jabneh

And he went forth and warred against the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and built cities about Ashdod, and among the Philistines.

When Jeroboam the king had passed his life in great happiness, and had ruled forty years, he died, and was buried in Samaria, and his son Zachariah took the kingdom. After the same manner did Uzziah, the son of Amaziah, begin to reign over the two tribes in Jerusalem, in the fourteenth year of the reign of Jeroboam. He was born of Jecoliah, his mother, who was a citizen of Jerusalem. He was a good man, and by nature righteous and magnanimous, and very laborious in taking care of the affairs of his kingdom. He made an expedition also against the Philistines, and overcame them in battle, and took the cities of Gath and Jabneh, and brake down their walls; after which expedition he assaulted those Arabs that adjoined to Egypt. He also built a city upon the Red Sea, and put a garrison into it. He, after this, overthrew the Ammonites, and appointed that they should pay tribute. He also overcame all the countries as far as the bounds of Egypt, and then began to take care of Jerusalem itself for the rest of his life; for he rebuilt and repaired all those parts of the wall which had either fallen down by length of time, or by the carelessness of the kings, his predecessors, as well as all that part which had been thrown down by the king of Israel, when he took his father Amaziah prisoner, and entered with him into the city. Moreover, he built a great many towers, of one hundred and fifty cubits high, and built walled towns in desert places, and put garrisons into them, and dug many channels for conveyance of water. He had also many beasts for labor, and an immense number of cattle; for his country was fit for pasturage. He was also given to husbandry, and took care to cultivate the ground, and planted it with all sorts of plants, and sowed it with all sorts of seeds. He had also about him an army composed of chosen men, in number three hundred and seventy thousand, who were governed by general officers and captains of thousands, who were men of valor, and of unconquerable strength, in number two thousand. He also divided his whole army into bands, and armed them, giving every one a sword, with brazen bucklers and breastplates, with bows and slings; and besides these, he made for them many engines of war for besieging of cities, such as cast stones and darts, with grapplers, and other instruments of that sort.

That means after the divine voice was heard. But before the divine voice was heard, it was said of anyone who wanted to restrict himself and follow the restrictions both of the school of Shammai and that of Hillel: (Eccl. 2:14) “the fool walks in darkness;” anyone who followed the leniencies of both of them was called an evildoer. But one had to follow either the leniencies and restrictions of one school or the leniencies and restrictions of the other. That was before the divine voice was heard. But after the divine voice was heard, practice always follows the school of Hillel and everyone who transgresses the rulings of the school of Hillel merits death. We have stated: “A divine voice came and said: Both of them are the words of the Living God but practice follows the school of Hillel”. Where was the divine voice heard? Rebbi Bibi in the name of Rebbi Yoḥanan: The divine voice came in Jabneh.

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuẓpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him (Nahum 3:19): “Certainly, on whom did your evil not pass always?” They went and appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there (Mishnah Zebaḥim 1:3) “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There (Mishnah Ketubot 4:6) we have stated: “This inference did Rebbi Eleazar ben Azariah present before the sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

Rebbi Levi said, corresponding to the 18 Divine Names written in (Ps. 29) “Give to the Eternal, o sons of the mighty.” Rebbi Ḥuna said: If it were said that they are 17, tell him the one against sectarians the Sages fixed already at Jabneh. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written (Ps. 29:3) “the God of Glory thundered”? He said to him: Has it not been stated: He takes together the one against sectarians and sinners in “He Who subdues offenders”, the one for elders and proselytes in “Assurance to the righteous”, and the one for David in “He Who builds Jerusalem.” Then you have enough to have a Divine name for each one of them.

“ Rebbi Joshua ben Qabusai said, all my life I read this verse (Num.19:19): ‘The pure shall sprinkle on the impure,’ that one pure person sprinkles on one impure person, until I learned it from the storage facility at Jabneh. This means that one pure person sprinkles on many impure persons.”

“ They used to graft quince onto pears in the markets of Sepphoris. A student saw them and said to them, you are forbidden [to do so.] They went and cut them down. Then they went and asked at Jabneh. They said to them, the one who hit you was from the students of the House of Shammai.” It says only, quince on a pear tree. Hence, not a pear tree on a ḥizrar.

“ In the region of Ariaḥ they grafted apple on ḥizrar. A student came and told them, this is forbidden to you. They went, cut them down, and came to ask at Jabneh. They said to them, that student said correctly.” He said only, apple on ḥizrar. Hence, not about ḥizrar on pear? What the occasions were, they were.

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeïra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeïra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

Let us hear from the following: “It happened that the reservoir of Discus at Jabneh was damaged, measured, and found deficient. Rebbi Ṭarphon declared pure and Rebbi Aqiba impure. Rebbi Ṭarphon said, the prior status of this miqweh was one of purity; it remains forever in its purity until it becomes known that it is deficient. Rebbi Aqiba said, the prior status of the impure is impurity, he remains forever in his impurity until it becomes known that he is pure. Rebbi Ṭarphon said, to what can this be compared? To one who was standing sacrificing on the altar when it became known that he was the son of a divorcee or of a woman who had performed ḥaliẓah, whose work is valid. Rebbi Aqiba said, to what can this be compared? To one who was standing sacrificing on the altar when it became known that he has a bodily defect, whose work is invalid. Rebbi Ṭarphon said to him, how is that, Aqiba? I am comparing this to the son of a divorcee or of a woman who had performed ḥaliẓah, and you compare it to one with a bodily defect. Let us see to which case it really is similar; if to the son of a divorcee or of a woman who had performed ḥaliẓah, let us learn from the son of the divorcee, but if to one with a bodily defect, let us learn from the person with a bodily defect. Rebbi Aqiba said to him, the miqweh is invalid because of an inherent defect; the one with a bodily defect is disqualified because of an inherent defect. The son of a divorcee cannot prove anything since he is disqualified because of others. The miqweh is invalid because of itself, the one with a bodily defect is disqualified because of himself; the son of a divorcee cannot prove anything since he is disqualified by the court. They voted on the matter and declared him impure. Rebbi Ṭarphon said to Rebbi Aqiba, he who separates himself from you is as if he separated himself from his own life.”

Samuel said, if a pumpkin was punctured, all that grows in that depression is forbidden. The same holds for bunches of dates. “ Rebbi Yose said, Jonathan ben Ḥarasha from Genezareth asked Rabban Gamliel and the Sages at Jabneh: What is the status of punctured soft dates on their tree? They said to him, that entire date palm is forbidden.” Rebbi Yose said, that statement is needed if all [dates] are punctured; you should not say, since a snake does not usually do this, a cloud of birds rested on them and pecked at them. Rebbi Jonah in the name of Rebbi Simeon the Pious: Punctured soft dates on their tree are forbidden, but people behave as if they were permitted and they are not hurt.

Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: A man never should refrain from going to the House of Study; since in Jabneh this question was asked many times, why is a Jordan skiff impure? Nobody answered anything until Rebbi Ḥanina ben Antigonos came and explained it in his city: Why is a Jordan skiff impure? Because one fills it with produce and transports it from dry land to the sea and from the sea to dry land. In addition he explained that palm branches which one cut both for lying down and for tents need tying. They objected, are there not the infrequent ones of Askalon? Rebbi Isaac ben Eleazar said, there is a difference since part of them are in the sea and part of them on dry land.

It was stated “Boethos ben Zenon asked Rabban Gamliel and the Sages at Jabneh: May one make seriqin with figures on Passover? They told him, no, because a woman would spend time with it and it would become leavened. He said to them, then one should make it in a form. They told him, one would say, all seriqin are forbidden but the seriqin of Boethos ben Zenon are permitted. Rebbi Yose said, one may make seriqin like wafers; one does not make (wafers) [seriqin] as loaves.”

MISHNAH: On the Fifteenth, money changers were sitting in the country side; on the Twenty Fifth they were sitting in the Temple. From the date they were sitting in the Temple one started to take pledges. From whom does one take pledges? From Levites, Israel, proselytes, and freed slaves, but not from women, slaves, and minors. Any minor for whom his father started to give the sheqel does not stop any more. However one does not take pledges from Cohanim because of communal peace. Rebbi Jehudah said: “Ben Kukhri testified at Jabneh that any Cohen who pays the sheqel does not sin. Rabban Joḥanan ben Zakkai told him, on the contrary, any Cohen who does not pay the sheqel does sin, only the Cohanim explain the following verse for their benefit: Any flour offering of a Cohen shall be totalled, it may not be eatenl. If the `omer, the two breads, and the shew bread are ours, how may they be eaten?l”

Petaḥiah of the nests. Come and see how great the power of this man was, for he “had original ideas and explained them, and he knew seventy languages.” It was stated: A Synhedrion of which two know how to speak and all of them are able to hear is acceptable as Synhedrion. Three is average, four is wise, and in Jabneh there were four, Ben Azzai and Ben Zoma, Ben Ḥanikai and Rebbi Eleazar ben Matthew.

MISHNAH: Rabban Gamliel had pictures of the moon phases on a tablet and on the wall on his upper floor which he showed to the common people and asked, did you see it like this or like that? It happened that two came and said, we saw it in the morning in the East and in the evening in the West. Rebbi Joḥanan {ben Nuri} said, they are false witnesses. Rabban Gamliel accepted them when they came to Jabneh. Another time two came and said, we saw it on time, and in the night of the addition it was not seen, but Rabban Gamliel accepted them. Rebbi Dosa ben Hyrkanos said, they are false witnesses. How can one testify about a woman that she gave birth and the next day she is in labor pains? Rebbi Joshua said to him, I am agreeing with your words.

MISHNAH: He came to Rebbi Dosa ben Hyrkanos, who said to him, if we came to investigate the Court of Rabban Gamliel, we would have to investigate every single Court which was formed since the times of our teacher Moses up to today, as it is said, Moses and Aaron, Adav and Avihu, and seventy of the Elders of Israel ascended. Why were the names of the seventy Elders not given? To teach that any three who formed a Court for Israel are equivalent to the Court of Moses. He took his staff and his money in his hands and went to Rabban Gamliel at Jabneh on the day that was the day of Atonement according to his computation. Rabban Gamliel rose, kissed him on his head, and said to him, come in peace, my teacher and my student. My teacher in wisdom, and my student since you accepted my words.

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Ze`ira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rebbi Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Ze`ira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rebbi Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

Rebbi Jacob bar Aḥa said, Abba bar Abba asked Rebbi, what are the rules for a drilled shofar? He said, with one of this kind [one blows at Jabneh. Rebbi Abba asked before Rav, what are the rules for a drilled shofar? He said, with one of this kind] one blows at Eintab.

MISHNAH: If the holiday of the New Year falls on a Sabbath, in the Temple they were blowing but not in the countryside. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that one should blow at any place where there is a Court. Rebbi Eleazar said, Rebbi Joḥanan ben Zakkai instituted this only at Jabneh. They said to him, it is the same at Jabneh and at any place where there is a Court.

MISHNAH: If the holiday of the New Year falls on a Sabbath, in the Temple they were blowing but not in the countryside. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that one should blow at any place where there is a Court. Rebbi Eleazar said, Rebbi Joḥanan ben Zakkai instituted this only at Jabneh. They said to him, it is the same at Jabneh and at any place where there is a Court.

MISHNAH: And also in the following Jerusalem was more than Jabneh, that one blows in any village which sees, and hears, and is near, and is able to come; but in Jabneh one only blew in the Court.

MISHNAH: And also in the following Jerusalem was more than Jabneh, that one blows in any village which sees, and hears, and is near, and is able to come; but in Jabneh one only blew in the Court.

HALAKHAH: But only if all conditions are satisfied. It sees but does not hear; for example Jerusalem up high and it below. Hears but does not see; a mountain interrupts. Sees and hears but cannot come; outside the Sabbath domain. Sees, and hears, and is near, but is unable to come; a river separates. Rebbi Jonah asked, if it were able to come by an eruv? Just as you are saying in Jerusalem, that one blows in any village which sees, and hears, and is near, and is able to come, should we not say the same at Jabneh? Jerusalem is by word of the Torah and the nearby villages by word of the Torah, and Rabban Joḥanan would institute according to the words of the Torah. Jabneh is by their words, and the close by villages would be by their words, and Rabban Joḥanan ben Zakkai would institute by their words. Does there exist institution after institution?

HALAKHAH: But only if all conditions are satisfied. It sees but does not hear; for example Jerusalem up high and it below. Hears but does not see; a mountain interrupts. Sees and hears but cannot come; outside the Sabbath domain. Sees, and hears, and is near, but is unable to come; a river separates. Rebbi Jonah asked, if it were able to come by an eruv? Just as you are saying in Jerusalem, that one blows in any village which sees, and hears, and is near, and is able to come, should we not say the same at Jabneh? Jerusalem is by word of the Torah and the nearby villages by word of the Torah, and Rabban Joḥanan would institute according to the words of the Torah. Jabneh is by their words, and the close by villages would be by their words, and Rabban Joḥanan ben Zakkai would institute by their words. Does there exist institution after institution?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.”

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.”

Rebbi Levi said, corresponding to the eighteen Divine Names written in Give to the Eternal, sons of the mighty. Rebbi Ḥuna said: If it were said that they are seventeen, tell him the one against sectarians the Sages fixed already at Jabneh. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written the God of Glory thundered? He said to him: Has it not been stated: “He takes together the one against sectarians and sinners in ‘He Who subdues offenders’, the one for elders and proselytes in ‘Assurance to the righteous’, and the one for David in ‘He Who builds Jerusalem.’” Then you have enough to have ˂a Divine Name˃ for each one of them.

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuṣpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him: Certainly, on whom did your evil not pass always? They immediately appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there: “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There we have stated: “This inference did Rebbi Eleazar ben Azariah present before the Sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

As it was stated: It happened that Rebbi Joḥanan ben Beroqa and Rebbi Eleazar Ḥasma were walking from Jabneh to Lydda when they were visiting Rebbi Joshua in Beqi`in. He asked them, what was new today in the House of Study? They said to him, we all are your students and drink from your waters. He said to them, even so, it is impossible that there not be a new idea every day in the House of Study. Who stayed there over the Sabbath? They said to him, Rebbi Eleazar ben Azariah. And what was his text? Assemble the people, men, women, and toddlers. He started by saying, since men come to learn and women to listen, why do the toddlers come? It must be to give a reward to those who bring them. He said to them, a generation is not orphaned which counts Rebbi Eleazar ben Azariah among them.

Ben Azai does not follow Rebbi Eleazar ben Azariah, as it was stated: It happened that Rebbi Joḥanan ben Beroqa and Rebbi Eleazar Ḥasma were walking from Jabneh to Lydda when they were visiting Rebbi Joshua in Beqiïn. He asked them, what was new today in the House of Study? They said to him, we all are your students and drink from your waters. He said to them, even so, it is impossible that there not be a new idea every day in the House of Study. Who stayed there over the Sabbath? They said to him, Rebbi Eleazar ben Azariah. And what was his text? “Assemble the people, men, women, and children.” What did he say about this? Since the men come to learn and the women to hear, why do the children come? It must be to give a reward to those who bring them. He said to them, the generation is not orphaned which counts Rebbi Eleazar ben Azariah among them.

Rebbi Simeon ben Laqish said, in the Jordan they accepted the secret matters. Joshua told them, if you do not accept the secret matters, the waters will come and sweep you away. Rebbi Simon bar Zabida said, that is correct. You should know that this is so, for Akhan sinned and the majority of the Synhedrion fell at Ai. Rebbi Levi said, at Jabneh the rope was untied; there came a disembodied voice and said: You have nothing to do with secret matters.

MISHNAH: The father is not obligated to support his daughter. This inference did Rebbi Eleazar ben Azariah explain in the vineyard of Jabneh: “The sons shall inherit and the daughters be supported.” Since the sons do not inherit before their father’s death, neither are the daughters supported before their father’s death.

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

May his own vow of nazir and that of his father fall on him together? It happened that Rebbi Ḥanina ben Ḥanina’s father made him a nazir and Rebbi Simeon ben Gamliel checked him whether he had grown two pubic hairs. He said to him, why are you checking me? If my father’s nezirut is on me, I am a nazir; otherwise, I declare being a nazir. Rabban Gamliel stood up and kissed him on his head and said, I am sure that you will not die from old age before you taught instruction in Israel. Rebbi Eleazar bar Ṣadoq said, I saw him sitting and explaining in Jabneh.

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeˋira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rav Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeˋira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rav Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

The Synhedrion was like a threshing floor in the shape of a semi-circle; the president sat in the middle so they might see him and hear his voice. Rebbi Eleazar ben Rebbi Ṣadoq said, when Rabban Gamliel was sitting at Jabneh, my father and his brother were sitting to his right and the Elders to his left, to honor the old man.

Another explanation: You shall get up, from here that the Temple should be built only on the height of the world. What is the reason? For on My Holy Mountain, on the mountain of the height of Israel shall I plant it, that it may sprout branch and carry fruit. And you shall come, to include the court at Jabneh. Rebbi Zeˋira says, to ask.

MISHNAH: [Denial] about words of the Sopherim is more serious than about words of the Torah. He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable. One executes him not at the court in his town, nor at the court at Jabneh but one transports him to the Supreme Court in Jerusalem, keeps him until a holiday of pilgrimage, and executes him on the holiday as it is said, the entire people shall see and fear, the words of Rebbi Aqiba. Rebbi Jehudah says, one does not procrastinate in his case but executes him immediately, writes, and sends messengers to all places: Mr. A son of Mr. B was found guilty to be executed by the court.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that the Elders assembled in the upper story of House Gadya at Jericho when there came a disembodied voice and told them, there are two among you worthy of the Holy Spirit and one of them is Hillel the Elder. They looked at Samuel Minor. Then the Elders assembled in the upper story at Jabneh when there came a disembodied voice and told them, there are two among you worthy of the Holy Spirit and one of them is Samuel Minor. They looked at Eliezer ben Hyrcanos. They were happy that their opinion coincided with that of the Holy Spirit.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that the Elders assembled in the upper story of the House Gadya at Jericho when there came a disembodied voice and told them, there are two among you worthy of the Holy Spirit and one of them is Hillel the Elder. They looked at Samuel Minor. Then the Elders assembled in the upper story at Jabneh when there came a disembodied voice and told them, there are two among you worthy of the Holy Spirit and one of them is Samuel Minor. They looked at Eliezer ben Hyrcanos. They were happy that their opinion coincided with that of the Holy Spirit.

It was a favourite saying of the Rabbis of Jabneh : I am a creature [of God] and my neighbour is also His creature ; my work is in the city and his in the field ; I rise early to my work and he rises early to his. As he cannot excel in my work, so I cannot excel in his work. But perhaps thou sayest, "I do great things and he small things"! We have learnt that [it matters not whether] one does much or little, if only he direct his heart to Heaven.

R. Levi said : The benediction relating to the Minim was subsequently instituted at Jabneh. Corresponding to what was it instituted?

Our Rabbis have taught : Simeon the Cotton-dealer arranged the eighteen benedictions in order in the presence of Rabban Gamaliel at Jabneh. Rabban Gamaliel asked the Sages, "Is there anyone who knows how to word the benediction relating to the Minim?" Samuel the Small stood up and worded it.

Rab Nahman said : Moses instituted for Israel the benediction "Who feedest" at the time the manna descended for them. Joshua instituted for them the benediction of "the land" when they entered the land [of Canaan]. David and Solomon instituted [what follows] until "Who... rebuildest Jerusalem." David instituted "[Have mercy, O Lord our God] upon Israel Thy people, upon Jerusalem Thy city," and Solomon instituted "and upon the great and holy House." The benediction "Who art kind and dealest kindly" was instituted in Jabneh in connection with the slain of Bethar ; for Rab Mattena said : On the day the slain of Bethar were allowed burial, there was instituted in Jabneh the benediction "Who art kind and dealest kindly" — "Who art kind," because the bodies did not decompose ; "and dealest kindly," because they were allowed burial.

Rab Nahman said : Moses instituted for Israel the benediction "Who feedest" at the time the manna descended for them. Joshua instituted for them the benediction of "the land" when they entered the land [of Canaan]. David and Solomon instituted [what follows] until "Who... rebuildest Jerusalem." David instituted "[Have mercy, O Lord our God] upon Israel Thy people, upon Jerusalem Thy city," and Solomon instituted "and upon the great and holy House." The benediction "Who art kind and dealest kindly" was instituted in Jabneh in connection with the slain of Bethar ; for Rab Mattena said : On the day the slain of Bethar were allowed burial, there was instituted in Jabneh the benediction "Who art kind and dealest kindly" — "Who art kind," because the bodies did not decompose ; "and dealest kindly," because they were allowed burial.

Our Rabbis have taught : The following is the order of the Grace after meals : The first benediction is "Who feedest" ; the second, the benediction of "the land"; the third, "Who...rebuildest Jerusalem" ; the fourth, "Who art kind and dealest kindly." On the Sabbath, one begins and ends with consolation and refers to the sanctity of the day in the middle. R. Eliezer says: If he wishes to include [the reference to the Sabbath] in the "consolation," he may do so ; in the benediction of "the land," he may do so ; in the benediction instituted by the Sages in Jabneh, he may do so. The Sages, however, say : He should only include it in the "consolation."

Rabbi says : "And thou shalt eat and be satisfied and bless" refers to the benediction "Who feedest," but the benediction of Zimmun is derived from "Magnify the Lord with me" (Ps. xxxiv. 4) ; "for the land" — to the benediction of "the land" ; "the good"— to "Who...rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon"; the benediction "Who art kind and dealest kindly" was instituted in Jabneh. I have here only the Grace after meals ; whence do we derive the Grace before meals ? There is a teaching to state, "Which He hath given thee" — ie. as soon as He hath given thee.

Our Rabbis have taught : When our Rabbis entered the vineyard of Jabneh, there were present R. Judah, R. Jose, R. Nehemiah and R. Eliezer, the son of R. Jose of Galilee. They all began to expound Torah in honour of the hospitality [which had been extended to them].

R. Matnah said, it is the day on which permission was given to bury those slain at Bettar, which accords with what R. Matnah said elsewhere, that on the day on which the slain of Bettar were given over for burial, there was introduced in Jabneh (Jamnia) the benediction, "Who is good and beneficent," good, because the corpses had not become putrid, beneficent, because they were given over for burial.