iyya

It was stated, “a full gulp.” Does this disagree? A full gulp, what is possible as one gulp. It was stated in the name of the House of Shammai, a full gulp is equivalent to a quartarius. Rebbi Ḥiyya bar Ada asked before Rebbi Mana, why was this not stated as one of the leniencies of the House of Shammai and restrictions of the House of Hillel? He told him, because of the gulp of Ben Avatiah which contained more than a quartarius.

Rebbi Simeon ben Laqish asked, what could He have said instead of will not be deprived? “Shall not eat”? All eating in the Torah is by the volume of an olive, but here by the volume of a date. Rav Hoshaia said, “watch yourself, lest, not be deprived,” would be three warnings. Rebbi Ḥuna said, watch yourself regarding the saying which I said to you, watch yourself in matters of skin disease to be very careful and act, etc. Rebbi Ḥiyya stated: Punishment could [not] have been said about work since it is unnecessary. I could have inferred it from deprivation. [Since for deprivation] which is minor one is liable to extirpation, for work which is major it should be logical that one should be liable for extirpation. Therefore punishment was spelled out for work only to imply a warning preceding it. Since the punishment indicated for work is preceded by a warning, also the punishment indicated for deprivation is preceded by a warning. Rebbi Zeˋira said, this implies that one may infer about an “equal cut” even if it is free only on one side. Rebbi Yudan said, Is that not Rebbi Aqiba’s? And Rebbi Aqiba said, one infers about an “equal cut” even if it is not free.

Rebbi Zeˋira, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If a wall collapsed in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew. How far? Two Amoraim. One said, up to his nose; the other said, up to his navel. He who said, up to his nose, about one who was healthy; he who said up to his navel, about one who was intoxicated.

It is understandable if it did not come to his knowledge. If it did come to his knowledge? Was it not stated: “From where that those liable for purification sacrifices and certain reparation sacrifices for whom the Day of Atonement had passed, remain liable, but those liable for suspended reparation offerings are no longer liable?” Rebbi Abun bar Ḥiyya said, whether it was known to him on it, or not known to him on it. [Why did he not say, if it was not known to him]. His words imply that even if it was not known to him on the Day of Atonement, the Day of Atonement atones.

Rebbi says, the Day of Atonement atones for all sins against the Torah except for him who tears away the yoke, or who breaks the Covenant, or who finds aspects in the Torah, where it atones if he repented but does not atone otherwise. Rebbi Zevida said that Rebbi Yasa asked: Does Rebbi think that the Day of Atonement atones without repentance? Rebbi Ashian, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Rebbi agrees that the Day of Atonement only atones with repentance; therefore death cleanses without repentance. We have stated thus: The day of death equals the day of repentance. Who stated this? Rebbi! Then what we stated, “death and the Day of Atonement atone with repentance,” does not follow Rebbi.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.

Rebbi Jehudah bar Pazi in the name of Rebbi: May one read this and not be ashamed? In a good sense, every one of goodwill; in a bad sense, all the people took off the gold rings in their ears. In a good sense, Moses led the people out; in a bad sense, all of you ganged up against me. In a good sense, then Moses and the Children of Israel sang; in a bad sense, the entire congregation started wailing. Rebbi Ḥiyya bar Abba said, indeed they got up early to destroy. Any destructive action they made early in the morning. Rebbi Abba bar Aḥa said, one cannot understand the character of this people; they are asked for the {golden} calf and are giving, for the Sanctuary and are giving. Rebbi Yose ben Ḥanina stated this baraita: You shall make a cover of pure gold, may the gold of the cover come and atone for the gold of the calf.

“On the fifteenth of this month one reads the Esther scroll in fortified places.” But did not Rebbi Ḥelbo, Rav Ḥuna, Rav in the name of the Elder Rabbi Ḥiyya, say: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading? It only comes to teach you that (the obligations apply to the Second Adar) [all obligations which apply to the Second Adar apply to the First Adar.] Rebbi Yose and Rebbi Aḥa were sitting together. Rebbi Yose said to Rebbi Aḥa, it only is reasonable for the past, not for the future; as it was stated, at a place where one is used to read it both days one reads it both days. He said to him, I also am of this opinion. Rebbi Mana said, this is correct. If one read it on the Fourteenth and then wants to read it on the Fifteenth, would one not listen to him? If you are saying otherwise, you would eliminate the time of the fortified places with your hands.

For its purpose and not for its purpose on the other days of the year? Rebbi Abun bar Ḥiyya in the name of Samuel bar Abba: Since it is left without a name it is as if from the start he slaughtered for its purpose and not for its purpose in silence and is qualified. They said to him. if it is so, even if he slaughtered for its purpose to pour the blood not for its purpose it should be treated as if from the start he slaughtered for its purpose and not for its purpose in silence and be qualified. Rebbi Abba Mari said, who says that in silence it is qualified? Or may we say, in silence it is disqualified?

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?

Rebbi Joḥanan said, because they are the periods of birth. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi: That animals be available for the pilgrims on the holidays. Rebbi Yudan said, that he should not come to do not tarry. Rebbi Yose said, anybody who is late with his ṭevel transgresses. There, we have stated: “Rebbi Meïr says, on the first of Elul is the New Year for animal tithes. Ben Azzai says, those born in Elul are to be tithed separately.” Rebbi Ḥuna said, The reason of Rebbi Meïr: Up to that point they finish to give birth from the old ones; after that they start to give birth from the new ones. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: The reason of Rebbi Eleazar and Rebbi Simeon, the rams are mounting the ewes, these are the early ones, and the valleys are clothed in grain, these are the late ones, they are friends and also are tithed, both enter the corral to be tithed. Ben Azzai said, since these are saying this and those are saying that, those born in Elul should be tithed by themselves. How is this? If there were born in his flock five in Av, five in Elul, and five in Tishre, they do not combine. If there were born in his flock five in Av and five in Tishre, they combine. Could Ben Azzai decide between his students? Rebbi Jeremiah, Rebbi Miasha in the name of Rebbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rebbi Jonah stated before Rebbi Jeremiah: Rebbi Ismael and Rebbi Aqiba. This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, “since these are saying this and those are saying that”? Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac understood it from the following: “Ben Azzai said to him, we are sorry about their disagreement, and you come to find us disagreement where they are concurring.” This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, “you come to find us disagreement”?

There, we have stated: “Any born from the first of Tishre until the 29 of Elul combine; five before New Year’s day and five after New Year’s day do not combine. Five before the threshing floor and five after the threshing floor do combine.” Rebbi Yose said, this implies that the rules of animal tither are neither like those of germinating nor like those of a third. If you would say like germinating, it should state, all whose pregnancy starts from the 29 of Elul. If you would say like a third, it should state, up to the 22. Rebbi Shammai in the name of Rebbi Abun bar Ḥiyya: Like the third, they made it following Rebbi Simeon, since Rebbi Simeon said, {an animal} before its time enters the corral to be tithed. Rebbi Mana met Rebbi Shammai; he asked him, did you say that? He told him, yes. He answered, but did we not state, “Ben Azzai says, those born in Elul are to be tithed separately.” Not even if it was born up to the 29 of Elul? Could you say that Ben Azzai follows Rebbi Simeon? You have to say, he follows the rabbis. Just as you say following the rabbis, he leaves them for the next year and they will be tithed with the others of their year, so you have to say following ben Azzai, he leaves them for the next threshing floor and they will be tithed with those from Elul. Rebbi Huna said, this implies that the days of a firstling while he still is before its time are counted for its year. Rebbi Mana said, my father Rebbi Jonah understood this from the following: Any male firstling which is born to your cattle and small cattle, etc. How is this? You count its year from the moment it is born.

[There, we have stated: “One who brings out wine to mix a cup.” Rebbi Ze`ira asked Rebbi Joshiah, what is the measure of a cup? He told him, let us infer the hidden from the explicit since Rebbi Ḥiyya stated, the Four Cups which they said add up to an Italic quartarius of wine.

May one drink them together? Since Rebbi Meïr said, Rebbi Joḥanan said, if he heard Hallel in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink to feel differently, not that he should get drunk. If he drinks them with interruptions, he will not become drunk. May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color, when put in our cup. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Tabernacles.

“The `omer, and the Two Breads., and the shew-bread.” The Mishnah is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria. There, we have stated: “All private and public sacrifices come from the Land and from outside the Land, from new or old [grain], except for `omer and the Two Breads, which only come from new grain and from the Land.” Rebbi Ḥuna in the name of Rebbi Jeremiah, this is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria. There, we have stated: “There are ten levels of holiness. The Land of Israel is holier than other lands; and what is its holiness? That one brings from it the `omer, first fruits, and the Two Breads, which cannot be from other lands.” Rebbi Ḥuna in the name of Rebbi Jeremiah, this is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria. There, we have stated: “Rebbi Ismael says, since sowing is a voluntary act, also harvesting is a voluntary act. This excludes harvesting the `omer, which is a commandment.” Who is the Tanna of “the watchmen for aftergrowth in the sabbatical year take their wages from the disbursement from the lodge”? Rebbi Ismael. Rebbi Yose said, it is everybody’s opinion. If one would not find in Syria,.one would bring from the aftergrowth in the Land of Israel. Could one sow from the start for the `omer? Rebbi Ḥiyya bar Ada asked before Rebbi Mana, would he not take the fistful for leftovers than cannot be eaten? He said to him, it has a status like the five kinds which can be brought in impurity but may not be eaten in impurity.

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.

Only if he wants that the loss be his and the gain for the endowment it is permitted. As the following: Bar Zemina was appointed for property of orphans. He came and asked Rebbi Mana, who told him, if you want that the loss be yours and the gain be split among you it is permitted. Rebbi Ḥiyya bar Ada was appointed for property of orphans and acted in this way.

It is all Rebbi Ismael’s. Rebbi Ḥiyya bar Joseph explains the Mishnah: The leftover of produce is the gain of the Temple; the leftover of libations is the fourth seah. Rebbi Joḥanan explains the Mishnah, The leftover of produce is the fourth seah; the leftover of libations is the overflow. Does Rebbi Ḥiyya bar Joseph not have overflow? Rebbi Ḥizqiah said, what is counted for the fourth seah is overflow. The opinion of Rebbi Ḥiyya bar Joseph is understandable. “one does not gain neither for the Temple nor funds for the poor,” therefore “neither of them did agree about produce.” The opinion of Rebbi Joḥanan is difficult. We have stated: “if the going rate was three, he has to deliver for four” and we have stated, “neither of them did agree about produce.” They did not agree about produce to adorn the altar; they did agree for Service vessels. So far overflow of public {sacrifices}. Even overflow for private {sacrifices}. Would then not Service vessels come from private donations? It is as it was stated, “a woman who made a coat for her son has to surrender it to the public.” So far the overflow of fluids; even the overflow of dry goods; as that which we stated, “in case libations were sanctified in a vessel when the sacrifice was found disqualified, if there is another sacrifice they should be brought with it; otherwise they will become disqualified by staying overnight.”

It is all Rebbi Ismael’s. Rebbi Ḥiyya bar Joseph explains the Mishnah: The leftover of produce is the gain of the Temple; the leftover of libations is the fourth seah. Rebbi Joḥanan explains the Mishnah, The leftover of produce is the fourth seah; the leftover of libations is the overflow. Does Rebbi Ḥiyya bar Joseph not have overflow? Rebbi Ḥizqiah said, what is counted for the fourth seah is overflow. The opinion of Rebbi Ḥiyya bar Joseph is understandable. “one does not gain neither for the Temple nor funds for the poor,” therefore “neither of them did agree about produce.” The opinion of Rebbi Joḥanan is difficult. We have stated: “if the going rate was three, he has to deliver for four” and we have stated, “neither of them did agree about produce.” They did not agree about produce to adorn the altar; they did agree for Service vessels. So far overflow of public {sacrifices}. Even overflow for private {sacrifices}. Would then not Service vessels come from private donations? It is as it was stated, “a woman who made a coat for her son has to surrender it to the public.” So far the overflow of fluids; even the overflow of dry goods; as that which we stated, “in case libations were sanctified in a vessel when the sacrifice was found disqualified, if there is another sacrifice they should be brought with it; otherwise they will become disqualified by staying overnight.”

It is all Rebbi Ismael’s. Rebbi Ḥiyya bar Joseph explains the Mishnah: The leftover of produce is the gain of the Temple; the leftover of libations is the fourth seah. Rebbi Joḥanan explains the Mishnah, The leftover of produce is the fourth seah; the leftover of libations is the overflow. Does Rebbi Ḥiyya bar Joseph not have overflow? Rebbi Ḥizqiah said, what is counted for the fourth seah is overflow. The opinion of Rebbi Ḥiyya bar Joseph is understandable. “one does not gain neither for the Temple nor funds for the poor,” therefore “neither of them did agree about produce.” The opinion of Rebbi Joḥanan is difficult. We have stated: “if the going rate was three, he has to deliver for four” and we have stated, “neither of them did agree about produce.” They did not agree about produce to adorn the altar; they did agree for Service vessels. So far overflow of public {sacrifices}. Even overflow for private {sacrifices}. Would then not Service vessels come from private donations? It is as it was stated, “a woman who made a coat for her son has to surrender it to the public.” So far the overflow of fluids; even the overflow of dry goods; as that which we stated, “in case libations were sanctified in a vessel when the sacrifice was found disqualified, if there is another sacrifice they should be brought with it; otherwise they will become disqualified by staying overnight.”

HALAKHAH: Would not Temple property be redeemed by Temple property? What does he do? Rebbi Simeon bar Carsana said, he brings coins and redeems them for the building; brings incense and redeems it for them, and gives it to the artisans as their wages. What should be done with those coins? Rebbi says, I am saying that they should be given to the family Garmu and the family Eutinos who were experts in compounding the incense and in making the shew-bread. Rebbi Samuel bar Rav <isaac< said, only if they were due to them beforehand. Rebbi Ḥiyya bar Abba asked, what if they were not due beforehand? There came Rebbi Abba in the name of Rebbi Ḥiyya in the name of Rebbi Joḥanan: One uses them to adorn the altar. Rebbi Abba bar Cohen asked before Rebbi Yose: The opinion of Rebbi Ḥiyya bar Abba seems inverted. Here it is questionable for him; there it is obvious for him. He told him, where it is questionable for him, for Service vessels; where it is obvious for him, to adorn the altar.

HALAKHAH: Would not Temple property be redeemed by Temple property? What does he do? Rebbi Simeon bar Carsana said, he brings coins and redeems them for the building; brings incense and redeems it for them, and gives it to the artisans as their wages. What should be done with those coins? Rebbi says, I am saying that they should be given to the family Garmu and the family Eutinos who were experts in compounding the incense and in making the shew-bread. Rebbi Samuel bar Rav <isaac< said, only if they were due to them beforehand. Rebbi Ḥiyya bar Abba asked, what if they were not due beforehand? There came Rebbi Abba in the name of Rebbi Ḥiyya in the name of Rebbi Joḥanan: One uses them to adorn the altar. Rebbi Abba bar Cohen asked before Rebbi Yose: The opinion of Rebbi Ḥiyya bar Abba seems inverted. Here it is questionable for him; there it is obvious for him. He told him, where it is questionable for him, for Service vessels; where it is obvious for him, to adorn the altar.

HALAKHAH: Would not Temple property be redeemed by Temple property? What does he do? Rebbi Simeon bar Carsana said, he brings coins and redeems them for the building; brings incense and redeems it for them, and gives it to the artisans as their wages. What should be done with those coins? Rebbi says, I am saying that they should be given to the family Garmu and the family Eutinos who were experts in compounding the incense and in making the shew-bread. Rebbi Samuel bar Rav <isaac< said, only if they were due to them beforehand. Rebbi Ḥiyya bar Abba asked, what if they were not due beforehand? There came Rebbi Abba in the name of Rebbi Ḥiyya in the name of Rebbi Joḥanan: One uses them to adorn the altar. Rebbi Abba bar Cohen asked before Rebbi Yose: The opinion of Rebbi Ḥiyya bar Abba seems inverted. Here it is questionable for him; there it is obvious for him. He told him, where it is questionable for him, for Service vessels; where it is obvious for him, to adorn the altar.

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Eleazar: Speak to Aaron and to his sons, etc., who would sacrifice to the Eternal as elevation sacrifice; everything may be brought as elevation sacrifice, by your volition, unblemished, male. I could think that this includes birds. The verse says, in cattle, not birds. Rebbi Jeremiah and Rebbi Abun bar Ḥiyya were sitting and saying, there said Rebbi Joḥanan said, the reason of Rebbi Simeon is that we find that a female is qualified as elevation offering of a bird. And here, he says so? Rebbi Yose said, I confirmed it following what Rebbi Samuel said in the name of Rebbi Ze`ira: Anything which could be sacrificed neither itself nor its money’s worth is sanctified only as money’s worth. And you are saying, this is correct. You cannot sacrifice it, for it is written in cattle. You cannot redeem it since birds cannot be redeemed.

MISHNAH: These are the appointees who were in the Sanctuary: Joḥanan ben Phineas of the seals, Aḥiyya of the libations, Mathew ben Samuel of the lotteries, Petaḥiah of the nests. Petaḥiah is Mordecai. Why was he called Petaḥiah? For he had original ideas and explained them, and he knew seventy languages. Ben Aḥiyyah for indigestion; Onias the digger of ditches, Gabinius the herald, Ben Gever for locking the doors, Ben Bevai for the oakum. Ben Arza for the cymbal, Hugdas ben Levi for the song. The family Garmu for the shew-bread, the family Eutinos for producing the incense. Eleazar for the gobelins, and Phineas the clothier.

MISHNAH: Four stamps were in the Temple; on them was written calf, ram, lamb, sinner. Ben Azzai says, there were five, and Aramaic was written on them, calf, ram, lamb, poor sinner, rich sinner. “Calf” serves for the libations of cattle, large or small, male or female. “Lamb” serves for the libations of sheep and goats, large or small, male or female, except for rams. “Ram” only serves for the libations with a ram. “Sinner” serves for the three animals of the sufferer from skin disease. If somebody needs libations he goes to Joḥanan who is overseeing the stamps, gives him the money, and receives a ticket from him. He goes to Aḥiyya who is overseeing the libations, gives him the ticket, and receives the libations from him. In the evening they come together, Aḥiyya produces the tickets and receives money correspondingly. If there was a deficit, it is his deficit and Joḥanan has to pay from his own. But if there was excess it belongs to the Temple since the hand of the Temple is privileged. If somebody lost his ticket, one lets him wait until the evening. If they find for him corresponding to his ticket one gives to him; otherwise one does not give to him. The date was written on it because of the tricksters.

MISHNAH: Four stamps were in the Temple; on them was written calf, ram, lamb, sinner. Ben Azzai says, there were five, and Aramaic was written on them, calf, ram, lamb, poor sinner, rich sinner. “Calf” serves for the libations of cattle, large or small, male or female. “Lamb” serves for the libations of sheep and goats, large or small, male or female, except for rams. “Ram” only serves for the libations with a ram. “Sinner” serves for the three animals of the sufferer from skin disease. If somebody needs libations he goes to Joḥanan who is overseeing the stamps, gives him the money, and receives a ticket from him. He goes to Aḥiyya who is overseeing the libations, gives him the ticket, and receives the libations from him. In the evening they come together, Aḥiyya produces the tickets and receives money correspondingly. If there was a deficit, it is his deficit and Joḥanan has to pay from his own. But if there was excess it belongs to the Temple since the hand of the Temple is privileged. If somebody lost his ticket, one lets him wait until the evening. If they find for him corresponding to his ticket one gives to him; otherwise one does not give to him. The date was written on it because of the tricksters.

Rebbi Ḥiyya bar Ada said, in our days there were old people who used to take if somebody gave to them between New Year’s Day and the Great Fastday. After that, they were not taking. They said, there is permission for us.

One anoints kings only at a spring, as it was said: Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him as king over Israel. One anoints (kings) [kings sons of kings] only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu, Joash because of Athaliah, Jehu because of Joram. Is it not written, do anoint him, for this one is it, this one needs anointing, but the kings of Israel do not need anointing? But Joaḥaz because of his brother Joiakim who was two years his elder. But did not Josiah hide it? That means that they anointed with balsamum. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings. Rebbi Jehudah Antordiya said, because the scepter shall not be removed from Jehudah. Rebbi Ḥiyya bar Ada said, because of he shall have many days of his kingdom, he and his sons in the midst of Israel. What is written after that? The levitic Cohanim should not.

HALAKHAH: Would it not be necessarily holy on the Temple Mount? Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: There is a presumption that no Cohen will remove money from the lodge unless it is redeemed by an animal.

תּוּפִינֵי. It has to be תּוּפִינֵי when it is brought, it does not have to be תּוּפִינֵי early in the morning. But did we not state, “they place those who bake the baked goods to make the baked goods”? Rebbi Ḥiyya bar Ada said, to make the hot water to soften them. תּוּפִינֵי, Rebbi Yasa in the name of Rebbi Ḥanina, he fries them and after that bakes them. Rebbi Aḥa in the name of Rebbi Ḥanina, he bakes them and after that fries them. תּוּפִינֵי, they shall be baked cooked. Rebbi said, they shall be baked softly; Rebbi Dosa said, they shall be baked beautifully. This disagreement is parallel to the other disagreement. He who says, they shall be baked beautifully, is like him who says, he fries them and after that bakes them. He who says, they shall be baked softly is like him who says, he bakes them and after that fries them.

Rebbi Abba bar Mamal asked, the system of Rebbi Simeon seems inverted. There he says, from the heirs, but here he says, from the public. Rebbi Ḥiyya bar Abba said, is that not a pertinent question? There came Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: It is a word from the Torah that it should be brought from the public. I could say, one should tax for it; they instituted that it should come from what is taken from the lodge.

Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence? Rebbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. The strength of Rebbi Jeremiah is from the following: Between the song of the Sabbath and the song of the New Month, the song of the New Month has precedence. Rebbi Yose said, there is a difference there since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: To make a proclamation to publicize that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other.

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.

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.

Rebbi Simeon says four, but the rabbis say three. What is the rabbis’ reason? סֻכּוֹת סֻכּוֹת סֻכּוֹת, these are three. One for the top, and two for the bottom, and the third from their words. What is Rebbi Simeon’s reason? סוּכּוֹת סֻכּוֹת סֻכּוֹת plene, these are four. One for the top, and three for the bottom, and the fourth from their words. Rebbi Ḥiyya bar Ada said, two Amoraim. One explained the rabbis’ reason, the other explained Rebbi Simeon’s reason. What is the rabbis’ reason? A sukkah shall be for shade during daytime against dryness, that is one for the top. [סוּכּוֹת סוּכּוֹת [סוּכּוֹת, these are three. What is Rebbi Simeon’s reason? A sukkah shall be for shade during daytime against dryness, that is one for the top. סוּכּוֹת סֻכּוֹת סֻכּוֹת plene, these are four. The rabbis of Caesarea understand the reason of Rebbi Simeon and the rabbis’ reason from this verse: a sukkah shall be for shade during daytime against dryness, that is one. For shelter and hiding, that is two. From stream and rain. The rabbis consider from stream and rain as one, Rebbi Simeon considers from stream and rain as two.

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. Rav Hoshaia asked, what if the one hand-breadth one is put in the middle? He came back and asked, if one of the four hand-breadths ones was put in the middle, how is it? Rebbi Jacob bar Aḥa: Such a case came before Rebbi Yasa and he qualified it. And it was stated thus: “If a courtyard is enclosed by pillars, the pillars are like walls.” Does not a baraita disagree? If they are made according to the rules they are qualified, not according to the rules disqualified. They wanted to say, in the middle. Rebbi Samuel bar Rav Isaac said, if these are not opposite those. Rav said, that one of one hand-breadth must be removed from the wall by one hand-breadth. Samuel said, even if it is arbitrarily close, one considers it as if distant. Rebbi Abba, Ḥinena bar Shelemiah, Rav Jeremiah in the name of Rav: even if it is arbitrarily close, one considers it as if distant. Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish, one follows this one, the other one the other. Cahana and Assi came and asked before Rav following that of Samuel. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Only if it is within three hand-breadths like a lathe.

It is forbidden to carry under the four-gated bowers in vineyards since they form the end of the roof and the end of a roof cannot save as a symbolic fence. Rebbi Phineas said, a case came before Rebbi Jeremiah of four pillars and on them four beams; he permitted to carry under them because of a symbolic fence. Rebbi Abun and Rebbi Abun asked before Rebbi Ze`ira, does a symbolic fence save in a sukkah? He said to them, a symbolic fence saves in a sukkah. Does the end of the roofing save in a sukkah? He said to them, the end of the roofing does not save in a sukkah. What is the difference between them? One is made for the purpose, the other one is not made for the purpose. Rebbi Abbahu said, all these things are for discussion’s sake, but as far as teaching, it is forbidden to teach it. If this is forbidden for the minor commandment of sukkah, so much more for the strict commandment of Sabbath! Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: Is not the Tanna, according to whom a symbolic fence saves, Rebbi Joḥanan ben Nuri? He said to him, that is the Tanna.

Excess sticks that exceed the sukkah are considered part of the sukkah. Rebbi Ḥuna in the name of the rabbis there: Only if it is on the entire front. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Joḥanan in the name of Rebbi Hoshaia: Even at a wall. Rebbi Jacob bar Aḥa, Rebbi Ḥiyya, Rebbi Joḥanan in the name of Rebbi Hoshaia: Even not at a wall. In the opinion of Rebbi Yasa it is understandable. In the opinion of Rebbi Ḥiyya bar Abba, how could you be lenient in this if its sunshine is more than its shade?

Excess sticks that exceed the sukkah are considered part of the sukkah. Rebbi Ḥuna in the name of the rabbis there: Only if it is on the entire front. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Joḥanan in the name of Rebbi Hoshaia: Even at a wall. Rebbi Jacob bar Aḥa, Rebbi Ḥiyya, Rebbi Joḥanan in the name of Rebbi Hoshaia: Even not at a wall. In the opinion of Rebbi Yasa it is understandable. In the opinion of Rebbi Ḥiyya bar Abba, how could you be lenient in this if its sunshine is more than its shade?

One who makes a sukkah for himself, says: “He Who sanctified us by His commandments and commanded us to make a sukkah.” For others: “to make a sukkah in that one’s name.” If he enters it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to dwell in a sukkah.” After he recited the benediction in the first night of the holiday he does not have to recite it again. Ḥanin bar Abba in the name of Rav: Does one have to mention the time after nightfall? Rav Hoshaia said, one has to mention the time. Rebbi Ila said, one has to mention the time. Rebbi Zevida said, one has to mention the time. Rebbi Ḥiyya bar Ada formulated it as a tradition: Rebbi Ze`ira, Rebbi Isaac bar Naḥman, Rebbi Hoshaia, Rebbi Jehudah bar Pazi in the name of Rebbi Ḥama the father of Rebbi Oshaia: After nightfall one has to mention the time.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because it looks like storage.

Rebbi Jacob bar Abbaya, Rav Sheshet in the name of the Great Rebbi Ḥiyya: There is no bundle with less than twenty-five. Ḥinena bar Shelemia in the name of Rav: If he cut for roofing it has no handles. If he cut as roofing and then intended it as food it follows his thought. If he cut for food and then intended it as roofing? Others say, only if the straw is more than the food and the handles. Rav follows the others. Where do we hold? If he cut for roofing but it became prepared and he said, after they will have fulfilled the commandment I shall bring them back to the threshing floor, do they need preparation a second time or are they already prepared?

Rebbi Abbahu in the name of Rebbi Joḥanan: Because it looks like a storage. Rebbi Ḥiyya stated, you shall make for yourself, not from what already was made for you. What is the difference between them? If it is in it. In Rebbi Ḥiyya’s opinion it is disqualified, in Rebbi Joḥanan’s opinion it is qualified.

Rebbi Abbahu in the name of Rebbi Joḥanan: Because it looks like a storage. Rebbi Ḥiyya stated, you shall make for yourself, not from what already was made for you. What is the difference between them? If it is in it. In Rebbi Ḥiyya’s opinion it is disqualified, in Rebbi Joḥanan’s opinion it is qualified.

HALAKHAH: Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified.” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits.” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it. Ḥizqiah said, because it looks like a bent wall. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits?

HALAKHAH: Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified.” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits.” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it. Ḥizqiah said, because it looks like a bent wall. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits?

Eudaimon the salt-dealer slept in front of his store. Rebbi Ḥiyya bar Abba passed by and told him, go and sleep in your sukkah. Rebbi Mana was best man for Rebbi Jacob bar Yafliti. He went and asked Rebbi Yose, who told him, go and sleep in your sukkah. Rebbi Isaac bar Marion was best man for somebody. He asked Rebbi Eleazar who told him, go and sleep in your sukkah.

HALAKHAH: “A robbed or dried up lulav is disqualified,” etc. Rebbi Ḥiyya stated: You shall take for yourselves, from what is your own. Rebbi Levi said, to what is one compared who takes a robbed lulav? To one who honored the ruler with a basket and it turned out that it belonged to the latter. One says, woe to this one whose defender became his prosecutor.

A ram’s horn of idolatry or a seduced city. Rebbi Eleazar said, it is qualified. Rebbi Ḥiyya stated, it is qualified. Rebbi Hoshaia stated, it is disqualified. Everybody agrees about a lulav that it is disqualified. What is the difference between a ram’s horn and a lulav? Rebbi Yose said, about a lulav it is written: You shall take for yourselves, from what is your own. Not from what is forbidden for usufruct. But here, a day of horn blowing it shall be for you. Rebbi Eleazar said, there he fulfills his obligation by the thing itself. But here he fulfills his obligation by the sound. Is there a sound which is forbidden for usufruct?

Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish. They taught about the blackish ones. Why? Because they do not resemble its wood or because its fruit is ripened? What is the difference between these? If it is used to grow green ones. If you are saying, because they do not resemble its wood, they do not resemble its wood. Therefore the reason must be because its fruit is ripened.

Ḥiyya the son of Rav was reciting the benediction every single time. Rav Ḥuna recited it only once. Rebbi Ḥuna in the name of Rav Joseph: The reason of Rav Ḥuna. Demay is from their words and the remaining days are from their words. Since for demay one does not recite a benediction, also for the remaining days one does not recite a benediction.

Rav Ḥiyya bar Ashi in the name of Rav: If one rises early to go on a trip, he takes a lulav and moves it, or the shofar and blows it. When the time arrives to read the shema`, he reads and prays. It was stated, he was to move three times. Rebbi Ze`ira asked, so one and so one, or so and so one one? There, we have stated: “He has to rub each kind three times.” Rebbi Ze`ira asked, so one and so one, or so and so one?

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (as it comes in the mouth before you) [Rebbi Abba is on top before you.] Rebbi Jonah answered both ways. Rebbi Eliezer did not answer any way. Rav in the name of Rav Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal, and both have fulfilled their obligation.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

Rebbi Berekhia, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Levi bar Sisi explained in Nahardea: They saw the God of Israel and below His feet like the work of a brick of sapphire, and like the true sky in purity. That is, before they were freed. But after they were freed, (it was not its way to be put) [where usually the brick is put] there it is put. Rebbi Berekhia said, it is not written here the work, but like the work, it and all its tools, (it and the basket and the rake.) [it and all its merchandise. Rebbi Miasha said, in Babylonia it is written, like the looks of sapphire stone, but in Egypt it is written, like the work of] a brick of sapphire. To teach you that just as the stone is harder than the brick, so the servitude of Babylonia was harder than the servitude of Egypt. Bar Qappara stated, before Israel was rescued from Egypt it was traced in the sky; after they were rescued it was no longer seen in the sky. What is the reason? and like the true sky in purity, the sky if it is empty of clouds.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

“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.

“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.

Ben Yehoṣadaq was priding himself for his vaulting. They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed.

Rebbi Ḥiyya bar Abba said, it is not written “and they were prostrating themselves,” but they are prostrating you, that they were bowing down to the sun and prostrating to the Temple. Rebbi Abba bar Cahana said, for two evils did my people do. Did my people only commit two evils? Did He not forgive in thousands? Only that they were bowing down to the sun and prostrating to the Temple.

Rebbi Ḥiyya bar Abba said, harp and lute are the same, extra strings make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, עוּגָב is a water organ. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody.

Rebbi Ḥiyya bar Abba said, harp and lute are the same, extra strings make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, עוּגָב is a water organ. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody.

Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence? Rebbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. The strength of Rebbi Jeremiah is from the following: Between the song of the Sabbath and the song of the New Month, the song of the New Month has precedence. Rebbi Yose said, there is a difference there since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: To make a proclamation to make known that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

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.

There, we have stated: “Any born from the first of Tishre until the 29 of Elul combine; five before New Year’s day and five after New Year’s day do not combine. Five before the threshing floor and five after the threshing floor do combine.” “Then why did they say, there are three threshing floors for animal tithe? Because up to the time of the threshing floor one is permitted to sell or slaughter. From the time of the threshing floor he may not slaughter, but if he slaughtered he is not liable.” Rebbi Yose said, this implies that the rules of animal tithe are neither like those of germinating nor like those of a third. If you would say like germinating, it should state, all whose pregnancy starts from the 29th of Elul. If you would say like a third, it should state, up to the 22nd. Rebbi Shammai in the name of Rebbi Abun bar Ḥiyya: Like the third, they made it following Rebbi Simeon, since Rebbi Simeon said, {an animal} before its time enters the corral to be tithed. Rebbi Mana met Rebbi Shammai; he asked him, did you say that? But did we not state, “Ben Azzai says, those born in Elul are to be tithed separately.” Not even if it was born up to the 29th of Elul? Could you say that Ben Azzai follows Rebbi Simeon? You have to say, he follows the rabbis. Just as you say following the rabbis, he leaves them for the next year and they will be tithed with the others of their year, so you have to say following ben Azzai, he leaves them for the next threshing floor and they will be tithed with those from Elul. Rebbi Huna said, this implies that the days of a firstling while he still is before its time are counted for its year. Rebbi Mana said, my father Rebbi Jonah understood this from the following: Any male firstling which isborn to your cattle and small cattle dedicate to the Eternal, your God.. How is this? You count its year from the moment it is born.

Rebbi Ḥiyya bar Abba asked, from which judgment was grain hit which was hit on Passover eve? If you want to say, from the coming year, up to then it did not come. If you want to say from the past year, it was weak the entire year to be hit in this way. From which judgment are those dying who die between New Year’s day and the Day of Atonement? If you want to say, from the coming year, up to then it did not come. If you want to say from the past year, he was weak the entire year to die in this way. He had not heard what Rebbi Crispus said in the name of Rebbi Joḥanan, there are three ledgers. One for perfectly just people, one for perfectly evil people, and one for average ones. Those of the one for the perfectly just already took judgment of life from New Year’s Day. Those of the one for the perfectly evil already took their verdict from New Year’s Day. Those of the average ones already were given the ten days of repentance between New Year’s day and the Day of Atonement. If they repented, they were inscribed with the just ones; otherwise they are inscribed with the evil ones. What is the reason? May they be erased from the book, these are the evil ones; of life, these are the just ones; and with the just ones not being inscribed, these are the average ones.

Rebbi Ḥananiah the colleague of the rabbis asked, does the Holy One, praise to Him, not see what is going to be? He did not hear what Rebbi Simon said in the name of Rebbi Joshua ben Levi: The Holy One, praise to Him, only judges a person according to his present state. What is the reason: Do not fear, for God heard the lad’s voice as he is there. Rebbi Levi said, it is written, rakes will not stand before Him. Why? You hated all evil-doers. Rebbi Issachar from Kefar-Mendi preached: For He knows lying people, he saw wickedness, would He not understand? <He will watch over you, bring peace into your virtuous home.> Rebbi Joshua ben Levi said, it is not written, “if you were pure and straight”, but if you are pure and straight. Rebbi Ḥiyya bar Abba said, the strong of loins and the bellwether; the king, there is no standing with him. Usually every one tried to win over the other’s strength, but the Holy One, praise to Him, is not so but the King, there is no standing with him, He does not insist on His standing. [For] not eternally He will fight, He will not fight to be victorious.

Rebbi Eleazar said, παρά βασιλέως ‘ο νόμος ʼάγραφος. Usually in the world a king of flesh and blood decides a decision. If he desires it, he keeps it. If he desires it, others keep it. But the Holy One, praise to Him, is not so but if He decides a decision He keeps it first. What is the reason? They have to keep My watch, I am the Eternal, I am He Who keeps the commandments of the Torah first. Rebbi Simon said, it is written, before white hairs you have to stand, and honor the presence of an elderly person, and to fear your God, I am the Eternal. I am He Who first stood before an elderly person. Rebbi Simon said, it is written: for who is a great people which has just laws and ordinances, etc. <For who is this great people that has God close to it.> Rebbi Ḥama ben Rebbi Ḥanina and Rebbi Hoshaia. One said, is there a people like this people? Usually in the world a person who knows that he will stand in trial dresses in black, wears black headdress, and lets his beard grow, since he does not know how his trial will end. But Israel are not so, but they wear white, wear white headdress, cut their beard, eat, and drink, and are happy. They know that the Holy One, praise to Him, will perform wonders for them. But the other one said, is there a people like this people? Usually in the world if the ruler says, the trial is today, but the robber says, tomorrow is the trial, whom does one listen to, not the ruler? But the Holy One, praise to Him, is not like this. If the Court said, today is New Year’s Day, the Holy One, praise to Him, says to the angels of service, put up the dais, [summon defenders, summon accusers, for My children said that today is New Year’s Day.] If the Court took counsel to transfer it to the next day, the Holy One, praise to Him, says to the angels of service, remove the dais, remove the defenders, remove the accusers, for My children took counsel to transfer to tomorrow. What is the reason? Certainly, it is a rule for Israel, a law of the God of Jacob. If it is not a rule for Israel, so to speak it is not a law for the God of Jacob. Rebbi Crispus in the name of Rebbi Joḥanan: In the past, the festive times of the Eternal, from then and onwards which You shall declare. Rebbi Ila said, if you declare them they are My festive times, otherwise they are not My festive times. Rebbi Simon said, it is written, great things You did, You, Eternal my God, Your wonders and intentions regarding us. In the past, great things You did; from then onwards, Your wonders and intentions regarding us. Rebbi <Joshua ben> Levi said, a parable of a king who had a watch; when his son came of age, he handed it to him. Rebbi Yose ben Ḥanina said, a parable of a king who had a watch-box; when his son came of age, he handed it to him. Rebbi Aḥa said, a parable of a king who had a ring; when his son came of age, he handed it to him. Rebbi Ḥiyya bar Abba said, a parable of a carpenter who had carpenter’s tools; when his son came of age, he handed them to him. Rebbi Isaac said, a parable of a king who had treasures; when his son came of age, he handed them to him. But the rabbis say, a parable of a healer who had a box of medicines; when his son came of age, he handed it to him.

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion about this. “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting, [the words of Rebbi Meïr. Rebbi Yose says], since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he started the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

It was stated: If it was seen in a glass or in the water one may not testify about it. Rebbi Ḥiyya bar Abba said, if one saw it exiting from one cloud and entering another cloud one testifies about it. As the following. Rebbi Ḥanina went to Eintab to be counted and the air was cloudy. He said, now they will say, how bad is the air for this elder. The Holy, praise to Him, drilled for him like a sieve and it was seen through it. The elder Rebbi Ḥiyya went by the light of the old one four mil. Rebbi Abun threw pebbles on it and told it, do not frighten your master’s children; in the evening we need that you be seen on that side and you are seen from this side. Immediately it disappeared from before him.

It was stated: If it was seen in a glass or in the water one may not testify about it. Rebbi Ḥiyya bar Abba said, if one saw it exiting from one cloud and entering another cloud one testifies about it. As the following. Rebbi Ḥanina went to Eintab to be counted and the air was cloudy. He said, now they will say, how bad is the air for this elder. The Holy, praise to Him, drilled for him like a sieve and it was seen through it. The elder Rebbi Ḥiyya went by the light of the old one four mil. Rebbi Abun threw pebbles on it and told it, do not frighten your master’s children; in the evening we need that you be seen on that side and you are seen from this side. Immediately it disappeared from before him.

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.

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.

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.

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 Ḥiyya bar Abba was standing praying. Rebbi Cahana came and stood behind him in prayer. When Rebbi Ḥiyya had finished, he sat down in order not to walk by him. [Rav Cahana spent a long time praying.] After he finished, he told him, is that your way to make your superiors suffer? He told him, I am a descendant of the House of Eli, of whom it is written: if the sin of the House of Eli would forever be atoned for by sacrifice and offering. By sacrifice and offering it cannot be atoned for, [but] it can be atoned for by prayer. He prayed for him, he reached old age while his fingernails remained red like those of a small child.

Rebbi Ḥiyya bar Abba was standing praying. Rebbi Cahana came and stood behind him in prayer. When Rebbi Ḥiyya had finished, he sat down in order not to walk by him. [Rav Cahana spent a long time praying.] After he finished, he told him, is that your way to make your superiors suffer? He told him, I am a descendant of the House of Eli, of whom it is written: if the sin of the House of Eli would forever be atoned for by sacrifice and offering. By sacrifice and offering it cannot be atoned for, [but] it can be atoned for by prayer. He prayed for him, he reached old age while his fingernails remained red like those of a small child.

HALAKHAH: Rebbi Simlai said, the reason of Rebbi Joḥanan ben Nuri is that for any month which starts before noontime the eye is not able to see the old moon. And it was stated thus: If the old moon was seen in the morning, the new moon is not seen in the evening. If the new moon was seen in the evening the old moon was not seen in the morning. Rebbi Ḥiyya bar Abba said, why did Rabban Gamliel accept them? Because he had a tradition from his forefathers that sometimes it moves in a shortcut, sometimes it moves on an extended path.

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.

HALAKHAH: “A shofar which was split and glued together is disqualified.” For whom is this needed? For Rebbi Nathan. “If one glued together pieces of shofarot it is disqualified.” This also is Rebbi Nathan’s. “If it was pierced and he plugged it,” Rebbi Ḥiyya in the name of Rebbi Joḥanan, it is Rebbi Nathan’s, as it was stated, if it was pierced and then repaired, whether with its own kind or another kind, if it obstructs blowing it is disqualified, otherwise it is qualified; Rebbi Nathan says, with its own kind it is qualified, not with its own kind it is disqualified. Rebbi Ḥiyya in the name of Rebbi Joḥanan: so is the Mishnah: “if it was obstructing blowing it is disqualified, otherwise it is qualified.” Rebbi Abba bar Zemina in the name of Rebbi Ze`ira: Only if he plugged it. But if he did not plug it it is qualified since all sounds of a shofar are qualified.

HALAKHAH: “A shofar which was split and glued together is disqualified.” For whom is this needed? For Rebbi Nathan. “If one glued together pieces of shofarot it is disqualified.” This also is Rebbi Nathan’s. “If it was pierced and he plugged it,” Rebbi Ḥiyya in the name of Rebbi Joḥanan, it is Rebbi Nathan’s, as it was stated, if it was pierced and then repaired, whether with its own kind or another kind, if it obstructs blowing it is disqualified, otherwise it is qualified; Rebbi Nathan says, with its own kind it is qualified, not with its own kind it is disqualified. Rebbi Ḥiyya in the name of Rebbi Joḥanan: so is the Mishnah: “if it was obstructing blowing it is disqualified, otherwise it is qualified.” Rebbi Abba bar Zemina in the name of Rebbi Ze`ira: Only if he plugged it. But if he did not plug it it is qualified since all sounds of a shofar are qualified.

Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan commanded those of the Kifra synagogue, trade so that you come home when it is still daytime and you should mention its time and its addition.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: At first they were saying, one curdles neither with the stomach content of the carcass nor with the stomach contents of the Gentile. They changed to say, one curdles with the stomach content of the carcass but not with the stomach contents of the Gentile. Rebbi Yose ben Abun said, Samuel bar Abba asked: Does this follow Rebbi Eliezer, since Rebbi Eliezer said, the thoughts of the Non-Jew are about pagan worship? Rebbi Yasa in the name of Rebbi Joḥanan: Originally, they said, one does curdle neither with carcass stomach contents nor with Gentile’s stomach contents. They changed to say, one does curdle with carcass stomach contents and with Gentile’s stomach contents. Rebbi Yose said, the language of a baraita supports Rebbi Ḥiyya bar Abba: Stomach contents of a Gentile or a carcass is forbidden following the original teaching. The stomach contents of a qualified animal which suckled from a ṭerefa are forbidden following the former teaching, and the stomach contents of a ṭerefa which suckled from a qualified one are permitted following the later teaching. And even if the House of Shammai would argue like the House of Hillel in the first teaching, an egg is a growth of its body; the contents of the stomach come from the outside. It parallels what Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan: It happened to the sons of Jehudah ben Shamuai that wolves tore more than 300 of their flock. The case came before the Sages who permitted their stomach contents. They said, an egg is a growth of its body; the contents of the stomach come from the outside.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: At first they were saying, one curdles neither with the stomach content of the carcass nor with the stomach contents of the Gentile. They changed to say, one curdles with the stomach content of the carcass but not with the stomach contents of the Gentile. Rebbi Yose ben Abun said, Samuel bar Abba asked: Does this follow Rebbi Eliezer, since Rebbi Eliezer said, the thoughts of the Non-Jew are about pagan worship? Rebbi Yasa in the name of Rebbi Joḥanan: Originally, they said, one does curdle neither with carcass stomach contents nor with Gentile’s stomach contents. They changed to say, one does curdle with carcass stomach contents and with Gentile’s stomach contents. Rebbi Yose said, the language of a baraita supports Rebbi Ḥiyya bar Abba: Stomach contents of a Gentile or a carcass is forbidden following the original teaching. The stomach contents of a qualified animal which suckled from a ṭerefa are forbidden following the former teaching, and the stomach contents of a ṭerefa which suckled from a qualified one are permitted following the later teaching. And even if the House of Shammai would argue like the House of Hillel in the first teaching, an egg is a growth of its body; the contents of the stomach come from the outside. It parallels what Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan: It happened to the sons of Jehudah ben Shamuai that wolves tore more than 300 of their flock. The case came before the Sages who permitted their stomach contents. They said, an egg is a growth of its body; the contents of the stomach come from the outside.

Everybody agrees that wind-fall is forbidden. Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: What is the difference between wind-fall and eggs? Is wind-fall on its mother not forbidden, but are eggs in their mother not permitted? Then if it was laid on the Sabbath it should not be eaten on the holiday, if laid on the holiday it should not be eaten on the Sabbath! He answered him, is that so? Is it not enough that you were restrictive about it that if it was laid on the holiday it may not be eaten on the holiday that you want to be more restrictive that if laid on the holiday it should not be eaten on the Sabbath, if laid on the Sabbath it should not be eaten on the holiday? Rebbi Jeremiah asked, what is the status of decorations of a sukkah? Rebbi Jeremiah turned around and said, all seven <days> they are insignificant in the sukkah, afterwards they are prepared. Rebbi Yose said, all seven <days> the holiness of (seven) [sukkah falls] on them, afterwards the holiness of the holiday falls on them. What did he come to question? If the holiday falls on a Friday according to him who says, they are two kinds of holiness.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this {statement} by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis problematic for you? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support my teacher Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this {statement} by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis problematic for you? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support my teacher Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

It was stated: “Rebbi Yose says, one does not cover the Koy’s blood because it is a doubtful case.” Since circumcision whose certainty pushes aside the Sabbath, in doubt does not push aside the holiday, then for covering the blood which in case of certainty does not push aside the Sabbath it only is logical that in a case of doubt it not push aside the holiday. But is it permitted to slaughter on a Sabbath? Rebbi Yose said it without attribution, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: If he slaughtered for a sick person. They told him, does not the shofar in the countryside disprove it? For in case of certainty it does not push aside the Sabbath, but in a case of doubt it pushes aside the holiday. What kind of doubt is there? If it is a weekday, he may blow, if it is a holiday, he may blow. Rebbi Ḥanina in the name of Rebbi Aḥa: In case of a hermaphrodite who blew. And it was stated so: “The hermaphrodite frees his own kind [but does not free persons not of his own kind.] The sexless frees neither his kind nor not his kind.” Rebbi Yose asked, if in the case of a hermaphrodite who blew, is that where we stated, it has no counter argument? Rebbi (Abbaye) [Abbin] said, that is one of four cases when the Great Rebbi Ḥiyya said, there is no counter-argument. But Rebbi Eleazar the son of Rebbi Eleazar the caper grower found a counter-argument. Since circumcision which in a case of doubt does not push aside the holiday, in a case of certainty pushes aside holiday night, you can say about covering the blood where in case of certainly it pushes aside holiday night, since in case of certainly it pushes aside holiday night, in a case of doubt it should push aside the holiday. This establishes that what was problematic to the earlier rabbis and was difficult for them, so it is problematic to the later rabbis and is a difficulty for them. In the opinion of Rebbi Aḥa, the hermaphrodite frees his own kind a priori, in the opinion of Rebbi Yose, a posteriori.

HALAKHAH: Jehudah the son of Rebbi Ḥiyya went out. They asked him, what are the rules for a ladder to the upper floor? He told them, it is permitted. When he returned to his father, he asked him, what case came to your hands? He said, I permitted them the ladder to the upper floor. He appointed his Tanna before him, who stated, “when was this said, about a ladder for a dovecote. But a ladder for the upper floor is forbidden.” What is the difference between a ladder for a dovecote and a ladder for the upper floor? Rebbi Jacob bar Aḥa said, a ladder for a dovecote if he had used it the day before for work it would be weak; a ladder for the upper floor may be used for work the day before. Rebbi Yose ben Rebbi Abun said, on the ladder for a dovecote he may stand and use it for his purpose; on the ladder for the upper floor he may not stand and use it for his purpose. A ladder for a dovecote even if it is used to climb to the upper floor; a ladder for the upper floor even if it used to climb to the dovecote.

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.

Rebbi Ze`ira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters is liable because of selecting. Rebbi Ze`ira said, it is more reasonable that it should be because of sifting. Rebbi Jonah and Rebbi Yose both said, at the start we were saying that Rebbi Ze`ira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine is at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina bar Yaqe said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, also preparations for making food are permitted. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Cahana the son of Rebbi Ḥiyya bar Abba said, on condition that he not act craftily. The Mishnah follows Rebbi Simeon ben Eleazar as it was stated: “One does not make {food} on a holiday for use after the holiday.” Also, it was stated: “A woman may fill a pot with meat even if one eats only one piece from it, a kettle with hot water even if one drinks only one cup from it. But baking, she should bake only what she needs.” For it is stated: “Rebbi Simeon ben Eleazar says, a woman may fill the entire oven with bread because the bread turns out well if the oven is filled.” Rav Ḥuna preached following Rebbi Simeon ben Eleazar. Rebbi Joḥanan preached to the Tiberians following that of Rebbi Simeon ben Eleazar. He preached this as practice but they took it as to act on. Some wanted to say that he preached to act on. They came and asked him and he preached as practice, and they preached again but we do not know whether as practice or to act on. Rebbi Abba bar Zavdi said, Rebbi Abbahu instructed following Rebbi Simeon ben Eleazar.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He has to say, for me and for him who made no eruv. If somebody made no eruv, others who made an eruv are allowed to prepare for him from his own {provisions}. Rebbi Zeriqan in the name of Rebbi Ze`ura: Only if he transfers his property to them, for otherwise it would turn out that they prepare for him from his own. If somebody did not make an eruv and neither did others, he may fry a fish. Rav Ḥuna said, he may heat hot water. Samuel said, he may light a candle. Rebbi Ḥiyya stated, “he fills an amphora of (wine) [water] and lights his candle”. “It happened that somebody put a vow on his son to study Torah. The case came before Rebbi Yose ben Ḥalaphta who permitted him to fill him an amphora with water and to light the candle for him.”

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He has to say, for me and for him who made no eruv. If somebody made no eruv, others who made an eruv are allowed to prepare for him from his own {provisions}. Rebbi Zeriqan in the name of Rebbi Ze`ura: Only if he transfers his property to them, for otherwise it would turn out that they prepare for him from his own. If somebody did not make an eruv and neither did others, he may fry a fish. Rav Ḥuna said, he may heat hot water. Samuel said, he may light a candle. Rebbi Ḥiyya stated, “he fills an amphora of (wine) [water] and lights his candle”. “It happened that somebody put a vow on his son to study Torah. The case came before Rebbi Yose ben Ḥalaphta who permitted him to fill him an amphora with water and to light the candle for him.”