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The words of Rebbi Ḥiyya bar Abba disagree, for Rebbi Ḥiyya bar Abba said that Rebbi Yudan, son of Rebbi Simeon bar Ioḥai’s daughter, stated that Rebbi Simeon bar Ioḥai stated: Honoring father and mother is great because the Holy One, praise to Him, preferred it over His own honor. It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” When do you start to honor Him? When He was gracious to you! One gives gleanings, forgotten sheaves, and peah, one gives terumah, the First and Second Tithes and the tithe for the poor, ḥallah, one makes a sukkah,lulav, and shofar,tefillin and ẓiẓit, one feeds the poor and hungry and gives to drink to the thirsty. If you have the wherewhithal, you are obliged for all of these; if you have nothing, you are not obliged even for one of them. But when it comes to honoring father and mother, whether you own property or you do not own property, you must honor father and mother, even if you are a beggar at people’s doors.

The words of Rebbi Ḥiyya bar Abba disagree, for Rebbi Ḥiyya bar Abba said that Rebbi Yudan, son of Rebbi Simeon bar Ioḥai’s daughter, stated that Rebbi Simeon bar Ioḥai stated: Honoring father and mother is great because the Holy One, praise to Him, preferred it over His own honor. It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” When do you start to honor Him? When He was gracious to you! One gives gleanings, forgotten sheaves, and peah, one gives terumah, the First and Second Tithes and the tithe for the poor, ḥallah, one makes a sukkah,lulav, and shofar,tefillin and ẓiẓit, one feeds the poor and hungry and gives to drink to the thirsty. If you have the wherewhithal, you are obliged for all of these; if you have nothing, you are not obliged even for one of them. But when it comes to honoring father and mother, whether you own property or you do not own property, you must honor father and mother, even if you are a beggar at people’s doors.

Rebbi Aḥa in the name of Rebbi Abba bar Cahana: It is written (Prov.5:6): “She does not smooth the way of life, her tracks deviate and you will not notice it.” The Holy One, praise to Him, moved the rewards of those who fulfill the commandments (to the future world) so that they should act in faith. Rebbi Aḥa in the name of Rebbi Isaac: It is written (Prov. 4:23): “Observe carefully all which must be kept, for from it comes life,” observe carefully all you were told in the Torah, for you do not know from which of them will life come to you. Rebbi Abba bar Cahana said, the verse equals the easiest commandment with the most difficult one. The easiest commandment is sending away the mother. The most difficult one is honoring father and mother. For both of them it is written: “Your days will be lengthened.” Rebbi Abun said, if for something that is repayment of debt it is written (Deut. 5:16): “That you shall be well and that your days shall be lengthened,” so much more something that involves monetary loss and personal danger. Rebbi Levi said, this one is greater; repaying a debt is greater than fulfilling an obligation that does not involve repaying a debt. Rebbi Simeon ben Ioḥai stated: Just as their rewards are the same, so their punishments are identical. (Prov.30:17) “The eye that scoffs at the father and despises to obey the mother,” the eye that scoffs about honoring father and mother and despises the commandment not to take the mother with the chicks, “the river ravens should pick it out,” the cruel raven should come, pick it out, and not have any enjoyment from it, “the sons of the eagle should eat it,” the merciful eagle should come and enjoy it.

It was stated: The gifts to the poor standing on the field about which the poor do not care belong to the proprietor. Rebbi Abun bar Ḥiyya asked, may a person give the name of peah to take for himself? Rebbi Simeon bar Ioḥai stated: (Lev. 19:10,22) “Abandon them to the poor and the stranger,” not ravens and bats.

Rebbi Simeon ben Ioḥai was travelling in the Sabbatical when he saw somebody collecting Sabbatical [produce]. He said to him, is this not forbidden, is that not spontaneous growth? He said to him, are not you the one who permits it? He said to him, are not my colleagues disagreeing with me? He read for him (Eccl. 10:8): “He who tears down a fence will be bitten by a snake.” That is what happened to him.

Rebbi Simeon ben Ioḥai was hidden in a cave for thirteen years, in a carob cave, until his body was covered with rust. At the end of thirteen years he said, should I not go out and see what voice is in the world? He went and sat at the entrance to the cave. He saw a catcher out to catch birds spreading out his net. He heard a heavenly voice saying “acquitted”, and [the bird] was saved. He said, no bird will be adjudicated without Heaven, so much less a human. When he saw that words of intercession were given, he said, let us go down and warm ourselves in the public baths of Tiberias. He said, we need to do something like our forefathers (Gen. 33:18): “He graced the entrance to the city,” they were putting up duty free shops and selling at wholesale prices. He said, let us purify Tiberias. He took lupines, cut them up and threw them down in irregular fashion. Where there was a corpse it was floating and came to the surface. A Samaritan saw him and said, should I not make fun of this old Jew? He took a corpse, went, and buried it at a purified place. He came to Rebbi Simeon bar Ioḥai and said to him, did you not purify place X? Come, and I shall take out [a corpse] from there! Rebbi Simeon bar Ioḥai saw by the Holy Spirit that he had put it there. He said, I decree that the upper ones shall go down and the lower ones come up. So it happenend to him. When he passed by Magdala, he heard the voice of the scribe who said, so bar Ioḥai purifies Tiberias? He said, it should come upon me if I did not hear that Tiberias once will be purified. Even so, you did not believe me! Immediately he turned into a bone heap.

Rebbi Simeon ben Ioḥai was hidden in a cave for thirteen years, in a carob cave, until his body was covered with rust. At the end of thirteen years he said, should I not go out and see what voice is in the world? He went and sat at the entrance to the cave. He saw a catcher out to catch birds spreading out his net. He heard a heavenly voice saying “acquitted”, and [the bird] was saved. He said, no bird will be adjudicated without Heaven, so much less a human. When he saw that words of intercession were given, he said, let us go down and warm ourselves in the public baths of Tiberias. He said, we need to do something like our forefathers (Gen. 33:18): “He graced the entrance to the city,” they were putting up duty free shops and selling at wholesale prices. He said, let us purify Tiberias. He took lupines, cut them up and threw them down in irregular fashion. Where there was a corpse it was floating and came to the surface. A Samaritan saw him and said, should I not make fun of this old Jew? He took a corpse, went, and buried it at a purified place. He came to Rebbi Simeon bar Ioḥai and said to him, did you not purify place X? Come, and I shall take out [a corpse] from there! Rebbi Simeon bar Ioḥai saw by the Holy Spirit that he had put it there. He said, I decree that the upper ones shall go down and the lower ones come up. So it happenend to him. When he passed by Magdala, he heard the voice of the scribe who said, so bar Ioḥai purifies Tiberias? He said, it should come upon me if I did not hear that Tiberias once will be purified. Even so, you did not believe me! Immediately he turned into a bone heap.

Rebbi Simeon ben Ioḥai was hidden in a cave for thirteen years, in a carob cave, until his body was covered with rust. At the end of thirteen years he said, should I not go out and see what voice is in the world? He went and sat at the entrance to the cave. He saw a catcher out to catch birds spreading out his net. He heard a heavenly voice saying “acquitted”, and [the bird] was saved. He said, no bird will be adjudicated without Heaven, so much less a human. When he saw that words of intercession were given, he said, let us go down and warm ourselves in the public baths of Tiberias. He said, we need to do something like our forefathers (Gen. 33:18): “He graced the entrance to the city,” they were putting up duty free shops and selling at wholesale prices. He said, let us purify Tiberias. He took lupines, cut them up and threw them down in irregular fashion. Where there was a corpse it was floating and came to the surface. A Samaritan saw him and said, should I not make fun of this old Jew? He took a corpse, went, and buried it at a purified place. He came to Rebbi Simeon bar Ioḥai and said to him, did you not purify place X? Come, and I shall take out [a corpse] from there! Rebbi Simeon bar Ioḥai saw by the Holy Spirit that he had put it there. He said, I decree that the upper ones shall go down and the lower ones come up. So it happenend to him. When he passed by Magdala, he heard the voice of the scribe who said, so bar Ioḥai purifies Tiberias? He said, it should come upon me if I did not hear that Tiberias once will be purified. Even so, you did not believe me! Immediately he turned into a bone heap.

Rebbi Simeon ben Ioḥai was hidden in a cave for thirteen years, in a carob cave, until his body was covered with rust. At the end of thirteen years he said, should I not go out and see what voice is in the world? He went and sat at the entrance to the cave. He saw a catcher out to catch birds spreading out his net. He heard a heavenly voice saying “acquitted”, and [the bird] was saved. He said, no bird will be adjudicated without Heaven, so much less a human. When he saw that words of intercession were given, he said, let us go down and warm ourselves in the public baths of Tiberias. He said, we need to do something like our forefathers (Gen. 33:18): “He graced the entrance to the city,” they were putting up duty free shops and selling at wholesale prices. He said, let us purify Tiberias. He took lupines, cut them up and threw them down in irregular fashion. Where there was a corpse it was floating and came to the surface. A Samaritan saw him and said, should I not make fun of this old Jew? He took a corpse, went, and buried it at a purified place. He came to Rebbi Simeon bar Ioḥai and said to him, did you not purify place X? Come, and I shall take out [a corpse] from there! Rebbi Simeon bar Ioḥai saw by the Holy Spirit that he had put it there. He said, I decree that the upper ones shall go down and the lower ones come up. So it happenend to him. When he passed by Magdala, he heard the voice of the scribe who said, so bar Ioḥai purifies Tiberias? He said, it should come upon me if I did not hear that Tiberias once will be purified. Even so, you did not believe me! Immediately he turned into a bone heap.

Rebbi Judah bar Pazi asked: What say these Tannaïm about prohibitions and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Ioḥai stated? As Rebbi Simeon ben Ioḥai stated: “Rebbi Ṭarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there is no payment in a case involving the death penalty, so for extirpation mentioned for the Day of Atonement there is no payment in a case involving extirpation.” Rebbi Mana said before Rebbi Yose: When do we need this? For Rebbi Simeon ben Laqish! But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly payment in extirpation cases. He said to him, we need it even for Rebbi Joḥanan! They disagreed: If somebody slaughters [an animal] and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. Here are two cases, there it is one case.

Rebbi Judah bar Pazi asked: What say these Tannaïm about prohibitions and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Ioḥai stated? As Rebbi Simeon ben Ioḥai stated: “Rebbi Ṭarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there is no payment in a case involving the death penalty, so for extirpation mentioned for the Day of Atonement there is no payment in a case involving extirpation.” Rebbi Mana said before Rebbi Yose: When do we need this? For Rebbi Simeon ben Laqish! But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly payment in extirpation cases. He said to him, we need it even for Rebbi Joḥanan! They disagreed: If somebody slaughters [an animal] and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. Here are two cases, there it is one case.

Rebbi Abun said: Rebbi Aqiba asked Rebbi Simeon ben Ioḥai in order to examine him: If somebody muzzled outside and then brought [the animal] inside? He said to him (Lev. 10:9): “When you come to the tent of meeting;” from when you come to the tent of meeting. Rebbi Ezra said, (Deut. 25:4) “Do not muzzle an ox at his threshing;” do not thresh using a muzzled ox.

Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: If somebody would say to you there are eight drinks, tell him, are not dew and water the same? But they counted them as two! If we had another, would they not have counted it? If another did exist, would they not have counted it?

It is written (Deut. 23:26): “If you come into your neighbor’s standing grain.” I could think that this means everybody; the verse says “do not swing a sickle over your neighbor’s standing grain,” he who has permission to swing a sickle, that means the laborer. Issy ben Aqabiah says, the verse speaks about everybody. Why does the verse say, “do not swing a sickle over your neighbor’s standing grain?” He has no right except at the time of swinging the sickle. It was stated: Rebbi Simeon ben Ioḥai says, how far was the Torah careful about robbery that it judged between a human and his neighbor about a swing of the sickle! How great is labor, since the generation of the Flood was destroyed only because of robbery, but the laborer does his work, eats, and is free of any robbery!

Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: If someone had two courtyards, one in Magdala and one in Tiberias, and transported it to the one in Magdala intending to eat them in Tiberias; since he transported it in a permitted way it is permitted. It turns out that Rebbi Simeon ben Ioḥai holds with Rebbi Yose ben Rebbi Jehudah but is stronger than the latter since Rebbi Yose ben Rebbi Jehudah speaks about an exempt place but Rebbi Simeon ben Ioḥai about a place of obligation, but since he transported it in a permitted way it is permitted. Rebbi Eliezer’s statement is stronger than either of them, since Rebbi Eliezer said, since he started in a permitted way it is permitted.

Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: If someone had two courtyards, one in Magdala and one in Tiberias, and transported it to the one in Magdala intending to eat them in Tiberias; since he transported it in a permitted way it is permitted. It turns out that Rebbi Simeon ben Ioḥai holds with Rebbi Yose ben Rebbi Jehudah but is stronger than the latter since Rebbi Yose ben Rebbi Jehudah speaks about an exempt place but Rebbi Simeon ben Ioḥai about a place of obligation, but since he transported it in a permitted way it is permitted. Rebbi Eliezer’s statement is stronger than either of them, since Rebbi Eliezer said, since he started in a permitted way it is permitted.

Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: If someone had two courtyards, one in Magdala and one in Tiberias, and transported it to the one in Magdala intending to eat them in Tiberias; since he transported it in a permitted way it is permitted. It turns out that Rebbi Simeon ben Ioḥai holds with Rebbi Yose ben Rebbi Jehudah but is stronger than the latter since Rebbi Yose ben Rebbi Jehudah speaks about an exempt place but Rebbi Simeon ben Ioḥai about a place of obligation, but since he transported it in a permitted way it is permitted. Rebbi Eliezer’s statement is stronger than either of them, since Rebbi Eliezer said, since he started in a permitted way it is permitted.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

For whom is this needed? For Rebbi Jehudah. Even though Rebbi Jehudah said, he declares and he declares again, but if he brought from one kind and made the declaration, when he comes back and brings from another kind he cannot make the declaration. Rebbi Jonathan said, Rebbi Simeon ben Ioḥai stated this: (Deut. 26:5) “You shall say”, (Deut. 26:11) “you shall enjoy”; you have to say it while you enjoy.

HALAKHAH: It is written, a fruit of the splendor tree, a tree whose fruit is splendor and its wood is splendor. Which one is that? This is the etrog. If you would say, the pomegranate, its (wood) [fruit] is splendor but its (fruit) [wood] is not splendor. If you would say, the carob, its wood is splendor but its fruit is not splendor. Which one is it? The etrog. Hadar; Rebbi Levi said, for it stays on its tree from one year to the next. Rebbi Tanḥuma said, Aquila translated הדָר by ‘ύδωρ ; a tree which grows on the water. “Rebbi Simeon ben Ioḥai stated: You shall take for yourselves . . a fruit of the splendor tree, a tree whose fruit is splendor and its wood is splendor; the smell of its fruit is the smell of its wood, the smell of its wood is the smell of its fruit; its fruit looks like its wood, its wood looks like its fruit. Which one is it? The etrog.”

A slave woman: “The woman and her children shall belong to her owner.” A Gentile woman. Rebbi Joḥanan said in the name of Rebbi Sineon ben Ioḥai, it is written: “You shall not conclude marriage with them”. And it is written: “For he will divert your son from after Me.” Your son from a Jewish woman is called your son; but your son from a Gentile woman is not called your son but her son.

Jacob from Kefar Naboraia went to Tyre. They came to ask him, may one circumcise the son of a Gentile woman on the Sabbath? He wanted to permit it from the verse: “They determined their genealogies for their families according to their fathers’ houses.” Rebbi Ḥaggai heard it and said, he shall come. They brought him in order to be whipped. He said to him, for what reason do you whip me? He said, from what is written: “Now we shall make a covenant for our God”. He said, you want to whip me based on tradition? He said, “and it should be done according to the Torah.” He said to him, from which teaching? He said, from that which Rebbi Joḥanan said in the name of Rebbi Simeon ben Ioḥai, it is written: “You shall not conclude marriage with them”. And it is written: “For he will divert your son from after Me.” Your son from a Jewish woman is called your son; but your son from a Gentile woman is not called your son but her son. He said to him, whip your whipping, because it is good to impress.

HALAKHAH: “A Cohen’s daughter married to an Israel,” etc. Rebbi Leontes asked before Rebbi Yose: One understands that a Cohen’s daughter who was married to an Israel returns to eat. But why does the daughter of an Israel married to a Cohen not eat when she should be enabled to eat? He said to him, so said Rebbi Ze‘ira, Rav Anan in the name of Rav: What means “a Cohen’s daughter”, one who is trained by a Cohen. As you say, “Babylon’s ransacked daughter,” was she the daughter of Babylon? But she behaved in Babylon’s way. Rebbi Yose ben Rebbi Abun in the name of Rav: Two daughters are mentioned in the paragraph. One returns and eats, the other returns but does not eat. A Cohen’s daughter who was married to an Israel returns to eat. A daughter of an Israel married to a Cohen returns but does not eat. Say also, if she was married to a qualified person, she returns and eats, to a disqualified person she returns but does not eat. Rav said, practice is that she returns to eat heave but not to eat breast and foreleg. Rebbi Joḥanan said, she eats breast and foreleg. Rebbi Ḥiyya stated a support for Rav: “of food,” not all the food. Rebbi Simeon ben Ioḥai stated a support for Rebbi Joḥanan: “of her father’s food she shall eat,” to include the loaves of the thanksgiving sacrifice and the cakes of the nazir.

They answered on the words of Rebbi Yose ben Jehudah: If so, there is no end to it. If he is believed, he declares his jealousy (before two) [by himself], brings witnesses that she was in a secluded place and disables her from receiving the ketubah. Rebbi Yose said, what business did she have in a secluded place? But it refers to the statement in the Mishnah. Is he believed to declare formally his jealousy and then say that she was in a secluded place and disable her from receiving her ketubah? Rebbi Mana said, even for that other Tanna it is [a] valid [objection], following him who says that he may declare his jealousy in respect to her father or her son. Is he believed to declare his jealousy with respect to her father and her son, can he then bring witnesses that she was in a secluded place with them and disable her from receiving her ketubah? If you ask, what business did she have in a secluded place? The Torah permitted her to be in a secluded place, since Rebbi Joḥanan said in the name of Rebbi Simeon ben Ioḥai, it is written: “If your brother, your mother’s son, incites you, etc.,” Your daughter, in secret; your mother, in secret; a man may be alone with his mother and dwell with her, with his daughter and dwell with her, with his sister but may not dwell with her.

Rebbi Simeon bar Ioḥai stated: Why did they say that no purification or reparation sacrifices need wine offerings? That the sacrifice of a sinner should not be magnificent. They objected: There are the purification and the reparation offerings of the scale-diseased. If you say that he is no sinner, did not Rebbi Isaac say: “That shall be the instruction for the scale-diseased,” this is the instruction for the slanderer! Rebbi Hila said, since he was made to suffer and it is written “that your brother should [not] be contemptible in your eyes,” he is as if he had not sinned.

How were the tablets written? Rebbi Ḥanania ben Gamliel says, five on one tablet each. But the rabbis say, ten on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, ten on each tablet. Rebbi Simeon ben Ioḥai said, twenty on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words”, twenty on each tablet. Rebbi Simai says, forty on each tablet, as it is written, “on each side they were written,” a square Ḥananiah, the son of Rebbi Joshua’s brother, says: Between every two commandments, the details and the letters [of the Torah] were written. “Filled with taršiš”, like the Great Sea. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah.

Rebbi Yose ben Rebbi Abun stated in the name of Rebbi Joḥanan: “If he was found standing on his bed and the knife was sticking in his heart, one did not break its neck. Rebbi Simeon ben Ioḥai stated, one did break its neck.” But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

Rebbi Yose ben Rebbi Abun stated in the name of Rebbi Joḥanan: “If he was found standing on his bed and the knife was sticking in his heart, one did not break its neck. Rebbi Simeon ben Ioḥai stated, one did break its neck.” But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

Rebbi Yose ben Rebbi Abun stated in the name of Rebbi Joḥanan: “If he was found standing on his bed and the knife was sticking in his heart, one did not break its neck. Rebbi Simeon ben Ioḥai stated, one did break its neck.” But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

“The meaning of etan is “hard”, “Hard is your seat, make your nest in the rock.” “Even if it is not hard it is qualified.” Similarly, if there is no brook? Rebbi Simeon ben Ioḥai stated, “they shall bring down, and they shall bring down,” even if there is no brook. But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

“The meaning of etan is “hard”, “Hard is your seat, make your nest in the rock.” “Even if it is not hard it is qualified.” Similarly, if there is no brook? Rebbi Simeon ben Ioḥai stated, “they shall bring down, and they shall bring down,” even if there is no brook. But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

“The meaning of etan is “hard”, “Hard is your seat, make your nest in the rock.” “Even if it is not hard it is qualified.” Similarly, if there is no brook? Rebbi Simeon ben Ioḥai stated, “they shall bring down, and they shall bring down,” even if there is no brook. But that of Rebbi Simeon ben Ioḥai is of those which are so-and-so. As Rebbi Joḥanan said, all those [statements] of Rebbi Simeon ben Ioḥai which are so-and-so are isolated opinions and one cannot rely on them.

Rebbi Judah bar Pazi asked: What say these Tannaïm about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Ioḥai stated? As Rebbi Simeon ben Ioḥai stated: “Rebbi Ṭarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there is no payment in a case involving the death penalty, so for extirpation mentioned for the Day of Atonement there is no payment in a case involving extirpation.” Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters [an animal] and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

Rebbi Judah bar Pazi asked: What say these Tannaïm about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Ioḥai stated? As Rebbi Simeon ben Ioḥai stated: “Rebbi Ṭarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there is no payment in a case involving the death penalty, so for extirpation mentioned for the Day of Atonement there is no payment in a case involving extirpation.” Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters [an animal] and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

What did you see to say so? Rebbi Simeon ben Ioḥai stated: “He shall give to the girl; he shall give to the girl’s father.” How is this? If there were court proceedings before her father died, you can say “he shall give to the girl’s father”; after the father died you can say “he shall give to her”. If there were court proceedings before she became an adult, you can say “he shall give to the girl’s father”; after she became an adult you can say “he shall give to her.”

From where comes this? Rebbi Abbahu in the name of Rebbi Joḥanan: “You shall give them as inheritance to your sons to inherit property,” those to your sons and not your daughters to your sons; the verse speaks about the fine. Rebbi Ḥiyya stated: They have no right to the fines of the daughter nor to payments for seduction or injuries. When does the fine become due? Rebbi Jonah said, from the first moment; Rebbi Yose said, at the end. Rebbi Yose objected to Rebbi Jonah: Since you say, from the first moment, did we not state: “If there were court proceedings during her father’s lifetime, [the payments] are the father’s; after the father’s death they are the brothers’”? He said to him, that refers to what Rebbi Simeon ben Ioḥai stated, “He shall give to the girl; he shall give to the girl’s father.” Rebbi Jonah objected to Rebbi Yose. In your opinion, since you say, at the end, did we not state: “If there were court proceedings before she became an adult, they are the father’s; after she became an adult they belong to herself.” Does an adult have a claim to a fine? He said to him, that refers to what Rebbi Ḥiyya stated, as Rebbi Ḥiyya stated: “Because he mistreated her,” that includes if she was an adolescent and became an adult. Does it turn out that this disagreement parallels another disagreement, as we have stated there: “If he stole from his father, slaughtered or sold, and afterwards [his father] died, …, he pays fourfold or fivefold”? Rebbi Yose objected to Rebbi Ḥaggai: In your opinion, since you say that it depends on the court proceedings, should one not state: If he stole from his father, slaughtered or sold during his father’s lifetime but did not appear in court until after his father’s death, he pays twofold? But it says fourfold or fivefold! But here, everybody agrees that they belong to herself. The only problem is whether he has to pay to her or to her father.

HALAKHAH: “If she did appear in court before she became an adult,” etc. Rebbi Simeon ben Ioḥai stated: “The man who had lain with her shall give 50 silver pieces to the girl’s father;” this teaches that the father acquires only by handing over. Rebbi Simeon says, the matter depends on the collection, but the rabbis say, the matter depends on the court procedure. Rebbi Simeon treats it as court decrees but the rabbis treat it as a loan. In the opinion of Rebbi Simeon, he forecloses from the best land; in the opinion of the rabbis he forecloses from average land. In the opinion of Rebbi Simeon, the Sabbatical year does not cancel the debt; in the opinion of the rabbis the Sabbatical year cancels the debt. In the opinion of Rebbi Simeon the firstborn takes a double portion; in the opinion of the rabbis the firstborn does not take a double portion.

HALAKHAH: “The following was said for communal peace,” etc. The saying of Rebbi Simeon ben Ioḥai implies that it is of the words of the Torah, for Rebbi Simeon ben Ioḥai stated: “Moses wrote this Torah and gave it to the Cohanim, the Levites (etc.)” and afterwards “to all the Elders of Israel.” The saying of Rebbi Joshua ben Levi implies that it is of their words, as Rebbi Joshua said, never did I recite the benediction before a Cohen and I did not allow an Israel to do it before him. The saying of Rebbi Ḥanina implies that it is of their words, as Rebbi Ḥanina said, in a city of only Cohanim, an Israel reads first because of communal peace.

HALAKHAH: “The following was said for communal peace,” etc. The saying of Rebbi Simeon ben Ioḥai implies that it is of the words of the Torah, for Rebbi Simeon ben Ioḥai stated: “Moses wrote this Torah and gave it to the Cohanim, the Levites (etc.)” and afterwards “to all the Elders of Israel.” The saying of Rebbi Joshua ben Levi implies that it is of their words, as Rebbi Joshua said, never did I recite the benediction before a Cohen and I did not allow an Israel to do it before him. The saying of Rebbi Ḥanina implies that it is of their words, as Rebbi Ḥanina said, in a city of only Cohanim, an Israel reads first because of communal peace.

Rebbi Simeon ben Yoḥai stated: Just as he cannot sell her into servitude after marriage, so not into servitude after servitude. What is Rebbi Simeon ben Ioḥai’s reason? “By his being unfaithful to her.” Once he can be unfaithful to her, he cannot be unfaithful to her a second time. How do the rabbis explain Rebbi Simeon ben Ioḥai’s reason? “She being in his garment;” from the moment that [her master] spread his garment on her, her father no longer has any power over her.

Rebbi Simeon ben Yoḥai stated: Just as he cannot sell her into servitude after marriage, so not into servitude after servitude. What is Rebbi Simeon ben Ioḥai’s reason? “By his being unfaithful to her.” Once he can be unfaithful to her, he cannot be unfaithful to her a second time. How do the rabbis explain Rebbi Simeon ben Ioḥai’s reason? “She being in his garment;” from the moment that [her master] spread his garment on her, her father no longer has any power over her.

A slave woman: “The woman and her children shall belong to her owner.” A Gentile woman. Rebbi Joḥanan [said] in the name of Rebbi Simeon ben Ioḥai, it is written: “You shall not conclude marriage with them, your daughter you shall not give to his son”. And it is written: “For he will divert your son from following Me.” Your son from a Jewish woman is called your son; but your son from a Gentile woman is not called your son but her son.

Jacob from Kefar Naboraia went to Tyre. They came to ask him, may one circumcise the son of a Gentile woman on the Sabbath? He wanted to permit it from the verse: “They determined their genealogies for their families according to their fathers’ houses.” Rebbi Ḥaggai heard it and said, he shall come and be whipped. He said to him, for what reason do you whip me? He said, from what is written: “Now we shall make a covenant to send away all foreign women and those born to them, etc”. He said, you want to whip me based on tradition? He said, “and it should be done according to the Torah.” He said to him, from which teaching? He said, from that which Rebbi Joḥanan said in the name of Rebbi Simeon ben Ioḥai, it is written: “You shall not conclude marriage with them,” etc. He said to him, whip your whipping, because it is good to impress.

Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: “If your brother, your mother’s son, or your son, or your daughter incites you”. “Your mother in secret,” “your daughter in secret.” A man can be alone with his mother and live with her, with his daughter and live with her, with his sister and does not live with her, and sleep with them with their skins touching. Rebbi Ḥalaphta ben Shaul stated: The daughter with her father up to the age of three years and one day; the son with his mother up to the age of nine years and one day. If they get older, each one sleeps in his own clothing. It was stated: If two people sleep in the same bed, each one covers himself with his own garment and recites {the Šema‘}; if his son or daughter were small it is permitted. There, they say: A man with his wife is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: A man with his wife is problematic.

“if you hit upon.” I could think, really if you hit upon him; the verse says, “if you see.” Concerning “if you see,” I could think even at a distance of a hundred mil? The verse says, “if you hit upon.” How is this? The Sages estimated one in 7 1/2 of a mil, i. e., a stadion. Putting in order you shall put in order,” this is unloading. “Uplifting you shall uplift,” this is loading. Rebbi Simeon ben Ioḥai says, just as his unloading is [an obligation] from the Torah, so his loading is from the Torah. If the donkey was a Jew’s but the load a Gentile’s, everybody says that he unloads and loads. If the donkey was a Gentile’s but the load a Jew’s, according to the Sages one neither unloads nor loads. According to Rebbi Simeon one unloads but does not load.

Do not robberies and injuries fall under the same rules? It was found that Rebbi Simeon ben Ioḥai stated: These are the procedures which you shall put before them. It serves to explain to you the plain sense of the verse. This follows Rebbi Yose bar Ḥalaphta.

It was stated: Forty years before the Temple was destroyed, criminal jurisdiction was removed from Israel, and in the days of Simeon ben (Šetaḥ) civil jurisdiction was removed. Rebbi Simeon ben Ioḥai said, praised be the Merciful, for I am not intelligent enough to judge.

Rebbi Simeon ben Ioḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years but not 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 (month) [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 bar 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 [he said] “in intercalation”, that the Sages added thirty days to 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 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.

HALAKHAH: “They were investigating him in seven ways,” etc. But we did not state, in which Jubilee period? For that is not current. It was found stated: Rebbi Simeon ben Ioḥai says, also in which Jubilee period? We confirmed that in a year which started or concluded [a Jubilee period].

It was stated: Forty years before the Temple was destroyed, criminal jurisdiction was removed from Israel, and in the days of Simeon ben Ioḥai civil jurisdiction was removed from Israel. Rebbi Simeon ben Ioḥai said, praised be the Merciful, for I am not wise enough to judge.

It was stated: Forty years before the Temple was destroyed, criminal jurisdiction was removed from Israel, and in the days of Simeon ben Ioḥai civil jurisdiction was removed from Israel. Rebbi Simeon ben Ioḥai said, praised be the Merciful, for I am not wise enough to judge.

It is written: If the thief was found in a tunnel, was smitten, and died, there is no blood-guilt. Rebbi Ḥiyya stated: In the tunnel there is no blood-guilt, outside the tunnel there is blood guilt. Rebbi Simeon ben Ioḥai stated: Even outside the tunnel there is no blood-guilt, for a person’s property is beloved by him like his own soul. He sees him, that he comes to take his money away from him, stands up against him and kills him. Rav Huna said, if he took a wallet, turned to leave and went, if then one stood up against him and killed him the killer will not be killed. What is Rav Huna’s reason? For his temper is hot. Rav said, I would kill anybody who would come against me, except Ḥanania ben Shila, of whom I know that he would come only to take his meal from me. Rebbi Isaac said, if he has the temerity to do something like that, he cannot be Ḥanania ben Shila.

So what did Jeroboam do? Because he made two golden calves. But did Israel not make many calves? Rebbi Simeon ben Ioḥai stated: Thirteen calves did Israel make; of these one was common property to all of them. What is the reason? They said, these are your gods, Israel; this refers to the twelve tribes. This is your god, i. e., one common property for all of them.

Rebbi Simeon ben Ḥalfuta, Rebbi Ḥaggai in the name of Rebbi Joḥanan. Lambs for your clothing; the price of a field are rams. It is written “suppressings”. How is this? If the students are young, suppress before them the secrets of the Torah. If they grew and became like rams, reveal to them the secrets of the Torah. This lends support to what Rebbi Simoen ben Ioḥai stated: And these are the laws which you shall put before them. Just as this putting is not revealed to everybody so you do have permission to immerse yourself in words of the Torah only before legitimate people.

They said before the Elder Rebbi Ḥiyya: Rebbi Simeon ben Ioḥai stated thus: Food you shall buy from them with money and eat, etc. As water is not changed from its natural state, so anything which was not changed from its natural state. They objected: Are there not their dry beans, פנקריסין and קובטיות, roasted grain, and hot water permitted? One understands all of these because they can be soaked and return to their former state. But roasted grain? Rebbi Yose ben Rebbi Abun in the name of Rav: Any food which can be eaten alone raw is not in the category of Gentile cooking. (With bread it is in the category of Gentile cooking.) How does Rebbi Ḥiyya explain food you shall buy from them? You shall buy with food. If you fed him you bought him. If he causes you trouble buy him with food or otherwise trade (ply him) with him money. They said, that is what Rebbi Jonathan did. When a superior came to [his] town, he sent him an honor gift, that if a suit involving an orphan or a widow came he would have a way to mollify him.

It was stated: The systematizer has precedence over the dialectician. Rebbi Samuel, Rebbi Berekhia’s brother, asked: Even like Rebbi Immi? He told him, what do you want from Rebbi Immi? He is a dialectician. This means, the Mishnah has precedence over Scripture. The following supports this, as Rebbi Simeon ben Ioḥai stated, one who studies Scripture is a qualification which is not a qualification. But the rabbis consider Scripture equally with the Mishnah. Rebbi Samuel bar Naḥman said, the Mishnah has precedence over the Talmud. What is the reason? Acquire wisdom, acquire understanding, etc. Rebbi Joḥanan said, the Talmud has precedence over the Mishnah. What is the reason? Is acquiring wisdom not better than pure gold? How does Rebbi Joḥanan explain Rebbi Samuel bar Naḥman’s reason? Water is cheap, wine is expensive. It is possible for the world to exist without wine; it is impossible for the world to exist without water. How does Rebbi Samuel bar Naḥman explain Rebbi Joḥanan’s reason? Salt is cheap, pepper is expensive. It is possible for the world to exist without pepper; it is impossible for the world to exist without salt. Always pursue the Mishnah more than the Talmud. That is, before Rebbi incorporated most Mishnaiot into it. But since Rebbi incorporated most Mishnaiot into it, pursue the Talmud more than the Mishnah.

Rebbi Joḥanan said, Rebbi Jehudah declared impure only in the color of the four kinds of blood. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Yose bar Nehorai: Practice follows Rebbi Jehudah. Rebbi Eleazar heard that and said, I do not accept this. Samuel said, practice follows Rebbi Jehudah. Rebbi Ze‘ira said, he did not say that practice follows Rebbi Jehudah but he saw that the rabbis are used to follow Rebbi Jehudah. Rebbi Joḥanan in the name of Rebbi Simeon bar Ioḥai: One tears it open. If one finds blood collected there, she is impure, otherwise she is pure. Rebbi Eliezer ben Jacob stated, disagreeing with Rebbi Simeon ben Ioḥai: “Blood would be her flow from her genitals,” not what is in the amnion nor in a lump.

Rebbi Joḥanan said, Rebbi Jehudah declared impure only in the color of the four kinds of blood. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Yose bar Nehorai: Practice follows Rebbi Jehudah. Rebbi Eleazar heard that and said, I do not accept this. Samuel said, practice follows Rebbi Jehudah. Rebbi Ze‘ira said, he did not say that practice follows Rebbi Jehudah but he saw that the rabbis are used to follow Rebbi Jehudah. Rebbi Joḥanan in the name of Rebbi Simeon bar Ioḥai: One tears it open. If one finds blood collected there, she is impure, otherwise she is pure. Rebbi Eliezer ben Jacob stated, disagreeing with Rebbi Simeon ben Ioḥai: “Blood would be her flow from her genitals,” not what is in the amnion nor in a lump.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.