jehudah

Rebbi Abin in the name of Rebbi Hila: That is only if he vowed before they intercalated. But if they intercalated and then he vowed, that is not so. Is it no different for rent of houses? If one said, the First Adar, and the other one says, the Second Adar, they should split the intercalary month. Come and see, for vows you have no problem but for money matters you have a problem? Rebbi Hila said, that is, if they intercalated and after that he leased. But if he leased and after that they intercalated, that is not so. And in matters of documents one writes First Adar, Second Adar, only that for Second Adar one writes תניין. Rebbi Jehudah says, for Second Adar one writes ת̇ and that is enough.

MISHNAH: Rebbi Jehudah says, if one said ‘a qônām that I shall not taste wine until Passover has come’, he is forbidden only until the night of Passover since he intended only until the time everybody drinks wine. If one said, “a qônām that I shall not taste meat until the fast,’ he is forbidden only until the evening before the fast since he intended only until the time everybody eats meat. His son Rebbi Yose said, if one said ‘a qônām that I shall not taste garlic until the Sabbath,’ he is forbidden only until Friday evening, since he intended only until the time everybody eats garlic. If one says to his friend: A qônām that I shall not have any usufruct from you if you do not come and take for your children a kor of wheat and two amphoras of wine, he can undo his vow without referring to a Sage by saying, you did that only to honor me, that is my honor. Similarly, if one says to his friend: A qônām that you shall not have any usufruct from me if you do not come and give to my child a kor of wheat and two amphoras of wine. Rebbi Meïr says, he is forbidden until he gives, but the Sages say, this one also can undo his vow without referring to a Sage by saying, it is as if I received it.

HALAKHAH: “If they were importuning him to marry his sister’s daughter,” etc. Rebbi Yose said, this is Rebbi Jehudah’s, since Rebbi Jehudah said, “everything refers to the vow.” “And similarly, a man who was about to divorce his wife.” Rebbi Yose said, this is Rebbi Jehudah’s, since Rebbi Jehudah said, “everything refers to the vow.”

HALAKHAH: “If they were importuning him to marry his sister’s daughter,” etc. Rebbi Yose said, this is Rebbi Jehudah’s, since Rebbi Jehudah said, “everything refers to the vow.” “And similarly, a man who was about to divorce his wife.” Rebbi Yose said, this is Rebbi Jehudah’s, since Rebbi Jehudah said, “everything refers to the vow.”

HALAKHAH: “If they were importuning him to marry his sister’s daughter,” etc. Rebbi Yose said, this is Rebbi Jehudah’s, since Rebbi Jehudah said, “everything refers to the vow.” “And similarly, a man who was about to divorce his wife.” Rebbi Yose said, this is Rebbi Jehudah’s, since Rebbi Jehudah said, “everything refers to the vow.”

HALAKHAH: “If they were importuning him to marry his sister’s daughter,” etc. Rebbi Yose said, this is Rebbi Jehudah’s, since Rebbi Jehudah said, “everything refers to the vow.” “And similarly, a man who was about to divorce his wife.” Rebbi Yose said, this is Rebbi Jehudah’s, since Rebbi Jehudah said, “everything refers to the vow.”

HALAKHAH: “One finds an opening for a man about his own honor,” etc. It was stated: Rebbi Jehudah ben Bathyra said, one finds an opening for a man exclusively about his own honor. As the following? A woman vowed [not to have benefit] from her daughter. She came to Rebbi Joḥanan who said to her, if you had known that your daughter gets a bad reputation, would you have made the vow? She said, no, and he permitted her. Is that not the Mishnah: “One finds an opening for a man about his own honor and that of his children”? That you should not think one follows Rebbi Jehudah ben Bathyra.

HALAKHAH: “One finds an opening for a man about his own honor,” etc. It was stated: Rebbi Jehudah ben Bathyra said, one finds an opening for a man exclusively about his own honor. As the following? A woman vowed [not to have benefit] from her daughter. She came to Rebbi Joḥanan who said to her, if you had known that your daughter gets a bad reputation, would you have made the vow? She said, no, and he permitted her. Is that not the Mishnah: “One finds an opening for a man about his own honor and that of his children”? That you should not think one follows Rebbi Jehudah ben Bathyra.

HALAKHAH: “And when Rebbi Ismael died,” etc. It is written, ““Daughters of Israel, cry about Saul, etc.” Rebbi Jehudah and Rebbi Neḥemiah. One said, really daughters of Israel. For their husbands went to war and he provided them with food. Why does the verse say “who puts a golden jewel on your garments”? Jewellery looks good only on a supple body. The other one said, “the daughters of Israel” means the builders of Israel, the councils of Israel. When he saw a group of fellows, he gave them to eat and drink. What does the verse mean by “who puts a golden jewel on your garments”? That he heard the reason for a practice from a Sage and praised him.

HALAKHAH: “The dissolution of vows may take place the entire day,” etc. It was stated: “Rebbi Yose ben Rebbi Jehudah and Rebbi Eleazar ben Rebbi Simeon say, the dissolution of vows may take place from time to time.” What is the reason of the rabbis? “From day to day.” What is the reason of Rebbi Yose ben Rebbi Jehudah? “On the day of his hearing.” How do the rabbis explain Rebbi Yose ben Rebbi Jehudah’s reason, “on the day of his hearing”? Explain it that she made the vow on the start of the night. How does Rebbi Yose ben Rebbi Jehudah explain the rabbis’ reason, “from day to day”? Explain it that she made the vow at the start of Friday night, he became paralyzed, and then his power of speech returned. In the opinion of Rebbi Yose ben Rebbi Jehudah one gives him 24 hours. In the opinion of the rabbis he has only that day. If he became paralyzed, and later his power of speech returned, in the opinion of Rebbi Yose ben Rebbi Jehudah one adds up to a total of 24 hours. In the opinion of the rabbis he always can dissolve when his speech returns. But if it happened one hour before sundown, he can no longer dissolve.

HALAKHAH: “The dissolution of vows may take place the entire day,” etc. It was stated: “Rebbi Yose ben Rebbi Jehudah and Rebbi Eleazar ben Rebbi Simeon say, the dissolution of vows may take place from time to time.” What is the reason of the rabbis? “From day to day.” What is the reason of Rebbi Yose ben Rebbi Jehudah? “On the day of his hearing.” How do the rabbis explain Rebbi Yose ben Rebbi Jehudah’s reason, “on the day of his hearing”? Explain it that she made the vow on the start of the night. How does Rebbi Yose ben Rebbi Jehudah explain the rabbis’ reason, “from day to day”? Explain it that she made the vow at the start of Friday night, he became paralyzed, and then his power of speech returned. In the opinion of Rebbi Yose ben Rebbi Jehudah one gives him 24 hours. In the opinion of the rabbis he has only that day. If he became paralyzed, and later his power of speech returned, in the opinion of Rebbi Yose ben Rebbi Jehudah one adds up to a total of 24 hours. In the opinion of the rabbis he always can dissolve when his speech returns. But if it happened one hour before sundown, he can no longer dissolve.

HALAKHAH: “The dissolution of vows may take place the entire day,” etc. It was stated: “Rebbi Yose ben Rebbi Jehudah and Rebbi Eleazar ben Rebbi Simeon say, the dissolution of vows may take place from time to time.” What is the reason of the rabbis? “From day to day.” What is the reason of Rebbi Yose ben Rebbi Jehudah? “On the day of his hearing.” How do the rabbis explain Rebbi Yose ben Rebbi Jehudah’s reason, “on the day of his hearing”? Explain it that she made the vow on the start of the night. How does Rebbi Yose ben Rebbi Jehudah explain the rabbis’ reason, “from day to day”? Explain it that she made the vow at the start of Friday night, he became paralyzed, and then his power of speech returned. In the opinion of Rebbi Yose ben Rebbi Jehudah one gives him 24 hours. In the opinion of the rabbis he has only that day. If he became paralyzed, and later his power of speech returned, in the opinion of Rebbi Yose ben Rebbi Jehudah one adds up to a total of 24 hours. In the opinion of the rabbis he always can dissolve when his speech returns. But if it happened one hour before sundown, he can no longer dissolve.

HALAKHAH: “The dissolution of vows may take place the entire day,” etc. It was stated: “Rebbi Yose ben Rebbi Jehudah and Rebbi Eleazar ben Rebbi Simeon say, the dissolution of vows may take place from time to time.” What is the reason of the rabbis? “From day to day.” What is the reason of Rebbi Yose ben Rebbi Jehudah? “On the day of his hearing.” How do the rabbis explain Rebbi Yose ben Rebbi Jehudah’s reason, “on the day of his hearing”? Explain it that she made the vow on the start of the night. How does Rebbi Yose ben Rebbi Jehudah explain the rabbis’ reason, “from day to day”? Explain it that she made the vow at the start of Friday night, he became paralyzed, and then his power of speech returned. In the opinion of Rebbi Yose ben Rebbi Jehudah one gives him 24 hours. In the opinion of the rabbis he has only that day. If he became paralyzed, and later his power of speech returned, in the opinion of Rebbi Yose ben Rebbi Jehudah one adds up to a total of 24 hours. In the opinion of the rabbis he always can dissolve when his speech returns. But if it happened one hour before sundown, he can no longer dissolve.

HALAKHAH: “The dissolution of vows may take place the entire day,” etc. It was stated: “Rebbi Yose ben Rebbi Jehudah and Rebbi Eleazar ben Rebbi Simeon say, the dissolution of vows may take place from time to time.” What is the reason of the rabbis? “From day to day.” What is the reason of Rebbi Yose ben Rebbi Jehudah? “On the day of his hearing.” How do the rabbis explain Rebbi Yose ben Rebbi Jehudah’s reason, “on the day of his hearing”? Explain it that she made the vow on the start of the night. How does Rebbi Yose ben Rebbi Jehudah explain the rabbis’ reason, “from day to day”? Explain it that she made the vow at the start of Friday night, he became paralyzed, and then his power of speech returned. In the opinion of Rebbi Yose ben Rebbi Jehudah one gives him 24 hours. In the opinion of the rabbis he has only that day. If he became paralyzed, and later his power of speech returned, in the opinion of Rebbi Yose ben Rebbi Jehudah one adds up to a total of 24 hours. In the opinion of the rabbis he always can dissolve when his speech returns. But if it happened one hour before sundown, he can no longer dissolve.

HALAKHAH: “The dissolution of vows may take place the entire day,” etc. It was stated: “Rebbi Yose ben Rebbi Jehudah and Rebbi Eleazar ben Rebbi Simeon say, the dissolution of vows may take place from time to time.” What is the reason of the rabbis? “From day to day.” What is the reason of Rebbi Yose ben Rebbi Jehudah? “On the day of his hearing.” How do the rabbis explain Rebbi Yose ben Rebbi Jehudah’s reason, “on the day of his hearing”? Explain it that she made the vow on the start of the night. How does Rebbi Yose ben Rebbi Jehudah explain the rabbis’ reason, “from day to day”? Explain it that she made the vow at the start of Friday night, he became paralyzed, and then his power of speech returned. In the opinion of Rebbi Yose ben Rebbi Jehudah one gives him 24 hours. In the opinion of the rabbis he has only that day. If he became paralyzed, and later his power of speech returned, in the opinion of Rebbi Yose ben Rebbi Jehudah one adds up to a total of 24 hours. In the opinion of the rabbis he always can dissolve when his speech returns. But if it happened one hour before sundown, he can no longer dissolve.

There, we have stated: “One dissolves vows on the Sabbath.” It was stated: Both vows that intrude on the Sabbath and vows that do not intrude on the Sabbath. “And one asks about vows that intrude on the Sabbath,” therefore not if there is no need for the Sabbath. The Elder can dissolve the next day. Then for Rebbi Yose ben Rebbi Jehudah and Rebbi Eleazar ben Rebbi Simeon who say that the dissolution of vows is from time to time, he should not dissolve even vows that intrude on the Sabbath! Explain it according to everybody, if she made the vow at the start of Friday night.

Rebbi Joḥanan said, earlier generations were asking, may a man ask about his confirmation? How is that? If his wife made a vow, her husband heard it and did not dissolve for her. It is obvious that he cannot dissolve as a husband. May he dissolve as an Elder? What are we talking about? If it is about vows between him and her, these are vows of himself. But we must talk about vows between her and others. [Is that not a Mishnah? “Not his wife’s vows between her and others!”] Is that not Rebbi Jehudah’s? It was stated in the name of Rebbi Judah; Rebbi Ḥiyya stated it in the name of the Sages.

Rebbi Ze‘ira, Rav Jehudah, Jeremiah bar Abba, in the name of Rebbi Samuel: Three who know how to find an opening may permit like an Elder. They thought, at a place where no Elder was available. The rabbis of Caesarea: Even at a place of an Elder. They said before Rebbi Yasa: Rav Huna is “head of tribes”. Who are the heads of tribes? Rav Huna is head of the heads of tribes.

May one appoint Elders for a fixed time? Let us hear from the following: Rebbi Ḥiyya bar Abba went to Rebbi Eleazar and asked him to intervene with the Patriarch Rebbi Jehudah, that the latter should write him a letter of recommendation for seeking a livelihood in a foreign country. He intervened, and [the Patriarch] wrote for him: Here we are sending you as our representative a great personality with all our powers until he shall return to us. Rebbi Ḥizqiah, Rebbi Dositheus, Rebbi Abba bar Zamina in the name of the old Rebbi Dositheus: He wrote him the following. Here we are sending you a great personality who will not be ashamed to say “1 did not learn this”.

Jehudah from Ḥusa hid himself in a cave for three days because he wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He came to Rabbi Yose bar Ḥalaphta and said, I was hiding in a cave for three days because I wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He called his son Rebbi Abba and asked him about the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He said to him (Num. 35:15): “These [six] cities shall be”, each town shall be, and only afterwards their surroundings around them. He [R. Yose] said to him [Jehudah from Huṣa], what did cause you [this emharassment]? That you did not study with your companions!

Jehudah from Ḥusa hid himself in a cave for three days because he wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He came to Rabbi Yose bar Ḥalaphta and said, I was hiding in a cave for three days because I wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He called his son Rebbi Abba and asked him about the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He said to him (Num. 35:15): “These [six] cities shall be”, each town shall be, and only afterwards their surroundings around them. He [R. Yose] said to him [Jehudah from Huṣa], what did cause you [this emharassment]? That you did not study with your companions!

MISHNAH: The vows of nine young women are confirmed: An adult who is an orphan, an adolescent who became an adult and is an orphan, an adolescent who did not become an adult but is an orphan. An adult whose father died, an adolescent who became an adult and her father died, an adolescent who did not become an adult and her father died. An adolescent whose father died and afterwards she became an adult, an adult whose father lives, an adolescent girl whose father lives. Rebbi Jehudah says, also if somebody marries off his underage daughter and she becomes widowed or divorced and returns to him, she still is an adolescent.

HALAKHAH: “The vows of nine young women are confirmed,” etc. Rebbi Joḥanan said, there are two. But why did we state “two”? To train the students. And according to Rebbi Jehudah, there are three.

If a woman made a vow to be a nazir; her husband heard and did not dissolve it: Rebbi Meïr and Rebbi Jehudah say, he put his finger between her teeth, for if he wants to confirm, he can confirm. If he said, I cannot stand her being a nazir, he should divorce her and pay the ketubah. Rebbi Yose and Rebbi Simeon say, she put her finger between her teeth, for if he wants to confirm, he can confirm. If she said, I can stand it to be a nazir, he may divorce her without paying the ketubah.” Remove this, how can Rebbi Meïr and Rebbi Jehudah say so in the Mishnah? Even in the later Mishnah, why did he not dissolve? Rebbi Yose and Rebbi Simeon follow the later Mishnah. But you might say, the earlier Mishnah. Why did she make the vow?

If a woman made a vow to be a nazir; her husband heard and did not dissolve it: Rebbi Meïr and Rebbi Jehudah say, he put his finger between her teeth, for if he wants to confirm, he can confirm. If he said, I cannot stand her being a nazir, he should divorce her and pay the ketubah. Rebbi Yose and Rebbi Simeon say, she put her finger between her teeth, for if he wants to confirm, he can confirm. If she said, I can stand it to be a nazir, he may divorce her without paying the ketubah.” Remove this, how can Rebbi Meïr and Rebbi Jehudah say so in the Mishnah? Even in the later Mishnah, why did he not dissolve? Rebbi Yose and Rebbi Simeon follow the later Mishnah. But you might say, the earlier Mishnah. Why did she make the vow?

It was stated: “All substitute names for nazir vows are like nazir vows, and one whips because of them.” Even though Rebbi Joḥanan said, one does not whip for prohibitions, he agrees in this case that he is whipped. Even though Rebbi Simeon said, he does not bring a sacrifice, he agrees in this case that he be whipped. Even though Rebbi Jehudah said, a questionable nazir vow is permitted, he agrees in this case that he be whipped. Where do we hold? If he has the intention of becoming a nazir, even if he only said, I shall be a nazir if I mention bread, he is a nazir. Similarly, if he had no intention of becoming a nazir, even if he mentioned nazir, he is no nazir; for example if he was reading the Torah and mentioned nazir,naziq. But we hold about one who says, I declared my vow of nazir by any of these expressions. If one of them is a valid expression of a vow of nazir, it will fall on him, otherwise, will the vow of nazir not fall on him? One tells him: keep the discipline.

HALAKHAH: “I am a nazir off grape kernels,” etc. So is the Mishnah: “either off grape kernels,” or “off grape skin,” or “off hair shaving,” or “off impurity”. If he mentioned nazir with any one of them, following Rebbi Jehudah only if he mentioned “and”, but following Rebbi Meïr even if he did not mention “and”.

From here, “if his hair became heavy”: Rebbi. For Rebbi Jeremiah said in the name of Rebbi Immi: The words of Rebbi: A nazir in perpetuity shaves once in twelve months. The words of the Sages: A nazir in perpetuity sometimes shaves every thirty days, sometimes once in twelve months. Rebbi Hila in the name of Rebbi Assi: It says so: “I am a nazir like the hair on my head, like the dust of the earth, or like the sand of the sea. He is a nazir in perpetuity and shaves every thirty days. Rebbi says, this one does not shave every thirty days,” but once in twelve months. “Who is one who shaves every thirty days? If he says, I am obligated for nezirut like the hair on my head, like the dust of the earth, or like the sand of the sea.” Rebbi Ze‘ira said, they differ if it was not made explicit. Where do we hold? If he says, “the fullness of my hair”, everybody agrees that he shaves once every thirty days. If he says, “the number of the hairs on my head,” everybody agrees that he shaves after twelve months. But we must hold that he says “like hair”. Rebbi says, “the fullness of my hair”. But the rabbis say, he means “the number of the hairs on my head.” And here, why? Why did the man not make the vow? He only encourages himself to avoid prohibitions. In addition, from the following: “Rebbi Jehudah added: If he said, like that which is collected in the fig harvest, or like sheaves in a Sabbatical year, or like stars in the sky, he is a nazir in perpetuity and shaves every thirty days.” Could you say that Rebbi Jehudah follows the rabbis? He holds with Rebbi, as Rebbi Jehudah added: “Absalom was a nazir in perpetuity and shaved every twelve months.” What is the reason? Because of nezirut. But that would mean for the rabbis that he shaved every thirty days; that is what we have stated: “I am a nazir the house full, or a chest full. One checks him out.” It was stated on that: He shaves every thirty days. But here he said, he shaved every twelve months.

From here, “if his hair became heavy”: Rebbi. For Rebbi Jeremiah said in the name of Rebbi Immi: The words of Rebbi: A nazir in perpetuity shaves once in twelve months. The words of the Sages: A nazir in perpetuity sometimes shaves every thirty days, sometimes once in twelve months. Rebbi Hila in the name of Rebbi Assi: It says so: “I am a nazir like the hair on my head, like the dust of the earth, or like the sand of the sea. He is a nazir in perpetuity and shaves every thirty days. Rebbi says, this one does not shave every thirty days,” but once in twelve months. “Who is one who shaves every thirty days? If he says, I am obligated for nezirut like the hair on my head, like the dust of the earth, or like the sand of the sea.” Rebbi Ze‘ira said, they differ if it was not made explicit. Where do we hold? If he says, “the fullness of my hair”, everybody agrees that he shaves once every thirty days. If he says, “the number of the hairs on my head,” everybody agrees that he shaves after twelve months. But we must hold that he says “like hair”. Rebbi says, “the fullness of my hair”. But the rabbis say, he means “the number of the hairs on my head.” And here, why? Why did the man not make the vow? He only encourages himself to avoid prohibitions. In addition, from the following: “Rebbi Jehudah added: If he said, like that which is collected in the fig harvest, or like sheaves in a Sabbatical year, or like stars in the sky, he is a nazir in perpetuity and shaves every thirty days.” Could you say that Rebbi Jehudah follows the rabbis? He holds with Rebbi, as Rebbi Jehudah added: “Absalom was a nazir in perpetuity and shaved every twelve months.” What is the reason? Because of nezirut. But that would mean for the rabbis that he shaved every thirty days; that is what we have stated: “I am a nazir the house full, or a chest full. One checks him out.” It was stated on that: He shaves every thirty days. But here he said, he shaved every twelve months.

From here, “if his hair became heavy”: Rebbi. For Rebbi Jeremiah said in the name of Rebbi Immi: The words of Rebbi: A nazir in perpetuity shaves once in twelve months. The words of the Sages: A nazir in perpetuity sometimes shaves every thirty days, sometimes once in twelve months. Rebbi Hila in the name of Rebbi Assi: It says so: “I am a nazir like the hair on my head, like the dust of the earth, or like the sand of the sea. He is a nazir in perpetuity and shaves every thirty days. Rebbi says, this one does not shave every thirty days,” but once in twelve months. “Who is one who shaves every thirty days? If he says, I am obligated for nezirut like the hair on my head, like the dust of the earth, or like the sand of the sea.” Rebbi Ze‘ira said, they differ if it was not made explicit. Where do we hold? If he says, “the fullness of my hair”, everybody agrees that he shaves once every thirty days. If he says, “the number of the hairs on my head,” everybody agrees that he shaves after twelve months. But we must hold that he says “like hair”. Rebbi says, “the fullness of my hair”. But the rabbis say, he means “the number of the hairs on my head.” And here, why? Why did the man not make the vow? He only encourages himself to avoid prohibitions. In addition, from the following: “Rebbi Jehudah added: If he said, like that which is collected in the fig harvest, or like sheaves in a Sabbatical year, or like stars in the sky, he is a nazir in perpetuity and shaves every thirty days.” Could you say that Rebbi Jehudah follows the rabbis? He holds with Rebbi, as Rebbi Jehudah added: “Absalom was a nazir in perpetuity and shaved every twelve months.” What is the reason? Because of nezirut. But that would mean for the rabbis that he shaved every thirty days; that is what we have stated: “I am a nazir the house full, or a chest full. One checks him out.” It was stated on that: He shaves every thirty days. But here he said, he shaved every twelve months.

“If he becomes impure, he does not bring a sacrifice of impurity.” He only said, “he does not bring a sacrifice of impurity.” But is he whipped? The Mishnah follows Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: A Samson-nazir makes himself impure for the dead, since Samson himself was making himself impure for the dead. Rebbi Simeon says, if somebody said, “as Samson”, he did not say anything, since the quality of nazir was not brought on by his mouth. What is the reason? “By the word of his nazir-vow”. Any whose quality of nazir was brought on by his mouth; this excludes Samson-nezirut which was not brought on by his mouth but by the Word. What is the reason? “For the lad will be God’s nazir from the womb.”

“If he becomes impure, he does not bring a sacrifice of impurity.” He only said, “he does not bring a sacrifice of impurity.” But is he whipped? The Mishnah follows Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: A Samson-nazir makes himself impure for the dead, since Samson himself was making himself impure for the dead. Rebbi Simeon says, if somebody said, “as Samson”, he did not say anything, since the quality of nazir was not brought on by his mouth. What is the reason? “By the word of his nazir-vow”. Any whose quality of nazir was brought on by his mouth; this excludes Samson-nezirut which was not brought on by his mouth but by the Word. What is the reason? “For the lad will be God’s nazir from the womb.”

MISHNAH: “I am a nazir from here to place X.” One estimates how many days it is from here to place X. If less than thirty days, he is a nazir for 30 days, otherwise for the count of the days. “I am a nazir according to the count of the days of the year, he counts nezirut in the count of the days of a year. Rebbi Jehudah said, this happened, and after he had finished, he died.

It was stated in the name of Rebbi Jehudah: This man was destined for death, only his nezirut suspended it.

The Mishnah follows Rebbi Jehudah since it was stated in the name of Rebbi Jehudah, the ancient pious ones desired to bring a purification offering, but the Omnipresent did not let a sin happen to them; so they made a vow of nazir in order to be able to bring a purification offering. Rebbi Simeon says, they became sinners because they made a vow of nazir, for it was said: “He shall atone for himself for what he sinned about the person,” that one sinned against his own person because he barred himself from [drinking] wine. It turns out that the position of Simeon the Just parallels Rebbi Simeon. As it was stated: Simeon the Just said, I never ate the reparation offering of a nazir except once. Once a man came to me from the South, I saw that he was handsome, with beautiful eyes and good looks, and his hair in waves. I said to him, my son, what induced you to cut off that beautiful hair? He said to me: Rabbi, I was a shepherd in my village and I went to fill the water vessel with water when I saw my mirror image in the water and my instinct rushed over me and tried to remove me from the World. I said to it, wicked! You are rushing me to something which is not yours; it is upon me to sanctify you to Heaven! I embraced him, kissed him on his head and said, my son, there should be many more in Israel who fulfill the Omnipresent’s will like you. About you the verse says, “man or woman, if he clearly articulates vowing a vow of nazir, to be a nazir for the Eternal.” Rebbi Mana asked: Why following Simeon the Just, even following Rebbi Simeon? Did Simeon the Just never eat a purification offering for suet? Did Simeon the Just never eat a purification offering for blood? Simeon the Just holds that people make a vow while they are upset. Since they make the vow while they are upset, in the end, they wonder. But if he wonders, his sacrifices become similar to one of those who slaughtered profane animals in the Temple courtyard. But this one made a well thought-out dedication, when his mouth and his thoughts were in unison.

The Mishnah follows Rebbi Jehudah since it was stated in the name of Rebbi Jehudah, the ancient pious ones desired to bring a purification offering, but the Omnipresent did not let a sin happen to them; so they made a vow of nazir in order to be able to bring a purification offering. Rebbi Simeon says, they became sinners because they made a vow of nazir, for it was said: “He shall atone for himself for what he sinned about the person,” that one sinned against his own person because he barred himself from [drinking] wine. It turns out that the position of Simeon the Just parallels Rebbi Simeon. As it was stated: Simeon the Just said, I never ate the reparation offering of a nazir except once. Once a man came to me from the South, I saw that he was handsome, with beautiful eyes and good looks, and his hair in waves. I said to him, my son, what induced you to cut off that beautiful hair? He said to me: Rabbi, I was a shepherd in my village and I went to fill the water vessel with water when I saw my mirror image in the water and my instinct rushed over me and tried to remove me from the World. I said to it, wicked! You are rushing me to something which is not yours; it is upon me to sanctify you to Heaven! I embraced him, kissed him on his head and said, my son, there should be many more in Israel who fulfill the Omnipresent’s will like you. About you the verse says, “man or woman, if he clearly articulates vowing a vow of nazir, to be a nazir for the Eternal.” Rebbi Mana asked: Why following Simeon the Just, even following Rebbi Simeon? Did Simeon the Just never eat a purification offering for suet? Did Simeon the Just never eat a purification offering for blood? Simeon the Just holds that people make a vow while they are upset. Since they make the vow while they are upset, in the end, they wonder. But if he wonders, his sacrifices become similar to one of those who slaughtered profane animals in the Temple courtyard. But this one made a well thought-out dedication, when his mouth and his thoughts were in unison.

MISHNAH: “I shall be a nazir [abstaining] from dried figs and fig cake,” the House of Shammai say, he is a nazir, but the House of Hillel say, he is no nazir. Rebbi Jehudah said, when the House of Shammai expressed an opinion, it was about one who said, they are qorban for me.

HALAKHAH: “I shall be a nazir [abstaining] from dried figs and fig cake,” etc. Rebbi Joḥanan said, the reason of the House of Shammai: because he mentioned the state of nazir. Rebbi Simeon ben Laqish said, because of substitutes of substitutes. Rebbi Jehudah ben Pazi said, a verse supports Rebbi Simeon ben Laqish: “So says the Eternal, as cider is found in the grape bunch, etc.” The Torah called a grape bunch “cider”. And people call a dried fig cider, because of substitutes of substitutes. What is the difference between them? If he said, “I shall be a nazir[abstaining] from dried figs and fig cake.” In Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon’s opinion he is not a nazir. “I shall be a nazir[abstaining] from a loaf of bread,” in Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon ben Laqish’s opinion he is not a nazir. “From a loaf of bread,” he did not say anything. Rebbi Uqba asked before Rebbi Mana: The opinion of Rebbi Simeon ben Laqish seems to be inverted, as we have stated there: “ ‘I take upon myself the obligation to bring a flour offering from barley.’ He shall bring from wheat.” And Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish, because he mentioned “flour offering.” And here, he says so? He accepts one and he accepts the other. He accepts because he mentioned the state of nazir, and he accepts because of substitutes of substitutes. You should know that it is so since we have stated: “If he said, the cow said.” She did not say anything; it is because he mentioned the state of nazir, and here he mentioned the state of nazir.

MISHNAH: If he said: “this cow said, I shall be a nezirah if I be standing up,” or “this door said, I shall be a nazir if I be open,” the House of Shammai say, he is a nazir, but the House of Hillel say, he is no nazir. Rebbi Jehudah said, when the House of Shammai expressed an opinion, it was only about one who said, this cow shall be qorban for me if she gets up.

HALAKHAH: The Mishnah follows Rebbi Meïr, since Rebbi Meïr says, one has to double one’s stipulation. It follows everybody’s opinion; one tells him: Watch and keep discipline. The Mishnah follows Rebbi Meïr or Rebbi Jehudah ben Tema, as it was stated: “This is your bill of divorce, on condition that you not fly in the air, that you not cross the Sea on your feet, that is a bill of divorce. On condition that you fly in the air, that you cross the Sea on your feet, that is no bill of divorce; Rebbi Jehudah ben Tema said, it is a bill of divorce.” Rebbi Ze‘ira said, you should realize that he seeks a subterfuge for the bill of divorce, since he attached conditions that cannot be satisfied. What is Rebbi Jehudah ben Tema’s reason? Since he attached conditions that cannot be satisfied, it is as if the condition attached to the bill of divorce were satisfied.

HALAKHAH: The Mishnah follows Rebbi Meïr, since Rebbi Meïr says, one has to double one’s stipulation. It follows everybody’s opinion; one tells him: Watch and keep discipline. The Mishnah follows Rebbi Meïr or Rebbi Jehudah ben Tema, as it was stated: “This is your bill of divorce, on condition that you not fly in the air, that you not cross the Sea on your feet, that is a bill of divorce. On condition that you fly in the air, that you cross the Sea on your feet, that is no bill of divorce; Rebbi Jehudah ben Tema said, it is a bill of divorce.” Rebbi Ze‘ira said, you should realize that he seeks a subterfuge for the bill of divorce, since he attached conditions that cannot be satisfied. What is Rebbi Jehudah ben Tema’s reason? Since he attached conditions that cannot be satisfied, it is as if the condition attached to the bill of divorce were satisfied.

HALAKHAH: The Mishnah follows Rebbi Meïr, since Rebbi Meïr says, one has to double one’s stipulation. It follows everybody’s opinion; one tells him: Watch and keep discipline. The Mishnah follows Rebbi Meïr or Rebbi Jehudah ben Tema, as it was stated: “This is your bill of divorce, on condition that you not fly in the air, that you not cross the Sea on your feet, that is a bill of divorce. On condition that you fly in the air, that you cross the Sea on your feet, that is no bill of divorce; Rebbi Jehudah ben Tema said, it is a bill of divorce.” Rebbi Ze‘ira said, you should realize that he seeks a subterfuge for the bill of divorce, since he attached conditions that cannot be satisfied. What is Rebbi Jehudah ben Tema’s reason? Since he attached conditions that cannot be satisfied, it is as if the condition attached to the bill of divorce were satisfied.

HALAKHAH: “If his wife had a miscarriage,” etc. Should one not be afraid that he might have been viable? Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s, since Rebbi Jehudah said, any doubt of nezirut is permitted. It was said to him that Rebbi Jehudah said so only for the end; but for the start even Rebbi Jehudah will agree. What is beginning and what is end? Rebbi Samuel ben Rav Isaac said, everybody agrees that “I do not know whether I made a vow of nazir or not,” is at the beginning, “whether it was for 30 or 50 days”, is at the end. Rebbi Yose ben Rebbu Abun said: Rebbi Ḥiyya bar Abba and Rebbi Samuel ben Rav Isaac disagreed: Everybody agrees that “I do not know whether I made a vow of nazir or not,” is at the beginning, “whether it was for 30 or 50 days”, is at the end. Where do they disagree? If it was once or twice. Rebbi Ḥiyya bar Abba considered it the end, Rebbi Samuel considered it the beginning. Rebbi Mana: The problem for Rebbi Samuel ben Rav Isaac about one or two times is whether it is the beginning or the end.

HALAKHAH: “If his wife had a miscarriage,” etc. Should one not be afraid that he might have been viable? Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s, since Rebbi Jehudah said, any doubt of nezirut is permitted. It was said to him that Rebbi Jehudah said so only for the end; but for the start even Rebbi Jehudah will agree. What is beginning and what is end? Rebbi Samuel ben Rav Isaac said, everybody agrees that “I do not know whether I made a vow of nazir or not,” is at the beginning, “whether it was for 30 or 50 days”, is at the end. Rebbi Yose ben Rebbu Abun said: Rebbi Ḥiyya bar Abba and Rebbi Samuel ben Rav Isaac disagreed: Everybody agrees that “I do not know whether I made a vow of nazir or not,” is at the beginning, “whether it was for 30 or 50 days”, is at the end. Where do they disagree? If it was once or twice. Rebbi Ḥiyya bar Abba considered it the end, Rebbi Samuel considered it the beginning. Rebbi Mana: The problem for Rebbi Samuel ben Rav Isaac about one or two times is whether it is the beginning or the end.

HALAKHAH: “If his wife had a miscarriage,” etc. Should one not be afraid that he might have been viable? Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s, since Rebbi Jehudah said, any doubt of nezirut is permitted. It was said to him that Rebbi Jehudah said so only for the end; but for the start even Rebbi Jehudah will agree. What is beginning and what is end? Rebbi Samuel ben Rav Isaac said, everybody agrees that “I do not know whether I made a vow of nazir or not,” is at the beginning, “whether it was for 30 or 50 days”, is at the end. Rebbi Yose ben Rebbu Abun said: Rebbi Ḥiyya bar Abba and Rebbi Samuel ben Rav Isaac disagreed: Everybody agrees that “I do not know whether I made a vow of nazir or not,” is at the beginning, “whether it was for 30 or 50 days”, is at the end. Where do they disagree? If it was once or twice. Rebbi Ḥiyya bar Abba considered it the end, Rebbi Samuel considered it the beginning. Rebbi Mana: The problem for Rebbi Samuel ben Rav Isaac about one or two times is whether it is the beginning or the end.

HALAKHAH: “If his wife had a miscarriage,” etc. Should one not be afraid that he might have been viable? Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s, since Rebbi Jehudah said, any doubt of nezirut is permitted. It was said to him that Rebbi Jehudah said so only for the end; but for the start even Rebbi Jehudah will agree. What is beginning and what is end? Rebbi Samuel ben Rav Isaac said, everybody agrees that “I do not know whether I made a vow of nazir or not,” is at the beginning, “whether it was for 30 or 50 days”, is at the end. Rebbi Yose ben Rebbu Abun said: Rebbi Ḥiyya bar Abba and Rebbi Samuel ben Rav Isaac disagreed: Everybody agrees that “I do not know whether I made a vow of nazir or not,” is at the beginning, “whether it was for 30 or 50 days”, is at the end. Where do they disagree? If it was once or twice. Rebbi Ḥiyya bar Abba considered it the end, Rebbi Samuel considered it the beginning. Rebbi Mana: The problem for Rebbi Samuel ben Rav Isaac about one or two times is whether it is the beginning or the end.

HALAKHAH: “If somebody vowed two neziriot,” etc. If he finished his first period of nezirut and started to lean on the second, when they did not find an opening for the first while they found an opening for the second, the second can be used for the first. Where do we hold? If he said, “I am a nazir twice,” a vow which is partially annulled is totally annulled. If he said, “I am a nazir for these 30 days and those 30 days,” in this case the second cannot be used for the first. But we must hold that he said, “I am a nazir and nazir.” If he said, “these are for nezirut.” But if he said, “these are for my nezirut; those are for the other nezirut,” in this case the second cannot be used for the first. Rebbi Eleazar said, if he finished the first nezirut, as soon as he brought a sacrifice and shaved, the first is credited for the second. Rebbi Jacob bar Aḥa commanded the colleagues: If you hear anything formulated by Rebbi Eleazar, you should know that Rebbi Joḥanan disagrees: not unless he brings all his sacrifices, following the rabbis; but following Rebbi Simeon even if he brings only one sacrifice. If he dedicated both together, he has only one in his hand. If he dedicated each of them separately or brought each of them for the other, he did not acquit himself [of his obligation]. This means that as far as holiness goes, they became holy. But did not Rebbi Ḥiyya state: “His sacrifice to the Eternal for his nezirut,” i. e., that his vow of nazir should precede his sacrifice, rather than that his sacrifice precede his vow of nazir. It is different, because he still is in nezirut. One understands the second for the first. The first for the second? Rebbi Jehudah said, this supports Rebbi Eleazar. But did not Rebbi Jacob bar Aḥa command the colleagues: If you hear anything formulated by Rebbi Eleazar, you should know that Rebbi Joḥanan disagrees; not unless he brings all his sacrifices. They wanted to say, following the rabbis. But here, we hold with Rebbi Simeon. Rebbi Ḥinena in the name of Rebbi Phineas: Explain it for his nezirut and the nezirut he pledged for his son. In that, the second can be used for the first. Rebbi Yose ben Rebbi Abun said, did we not argue about one who said, “I am a nazir”? He really should be a nazir only once. You were severe with him and obligated him to be a nazir twice. Is it not enough that you were severe with him and obligated him to be a nazir twice, that now you say, he has nothing in his hands?

MISHNAH: If somebody vowed a lengthy nezirut, finished his nezirut, and then came to the Land, the House of Shammai say, he is a nazir for 30 days, but the House of Hillel say, he is a nazir from the start. It happened to Queen Helena that her son went to war and she said, if my son returns from the war, I shall be a nezirah for seven years. Her son returned from war and she was a nezirah for seven years. At the end of seven years, she came to the Land, and the House of Hillel instructed her to be a nezirah for another seven years. At the end of seven years she became impure and was nezirah for a total of 21 years. Rebbi Jehudah said, she was a nezirah only for fourteen years.

HALAKHAH: “If somebody vowed,” etc. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. One said, Rebbi Jehudah follows the House of Shammai. But the other said, Rebbi Jehudah thinks that she never became impure. If you say, Rebbi Jehudah follows the House of Shammai, should he not have stated 30 days and forteen years? One does not state months while reporting years.

HALAKHAH: “If somebody vowed,” etc. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. One said, Rebbi Jehudah follows the House of Shammai. But the other said, Rebbi Jehudah thinks that she never became impure. If you say, Rebbi Jehudah follows the House of Shammai, should he not have stated 30 days and forteen years? One does not state months while reporting years.

HALAKHAH: “If somebody vowed,” etc. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. One said, Rebbi Jehudah follows the House of Shammai. But the other said, Rebbi Jehudah thinks that she never became impure. If you say, Rebbi Jehudah follows the House of Shammai, should he not have stated 30 days and forteen years? One does not state months while reporting years.

HALAKHAH: “If two groups of witnesses,” etc. Rav said, they differ in the overall testimony. But in detail, everybody agrees that five contains two, and that he has to be a nazir for two periods. Rebbi Joḥanan said, they differ in counting. But in an overall testimony, everybody agrees that the testimonies contradict one another and there is no nezirut. What is overall and what is counting? Overall, this one says two, the other one says five. Counting, this one says one, two, the other one says three, four, five. Rav said, if testimony was contradictory in its essence, the testimony is not void. Rebbi Joḥanan said, if testimony was contradictory in itself, the testimony is void. In the opinion of everybody, if testimony was contradictory in some aspects that belong after the fact, the testimony is not void. Rebbi Joḥanan is consistent in what he said, since Rebbi Abba, Rebbi Ḥiyya, said in the name of Rebbi Joḥanan, if it was agreed that he counted but one [witness] said, he counted from a wallet and the other said, he counted from a bundle, that contradicts the essence of the testimony, and Rav will agree that the testimony is void. Where do they disagree? If there were two groups of witnesses, these say he counted from a wallet and the others say he counted from a bundle. That contradicts the essence of the testimony, the testimony is void, but according to Rav, the testimony is not void. If one [witness] said, he killed him with a mace, the other [witness] said, he killed him with a sword, that contradicts the essence of the testimony; the testimony is void and Rav will agree that the testimony is void. Where do they disagree? If there were two groups of witnesses, these say he killed him with a mace and the others say, he killed him with a sword. That contradicts the essence of the testimony; the testimony is void, but according to Rav, the testimony is not void. If these say, he ran away to the South and those say, he ran away to the North, everybody agrees that the testimony was contradictory in some aspects that refer [to] the facts, the testimony is not void. The strength of Rav comes from the following: “Rebbi Jehudah and Rebbi Simeon say, since both agree that he is not alive they can remarry.” He did nor hear that Rebbi Eleazar said, Rebbi Eliezer concedes in the case of witnesses. What is the difference between witnesses and the co-wife? They do not consider the co-wife’s words compared to that of her companion. A Mishnah disagrees with Rav: “Both in investigations and in cross examinations, if they contradict one another their testimony is void.” Rebbi Mana said, Rav will explain that as referring to single witness against single witness. Rebbi Abun said, even if you say groups and groups. There is a difference in criminal cases, as it is written: “Justice, justice you shall pursue”.

HALAKHAH: “If somebody said ‘I am a nazir’ and another person heard it and said, ‘and so am I’,” etc. So is the Mishnah: “and so am I”, “and so am I”. Who is the Tanna of conjunctions? Rebbi Jehudah. But following Rebbi Meïr, “I am,” “I am”. Does the Mishnah require that all of them follow immediately after the speaking of the first? It was stated: If the middle one was permitted, all following him are permitted, all preceding him are forbidden. The Mishnah applies even if not all of them follow immediately after the speaking of the first, but each one follows immediately after the speaking of the preceding person. What means “to follow immediately after the speaking”? Rebbi Simon in the name of Rebbi Joshua ben Levi: The time needed for greeting between two people. Abba bar bar Ḥana in the name of Rebbi Joḥanan: The time needed for greeting between teacher and student, that he say to him, “peace upon you, my master.”

MISHNAH: If a woman had made a vow of nazir but drank wine or defiled herself for the dead, she receives forty [lashes]. If her husband had dissolved her vow but she did not know that he had dissolved her vow when she drank wine or defiled herself for the dead, she does not receive forty [lashes]. Rebbi Jehudah said, if she does not receive forty, let her receive blows of rebelliousness.

There, we have stated: “Rebbi Eleazar says, only if he mentions ‘oath’ at the end. Rebbi Simeon says, only if he mentions ‘oath’ for every item.” Rebbi Joḥanan said, [Rebbi Simeon implies] if it turns out that he had no wheat, he is not prosecutable for the rest. Rebbi Abba said, even Rebbi Jehudah will agree with this. If it turns out that he had no wheat, does [the oath] refer to the other kinds? The colleagues said, it does not; Rebbi Ze‘ira said, it does. Rebbi Jacob bar Aḥa said, the baraita supports the colleagues: “A woman made a vow as nazir and her friend heard it and said, ‘so am I;’ if the first’s husband heard and told her, ‘it is permitted to you,’ the first one is permitted and the second forbidden. Rebbi Simeon says, if she said, my intention was only to be like her, in her state, the second also is permitted.” Because she said “to be like her, in her state;” therefore, if she did not say “to be like her, in her state,” the first is permitted and the second forbidden. Since there, where there was no original nezirut, you say it applies, here, where there was an original oath, not so much more? When Rebbi Joḥanan said, Rebbi Simeon implies that if it turns out that he had no wheat, he is not prosecutable for the rest, if he attaches: If he says, [my obligation for] barley shall be like that for wheat; [my obligation for] spelt shall be like that for wheat.

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since (reparation sacrifices) cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to donation accounts. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking our teacher Samuel: If he designated his sheqel and died? He said, it should be given as donation. The leftover of his tenth of an epha: Rebbi Joḥanan said, he should bring it to the Dead Sea; Rebbi Eleazar said, it should be given as donation.

HALAKHAH: “If one of the bloods was sprinkled for her,” etc. He dissolves for her because of her hair. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: It is a decision of Scripture: “He dissolved her vows,” he dissolves what is on her. Whenever he dissolves her vow, he dissolves what is on her. Rebbi Eleazar said, it follows Rebbi Simeon. Rebbi Joḥanan said, it is everybody’s opinion, after she was transferred from the prohibition to the positive commandment. The rabbis say, “afterwards, the nazir shall drink wine,” after all these actions. Rebbi Simeon says, even after a single action. Ḥizqiah said, the Mishnah supports Rebbi (Bevai). “When has this been said? If she shaves in purity. But if she shaves in impurity, he may dissolve since he can say, I cannot stand an unseemly wife.” Therefore, shaving in purity does not make her unseemly. Who holds that shaving does not make unseemly? Rebbi Simeon. Rebbi Yose bar Abun said, even Rebbi thinks so: “Rebbi says, he may dissolve even if she shaves [in purity], since he can say, I cannot stand a shorn wife.” Should he not say, I cannot stand an unseemly and shorn wife? Rebbi Joḥanan said, Rebbi (Jehudah) said that only for the purification sacrifice, since a purification sacrifice would be invalid if not in her name. That means, as long as it is alive it is surrendered to Heaven only by slaughter.

What is Rebbi Yose’s reason? “His offering to the Eternal for his vow”, that (his sacrifice precede his vow) but not (that his vow precede his sacrifice). They wanted to say that Rebbi Jehudah would agree with Rebbi Yose. It was found said that neither of them agrees with the other.

There, we have stated: “If somebody says, ‘I undertake [to bring] on a pan’ and he brought in a deep vessel, in a deep vessel and he brought on a pan.” Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is the House of Shammai’s, since the House of Shammai say, “dedication in error is dedication.” Rebbi Ze‘ira asked before Rebbi Yose: Why do we not explain it according to everybody, if he said, “I said, on a pan”? But if he said, “I undertake [to bring] on a pan,” and then he changed his mind and said, “in a deep vessel”, he fulfilled his duty. Rebbi Ḥanina and Rebbi Yasa came in the name of Rebbi Joḥanan: it is everybody’s opinion. Rebbi Jeremiah asked: If he said, “I undertake [to bring] on a pan or in a deep vessel,” turned around and said, “on a pan”, and turned around and said, “in a deep vessel”? Rebbi Jehudah bar Pazi in the name of Rebbi Aḥa, Rebbi Hama in the name of Rebbi Yose: He determines even orally. They thought to say, even holidays determine, even vessels determine.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

There, we have stated: “Rebbi Yose ben Rebbi Jehudah says, He made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling? Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified. But if somebody dedicated an animal with a temporary blemish. Is that consistent with whipping? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

Rebbi Yose ben Rebbi Jehudah follows his father’s method: If somebody dedicated unblemished animals for the upkeep of the Temple, he violates a positive commandment. Why also a prohibition? The verse says: “The Eternal spoke to Moses לאמר”: a prohibition was pronounced, the words of Rebbi Jehudah. Rebbi was sitting and studying the rule that “a firstling cannot be substituted” when Bar Pedaiah’s father was passing by. Rebbi saw him, and said, do I know what I should say here, “the Eternal spoke to Moses לאמר,” could one explain the words of Rebbi Jehudah? Is it written thus? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

HALAKHAH: “A person who made a vow of nazir,” etc. It was stated: The House of Shammai say, from the moment he asked; but the House of Hillel say, from the moment he vowed. Where do we hold? If he scoffed at his vow, everybody agrees from the moment he asked. If he did not scoff at his vow, everybody agrees from the moment he vowed. But we have to deal with one who is going to ask. The House of Shammai say, since he decided to ask, he is now scoffing. But the House of Hillel say, if he were scoffing, he would not ask. If he made a vow of nazir and scoffed at his vow, one does not let him ask about it unless he kept its prohibitions for the number of days he did not keep the prohibitions, the words of Rebbi Jehudah. Rebbi Yasa said, when has this been said? If he vowed a lengthy period. But if he vowed a short period, thirty days are sufficient for him. What is the difference between a lengthy and a short period? But it must be: When has this been said? If he scoffed at his vow for a lengthy period. But if he scoffed at his vow for a short period, thirty days are sufficient for him. Where are we holding? If he scoffed in impurity, everybody agrees that he invalidated everything. If he scoffed in shaving, everybody agrees that he invalidated only 30 days. But we must deal with the case that he scoffed with wine. That is, if he is still within his period of nazir. But after his period of nazir, he invalidated everything.

HALAKHAH: “If a person vowed to be a nazir and went to bring his animal,” etc. Where do we hold? If he saw an animal passing on the market and said, I am a nazir on that animal which passed by, he is a nazir even if the animal was stolen. If he thought that he had one and it turned out that he did not, would we say if he was rich and became poor, the nezirut would be invalidated? But we must hold that he said, I am a nazir on the animal I have at home, then went and found it stolen. If he vowed before the animal was stolen he is a nazir, after the animal was stolen he is not a nazir. The students of Rebbi Ḥiyya bar Julianus say: Rebbi Jehudah asked: If the thieves returned it in the night, did his nezirut return to him retroactively or for the future?

It was stated: “Rebbi Jehudah said in the name of Rebbi Ṭarphon: None of them is a nazir since nezirut exists only by warning.” That is what Rebbi Jehudah said, “doubtful nezirut is permitted.”

It was stated: “Rebbi Jehudah said in the name of Rebbi Ṭarphon: None of them is a nazir since nezirut exists only by warning.” That is what Rebbi Jehudah said, “doubtful nezirut is permitted.”

MISHNAH: One is guilty for wine separately, for grapes separately, for grape skins separately, for seeds separately. Rebbi Eleazar ben Azariah says, he is guilty only if he eats two חרצנים and their זגים. What are חרצנים and what זגים? חרצנים are the outer skins, זגים the inner (seeds), the words of Rebbi Jehudah. Rebbi Yose said, that you should make no mistake, like an animal’s bell, the outer shell is זוג, the inner the clapper.

What is Rebbi Yose’s reason? If one ate half the volume of an olive of seeds and peels from one grape berry, in Rebbi Eleazar ben Azariah’s opinion he is guilty, in the rabbis’ opinion he is not prosecutable. What is Rebbi Jehudah’s reason? If he ate the volume of an olive of peels and seeds from two grape berries, in Rebbi Eleazar ben Azariah’s opinion he is guilty only once, in the rabbis’ opinion he is guilty twice. Rebbi Abun said, it turns out that Rebbi Eleazar ben Azariah holds with Rebbi Jehudah, if he ate the volume of an olive of two זגים and their חרצנים?

What is Rebbi Yose’s reason? If one ate half the volume of an olive of seeds and peels from one grape berry, in Rebbi Eleazar ben Azariah’s opinion he is guilty, in the rabbis’ opinion he is not prosecutable. What is Rebbi Jehudah’s reason? If he ate the volume of an olive of peels and seeds from two grape berries, in Rebbi Eleazar ben Azariah’s opinion he is guilty only once, in the rabbis’ opinion he is guilty twice. Rebbi Abun said, it turns out that Rebbi Eleazar ben Azariah holds with Rebbi Jehudah, if he ate the volume of an olive of two זגים and their חרצנים?

You say about a pure nazir that most of his hair hinders him. If he shaved a third but did not manage to finish until everything grew again: Is it sufficient that he shave the remainder or does he have to shave everything? You say about an impure nazir that two hairs hinder or two hairs make him start again. Similarly, for a pure nazir, do two hairs hinder him or two hairs make him start again? Rebbi Yose ben Rebbi Abun said, so it is, and it was stated: “Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, just as two hairs hinder him, so two hairs cause him to start again.”

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

HALAKHAH: It is written: “He has to vow to the Eternal the days of his nezirut,” from the day he brings his sacrifices, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, from the time of his shaving. Rebbi Ze‘ira in the name of Rav Hoshaia, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Where do they disagree? If he shaved on the seventh and brought his sacrifices on the eighth. But if he shaved on the eighth and brought his sacrifices on the same day, everybody agrees on the day he brings his sacrifices. Rebbi Yose said, that is, if he immersed himself on the seventh. But if he immersed himself on the eighth, the eighth takes the place of the seventh and the seventh of the eighth; he counts only from that “seventh”. If he became impure and impure again, he brings a sacrifice for each occurrence. Rebbi Ze‘ira said, that statement follows Rebbi Yose ben Rebbi Jehudah, but following Rebbi this person still stays in impure nezirut. Rebbi Hila said, where do they disagree? To count nezirut in purity. “He has to vow to the Eternal the days of his nezirut and bring.” Rebbi said, until he actually brought. Rebbi Yose ben Rebbi Jehudah says, even if he was enabled to bring the sacrifice for impurity. Everybody agrees that he brings a sacrifice for impurity. It was stated thus: If he became impure on the seventh, and again impure on the eighth, he brings a sacrifice for each occurrence. In Rebbi Ze‘ira’s opinion, following Rebbi the first sacrifice is superseded and he brings the second; following Rebbi Yose ben Rebbi Jehudah it was not superseded. In Rebbi Hila’s opinion, everybody agrees that nothing is superseded and he brings another.

MISHNAH: What is shaving in purity? He brings three animals, a purification sacrifice, an elevation sacrifice, and a well-being sacrifice. He slaughters the well-being sacrifice ands shaves for it, the words of Rebbi Jehudah. Rebbi Eleazar says, he only should shave for the purification sacrifice since that has precedence everywhere, but if he shaved for any of the three, he satisfied his obligation.

It was stated: “All send under the cooking pot except the impure in the countryside. The pure in the Temple brings it under the cooking-pot of the reparation sacrifice, the words of Rebbi Meïr. Rebbi Jehudah says, the pure brings in any case, the impure does not bring in any case. But the Sages say, neither the impure in the Temple nor the pure in the countryside bring. Nobody sends under the cooking-pot except the one who shaves in purity.” “Outside the door of the Tent of Meeting.” Rebbi Meïr says, only if he is proper and near; but the rabbis say, proper even if not near, near even if not proper.

Rebbi Yasa stated before Rebbi Joḥanan: Just as one defiles himself for a corpse of obligation, so one defiles himself for a limb of a corpse of obligation. Rebbi Joḥanan answered him: Is that so? Rebbi Jacob bar Aḥa in the name of Rebbi Ze‘ira: Explain it if he returns. It was stated: Rebbi Yose said, nobody has to defile himself for a limb from his living father, but one has to defile himself for bone the size of a barley corn from his father. Rebbi Jehudah says, just as one has to defile himself for bone the size of a barley corn from his father, so one has to defile himself for a limb from his living father. “It happened that Yose ben Paxas developed a growth on his foot. When the surgeon came to remove it, he told him to inform him when only a hair’s breadth was left. He cut until only a hair’s breadth was left, and informed him. He addressed his son Onias and told him, Onias my son, up to now you had to care for me, but leave now since nobody has to defile himself for a limb from his living father. When this came before the Sages, they said, about him it was said: “It happens that a just man is lost in his merit;” the just is lost and his merit accompanies him.

May a (High) Priest defile himself for the lifting of hands? Gabilah, the brother of Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: A Cohen defiles himself for the lifting of hands. Rebbi Aḥa heard it and said: I never told him anything. On second thoughts he said, maybe he heard from me what Rebbi Jehudah ben Pazi said in the name of Rebbi Eleazar: Every Cohen who stays in the synagogue and does not lift his hands transgresses a positive commandment, and he wanted to say that a positive commandment supersedes a negative commandment. I never told him anything. Bring him in and I will flog him!

Rebbi Jehudah ben Pazi said, the Holy One, praise to Him, took a spoonful from the place of the altar and created Adam from it. He said, he shall have been created from the place of the altar so that he should be able to stand up. That is what is written: “The Eternal Omnipotent formed Adam the first of dust from the earth”, and it is written: “You shall build for me an altar of earth.” Since “earth” there means an altar, here also [it means] an altar. “His days should be a hundred and twenty years.” Adam the first lived close to a thousand years and you say, “his days should be a hundred and twenty years”! But after 120 years he returns to be a spoonful of decay. That is difficult. For Og, the king of Bashan, 120 years, and for a newborn baby 120 years? Og [becomes] a spoonful of decay, and a newborn baby becomes a spoonful of decay. “ The spoonful of decay which they mentioned is from his finger joints and upwards, the words of Rebbi Meïr, but the Sages say, from a fully developed hand.” Rebbi Ze‘ira, Rebbi Ḥiyya in the name of Rebbi was illustrating that of Rebbi Meïr one way, that of the rabbis in another way.

HALAKHAH: “If a person said to two nezirim,” etc. Not only if he said to one of them, “I saw one of you becoming impure but I do not know which one of you it was,” but even if he said, “I saw one of you vowing to be a nazir but I do not know which one of you it was,” both of them have to follow the rules of nazir because of his testimony. If they do not contradict him. But if they contradict him, this does not apply. If both of them contradict, it parallels the following: “If one witness says, he became impure, but he says, I did not become impure, he is pure. If two witnesses say, he became impure, but he says, I did not become impure, the two are believed more than he is, the words of Rebbi Meïr. But the Sages say, everybody is believed about himself.” Rav Jehudah in the name of Rav: So is the Mishnah: Rebbi Meïr declares impure, Rebbi Jehudah and the Sages declare pure. Rebbi Joḥanan said, so is the Mishnah: Rebbi Meïr declares impure, Rebbi Jehudah declares pure. The rabbis’ words support Rebbi Joḥanan, since Rebbi Gurion said in the name of Rebbi Yose ben Ḥanina: Rebbi Jehudah said this only about an old impurity, for he can say to them, I had been impure but I purified myself, and we have stated: The same holds for eating suet; the same holds for entering the Sanctuary. Should they not accept his position for impurity? Because of the impurity of a nazir, could they not say, where is the sacrifice which you brought? Then should they not accept his position for heave? So far the questions of Rebbi Ḥanina.

HALAKHAH: “If a person said to two nezirim,” etc. Not only if he said to one of them, “I saw one of you becoming impure but I do not know which one of you it was,” but even if he said, “I saw one of you vowing to be a nazir but I do not know which one of you it was,” both of them have to follow the rules of nazir because of his testimony. If they do not contradict him. But if they contradict him, this does not apply. If both of them contradict, it parallels the following: “If one witness says, he became impure, but he says, I did not become impure, he is pure. If two witnesses say, he became impure, but he says, I did not become impure, the two are believed more than he is, the words of Rebbi Meïr. But the Sages say, everybody is believed about himself.” Rav Jehudah in the name of Rav: So is the Mishnah: Rebbi Meïr declares impure, Rebbi Jehudah and the Sages declare pure. Rebbi Joḥanan said, so is the Mishnah: Rebbi Meïr declares impure, Rebbi Jehudah declares pure. The rabbis’ words support Rebbi Joḥanan, since Rebbi Gurion said in the name of Rebbi Yose ben Ḥanina: Rebbi Jehudah said this only about an old impurity, for he can say to them, I had been impure but I purified myself, and we have stated: The same holds for eating suet; the same holds for entering the Sanctuary. Should they not accept his position for impurity? Because of the impurity of a nazir, could they not say, where is the sacrifice which you brought? Then should they not accept his position for heave? So far the questions of Rebbi Ḥanina.

HALAKHAH: “If a person said to two nezirim,” etc. Not only if he said to one of them, “I saw one of you becoming impure but I do not know which one of you it was,” but even if he said, “I saw one of you vowing to be a nazir but I do not know which one of you it was,” both of them have to follow the rules of nazir because of his testimony. If they do not contradict him. But if they contradict him, this does not apply. If both of them contradict, it parallels the following: “If one witness says, he became impure, but he says, I did not become impure, he is pure. If two witnesses say, he became impure, but he says, I did not become impure, the two are believed more than he is, the words of Rebbi Meïr. But the Sages say, everybody is believed about himself.” Rav Jehudah in the name of Rav: So is the Mishnah: Rebbi Meïr declares impure, Rebbi Jehudah and the Sages declare pure. Rebbi Joḥanan said, so is the Mishnah: Rebbi Meïr declares impure, Rebbi Jehudah declares pure. The rabbis’ words support Rebbi Joḥanan, since Rebbi Gurion said in the name of Rebbi Yose ben Ḥanina: Rebbi Jehudah said this only about an old impurity, for he can say to them, I had been impure but I purified myself, and we have stated: The same holds for eating suet; the same holds for entering the Sanctuary. Should they not accept his position for impurity? Because of the impurity of a nazir, could they not say, where is the sacrifice which you brought? Then should they not accept his position for heave? So far the questions of Rebbi Ḥanina.

HALAKHAH: “If a person said to two nezirim,” etc. Not only if he said to one of them, “I saw one of you becoming impure but I do not know which one of you it was,” but even if he said, “I saw one of you vowing to be a nazir but I do not know which one of you it was,” both of them have to follow the rules of nazir because of his testimony. If they do not contradict him. But if they contradict him, this does not apply. If both of them contradict, it parallels the following: “If one witness says, he became impure, but he says, I did not become impure, he is pure. If two witnesses say, he became impure, but he says, I did not become impure, the two are believed more than he is, the words of Rebbi Meïr. But the Sages say, everybody is believed about himself.” Rav Jehudah in the name of Rav: So is the Mishnah: Rebbi Meïr declares impure, Rebbi Jehudah and the Sages declare pure. Rebbi Joḥanan said, so is the Mishnah: Rebbi Meïr declares impure, Rebbi Jehudah declares pure. The rabbis’ words support Rebbi Joḥanan, since Rebbi Gurion said in the name of Rebbi Yose ben Ḥanina: Rebbi Jehudah said this only about an old impurity, for he can say to them, I had been impure but I purified myself, and we have stated: The same holds for eating suet; the same holds for entering the Sanctuary. Should they not accept his position for impurity? Because of the impurity of a nazir, could they not say, where is the sacrifice which you brought? Then should they not accept his position for heave? So far the questions of Rebbi Ḥanina.

Rebbi Mana understood it from the following: “They told him, if he wishes, he says that he did it intentionally.” What can he say for an assigned slave girl? In error, he is obligated; intentionally, he is obligated! He can tell him, I touched her but did not finish, or as Rebbi Simeon ben Laqish said, I was forced to it by the spell she put on me. For a nazir what can you say? In error, he is obligated; intentionally, he is obligated; forced, he is obligated! “Suddenly”, to include in error, “suddenly”, to include intentionally. “There was a condition in my mind that if I should become impure, my nezirut should burst away from me and a new nezirut would fall on me”; in any case he was not obligated to be a nazir until now. (“There was a condition in my mind that if I should become impure, my nezirut should burst away from me and a new nezirut would fall on me”; in any case he was not obligated to be a nazir until now.) What do you have in case of an oath? In error, he is obligated; intentionally, he is obligated! A condition may apply to words; there is no condition for oaths! It follows what Rebbi Abba said, Rav Jehudah: For error, its sacrifice, for intention, its sacrifice. But if he said, I thought that this was no oath, he is free. Therefore, all these subjects cannot be stated, but the following can be stated.

There, we have stated: “The Non-Jew, Rebbi Meїr says, is evaluated but does not evaluate; Rebbi Jehudah says, he evaluates but is not evaluated. Both agree that they make vows and are objects of vows.” Rebbi Jeremiah asked: For him who says there that he evaluates, here can he declare a nazir? For him who says there that he is evaluated, here can he be declared a nazir? How would it be possible for him to [be declared a nazir]? A Israelite can declare a Gentile to be a nazir. Would he listen to him? But the Israelite said, “I am a nazir,” the Gentile heard it and said, “I am responsible for what this one said.” It is only as if he paid a debt. How would it be possible for him to [declare a nazir]? A Gentile can declare an Israelite to be nazir. Since an Israelite cannot declare [another] Israelite to be a nazir, a Gentile cannot declare an Israelite to be a nazir. But it must be that the Gentile said, “I am a nazir”, the Israelite heard it and said, “I am taking upon me what this one said.” What did you exclude from him? An Israelite is subject to “not to desecrate”, a Gentile is not subject to “not to desecrate”. Rebbi Jonah said, Israelites can be relieved by a Sage, Gentiles cannot be relieved by a Sage. Rebbi Yose said, Israelites need a Sage to be relieved, Gentiles do not need a Sage to be relieved. It follows that Rebbi (Jonah) [Yose] follows Rebbi Abbahu. A Gentile woman came before Rebbi Abbahu, who said to Abime bar Tobi: Go and find her an opening by unforeseen circumstances. And Rebbi Jonah follows Rebbi Aḥa, who said that Laban was Kushan-Riš‘ataim. Why was he called “Kushan the doubly bad”? Because he committed two evils. One that he desecrated his oath, the other that he subjugated Israel for eight years.

MISHNAH: Rebbi Jehudah says, from Reqam to the East and Reqam belongs to the East, from Ascalon to the South and Ascalon belongs to the South, from Acco to the North and Acco belongs to the North. Rebbi Meïr says, Acco belongs to the Land of Israel in matters of bills of divorce.

HALAKHAH: “Rebbi Jehudah says, from Reqam to the East,” etc. Rebbi Joḥanan told the people of Sepphoris: You say in the name of Rebbi Joḥanan, even a person who brings a bill of divorce from Babylonia does not have to say “it was written and signed before me.” But I am saying that it is necessary, for there is a Mishnah: “Rebbi Jehudah says, from Reqam to the East and Reqam belongs to the East.” And even if you say that they disagree with Rebbi Jehudah and say that Reqam does not belong to the East, what about from Babylonia to here? Rav said, we consider ourselves as in the Land of Israel in the matter of bills of divorce. But Samuel said, even from one city quarter to another. He asked before him to change his opinion, when Cahana told him, what would we do with the earlier cases of women who remarried? He said to him, what do you have in your hand? For he was of Rebbi’s opinion as it was stated: If somebody brings a bill of divorce from overseas which was neither written nor signed in his presence, she has to leave under the thirteen penalties, the words of Rebbi. But the Sages did not agree in this matter.

HALAKHAH: “Rebbi Jehudah says, from Reqam to the East,” etc. Rebbi Joḥanan told the people of Sepphoris: You say in the name of Rebbi Joḥanan, even a person who brings a bill of divorce from Babylonia does not have to say “it was written and signed before me.” But I am saying that it is necessary, for there is a Mishnah: “Rebbi Jehudah says, from Reqam to the East and Reqam belongs to the East.” And even if you say that they disagree with Rebbi Jehudah and say that Reqam does not belong to the East, what about from Babylonia to here? Rav said, we consider ourselves as in the Land of Israel in the matter of bills of divorce. But Samuel said, even from one city quarter to another. He asked before him to change his opinion, when Cahana told him, what would we do with the earlier cases of women who remarried? He said to him, what do you have in your hand? For he was of Rebbi’s opinion as it was stated: If somebody brings a bill of divorce from overseas which was neither written nor signed in his presence, she has to leave under the thirteen penalties, the words of Rebbi. But the Sages did not agree in this matter.

HALAKHAH: “Rebbi Jehudah says, from Reqam to the East,” etc. Rebbi Joḥanan told the people of Sepphoris: You say in the name of Rebbi Joḥanan, even a person who brings a bill of divorce from Babylonia does not have to say “it was written and signed before me.” But I am saying that it is necessary, for there is a Mishnah: “Rebbi Jehudah says, from Reqam to the East and Reqam belongs to the East.” And even if you say that they disagree with Rebbi Jehudah and say that Reqam does not belong to the East, what about from Babylonia to here? Rav said, we consider ourselves as in the Land of Israel in the matter of bills of divorce. But Samuel said, even from one city quarter to another. He asked before him to change his opinion, when Cahana told him, what would we do with the earlier cases of women who remarried? He said to him, what do you have in your hand? For he was of Rebbi’s opinion as it was stated: If somebody brings a bill of divorce from overseas which was neither written nor signed in his presence, she has to leave under the thirteen penalties, the words of Rebbi. But the Sages did not agree in this matter.

MISHNAH: If somebody brings a bill of divorce from overseas and says, “it was written before me,” but not “it was signed before me,” or “it was signed before me” but not “it was written before me”, “it was written before me but signed only partially before me”, “it was partially written before me but signed completely before me”, it is invalid. If one said “it was written before me” and another “it was signed before me”, it is invalid; if two people say, “it was written before us” but only one says, “it was signed before me,” it is invalid; but Rebbi Jehudah declares it valid. If one says, “it was written before me” but two say, “it was signed before us,” it is valid.

HALAKHAH: “If somebody brings a bill of divorce from overseas,” etc. One understands “it was written before me” but not “it was signed before me”, but “it was signed before me” but not “it was written before me”? Is not a bill of divorce validated by its signatures? That must follow Rebbi Jehudah, for Rebbi Jehudah invalidates forms. Following Rebbi Jehudah outside the Land as for one who divorces in the Land of Israel. Are there forms of bills of divorce outside the Land for divorces outside the Land? It is necessary for him to know that it is a bill of divorce and that he be appointed as an agent; he would not know that it was a bill of divorce unless it was written completely before him. Rebbi Ḥanin stated: It is permitted that he enter and leave.

HALAKHAH: “If somebody brings a bill of divorce from overseas,” etc. One understands “it was written before me” but not “it was signed before me”, but “it was signed before me” but not “it was written before me”? Is not a bill of divorce validated by its signatures? That must follow Rebbi Jehudah, for Rebbi Jehudah invalidates forms. Following Rebbi Jehudah outside the Land as for one who divorces in the Land of Israel. Are there forms of bills of divorce outside the Land for divorces outside the Land? It is necessary for him to know that it is a bill of divorce and that he be appointed as an agent; he would not know that it was a bill of divorce unless it was written completely before him. Rebbi Ḥanin stated: It is permitted that he enter and leave.

HALAKHAH: “If somebody brings a bill of divorce from overseas,” etc. One understands “it was written before me” but not “it was signed before me”, but “it was signed before me” but not “it was written before me”? Is not a bill of divorce validated by its signatures? That must follow Rebbi Jehudah, for Rebbi Jehudah invalidates forms. Following Rebbi Jehudah outside the Land as for one who divorces in the Land of Israel. Are there forms of bills of divorce outside the Land for divorces outside the Land? It is necessary for him to know that it is a bill of divorce and that he be appointed as an agent; he would not know that it was a bill of divorce unless it was written completely before him. Rebbi Ḥanin stated: It is permitted that he enter and leave.

Rebbi Immi said, where do they disagree? If the document is presented by him personally. But if it is presented by another person, even the rabbis will agree that it is valid. Rebbi Ḥananiah agrees with Rebbi Immi. Rebbi Ze‘ira said, where do they disagree? If the document is presented by another person. But if it is presented by him personally, even Rebbi Jehudah will agree that it is invalid. Rebbi Ze‘ira objected to Rebbi Immi: If the document is presented by him personally, does Rebbi Jehudah declare it valid even in the first case? Rebbi Immi brought his father-in-law Rebbi Jonah who stated for him: If one said “it was written before me” and another “it was signed before me”, it is invalid, but Rebbi Jehudah declares it valid. Rebbi Abin said, the formulation of a baraita supports Rebbi Ze‘ira: In that case, Rebbi Jehudah declares it valid. But it is difficult following Rebbi Ze‘ira: If the document is presented by another person, that is when they do not treat the messenger as two. When do they treat him as two? When he testifies to both writing and signing.

Rebbi Immi said, where do they disagree? If the document is presented by him personally. But if it is presented by another person, even the rabbis will agree that it is valid. Rebbi Ḥananiah agrees with Rebbi Immi. Rebbi Ze‘ira said, where do they disagree? If the document is presented by another person. But if it is presented by him personally, even Rebbi Jehudah will agree that it is invalid. Rebbi Ze‘ira objected to Rebbi Immi: If the document is presented by him personally, does Rebbi Jehudah declare it valid even in the first case? Rebbi Immi brought his father-in-law Rebbi Jonah who stated for him: If one said “it was written before me” and another “it was signed before me”, it is invalid, but Rebbi Jehudah declares it valid. Rebbi Abin said, the formulation of a baraita supports Rebbi Ze‘ira: In that case, Rebbi Jehudah declares it valid. But it is difficult following Rebbi Ze‘ira: If the document is presented by another person, that is when they do not treat the messenger as two. When do they treat him as two? When he testifies to both writing and signing.

Rebbi Immi said, where do they disagree? If the document is presented by him personally. But if it is presented by another person, even the rabbis will agree that it is valid. Rebbi Ḥananiah agrees with Rebbi Immi. Rebbi Ze‘ira said, where do they disagree? If the document is presented by another person. But if it is presented by him personally, even Rebbi Jehudah will agree that it is invalid. Rebbi Ze‘ira objected to Rebbi Immi: If the document is presented by him personally, does Rebbi Jehudah declare it valid even in the first case? Rebbi Immi brought his father-in-law Rebbi Jonah who stated for him: If one said “it was written before me” and another “it was signed before me”, it is invalid, but Rebbi Jehudah declares it valid. Rebbi Abin said, the formulation of a baraita supports Rebbi Ze‘ira: In that case, Rebbi Jehudah declares it valid. But it is difficult following Rebbi Ze‘ira: If the document is presented by another person, that is when they do not treat the messenger as two. When do they treat him as two? When he testifies to both writing and signing.

Rebbi Immi said, where do they disagree? If the document is presented by him personally. But if it is presented by another person, even the rabbis will agree that it is valid. Rebbi Ḥananiah agrees with Rebbi Immi. Rebbi Ze‘ira said, where do they disagree? If the document is presented by another person. But if it is presented by him personally, even Rebbi Jehudah will agree that it is invalid. Rebbi Ze‘ira objected to Rebbi Immi: If the document is presented by him personally, does Rebbi Jehudah declare it valid even in the first case? Rebbi Immi brought his father-in-law Rebbi Jonah who stated for him: If one said “it was written before me” and another “it was signed before me”, it is invalid, but Rebbi Jehudah declares it valid. Rebbi Abin said, the formulation of a baraita supports Rebbi Ze‘ira: In that case, Rebbi Jehudah declares it valid. But it is difficult following Rebbi Ze‘ira: If the document is presented by another person, that is when they do not treat the messenger as two. When do they treat him as two? When he testifies to both writing and signing.

MISHNAH: One does not write on anything connected to the ground. If he wrote on anything connected, detached it, signed, and delivered it, it is valid, but Rebbi Jehudah declares it invalid unless both writing and signing took place when it was detached. Rebbi Jehudah ben Bathyra says, one writes neither on erased papyrus nor on διφθέρα because these can be falsified but the Sages declare valid.