jehudah

And who permitted it? Rebbi permitted it and his court. At three places is Rebbi Jehudah the Prince called “our teachers,” in divorce documents, oil, and a sole. They called him “the court which permitted oil.” Any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. May she be allowed to remarry? Rebbi Ḥaggai said, she is allowed to remarry. Rebbi Yose said, she is forbidden to remarry.

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Ḥanina, but some say in the name of Rebbi Joshua ben Levi: They were climbing up King’s Mountain and were killed about it. Isaac bar Samuel bar Martha went down to Nisibis. He met Simlai the Southerner who sat and expounded: Rebbi and his court permitted the oil. Samuel said, true! Rav did not accept on himself to eat. Samuel told him, eat! Otherwise I shall declare you a rebellious Elder. He answered him, when I still was there I knew who complained about it, Simlai the Southerner. He told him, he said it in the name of himself, not in the name of Rebbi Jehudah the Prince. He bothered him and he ate.

What is the rule for their parboiled [food]? Let us hear from the following: Rebbi Immi went with Rebbi Jehudah to the hot springs of Gadara and permitted their parboiled [food]. Rebbi Abba bar Mamal asked, what is the difference between parboiled and lupines? Rebbi Yose said, parboiled is missing action by fire; lupines are not missing action by fire.

What is alec? Rav said, soltanit. Rebbi Joḥanan said, alec and cut-up triton follow the same rules. Rebbi Ze`ira, Cahana bar Taḥlifa, Ḥanan bar Abba in the name of Rav: Its mucus is forbidden because of admixture from prohibited fish. Rebbi Abba in the name of Rav Jehudah: This you say at a place were water is not running. But in running water no impure fish associates with pure fish. The Sea of Genezareth is similar to running water. Rebbi Yose ben Rebbi Abun said, only at times when the fish bites. Samuel said, ḥafitha one judges according to its shell. If it produces mucus it is permitted, otherwise forbidden.

Ulla the leatherworker stated before Rebbi Dosa, an impure fish has live births, a pure fish lays eggs. He started again and stated, fish intestines and fish innards are eaten only upon certification by an expert. He told him, change your statement! This one state or that one. Rebbi Ze`ira said to him, do not change your statement. They are finished only upon being laid. Rebbi Abba in the name of Rav Jehudah, if one tells you, I salted them, he may be believed Nathan bar Abba said before Samuel, I know how to distinguish between fetuses of impure fish and fetuses of pure fish. The fetuses of impure fish are spherical, the fetuses of pure fish are elongated. He showed him a salpe; he asked him, what is its status? He answered, impure. He told him, not only am I aggravated that you said impure of what is pure but at the end you will say pure of what is impure.

Rebbi Aha, Rebbi Tanḥum in the name of Rebbi Joshua ben Levi: If one sent asa foetida he is trustworthy. Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Joṣhua ben Levi: If one sent dark blue wool he is trustworthy. The lad of Levi of Ṣanbar was selling produce. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: The slave of a trustworthy person is trustworthy. Germanus the slave of Rebbi Jehudah the Prince had dark blue wool. Rebbi Yasa in the name of Rebbi Joḥanan: The slave of an expert is like an expert.

“And salqonarit salt.” Some Tannaïm state, black one is forbidden but white permitted. But some Tannaïm state, white one is forbidden but black permitted. He who said black one is forbidden, because one puts a black crawling thing in it. He who said white one is forbidden, because one puts a white crawling thing in it. Rebbi Ḥanania ben Gamliel said in the name of Rebbi Jehudah ben Gamliel, both are forbidden. Rebbi Ḥanania said, we had a neighbor who was mixing it with pig fat.

Ashian the woodworker in the name of Rebbi Joḥanan: why are pictures forbidden? Because one burns incense before them at the time they are hung. Rebbi Joḥanan said, one may look at them when they are taken down. What is the reason? You may look when the evildoers are being destroyed. One may not look at inscriptions under figures or under pictures on the Sabbath. Not only this, but even on a weekday one does not look at pictures. What is the reason? Do not turn to idols, do not turn to worship them; Rebbi Jehudah says, do not turn actually to see them.

It is forbidden to seal with a seal on which there is an idol. Rebbi Jehudah says, if its seal was recessed it is forbidden to seal with it, if it protrudes it is permitted to seal with it. Rebbi Ḥanina ben Gamliel says, in my father’s family they were sealing with faces. Rebbi Eleazar ben Rebbi Simeon says, all kinds of faces were in Jerusalem except human ones.

Rebbi Joḥanan in the name of Rebbi Yannai: Anything which one introduced inside the lattice work he made forbidden; e. g., money pouches. Rebbi Yasa said, we had a note that (return) [this] of Rebbi Hoshaia disagreed with Rebbi Yannai, but it is not so; it supports it. Since on them refers to something which is particular for them and an adornment for them, also with them refers to something which is particular for them and an adornment for them; this excludes money pouches. Rebbi Abba in the name of Rav Jehudah: Even water and salt. Salt to rub and water to rinse. And this is “even”? But e. g., water and salt.

An object of worship. Some Tannaim state, whether it was his or another person’s, it is forbidden. But some Tannaim state, his is forbidden, another person’s is permitted. He who said, whether it was his or another person’s, it is forbidden, [Rebbi Meïr and] Rebbi Jehudah. But he who said, his is forbidden, another person’s is permitted, Rebbi Yose and Rebbi Simeon. Rebbi Yose in the name of Rebbi Ila: It is everybody’s opinion. Just as you say there, anything living while it cannot become forbidden for a private person it becomes forbidden for Heaven, so similarly anything which is not yours even though it cannot become forbidden for a private person it (does not) become forbidden for Heaven.

If somebody worshipped an egg Ḥizqiah said, he did not make it forbidden; Rebbi Joḥanan said, he made it forbidden. Rebbi Zeˋira said, they disagree about an egg. The colleagues say, they disagree about pebbles in a river bed. Rebbi Huna said, a verse supports what the colleagues say:Your part is with river pebbles; these are your destiny. The strength of Ḥizqiah is from the following: “Then why is an Ashera forbidden? Because it was held by human hand, and anything held by human hand is forbidden.” Everybody agrees that wheat is forbidden; as Rebbi Ḥanina bar Yasa said in the name of Rav Jehudah: The roots of wheat split the earth to a depth of 50 cubits; the soft roots of a fig tree split rock. Then what do the roots of the carob and the roots of the sycamore? Rebbi Ḥanina said, once every thirty days the abyss wells up and drenches them. What is the reason? I, the Eternal, am watching over it and water it in moments. It was stated: Rebbi Simeon ben Eleazar says, this teaches that the earth drinks only according to its hardness.

HALAKHAH: “One who makes a Non-Jew’s wine in purity,” etc. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: Not only a door but even a window wide four by four and high ten, on condition that it be roofed and glued closed. If it was growing, we would say if he is seen climbing up and coming down it is forbidden, otherwise it is permitted. Rebbi Abba in the name of Rav Jehudah: The Mishnah speaks of a town “with double doors and bolts.” Was it stated in that case “a watchman even if he comes only at intervals”?

It was stated: “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are sabbatical.” Rebbi Ze`ira said, this baraita deals with permitted produce. And what Rebbi Joḥanan taught those of the House of Rebbi Yannai that they should not accept in their hands wine as wages but money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah. Rebbi Ilai said, this baraita deals with idolatrous produce. As Rebbi Abbahu said in the name of Rebbi Joḥanan, in matters of libation wine they fined him a fine.

Rebbi Jehudah ben Pazi in the name of Rebbi Immi: A roasted egg of Samaritans is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: Samaritans’ dishes are permitted. This is what you say about a dish usually made without wine or vinegar. Therefore if it is certain that he put some in, it is forbidden even for usufruct. As what had been stated: In earlier times they used to say, why is the wine of Ogdor forbidden? Because of Kefar-Pagesh, and of Burgata because of the Saracen tower, and of the Kushit spring because of Kefar Shalem. They changed to say, open it is everywhere forbidden, sealed it is permitted. Perforated and repaired it is like sealed, Rebbi Isaac ben Ḥaqula said, it is like open. Rebbi Ḥanina said, I can confirm. If it has a cavity on it it was not opened, otherwise it was opened. As the following: Rebbi Simeon ben Eleazar went to the city of Samaria. The scribe came to him. He told him, bring me a closed jug. He answered him, there is a spring in front of you, drink. He importuned him; he said, there is a spring in front of you, drink. When he saw that he was going to importune him, he told him, if you are master of yourself, there is a spring in front of you, drink. But if your soul brings you to rebellion, you are going to swallow a knife if you are too covetous. The Samaritans already are degenerate.

HALAKHAH: “If somebody buys crockery from a Gentile,” etc. “ If somebody buys crockery from a Gentile, something of which he knows that it is used for human food, he washes them clean and they are pure. But pots and boiling kettles one cleanses in boiling water. All of these, if he used them even if he did not immerse them, or cleansed them in boiling water, or rubbed them clean, or made them glowing white in fire, they are pure.” Rebbi Hoshaia said, one has to immerse them, as by the following. Rebbi Immi and Rebbi Jehudah the Prince went down to the hot springs of Gadara and borrowed silverware from the family Osinos. They asked Rebbi Jeremiah who said, one must immerse them because they left the impurity of Gentiles and entered the holiness of Israel. He went out and we want to learn. They left and heard Rebbi Jacob bar Aḥa, Simeon bar Abba in the name of Rebbi Joḥanan: they said only “who buys”, but the borrower is permitted. Then even vessels. Rebbi Hoshaia bought vessels and immersed them.

A knife one sticks into the ground three times and it is enough. Rebbi Abba in the name of Rav Jehudah: That is for a small knife. But a large knife needs to become white hot, and in its being white hot it is necessary that sparks fly from it.

HALAKHAH: Rebbi Abba bar Mamal, Rav Amram, Rab Mattanah in the name of Rav: If somebody makes a loan to another person stipulating that he won’t press for repayment, the Sabbatical will remit it. Did we not state: “If somebody slaughters a cow and divides it up on New Year’s Day”? And Rebbi Eleazar said, this follows Rebbi Jehudah. But can he require payment on New Year’s Day? As Rebbi Abba said in the name of Rebbi Zeˋira: Since he could not ask him for payment, it is as if he could not believe him. And since he could not believe him, it is as if he could not pay him. And here, because he could have given him but did not give, the first [debt] is turned into a loan.

It was stated: “For thirty days he will not come.” What means “for thirty days he will not come”? Samuel said, if somebody gives a loan to a person without specifying details, he has no right to ask for payment until after 30 days. Rebbi Jehudah came and explained: The Sabbatical year, the remitting year, is close. Is not the Sabbatical year the remitting year? Why does the verse say, the Sabbatical year, the remitting year, is close? Lest you say, I am not permitted to ask for payment until after 30 days; after 30 days the debt will be remitted and I will not collect. Therefore, it must say, the Sabbatical year, the remitting year, is close. Did not Rebbi Abba bar Mamal, Rav Amram, Rav Mattanah say in the name of Rav: If somebody makes a loan to another person stipulating that he will not press for repayment, the Sabbatical will remit it? It was found stated by Rebbi Ismael: The Sabbatical year, the remitting year, is close. Is not the Sabbatical year the remitting year? Why does the verse say, the Sabbatical year, the remitting year, is close? Lest you say, the entire six years his vineyard is available, his field is available but after six years the debt is remitted and I cannot collect. Therefore, it must say, the Sabbatical year, the remitting year, is close.

MISHNAH: Witnesses become plotters only by their own testimony. How is this? If they said, we testify against this man that he killed a person; [others] told them, how can you testify, for this murder victim or this murderer was with us at such place on that day; they are not plotters. But if they told them, how can you testify, for you were with us at such place on that day; they are plotters and are executed on their testimony. If others came and they showed them to be plotters, if others came and they showed them to be plotters, even a hundred, all should be executed. Rebbi Jehudah says, this is איסטיסית; only the first group is executed.

MISHNAH: Rebbi Yose ben Rebbi Jehudah says, nobody can be executed unless his two witnesses warned him, as it is said: By the mouth of two witnesses. Another explanation: By the mouth of two witnesses, that the court may not hear from the mouth of an interpreter.

HALAKHAH: “Rebbi Yose ben Rebbi Jehudah says,” etc. Rebbi Hoshaia stated: The following verse is said about two groups of witnesses. If an oppressive witness arises against a man, a plotting witness who answers to a man. Answering him, not his testimony. Do plotting witnesses have to be warned? Rebbi Isaac bar Tevlai in the name of Rebbi Eleazar: Plotting witnesses do not have to accept warning. Rebbi Abbahu said, we do not take notice of this. Rebbi Jacob bar Dassai said, and there are very cunning people who even if they see their comrades being led out to be killed do not say anything.

HALAKHAH: : “The following are exiled,” etc. Rebbi Jehudah declares him not liable unless the entire rope falls from his hand. Rebbi Simeon declares him not liable unless he let go the trowel completely. What Rebbi Simeon said refers to breaking of the rope. What Rebbi Jehudah said, was about letting the trowel go.

HALAKHAH: : “The following are exiled,” etc. Rebbi Jehudah declares him not liable unless the entire rope falls from his hand. Rebbi Simeon declares him not liable unless he let go the trowel completely. What Rebbi Simeon said refers to breaking of the rope. What Rebbi Jehudah said, was about letting the trowel go.

MISHNAH: The father is exiled for his son, and the son for the father. Everybody is exiled for an Israel, and an Israel for everybody except a sojourner. A sojourner is exiled for a sojourner. A blind person is not exiled, the words of Rebbi Jehudah; Rebbi Meïr says, he is exiled. Rebbi Yose ben Rebbi Jehudah says, the hater is executed for he is as if notorious. Rebbi Simeon says, there is a hater who is exiled and one who is not exiled. In any case where one can say that he killed intentionally, he is not exiled; unintentionally, he is exiled.

MISHNAH: The father is exiled for his son, and the son for the father. Everybody is exiled for an Israel, and an Israel for everybody except a sojourner. A sojourner is exiled for a sojourner. A blind person is not exiled, the words of Rebbi Jehudah; Rebbi Meïr says, he is exiled. Rebbi Yose ben Rebbi Jehudah says, the hater is executed for he is as if notorious. Rebbi Simeon says, there is a hater who is exiled and one who is not exiled. In any case where one can say that he killed intentionally, he is not exiled; unintentionally, he is exiled.

“And the blind person.” Rebbi Abba said, who stated “the blind person”? Rebbi Jehudah, for Rebbi Jehudah frees him from all obligations of the Torah, as we have stated there: “Rebbi Jehudah said, anyone who never saw light in his life may not cover the Shemaˋ.” Therefore, if he saw once he may cover. And both of them explained the same verse, without seeing. Rebbi Meïr says, to include the blind person. Rebbi Jehudah says, excluding the blind person. The argument of Rebbi Meïr seems inverted. There he says, excluding, but here he says, to include. Rebbi Ḥanina the son of Rebbi Hillel said, the Mishnah is about one sitting in a dark house. So we are saying, “one sitting in a dark house may not cover the Shemaˋ.” But here, without seeing, to include the blind person. How do the rabbis read without seeing? To include one who smites in the night.

“And the blind person.” Rebbi Abba said, who stated “the blind person”? Rebbi Jehudah, for Rebbi Jehudah frees him from all obligations of the Torah, as we have stated there: “Rebbi Jehudah said, anyone who never saw light in his life may not cover the Shemaˋ.” Therefore, if he saw once he may cover. And both of them explained the same verse, without seeing. Rebbi Meïr says, to include the blind person. Rebbi Jehudah says, excluding the blind person. The argument of Rebbi Meïr seems inverted. There he says, excluding, but here he says, to include. Rebbi Ḥanina the son of Rebbi Hillel said, the Mishnah is about one sitting in a dark house. So we are saying, “one sitting in a dark house may not cover the Shemaˋ.” But here, without seeing, to include the blind person. How do the rabbis read without seeing? To include one who smites in the night.

“And the blind person.” Rebbi Abba said, who stated “the blind person”? Rebbi Jehudah, for Rebbi Jehudah frees him from all obligations of the Torah, as we have stated there: “Rebbi Jehudah said, anyone who never saw light in his life may not cover the Shemaˋ.” Therefore, if he saw once he may cover. And both of them explained the same verse, without seeing. Rebbi Meïr says, to include the blind person. Rebbi Jehudah says, excluding the blind person. The argument of Rebbi Meïr seems inverted. There he says, excluding, but here he says, to include. Rebbi Ḥanina the son of Rebbi Hillel said, the Mishnah is about one sitting in a dark house. So we are saying, “one sitting in a dark house may not cover the Shemaˋ.” But here, without seeing, to include the blind person. How do the rabbis read without seeing? To include one who smites in the night.

“And the blind person.” Rebbi Abba said, who stated “the blind person”? Rebbi Jehudah, for Rebbi Jehudah frees him from all obligations of the Torah, as we have stated there: “Rebbi Jehudah said, anyone who never saw light in his life may not cover the Shemaˋ.” Therefore, if he saw once he may cover. And both of them explained the same verse, without seeing. Rebbi Meïr says, to include the blind person. Rebbi Jehudah says, excluding the blind person. The argument of Rebbi Meïr seems inverted. There he says, excluding, but here he says, to include. Rebbi Ḥanina the son of Rebbi Hillel said, the Mishnah is about one sitting in a dark house. So we are saying, “one sitting in a dark house may not cover the Shemaˋ.” But here, without seeing, to include the blind person. How do the rabbis read without seeing? To include one who smites in the night.

MISHNAH: Where are they exiled to? To the cities of refuge. To the three in Transjordan and the three in the Land of Canaan, as it is said: Three cities you shall designate in Transjordan, etc. As long as those in the Land of Israel had not been selected, those in Transjordan were not receiving, as it is said, there shall be six cities of refuge, not until all six were receiving together. Roads were maintained from one to the other, as it is said: Maintain the road for yourselves, and divide the domain of your Land into three parts. One sends with them two scholars lest he kill him on the road, to argue with him. Rebbi Meïr says, he may argue for himself as it is said, this is the word of the homicide. Rebbi Yose ben Rebbi Jehudah says, at the start both the involuntary and the voluntary [homicide] go to the city of refuge; the court sends and brings them back from there. If one is found guilty by a death sentence, they execute him. If he is found not guilty in a capital case, he is freed. If he is found guilty to be exiled they return him to his place as it is said, the community shall return him to his city of refuge. Not only a [High Priest] anointed with the anointing oil, but also one wearing the many vestments, and one deposed from his office. Rebbi Jehudah says, also the one anointed for war returns the homicide. Therefore, the mothers of the [High] Priests support them with food and clothing, so they should not pray for the death of their sons. If sentence had been passed when the High Priest died, he is not exiled. If sentence had not yet been passed when the High Priest died, and sentence was passed after a successor had been appointed, he returns after the death of the second. If sentence was passed when there was no High Priest, or one who killed a High Priest, or a High Priest who killed, can never leave from there. He cannot leave from there, neither for a testimony of obligation, nor a testimony in a civil suit, nor a testimony in a criminal suit, not even if Israel needs him like Joab ben Ṣeruya, he cannot ever leave from there, as it is said there. There shall be his dwelling, there he shall die, there he shall be buried. Just as the city grants asylum, so does its domain grant asylum. If a murderer left the domain and was found by the avenger of the blood, Rebbi Yose the Galilean says, it is the obligation of the avenger of the blood and the right of everybody. Rebbi Aqiba says, it is the right of the avenger of the blood and nobody would be liable because of him. If a tree stands inside the domain but its crown is outside the domain, or the tree stands outside the domain but its crown is inside the domain, everything follows the crown. If somebody killed in one of these cities, he is exiled from quarter to quarter; but a Levite who killed is exiled from one city to another. Similarly, a homicide exiled to a city of refuge whom the citizens of the town wanted to honor, should say to them, I am a homicide. If they tell him, anyway, he should accept, for it is said, this is the word of a homicide.

MISHNAH: Where are they exiled to? To the cities of refuge. To the three in Transjordan and the three in the Land of Canaan, as it is said: Three cities you shall designate in Transjordan, etc. As long as those in the Land of Israel had not been selected, those in Transjordan were not receiving, as it is said, there shall be six cities of refuge, not until all six were receiving together. Roads were maintained from one to the other, as it is said: Maintain the road for yourselves, and divide the domain of your Land into three parts. One sends with them two scholars lest he kill him on the road, to argue with him. Rebbi Meïr says, he may argue for himself as it is said, this is the word of the homicide. Rebbi Yose ben Rebbi Jehudah says, at the start both the involuntary and the voluntary [homicide] go to the city of refuge; the court sends and brings them back from there. If one is found guilty by a death sentence, they execute him. If he is found not guilty in a capital case, he is freed. If he is found guilty to be exiled they return him to his place as it is said, the community shall return him to his city of refuge. Not only a [High Priest] anointed with the anointing oil, but also one wearing the many vestments, and one deposed from his office. Rebbi Jehudah says, also the one anointed for war returns the homicide. Therefore, the mothers of the [High] Priests support them with food and clothing, so they should not pray for the death of their sons. If sentence had been passed when the High Priest died, he is not exiled. If sentence had not yet been passed when the High Priest died, and sentence was passed after a successor had been appointed, he returns after the death of the second. If sentence was passed when there was no High Priest, or one who killed a High Priest, or a High Priest who killed, can never leave from there. He cannot leave from there, neither for a testimony of obligation, nor a testimony in a civil suit, nor a testimony in a criminal suit, not even if Israel needs him like Joab ben Ṣeruya, he cannot ever leave from there, as it is said there. There shall be his dwelling, there he shall die, there he shall be buried. Just as the city grants asylum, so does its domain grant asylum. If a murderer left the domain and was found by the avenger of the blood, Rebbi Yose the Galilean says, it is the obligation of the avenger of the blood and the right of everybody. Rebbi Aqiba says, it is the right of the avenger of the blood and nobody would be liable because of him. If a tree stands inside the domain but its crown is outside the domain, or the tree stands outside the domain but its crown is inside the domain, everything follows the crown. If somebody killed in one of these cities, he is exiled from quarter to quarter; but a Levite who killed is exiled from one city to another. Similarly, a homicide exiled to a city of refuge whom the citizens of the town wanted to honor, should say to them, I am a homicide. If they tell him, anyway, he should accept, for it is said, this is the word of a homicide.

“Divide into three parts. That it should be from Hebron to (Jehudah) as from Hebron to Sichem and from Hebron to Sichem as from Sichem to Qedesh.”

What is Rebbi Jehudah’s reason? For his blood is hot.

MISHNAH: They were paying rent to the Levites, the words of Rebbi Jehudah. Rebbi Meïr said, they were not paying rent. He returns to the office he held earlier, the words of Rebbi Meïr; Rebbi Jehudah says, he does not return to the office he held earlier.

MISHNAH: They were paying rent to the Levites, the words of Rebbi Jehudah. Rebbi Meïr said, they were not paying rent. He returns to the office he held earlier, the words of Rebbi Meïr; Rebbi Jehudah says, he does not return to the office he held earlier.

HALAKHAH: [They were paying rent to the Levites.] It was stated: Rebbi Jehudah says, they were given to be distributed. Rebbi Yose said, they were given as dwellings. It turns out that Rebbi Yose holds with Rebbi Jehudah, and Rebbi Meïr follows his own opinion as we have stated: “They were paying rent to the Levites, the words of Rebbi (Meïr) [Jehudah]. Rebbi (Jehudah) [Meïr] said, they were not paying rent to the Levites.”

HALAKHAH: [They were paying rent to the Levites.] It was stated: Rebbi Jehudah says, they were given to be distributed. Rebbi Yose said, they were given as dwellings. It turns out that Rebbi Yose holds with Rebbi Jehudah, and Rebbi Meïr follows his own opinion as we have stated: “They were paying rent to the Levites, the words of Rebbi (Meïr) [Jehudah]. Rebbi (Jehudah) [Meïr] said, they were not paying rent to the Levites.”

HALAKHAH: [They were paying rent to the Levites.] It was stated: Rebbi Jehudah says, they were given to be distributed. Rebbi Yose said, they were given as dwellings. It turns out that Rebbi Yose holds with Rebbi Jehudah, and Rebbi Meïr follows his own opinion as we have stated: “They were paying rent to the Levites, the words of Rebbi (Meïr) [Jehudah]. Rebbi (Jehudah) [Meïr] said, they were not paying rent to the Levites.”

HALAKHAH: [They were paying rent to the Levites.] It was stated: Rebbi Jehudah says, they were given to be distributed. Rebbi Yose said, they were given as dwellings. It turns out that Rebbi Yose holds with Rebbi Jehudah, and Rebbi Meïr follows his own opinion as we have stated: “They were paying rent to the Levites, the words of Rebbi (Meïr) [Jehudah]. Rebbi (Jehudah) [Meïr] said, they were not paying rent to the Levites.”

Rebbi Abba in the name of Rebbi Jehudah, Rebbi Zeˋira in the name of Mar Uqba: One strip-measures only with a rope of 50 cubits. Rebbi Zeˋira in the name of Rav Ḥisda: One strip-measures neither for the Levitic cities nor for the place of breaking the calf’s neck. This would be acceptable for him who says, 1000 cubits of open space and 2000 cubits of Sabbath domain. But for him who says, 1000 cubits of open space and 2000 cubits of fields and vineyards, did they not learn the Sabbath domain from the Levitic cities? For the main thing one does not strip-measure; does one strip-measure for the derivative?

MISHNAH: He who takes the mother with the young, Rebbi Jehudah says he is flogged but does not have to send away. But the Sages say, he sends away and is not flogged. This is the principle: One is not liable for any prohibition coupled with a positive commandment.

MISHNAH: One who writes a tattoo. If he designed but did not tattoo, or tattooed but did not design, he is not liable until he design and permanently color with ink of kohl or anything that leaves a mark. Rebbi Simeon ben Jehudah says, only if the writes the Name, as it is said, a tattoo design you shall not put on yourselves, I am the Eternal.

MISHNAH: How much is he flogged? Forty minus one, as it is said: in number: forty, a number close to forty. Rebbi Jehudah says, he is flogged a full forty. Where is he flogged the extra one? Between his shoulders.

MISHNAH: How does one flog him? One binds both his hands on both sides of a pillar. The beadle grabs his clothing. If it tore, it tore; if it unravelled, it unravelled, until he uncovers his heart. A stone is put behind him on which the beadle stands with a strip of calf’s leather in his hand, folded one into two and two into four, and two strips go up and down in it. The handle is one hand-breadth long; its width is one hand-breadth, and it reaches to his belly. He flogs him one third on his front and two thirds on his back. He flogs him neither standing nor sitting but bending down as it is written, the judge shall make him fall and flog him on his front etc. The person who flogs, flogs with one hand with full force. The reader reads if you will not observe to fulfill all the words of this Torah etc.; the Eternal will your flogging exemplary, etc. and returns to the beginning of the verse. If he died under his hand, he is not liable. If he added a single strip and he died, he is exiled because of him. If he dirtied himself whether by feces or by urine, he is no longer liable. Rebbi Jehudah says, a man by feces, a woman by urine.

MISHNAH: If the Court ruled and all the public or a majority acted on their instruction, they bring a bull; or in a matter of idolatry a bull and a goat, the words of Rebbi Meïr. Rebbi Jehudah says, the Twelve Tribes bring twelve bulls and in a matter of idolatry the Twelve Tribes bring twelve bulls and twelve goats. Rebbi Simeon says, thirteen oxen, and in a matter of idolatry thirteen bulls and thirteen goats; a bull and a goat for each tribe; a bull and a goat for the Court.

HALAKHAH: “If the Court ruled and all the public acted,” etc. Who stated “a majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes. One tribe drags all tribes. Rebbi Meïr says, all tribes are called “the public”. Rebbi Jehudah says, each single tribe is called “public”. And Rebbi Simeon follows Rebbi Jehudah. Just as Rebbi Jehudah said, each single tribe is called “public”, so Rebbi Simeon says, each single tribe is called “public”. What is between them? Dragging. Rebbi Jehudah says, one tribe drags all tribes. Rebbi Simeon says, one tribe does not drag all tribes. [Even though Rebbi Jehudah says, one tribe drags all tribes,] he agrees that only if the ruling came from the ashlar hall. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose. Rebbi Abun in the name of Rebbi Bejamin ben Levi: The verse supports him who said that each tribe is called “public”, as it is written: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as we have stated: If the public was half pure and half impure; pure [people] celebrate the first [Passover] and impure the second. Rebbi Jehudah said, the pure ones celebrate for themselves, and the impure ones celebrate for themselves. They told him, there is no split Passover; either all celebrate in impurity or all celebrate in purity. Who is “they told him”? Following Rebbi Jehudah? As it was stated: “If one of the loaves or one of the (leftovers) [orders] became impure, Rebbi Jehudah said, both have to be brought to be burned for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.” Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, who is “they told him”? The Sages who argue like Rebbi Jehudah.

HALAKHAH: “If the Court ruled and all the public acted,” etc. Who stated “a majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes. One tribe drags all tribes. Rebbi Meïr says, all tribes are called “the public”. Rebbi Jehudah says, each single tribe is called “public”. And Rebbi Simeon follows Rebbi Jehudah. Just as Rebbi Jehudah said, each single tribe is called “public”, so Rebbi Simeon says, each single tribe is called “public”. What is between them? Dragging. Rebbi Jehudah says, one tribe drags all tribes. Rebbi Simeon says, one tribe does not drag all tribes. [Even though Rebbi Jehudah says, one tribe drags all tribes,] he agrees that only if the ruling came from the ashlar hall. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose. Rebbi Abun in the name of Rebbi Bejamin ben Levi: The verse supports him who said that each tribe is called “public”, as it is written: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as we have stated: If the public was half pure and half impure; pure [people] celebrate the first [Passover] and impure the second. Rebbi Jehudah said, the pure ones celebrate for themselves, and the impure ones celebrate for themselves. They told him, there is no split Passover; either all celebrate in impurity or all celebrate in purity. Who is “they told him”? Following Rebbi Jehudah? As it was stated: “If one of the loaves or one of the (leftovers) [orders] became impure, Rebbi Jehudah said, both have to be brought to be burned for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.” Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, who is “they told him”? The Sages who argue like Rebbi Jehudah.

HALAKHAH: “If the Court ruled and all the public acted,” etc. Who stated “a majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes. One tribe drags all tribes. Rebbi Meïr says, all tribes are called “the public”. Rebbi Jehudah says, each single tribe is called “public”. And Rebbi Simeon follows Rebbi Jehudah. Just as Rebbi Jehudah said, each single tribe is called “public”, so Rebbi Simeon says, each single tribe is called “public”. What is between them? Dragging. Rebbi Jehudah says, one tribe drags all tribes. Rebbi Simeon says, one tribe does not drag all tribes. [Even though Rebbi Jehudah says, one tribe drags all tribes,] he agrees that only if the ruling came from the ashlar hall. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose. Rebbi Abun in the name of Rebbi Bejamin ben Levi: The verse supports him who said that each tribe is called “public”, as it is written: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as we have stated: If the public was half pure and half impure; pure [people] celebrate the first [Passover] and impure the second. Rebbi Jehudah said, the pure ones celebrate for themselves, and the impure ones celebrate for themselves. They told him, there is no split Passover; either all celebrate in impurity or all celebrate in purity. Who is “they told him”? Following Rebbi Jehudah? As it was stated: “If one of the loaves or one of the (leftovers) [orders] became impure, Rebbi Jehudah said, both have to be brought to be burned for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.” Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, who is “they told him”? The Sages who argue like Rebbi Jehudah.

HALAKHAH: “If the Court ruled and all the public acted,” etc. Who stated “a majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes. One tribe drags all tribes. Rebbi Meïr says, all tribes are called “the public”. Rebbi Jehudah says, each single tribe is called “public”. And Rebbi Simeon follows Rebbi Jehudah. Just as Rebbi Jehudah said, each single tribe is called “public”, so Rebbi Simeon says, each single tribe is called “public”. What is between them? Dragging. Rebbi Jehudah says, one tribe drags all tribes. Rebbi Simeon says, one tribe does not drag all tribes. [Even though Rebbi Jehudah says, one tribe drags all tribes,] he agrees that only if the ruling came from the ashlar hall. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose. Rebbi Abun in the name of Rebbi Bejamin ben Levi: The verse supports him who said that each tribe is called “public”, as it is written: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as we have stated: If the public was half pure and half impure; pure [people] celebrate the first [Passover] and impure the second. Rebbi Jehudah said, the pure ones celebrate for themselves, and the impure ones celebrate for themselves. They told him, there is no split Passover; either all celebrate in impurity or all celebrate in purity. Who is “they told him”? Following Rebbi Jehudah? As it was stated: “If one of the loaves or one of the (leftovers) [orders] became impure, Rebbi Jehudah said, both have to be brought to be burned for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.” Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, who is “they told him”? The Sages who argue like Rebbi Jehudah.

HALAKHAH: “If the Court ruled and all the public acted,” etc. Who stated “a majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes. One tribe drags all tribes. Rebbi Meïr says, all tribes are called “the public”. Rebbi Jehudah says, each single tribe is called “public”. And Rebbi Simeon follows Rebbi Jehudah. Just as Rebbi Jehudah said, each single tribe is called “public”, so Rebbi Simeon says, each single tribe is called “public”. What is between them? Dragging. Rebbi Jehudah says, one tribe drags all tribes. Rebbi Simeon says, one tribe does not drag all tribes. [Even though Rebbi Jehudah says, one tribe drags all tribes,] he agrees that only if the ruling came from the ashlar hall. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose. Rebbi Abun in the name of Rebbi Bejamin ben Levi: The verse supports him who said that each tribe is called “public”, as it is written: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as we have stated: If the public was half pure and half impure; pure [people] celebrate the first [Passover] and impure the second. Rebbi Jehudah said, the pure ones celebrate for themselves, and the impure ones celebrate for themselves. They told him, there is no split Passover; either all celebrate in impurity or all celebrate in purity. Who is “they told him”? Following Rebbi Jehudah? As it was stated: “If one of the loaves or one of the (leftovers) [orders] became impure, Rebbi Jehudah said, both have to be brought to be burned for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.” Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, who is “they told him”? The Sages who argue like Rebbi Jehudah.

HALAKHAH: “If the Court ruled and all the public acted,” etc. Who stated “a majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes. One tribe drags all tribes. Rebbi Meïr says, all tribes are called “the public”. Rebbi Jehudah says, each single tribe is called “public”. And Rebbi Simeon follows Rebbi Jehudah. Just as Rebbi Jehudah said, each single tribe is called “public”, so Rebbi Simeon says, each single tribe is called “public”. What is between them? Dragging. Rebbi Jehudah says, one tribe drags all tribes. Rebbi Simeon says, one tribe does not drag all tribes. [Even though Rebbi Jehudah says, one tribe drags all tribes,] he agrees that only if the ruling came from the ashlar hall. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose. Rebbi Abun in the name of Rebbi Bejamin ben Levi: The verse supports him who said that each tribe is called “public”, as it is written: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as we have stated: If the public was half pure and half impure; pure [people] celebrate the first [Passover] and impure the second. Rebbi Jehudah said, the pure ones celebrate for themselves, and the impure ones celebrate for themselves. They told him, there is no split Passover; either all celebrate in impurity or all celebrate in purity. Who is “they told him”? Following Rebbi Jehudah? As it was stated: “If one of the loaves or one of the (leftovers) [orders] became impure, Rebbi Jehudah said, both have to be brought to be burned for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.” Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, who is “they told him”? The Sages who argue like Rebbi Jehudah.

HALAKHAH: “If the Court ruled and all the public acted,” etc. Who stated “a majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes. One tribe drags all tribes. Rebbi Meïr says, all tribes are called “the public”. Rebbi Jehudah says, each single tribe is called “public”. And Rebbi Simeon follows Rebbi Jehudah. Just as Rebbi Jehudah said, each single tribe is called “public”, so Rebbi Simeon says, each single tribe is called “public”. What is between them? Dragging. Rebbi Jehudah says, one tribe drags all tribes. Rebbi Simeon says, one tribe does not drag all tribes. [Even though Rebbi Jehudah says, one tribe drags all tribes,] he agrees that only if the ruling came from the ashlar hall. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose. Rebbi Abun in the name of Rebbi Bejamin ben Levi: The verse supports him who said that each tribe is called “public”, as it is written: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as we have stated: If the public was half pure and half impure; pure [people] celebrate the first [Passover] and impure the second. Rebbi Jehudah said, the pure ones celebrate for themselves, and the impure ones celebrate for themselves. They told him, there is no split Passover; either all celebrate in impurity or all celebrate in purity. Who is “they told him”? Following Rebbi Jehudah? As it was stated: “If one of the loaves or one of the (leftovers) [orders] became impure, Rebbi Jehudah said, both have to be brought to be burned for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.” Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, who is “they told him”? The Sages who argue like Rebbi Jehudah.

HALAKHAH: “If the Court ruled and all the public acted,” etc. Who stated “a majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes. One tribe drags all tribes. Rebbi Meïr says, all tribes are called “the public”. Rebbi Jehudah says, each single tribe is called “public”. And Rebbi Simeon follows Rebbi Jehudah. Just as Rebbi Jehudah said, each single tribe is called “public”, so Rebbi Simeon says, each single tribe is called “public”. What is between them? Dragging. Rebbi Jehudah says, one tribe drags all tribes. Rebbi Simeon says, one tribe does not drag all tribes. [Even though Rebbi Jehudah says, one tribe drags all tribes,] he agrees that only if the ruling came from the ashlar hall. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose. Rebbi Abun in the name of Rebbi Bejamin ben Levi: The verse supports him who said that each tribe is called “public”, as it is written: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as we have stated: If the public was half pure and half impure; pure [people] celebrate the first [Passover] and impure the second. Rebbi Jehudah said, the pure ones celebrate for themselves, and the impure ones celebrate for themselves. They told him, there is no split Passover; either all celebrate in impurity or all celebrate in purity. Who is “they told him”? Following Rebbi Jehudah? As it was stated: “If one of the loaves or one of the (leftovers) [orders] became impure, Rebbi Jehudah said, both have to be brought to be burned for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.” Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, who is “they told him”? The Sages who argue like Rebbi Jehudah.

HALAKHAH: “If the Court ruled and all the public acted,” etc. Who stated “a majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes. One tribe drags all tribes. Rebbi Meïr says, all tribes are called “the public”. Rebbi Jehudah says, each single tribe is called “public”. And Rebbi Simeon follows Rebbi Jehudah. Just as Rebbi Jehudah said, each single tribe is called “public”, so Rebbi Simeon says, each single tribe is called “public”. What is between them? Dragging. Rebbi Jehudah says, one tribe drags all tribes. Rebbi Simeon says, one tribe does not drag all tribes. [Even though Rebbi Jehudah says, one tribe drags all tribes,] he agrees that only if the ruling came from the ashlar hall. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose. Rebbi Abun in the name of Rebbi Bejamin ben Levi: The verse supports him who said that each tribe is called “public”, as it is written: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as we have stated: If the public was half pure and half impure; pure [people] celebrate the first [Passover] and impure the second. Rebbi Jehudah said, the pure ones celebrate for themselves, and the impure ones celebrate for themselves. They told him, there is no split Passover; either all celebrate in impurity or all celebrate in purity. Who is “they told him”? Following Rebbi Jehudah? As it was stated: “If one of the loaves or one of the (leftovers) [orders] became impure, Rebbi Jehudah said, both have to be brought to be burned for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.” Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, who is “they told him”? The Sages who argue like Rebbi Jehudah.

HALAKHAH: “If the Court ruled and all the public acted,” etc. Who stated “a majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes. One tribe drags all tribes. Rebbi Meïr says, all tribes are called “the public”. Rebbi Jehudah says, each single tribe is called “public”. And Rebbi Simeon follows Rebbi Jehudah. Just as Rebbi Jehudah said, each single tribe is called “public”, so Rebbi Simeon says, each single tribe is called “public”. What is between them? Dragging. Rebbi Jehudah says, one tribe drags all tribes. Rebbi Simeon says, one tribe does not drag all tribes. [Even though Rebbi Jehudah says, one tribe drags all tribes,] he agrees that only if the ruling came from the ashlar hall. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose. Rebbi Abun in the name of Rebbi Bejamin ben Levi: The verse supports him who said that each tribe is called “public”, as it is written: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as we have stated: If the public was half pure and half impure; pure [people] celebrate the first [Passover] and impure the second. Rebbi Jehudah said, the pure ones celebrate for themselves, and the impure ones celebrate for themselves. They told him, there is no split Passover; either all celebrate in impurity or all celebrate in purity. Who is “they told him”? Following Rebbi Jehudah? As it was stated: “If one of the loaves or one of the (leftovers) [orders] became impure, Rebbi Jehudah said, both have to be brought to be burned for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.” Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, who is “they told him”? The Sages who argue like Rebbi Jehudah.

MISHNAH: If the Court ruled and seven tribes or a majority acted on their saying they bring a bull and for idolatry they bring a bull and a goat, the words of Rebbi Meïr. Rebbi Jehudah says, the seven tribes who sinned bring seven bulls, and the remaining tribes who did not sin bring because of them a bull each, for also those who did not sin each bring a bull because of the sinners. Rebbi Simeon says eight bulls, and for idolatry eight oxen and eight goats, a bull and a goat for each tribe and a bull and a goat for the Court.

MISHNAH: If the Court of one of the tribes ruled and that tribe acted on their pronouncement, that tribe is liable but any other tribes are not liable, the words of Rebbi Jehudah. But the Sages say, they are only liable for a ruling by the High Court, as it is said, if the entire congregation of Israel be in error, and something was hidden from the eyes of the congregation, not the congregation of that tribe.

HALAKHAH: "If the Court of one of the tribes ruled," etc. Rebbi Meïr says, it is the Court's obligation. Rebbi Jehudah says, it is the public's obligation. Rebbi Simeon said, it is an obligation of the Court and an obligation of the public. What is Rebbi Meïr's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the Court, here it also refers to the Court. What is Rebbi Jehudah's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the public, here it also refers to the public. What is Rebbi Simeon's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the Court, also from the eyes here refers to the Court. Since from the eyes said there refers to the public, here it also refers to the public. For him who says, it is the Court's obligation, the Court has to bring. For him who says, it is the public's obligation, who brings? As we have stated, "one imposes and collects, the words of Rebbi Meïr; Rebbi Jehudah says, they are brought from the Temple tax". For him who says, it is the Court's obligation, the Court has to lay their hands on. For him who says, it is the public's obligation, who lays their hands on? As we have stated, three from every tribe, led by the president of the Court, lay their hands on the head of the bull. "Their hands, the hands of each single one. Their hands on the head of the bull; the bull needs laying on of hands but the goats of idolatry do not need laying on of hands, the words of Rebbi Jehudah. Rebbi Simeon said, the bull needs laying on of hands by the Elders but the goats of idolatry do not need laying on of hands by the Elders; for Rebbi Simeon says, every public purification offering whose blood is brought inside needs laying on of hands. " One objected to Rebbi Jehudah, is it not written, they presented the goats of the purification offering? Rebbi Hiyya in the name of Rebbi Joḥanan, it was a temporary ruling.

HALAKHAH: "If the Court of one of the tribes ruled," etc. Rebbi Meïr says, it is the Court's obligation. Rebbi Jehudah says, it is the public's obligation. Rebbi Simeon said, it is an obligation of the Court and an obligation of the public. What is Rebbi Meïr's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the Court, here it also refers to the Court. What is Rebbi Jehudah's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the public, here it also refers to the public. What is Rebbi Simeon's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the Court, also from the eyes here refers to the Court. Since from the eyes said there refers to the public, here it also refers to the public. For him who says, it is the Court's obligation, the Court has to bring. For him who says, it is the public's obligation, who brings? As we have stated, "one imposes and collects, the words of Rebbi Meïr; Rebbi Jehudah says, they are brought from the Temple tax". For him who says, it is the Court's obligation, the Court has to lay their hands on. For him who says, it is the public's obligation, who lays their hands on? As we have stated, three from every tribe, led by the president of the Court, lay their hands on the head of the bull. "Their hands, the hands of each single one. Their hands on the head of the bull; the bull needs laying on of hands but the goats of idolatry do not need laying on of hands, the words of Rebbi Jehudah. Rebbi Simeon said, the bull needs laying on of hands by the Elders but the goats of idolatry do not need laying on of hands by the Elders; for Rebbi Simeon says, every public purification offering whose blood is brought inside needs laying on of hands. " One objected to Rebbi Jehudah, is it not written, they presented the goats of the purification offering? Rebbi Hiyya in the name of Rebbi Joḥanan, it was a temporary ruling.

HALAKHAH: "If the Court of one of the tribes ruled," etc. Rebbi Meïr says, it is the Court's obligation. Rebbi Jehudah says, it is the public's obligation. Rebbi Simeon said, it is an obligation of the Court and an obligation of the public. What is Rebbi Meïr's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the Court, here it also refers to the Court. What is Rebbi Jehudah's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the public, here it also refers to the public. What is Rebbi Simeon's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the Court, also from the eyes here refers to the Court. Since from the eyes said there refers to the public, here it also refers to the public. For him who says, it is the Court's obligation, the Court has to bring. For him who says, it is the public's obligation, who brings? As we have stated, "one imposes and collects, the words of Rebbi Meïr; Rebbi Jehudah says, they are brought from the Temple tax". For him who says, it is the Court's obligation, the Court has to lay their hands on. For him who says, it is the public's obligation, who lays their hands on? As we have stated, three from every tribe, led by the president of the Court, lay their hands on the head of the bull. "Their hands, the hands of each single one. Their hands on the head of the bull; the bull needs laying on of hands but the goats of idolatry do not need laying on of hands, the words of Rebbi Jehudah. Rebbi Simeon said, the bull needs laying on of hands by the Elders but the goats of idolatry do not need laying on of hands by the Elders; for Rebbi Simeon says, every public purification offering whose blood is brought inside needs laying on of hands. " One objected to Rebbi Jehudah, is it not written, they presented the goats of the purification offering? Rebbi Hiyya in the name of Rebbi Joḥanan, it was a temporary ruling.

HALAKHAH: "If the Court of one of the tribes ruled," etc. Rebbi Meïr says, it is the Court's obligation. Rebbi Jehudah says, it is the public's obligation. Rebbi Simeon said, it is an obligation of the Court and an obligation of the public. What is Rebbi Meïr's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the Court, here it also refers to the Court. What is Rebbi Jehudah's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the public, here it also refers to the public. What is Rebbi Simeon's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the Court, also from the eyes here refers to the Court. Since from the eyes said there refers to the public, here it also refers to the public. For him who says, it is the Court's obligation, the Court has to bring. For him who says, it is the public's obligation, who brings? As we have stated, "one imposes and collects, the words of Rebbi Meïr; Rebbi Jehudah says, they are brought from the Temple tax". For him who says, it is the Court's obligation, the Court has to lay their hands on. For him who says, it is the public's obligation, who lays their hands on? As we have stated, three from every tribe, led by the president of the Court, lay their hands on the head of the bull. "Their hands, the hands of each single one. Their hands on the head of the bull; the bull needs laying on of hands but the goats of idolatry do not need laying on of hands, the words of Rebbi Jehudah. Rebbi Simeon said, the bull needs laying on of hands by the Elders but the goats of idolatry do not need laying on of hands by the Elders; for Rebbi Simeon says, every public purification offering whose blood is brought inside needs laying on of hands. " One objected to Rebbi Jehudah, is it not written, they presented the goats of the purification offering? Rebbi Hiyya in the name of Rebbi Joḥanan, it was a temporary ruling.

Rebbi Joḥanan asked: If one of the public died, can it be brought in his stead? They answered, is it not written, those who came from captivity? Is a purification offering an elevation offering? But just as an elevation offering is not eaten, this purification offering was not eaten. Rebbi Jehudah says, they brought it for idolatry; Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan, it was a temporary ruling. Rebbi Jeremiah (learned) [did not say] so but the bull needs laying on of hands by the Elders while the goats of idolatry do not need laying on of hands by the Elders. By whom? Rebbi Jeremiah wanted to say, by Aaron and his sons. Rebbi Yose told him, Rebbi Ḥiyya also stated, he shall put his hands on, they shall put their hands on, to include the goats of idolatry for laying on hands but not by the Elders. Rebbi Yose (learned) [did not say] so but the living [goat] needs laying on of hands by Aaron, but the goats of idolatry do not need laying on of hands by Aaron. It is written so, “Aaron shall lean with both his hands on the living goat’s head; the living [goat] needs laying on of hands by Aaron, but he goats of idolatry do not need laying on of hands by Aaron.” What does Rebbi Jeremiah do with this? He explains it, for a common priest.

“What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be, even if her secretion starts with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

A king of Israel and a king of Jehudah are both equal, neither of them is greater than the other. What is the reason? The king of Israel and [Josaphat] the king of Jehudah [were sitting] in the threshing floor. As in a threshing floor. Rebbi Yose ben Rebbi Abun said, but only up to Jehu ben Nimshi. What is the reason? Your descendants in the fourth generation will sit on the throne of Israel. After that they were taking it by robbery.

A king of Israel and a king of Jehudah are both equal, neither of them is greater than the other. What is the reason? The king of Israel and [Josaphat] the king of Jehudah [were sitting] in the threshing floor. As in a threshing floor. Rebbi Yose ben Rebbi Abun said, but only up to Jehu ben Nimshi. What is the reason? Your descendants in the fourth generation will sit on the throne of Israel. After that they were taking it by robbery.

It was stated: Rebbi Jehudah bar Ilai says: The anointing oil made by Moses on the Mountain was from beginning to end a series of miracles since there were only twelve log to start with, as it was said: and olive oil one hin. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, the kettle swallows, wood absorbs! From it the Tabernacle and all its vessels were anointed, the altar and all its vessels, the candelabra and all its vessels, the wash basin and its base. From it Aaron the High Priest and his sons were anointed all of the seven days of induction; from it all high priests and kings were anointed. A king who is first needs anointing; a king who is a king’s son does not need anointing, for it is said: Do anoint him, for this one is it, this one needs anointing, but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing even for ten generations. Nevertheless, it is there for the future, as it was said: a holy anointing oil will this be for Me, for all your generations.

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

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

The remainder of the text (to line three of the next paragraph) is missing in B without indication of a lacuna. It happened that Simeon ben Qimḥit went out for a walk with the king on the Day of Atonement at sundown and a drop of spittle squirted on his garment and defiled him. His brother Jehudah entered and officiated in his stead. On that day their mother saw two of her sons as High Priests. Qimḥit had seven sons; all of them served as High Priests. They sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt. They said, all flours are flour but Qimḥit’s flour is fine flour. They recited about her the verse: All the honor of the king’s daughter is inside; gold settings her garments.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he does not enter. Rebbi Jehudah says, if he was inside, he (leaves); if he was outside, he does not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon: “The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. (But they enter and he leaves). If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”

“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he does not enter. Rebbi Jehudah says, if he was inside, he (leaves); if he was outside, he does not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon: “The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. (But they enter and he leaves). If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”

“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he does not enter. Rebbi Jehudah says, if he was inside, he (leaves); if he was outside, he does not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon: “The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. (But they enter and he leaves). If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”

“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he does not enter. Rebbi Jehudah says, if he was inside, he (leaves); if he was outside, he does not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon: “The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. (But they enter and he leaves). If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”

“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he does not enter. Rebbi Jehudah says, if he was inside, he (leaves); if he was outside, he does not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon: “The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. (But they enter and he leaves). If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”

It happened that Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to the dunes of Antiochia on the occasion of fundraising for the rabbis. There was there a certain Abba Jehudah who gave alms generously. Once he lost his property, he saw our teachers and gave up hope about them. He went home looking sickly. His wife asked him, why are you looking sickly? He told her, our teachers are here and I do not know what I could do. His wife, who was even more pious than he, told him: You have a field left; go, sell half of it, and give to them. He went and did so, came to our teachers and gave them. Our teachers prayed for him and said to him, Abba Jehudah, the Holy One, praise to Him, may fill your want. After they left, he went to plough his half of the field. When he was ploughing in his half of the field, his cow sank down and broke [its leg]. He went to lift her up when the Holy One, praise to Him, enlightened his eyes and he found a treasure. He said, my cow’s leg broke for my benefit. When our teachers returned, they inquired about him. They asked, how is Abba Jehudah doing? They answered, who can appear before Abba Jehudah? Abba Jehudah of his cattle, Abba Jehudah of his camels, Abba Jehudah of his donkeys! Abba Jehudah had returned to his former self; he came to our teachers to greet them. They asked him, how is Abba Jehudah doing? He told them, your prayer brought result and compound results. They told him, even though others had given more than you the last time, we wrote you on top of the honor list. They took him, made him sit with them, and recited for him this verse: The gifts of a man put him at ease; in front of great ones they will make him rest.

It happened that Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to the dunes of Antiochia on the occasion of fundraising for the rabbis. There was there a certain Abba Jehudah who gave alms generously. Once he lost his property, he saw our teachers and gave up hope about them. He went home looking sickly. His wife asked him, why are you looking sickly? He told her, our teachers are here and I do not know what I could do. His wife, who was even more pious than he, told him: You have a field left; go, sell half of it, and give to them. He went and did so, came to our teachers and gave them. Our teachers prayed for him and said to him, Abba Jehudah, the Holy One, praise to Him, may fill your want. After they left, he went to plough his half of the field. When he was ploughing in his half of the field, his cow sank down and broke [its leg]. He went to lift her up when the Holy One, praise to Him, enlightened his eyes and he found a treasure. He said, my cow’s leg broke for my benefit. When our teachers returned, they inquired about him. They asked, how is Abba Jehudah doing? They answered, who can appear before Abba Jehudah? Abba Jehudah of his cattle, Abba Jehudah of his camels, Abba Jehudah of his donkeys! Abba Jehudah had returned to his former self; he came to our teachers to greet them. They asked him, how is Abba Jehudah doing? He told them, your prayer brought result and compound results. They told him, even though others had given more than you the last time, we wrote you on top of the honor list. They took him, made him sit with them, and recited for him this verse: The gifts of a man put him at ease; in front of great ones they will make him rest.

It happened that Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to the dunes of Antiochia on the occasion of fundraising for the rabbis. There was there a certain Abba Jehudah who gave alms generously. Once he lost his property, he saw our teachers and gave up hope about them. He went home looking sickly. His wife asked him, why are you looking sickly? He told her, our teachers are here and I do not know what I could do. His wife, who was even more pious than he, told him: You have a field left; go, sell half of it, and give to them. He went and did so, came to our teachers and gave them. Our teachers prayed for him and said to him, Abba Jehudah, the Holy One, praise to Him, may fill your want. After they left, he went to plough his half of the field. When he was ploughing in his half of the field, his cow sank down and broke [its leg]. He went to lift her up when the Holy One, praise to Him, enlightened his eyes and he found a treasure. He said, my cow’s leg broke for my benefit. When our teachers returned, they inquired about him. They asked, how is Abba Jehudah doing? They answered, who can appear before Abba Jehudah? Abba Jehudah of his cattle, Abba Jehudah of his camels, Abba Jehudah of his donkeys! Abba Jehudah had returned to his former self; he came to our teachers to greet them. They asked him, how is Abba Jehudah doing? He told them, your prayer brought result and compound results. They told him, even though others had given more than you the last time, we wrote you on top of the honor list. They took him, made him sit with them, and recited for him this verse: The gifts of a man put him at ease; in front of great ones they will make him rest.

It happened that Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to the dunes of Antiochia on the occasion of fundraising for the rabbis. There was there a certain Abba Jehudah who gave alms generously. Once he lost his property, he saw our teachers and gave up hope about them. He went home looking sickly. His wife asked him, why are you looking sickly? He told her, our teachers are here and I do not know what I could do. His wife, who was even more pious than he, told him: You have a field left; go, sell half of it, and give to them. He went and did so, came to our teachers and gave them. Our teachers prayed for him and said to him, Abba Jehudah, the Holy One, praise to Him, may fill your want. After they left, he went to plough his half of the field. When he was ploughing in his half of the field, his cow sank down and broke [its leg]. He went to lift her up when the Holy One, praise to Him, enlightened his eyes and he found a treasure. He said, my cow’s leg broke for my benefit. When our teachers returned, they inquired about him. They asked, how is Abba Jehudah doing? They answered, who can appear before Abba Jehudah? Abba Jehudah of his cattle, Abba Jehudah of his camels, Abba Jehudah of his donkeys! Abba Jehudah had returned to his former self; he came to our teachers to greet them. They asked him, how is Abba Jehudah doing? He told them, your prayer brought result and compound results. They told him, even though others had given more than you the last time, we wrote you on top of the honor list. They took him, made him sit with them, and recited for him this verse: The gifts of a man put him at ease; in front of great ones they will make him rest.

It happened that Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to the dunes of Antiochia on the occasion of fundraising for the rabbis. There was there a certain Abba Jehudah who gave alms generously. Once he lost his property, he saw our teachers and gave up hope about them. He went home looking sickly. His wife asked him, why are you looking sickly? He told her, our teachers are here and I do not know what I could do. His wife, who was even more pious than he, told him: You have a field left; go, sell half of it, and give to them. He went and did so, came to our teachers and gave them. Our teachers prayed for him and said to him, Abba Jehudah, the Holy One, praise to Him, may fill your want. After they left, he went to plough his half of the field. When he was ploughing in his half of the field, his cow sank down and broke [its leg]. He went to lift her up when the Holy One, praise to Him, enlightened his eyes and he found a treasure. He said, my cow’s leg broke for my benefit. When our teachers returned, they inquired about him. They asked, how is Abba Jehudah doing? They answered, who can appear before Abba Jehudah? Abba Jehudah of his cattle, Abba Jehudah of his camels, Abba Jehudah of his donkeys! Abba Jehudah had returned to his former self; he came to our teachers to greet them. They asked him, how is Abba Jehudah doing? He told them, your prayer brought result and compound results. They told him, even though others had given more than you the last time, we wrote you on top of the honor list. They took him, made him sit with them, and recited for him this verse: The gifts of a man put him at ease; in front of great ones they will make him rest.

It happened that Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to the dunes of Antiochia on the occasion of fundraising for the rabbis. There was there a certain Abba Jehudah who gave alms generously. Once he lost his property, he saw our teachers and gave up hope about them. He went home looking sickly. His wife asked him, why are you looking sickly? He told her, our teachers are here and I do not know what I could do. His wife, who was even more pious than he, told him: You have a field left; go, sell half of it, and give to them. He went and did so, came to our teachers and gave them. Our teachers prayed for him and said to him, Abba Jehudah, the Holy One, praise to Him, may fill your want. After they left, he went to plough his half of the field. When he was ploughing in his half of the field, his cow sank down and broke [its leg]. He went to lift her up when the Holy One, praise to Him, enlightened his eyes and he found a treasure. He said, my cow’s leg broke for my benefit. When our teachers returned, they inquired about him. They asked, how is Abba Jehudah doing? They answered, who can appear before Abba Jehudah? Abba Jehudah of his cattle, Abba Jehudah of his camels, Abba Jehudah of his donkeys! Abba Jehudah had returned to his former self; he came to our teachers to greet them. They asked him, how is Abba Jehudah doing? He told them, your prayer brought result and compound results. They told him, even though others had given more than you the last time, we wrote you on top of the honor list. They took him, made him sit with them, and recited for him this verse: The gifts of a man put him at ease; in front of great ones they will make him rest.

It happened that Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to the dunes of Antiochia on the occasion of fundraising for the rabbis. There was there a certain Abba Jehudah who gave alms generously. Once he lost his property, he saw our teachers and gave up hope about them. He went home looking sickly. His wife asked him, why are you looking sickly? He told her, our teachers are here and I do not know what I could do. His wife, who was even more pious than he, told him: You have a field left; go, sell half of it, and give to them. He went and did so, came to our teachers and gave them. Our teachers prayed for him and said to him, Abba Jehudah, the Holy One, praise to Him, may fill your want. After they left, he went to plough his half of the field. When he was ploughing in his half of the field, his cow sank down and broke [its leg]. He went to lift her up when the Holy One, praise to Him, enlightened his eyes and he found a treasure. He said, my cow’s leg broke for my benefit. When our teachers returned, they inquired about him. They asked, how is Abba Jehudah doing? They answered, who can appear before Abba Jehudah? Abba Jehudah of his cattle, Abba Jehudah of his camels, Abba Jehudah of his donkeys! Abba Jehudah had returned to his former self; he came to our teachers to greet them. They asked him, how is Abba Jehudah doing? He told them, your prayer brought result and compound results. They told him, even though others had given more than you the last time, we wrote you on top of the honor list. They took him, made him sit with them, and recited for him this verse: The gifts of a man put him at ease; in front of great ones they will make him rest.

It happened that Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to the dunes of Antiochia on the occasion of fundraising for the rabbis. There was there a certain Abba Jehudah who gave alms generously. Once he lost his property, he saw our teachers and gave up hope about them. He went home looking sickly. His wife asked him, why are you looking sickly? He told her, our teachers are here and I do not know what I could do. His wife, who was even more pious than he, told him: You have a field left; go, sell half of it, and give to them. He went and did so, came to our teachers and gave them. Our teachers prayed for him and said to him, Abba Jehudah, the Holy One, praise to Him, may fill your want. After they left, he went to plough his half of the field. When he was ploughing in his half of the field, his cow sank down and broke [its leg]. He went to lift her up when the Holy One, praise to Him, enlightened his eyes and he found a treasure. He said, my cow’s leg broke for my benefit. When our teachers returned, they inquired about him. They asked, how is Abba Jehudah doing? They answered, who can appear before Abba Jehudah? Abba Jehudah of his cattle, Abba Jehudah of his camels, Abba Jehudah of his donkeys! Abba Jehudah had returned to his former self; he came to our teachers to greet them. They asked him, how is Abba Jehudah doing? He told them, your prayer brought result and compound results. They told him, even though others had given more than you the last time, we wrote you on top of the honor list. They took him, made him sit with them, and recited for him this verse: The gifts of a man put him at ease; in front of great ones they will make him rest.

It happened that Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to the dunes of Antiochia on the occasion of fundraising for the rabbis. There was there a certain Abba Jehudah who gave alms generously. Once he lost his property, he saw our teachers and gave up hope about them. He went home looking sickly. His wife asked him, why are you looking sickly? He told her, our teachers are here and I do not know what I could do. His wife, who was even more pious than he, told him: You have a field left; go, sell half of it, and give to them. He went and did so, came to our teachers and gave them. Our teachers prayed for him and said to him, Abba Jehudah, the Holy One, praise to Him, may fill your want. After they left, he went to plough his half of the field. When he was ploughing in his half of the field, his cow sank down and broke [its leg]. He went to lift her up when the Holy One, praise to Him, enlightened his eyes and he found a treasure. He said, my cow’s leg broke for my benefit. When our teachers returned, they inquired about him. They asked, how is Abba Jehudah doing? They answered, who can appear before Abba Jehudah? Abba Jehudah of his cattle, Abba Jehudah of his camels, Abba Jehudah of his donkeys! Abba Jehudah had returned to his former self; he came to our teachers to greet them. They asked him, how is Abba Jehudah doing? He told them, your prayer brought result and compound results. They told him, even though others had given more than you the last time, we wrote you on top of the honor list. They took him, made him sit with them, and recited for him this verse: The gifts of a man put him at ease; in front of great ones they will make him rest.

Who is the teacher who taught him wisdom? The one who taught him first, the words of Rebbi Meïr. Rebbi Jehudah said, the one from whom he received most of his instruction. Rebbi Yose said, anyone who explained a Mishnah to him.” Rebbi Abbahu came in the name of Rebbi Joḥanan: Practice follows him who said, the one from whom he received most of his instruction. Why did he not explain that this follows Rebbi Jehudah? There are Tannaïm who state it switched. Rebbi Eleazar tore his garment for his first teacher. Samuel took off [his phylacteries] for one who had explained a Mishnah to him. What Mishnah did he explain to him? Rebbi Yose ben Rebbi Abun said, “for one key he has to go down to his arm-pit and one opens straight.” What means “for one he has to gown to his arm-pit,” he had to lower his hand under his arm-pit until it could be opened. Rebbi Ḥanania was leaning on Rebbi Ḥiyya bar Abba in Sepphoris, when he saw everybody running. He asked him, why is everybody running? He answered, Rebbi Joḥanan is sitting preaching in Rebbi Banaia’s house of study and everybody is running to hear him. He said, praised be the Merciful Who showed me fruits while I am alive. In Agadah I explained him everything except Proverbs and Ecclesiastes.

Who is the teacher who taught him wisdom? The one who taught him first, the words of Rebbi Meïr. Rebbi Jehudah said, the one from whom he received most of his instruction. Rebbi Yose said, anyone who explained a Mishnah to him.” Rebbi Abbahu came in the name of Rebbi Joḥanan: Practice follows him who said, the one from whom he received most of his instruction. Why did he not explain that this follows Rebbi Jehudah? There are Tannaïm who state it switched. Rebbi Eleazar tore his garment for his first teacher. Samuel took off [his phylacteries] for one who had explained a Mishnah to him. What Mishnah did he explain to him? Rebbi Yose ben Rebbi Abun said, “for one key he has to go down to his arm-pit and one opens straight.” What means “for one he has to gown to his arm-pit,” he had to lower his hand under his arm-pit until it could be opened. Rebbi Ḥanania was leaning on Rebbi Ḥiyya bar Abba in Sepphoris, when he saw everybody running. He asked him, why is everybody running? He answered, Rebbi Joḥanan is sitting preaching in Rebbi Banaia’s house of study and everybody is running to hear him. He said, praised be the Merciful Who showed me fruits while I am alive. In Agadah I explained him everything except Proverbs and Ecclesiastes.

If they intended to appoint Elders, from where do they appoint? From Tiberias or from the South? Rebbi Simon said, Jehudah shall go first. Rebbi Mana said to him, this refers to war. But for ordination, those who see the face of the king, sitting first in government.

So far if she checked and found herself dry. If she checked and found herself pure? Rebbi Immi in the name of Rav, Rebbi Abba in the name of Rav Jehudah: If she checked and found herself pure she is forbidden to her husband until her [blood’s] source dries up. One Rebbi Tobi said in the name of Rebbi Abbahu, she is forbidden to her house for 24 hours. Rebbi Jacob bar Aḥa said, when I immigrated here, I heard from all rabbis that she is immediately permitted to her husband. They wanted to say that for him who says, she is permitted to her husband, this is a check which diminishes from 24 hours, but for him who says, she is forbidden to her husband, it is not counted as a check which diminishes from 24 hours. But even for him who says, she is forbidden to her husband, it is counted as a check which diminishes from 24 hours. Why is she forbidden to her husband? Because she is used to pure blood, she might get used to impure blood.

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

Rebbi Hoshaia stated: If [a woman] gave birth and then converted, she has no period of purity. Rebbi Yose said, this is correct. If Rebbi Hoshaia had not stated this, would it have been a problem for us? Since she has no period of impurity, she cannot have a period of purity. It was stated: The proselyte, the captive, and the slave woman who were redeemed, or converted, or freed, have to wait three months, the words of Rebbi Judah. Rebbi Yose says, they do not have to wait. Their blood, Rebbi Jehudah says, is timed exactly; Rebbi Yose says, it makes impure 24 hours retroactively. Rebbi said, the words of Rebbi Yose are reasonable for the blood, and the words of Rebbi Judah for the child. But Rebbi Ḥiyya in the name of Rebbi Yoḥanan, practice follows Rebbi Yose. Rebbi Abba bar Cohen asked before Rebbi Yose: For if it were not so, what could we say? Between Rebbi Jehudah and Rebbi Yose, practice does not follow Rebbi Yose? But because Rebbi said, “they are reasonable”. Did not Rebbi Abba say in the name of Rebbi Ze‘ira, every time Rebbi taught “they are reasonable”, the disagreement is unresolved except in the case of the fig cake where each party to the controversy accepts the opposition’s argument. Rebbi Yose said, I stated a difficulty before Rebbi Ḥanina ben Rebbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex?

Rebbi Hoshaia stated: If [a woman] gave birth and then converted, she has no period of purity. Rebbi Yose said, this is correct. If Rebbi Hoshaia had not stated this, would it have been a problem for us? Since she has no period of impurity, she cannot have a period of purity. It was stated: The proselyte, the captive, and the slave woman who were redeemed, or converted, or freed, have to wait three months, the words of Rebbi Judah. Rebbi Yose says, they do not have to wait. Their blood, Rebbi Jehudah says, is timed exactly; Rebbi Yose says, it makes impure 24 hours retroactively. Rebbi said, the words of Rebbi Yose are reasonable for the blood, and the words of Rebbi Judah for the child. But Rebbi Ḥiyya in the name of Rebbi Yoḥanan, practice follows Rebbi Yose. Rebbi Abba bar Cohen asked before Rebbi Yose: For if it were not so, what could we say? Between Rebbi Jehudah and Rebbi Yose, practice does not follow Rebbi Yose? But because Rebbi said, “they are reasonable”. Did not Rebbi Abba say in the name of Rebbi Ze‘ira, every time Rebbi taught “they are reasonable”, the disagreement is unresolved except in the case of the fig cake where each party to the controversy accepts the opposition’s argument. Rebbi Yose said, I stated a difficulty before Rebbi Ḥanina ben Rebbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex?

MISHNAH: Even though they said that their timing was exact, she has to check herself, except for the menstruating and one in her period of purity; even one who has intercourse with cloths except one in her period of purity and a virgin whose blood is pure. Twice she has to check herself, morning and evening, and when she goes to have intercourse. In addition, wives of Cohanim when they go to eat heave. Rebbi Jehudah says, also when they stop eating heave.

Rebbi Eleazar in the name of Rebbi Hoshaia: In every situation in which the Sages said that her husband would be obligated for a sacrifice, pure food became impure; her husband would be exempt from a sacrifice, pure food remains pure; her husband would have to bring a sacrifice for a doubt, pure food is in limbo. Rebbi Samuel bar Rav Isaac asked: If an old man and a child walk in a dining room, does the old man not enter first? But the child can come and make a fool of him. Rebbi Abun in the name of Rebbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what hindered it to leave? The Mishnah disagrees with Rebbi Hoshaiah: “If she left [the bed] and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah: “Rebbi Jehudah says, also when they stop eating heave.” Why? Not that if she would bleed, the food should not retroactively become impure? Rebbi Ezra said before Rebbi Mana: Explain it for a woman who has no regular period. He said to him, so says my teacher Rebbi Yose: All that is described here is about a woman who has a regular period. Rebbi Yose ben Rebbi Abun said, the Mishnah rises: Up to this point [it speaks] about a woman who has a regular period; from there on about a woman who has no regular period. But even if you say that the Mishnah does not rise, and we deal only with a woman who has a regular period, where does Bar Pedaiah hold? One differs with Rebbi Jehudah.

Rebbi Eleazar in the name of Rebbi Hoshaia: In every situation in which the Sages said that her husband would be obligated for a sacrifice, pure food became impure; her husband would be exempt from a sacrifice, pure food remains pure; her husband would have to bring a sacrifice for a doubt, pure food is in limbo. Rebbi Samuel bar Rav Isaac asked: If an old man and a child walk in a dining room, does the old man not enter first? But the child can come and make a fool of him. Rebbi Abun in the name of Rebbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what hindered it to leave? The Mishnah disagrees with Rebbi Hoshaiah: “If she left [the bed] and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah: “Rebbi Jehudah says, also when they stop eating heave.” Why? Not that if she would bleed, the food should not retroactively become impure? Rebbi Ezra said before Rebbi Mana: Explain it for a woman who has no regular period. He said to him, so says my teacher Rebbi Yose: All that is described here is about a woman who has a regular period. Rebbi Yose ben Rebbi Abun said, the Mishnah rises: Up to this point [it speaks] about a woman who has a regular period; from there on about a woman who has no regular period. But even if you say that the Mishnah does not rise, and we deal only with a woman who has a regular period, where does Bar Pedaiah hold? One differs with Rebbi Jehudah.