He came to him; he said to him, he instructed you by a restriction. Rebbi Jonah and Rebbi Yose both say, this you are saying within the Seven {days}. But after Seven mourning already passed. If they intended it from the start. But if there was no intent from the start to remove him, from the moment the first cover plate was laid. As the following: The people of Bursa buried Gamliel from Yakontia with them. After three days they changed their mind to return him. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: Since you had no intention to remove him, from the moment the first cover plate was laid. A case happened to Jesua the brother of Dorai. He came to ask Rebbi Abbahu who told him, from the moment the second cover plate was laid. Rebbi Jacob bar Aḥa said to him, I was with you when we asked this from Rebbi Eudaimon from Haifa who said, from the moment the first cover plate was laid. He told him, I did not hear. If you heard, go out and instruct.

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father. Can you infer anything from before the giving of the Torah? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead. She shall be locked away. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended. “The days”, seven. “Of crying”, two. “Mourning”, thirty. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight, also the days of mourning are eight? He answered him, the eighth day is a separate holiday Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

Overturning the beds sometimes is for six, five, four, three {days}. On Friday, six. On Friday before sundown, five. A holiday after the Sabbath, four. The two days of New Year, three. A student of Rebbi Mana instructed a relative of the Patriarch: after he uprights it he does not have to overturn again. How many days did he do it? Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: He did it for two days. Rebbi Abba, Rebbi Immi, Rebbi Jacob bar Zavdi in the name of Rebbi Isaac: three. Rebbi Ḥinena bar Pappus instructed to overturn it even for one day; but he saw in his dream because you rebelled. It was stated: One who stays in an inn does not have to overturn, so they should not say that he is a sorcerer.

HALAKHAH: Rebbi Tanḥum bar Illai expired on Ḥanukkah. Rebbi Dosa expired on the New Month of Nisan. They made them outside. They thought, with the agreement of the rabbis. They investigated and found, not with the agreement of the rabbis. Rebbi Crispus expired on the holiday. They made him outside. They thought, with the agreement of Rebbi Immi. They investigated and found, not with the agreement of Rebbi Immi. Rebbi Ḥelbo, Rebbi Abba bar Zavda in the name of Rav: Even momentarily, from this: And Miriam died there and was buried there. But we see that the rabbis repeat the words. Rebbi Jeremiah said, the colleagues are careful and they will not deliver eulogies.

HALAKHAH: Rebbi Tanḥum bar Illai expired on Ḥanukkah. Rebbi Dosa expired on the New Month of Nisan. They made them outside. They thought, with the agreement of the rabbis. They investigated and found, not with the agreement of the rabbis. Rebbi Crispus expired on the holiday. They made him outside. They thought, with the agreement of Rebbi Immi. They investigated and found, not with the agreement of Rebbi Immi. Rebbi Ḥelbo, Rebbi Abba bar Zavda in the name of Rav: Even momentarily, from this: And Miriam died there and was buried there. But we see that the rabbis repeat the words. Rebbi Jeremiah said, the colleagues are careful and they will not deliver eulogies.

Isaac, the son of the isatis grower, said that Rebbi Simeon ben Laqish asked, should we state sixteen women? Ḥalîṣah frees her co-wife! Rebbi Jacob the Southerner said before Rebbi Yose, why was this not stated? Because of Rebbi Aqiba, since Rebbi Aqiba said there is a bastard from a woman who got ḥalîṣah. One should have stated it for the rabbis! We came to state only things everybody agreed to. It turns out that Isaac, the son of the isatis grower, holds with Rebbi Immi. Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, he is not guilty for the woman who got ḥalîṣah, but the brothers are guilty for the woman who got ḥalîṣah. Both he and the brothers are guilty for the co-wife. Rebbi Simeon ben Laqish said, neither he nor the brothers are guilty for the woman who got ḥalîṣah or for the co-wife. Rebbi Immi switches the attributions. Rebbi Ze‘ira said before Rebbi Yasa, does not Rebbi Immi switch the attributions? But Rebbi Joḥanan had several opinions. Did Rebbi Simeon ben Laqish have several opinions? The statement of Isaac, the son of the isatis grower, supports Rebbi Immi and the statements of the rabbis support Rebbi Yasa, as both Rebbi Jeremiah, Rebbi Abba, said in the name of Rebbi Ḥiyya bar Abba: Everybody agrees about the co-wife that one is guilty. Where do they disagree? About the woman who got ḥalîṣah. Rebbi Joḥanan said, he is not guilty for the woman who got ḥalîṣah, but the brothers are guilty for the woman who got ḥalîṣah.

Isaac, the son of the isatis grower, said that Rebbi Simeon ben Laqish asked, should we state sixteen women? Ḥalîṣah frees her co-wife! Rebbi Jacob the Southerner said before Rebbi Yose, why was this not stated? Because of Rebbi Aqiba, since Rebbi Aqiba said there is a bastard from a woman who got ḥalîṣah. One should have stated it for the rabbis! We came to state only things everybody agreed to. It turns out that Isaac, the son of the isatis grower, holds with Rebbi Immi. Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, he is not guilty for the woman who got ḥalîṣah, but the brothers are guilty for the woman who got ḥalîṣah. Both he and the brothers are guilty for the co-wife. Rebbi Simeon ben Laqish said, neither he nor the brothers are guilty for the woman who got ḥalîṣah or for the co-wife. Rebbi Immi switches the attributions. Rebbi Ze‘ira said before Rebbi Yasa, does not Rebbi Immi switch the attributions? But Rebbi Joḥanan had several opinions. Did Rebbi Simeon ben Laqish have several opinions? The statement of Isaac, the son of the isatis grower, supports Rebbi Immi and the statements of the rabbis support Rebbi Yasa, as both Rebbi Jeremiah, Rebbi Abba, said in the name of Rebbi Ḥiyya bar Abba: Everybody agrees about the co-wife that one is guilty. Where do they disagree? About the woman who got ḥalîṣah. Rebbi Joḥanan said, he is not guilty for the woman who got ḥalîṣah, but the brothers are guilty for the woman who got ḥalîṣah.

Isaac, the son of the isatis grower, said that Rebbi Simeon ben Laqish asked, should we state sixteen women? Ḥalîṣah frees her co-wife! Rebbi Jacob the Southerner said before Rebbi Yose, why was this not stated? Because of Rebbi Aqiba, since Rebbi Aqiba said there is a bastard from a woman who got ḥalîṣah. One should have stated it for the rabbis! We came to state only things everybody agreed to. It turns out that Isaac, the son of the isatis grower, holds with Rebbi Immi. Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, he is not guilty for the woman who got ḥalîṣah, but the brothers are guilty for the woman who got ḥalîṣah. Both he and the brothers are guilty for the co-wife. Rebbi Simeon ben Laqish said, neither he nor the brothers are guilty for the woman who got ḥalîṣah or for the co-wife. Rebbi Immi switches the attributions. Rebbi Ze‘ira said before Rebbi Yasa, does not Rebbi Immi switch the attributions? But Rebbi Joḥanan had several opinions. Did Rebbi Simeon ben Laqish have several opinions? The statement of Isaac, the son of the isatis grower, supports Rebbi Immi and the statements of the rabbis support Rebbi Yasa, as both Rebbi Jeremiah, Rebbi Abba, said in the name of Rebbi Ḥiyya bar Abba: Everybody agrees about the co-wife that one is guilty. Where do they disagree? About the woman who got ḥalîṣah. Rebbi Joḥanan said, he is not guilty for the woman who got ḥalîṣah, but the brothers are guilty for the woman who got ḥalîṣah.