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Rebbi Joḥanan was leaning on Rebbi Ḥiyya bar Abba when Rebbi Eliezer saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he hides himself. Rebbi Jacob bar Idi said to him, thus they behave among themselves; Rebbi Ze`ira did not greet Rabba since they observe Boys see me and hide themselves; elders rise and stand. He asked him, may one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eliezer did well that he did not pass before you. The other thing the Babylonian does, that he does not mention my tradition in my name. Rebbi Immi and Rebbi Assi came to him. They said to him, Rabbi, so it happened that it was a synagogue of weavers, about a bolt topped by a lock about which Rebbi Eleazar and Rebbi Yose disagreed until they tore a Torah scroll in their rage. Would you think that they tore a Torah scroll? But that a Torah scroll was torn. There was an old man there, Rebbi Yose ben Qisma, who said, I wonder whether this synagogue will not be a place of foreign worship. He came back and asked, where is the colleague? Rebbi Jacob bar Idi came and said to him, it is written, all that the Eternal commanded to His servant Moses so Joshua commanded. When Joshua explained, did he mention every time “so said Moses”? No, he explained and they knew that it was Moses’s teaching. So also Eleazar sits and explains and everybody knows that it is your teaching. He said to them, why do you not know to pacify like our colleague Ben Idi?

Why did Rebbi Joḥanan insist to require that traditions should be reported in his name? For also David begged for divine mercy in this respect, as it says, may I dwell in Your tent forever, I shall seek shelter under the cover of Your wings, Selah. Could David think of living forever? Rather, David said before the Holy One, praise to Him: Master of the World, may I have the merit that my words will be mentioned in synagogues and houses of study. What good does that do to him? Simeon, the son of the Nazir said in the name of Rebbi Isaac If a Sage’s pronouncement in matters of practice is mentioned in this world, the latter’s lips whisper with him in the grave for it is said, dripping from the lips of the sleeping ones. Like that softened bunch of grapes, if a person puts his finger on it immediately it drips, so also the lips of the just drip, for if one mentions their pronouncements in matters of practice the latter’s lips whisper in the grave. What good does that do to them? The son of the Nazir says, like one who drinks spiced wine; Rebbi Isaac said, like one who drinks old wine, even though he cannot taste it.

Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him, for it is said, only in image a man wanders. It is written many a man professes good will, this is the rest of mankind; but where will you find one you can trust, that is Rebbi Ze`ira. As Rebbi Ze`ira said, should we take the traditions of Rav Sheshet into account since he is blind? Rebbi Ze`ira said to Rebbi Assi, does the Rabbi know Bar Petaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Ze`ira said to Rebbi Assi, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rebbi Ada bar Ahavah quoted them in his name.

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

A cup mixed by how much? Rebbi Yose bar Bevin said in the name of Rebbi Joḥanan, let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies mixed as cups are mixed. What is the measure of cups? Rebbi Abun said, τέταρτρον is a quarter.

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

Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shiny. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He came to him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, a man’s wisdom illuminates his face.

Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shiny. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He came to him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, a man’s wisdom illuminates his face.

Rebbi Ḥanan said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Shammai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he call it the old one? Because it was in his days. Some are saying, it was small, then was enlarged. But some are saying, it was diminished more than before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Yose ben Pazi, Rebbi Yose ben Bevin in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. The rabbis of Caesarea in the name of Rebbi Yose bar Bevin in the name of Samuel: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

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

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

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

As they disagreed: If it was compounded as profane, Rebbi Yose ben Ḥanina said, it is disqualified; Rebbi Joshua ben Levi said, it is qualified. What is Rebbi Yose ben Ḥanina’s reason? It is holy, that it shall be brought into the Sanctuary. What is Rebbi Joshua ben Levi’s reason? It is holy, that it shall be brought from the disbursement from the lodge. Rebbi Yose ben Rebbi Bun said, Rebbi Yose ben Ḥanina’s parallels Samuel and Rebbi Joshua ben Levi’s Rebbi Joḥanan, as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. And Rebbi Joshua ben Levi’s is like Samuel, as Rav Ḥuna said in the name of Samuel, they made the mortar a vessel to sanctify. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥuna said this before Rebbi Yose: something sanctified in a vessel may be redeemed. He said to him, is that not Samuel’s? Since Samuel said, one is lenient in the case of leftovers. As they disagreed: If unblemished animals were left over, Samuel says, they are redeemed unblemished. Rebbi Joḥanan said, they are redeemed as disqualified sancta. Leftover he-goats, in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rebbi Joḥanan’s opinion? Rebbi Ze`ira said, they shall graze. Rebbi Samuel bar Rav Isaac said, one uses them to adorn the altar. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rebbi Yose said, there is a difference, for public sacrifices are determined only by slaughter. Rebbi Ḥananiah said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices.

As they disagreed: If it was compounded as profane, Rebbi Yose ben Ḥanina said, it is disqualified; Rebbi Joshua ben Levi said, it is qualified. What is Rebbi Yose ben Ḥanina’s reason? It is holy, that it shall be brought into the Sanctuary. What is Rebbi Joshua ben Levi’s reason? It is holy, that it shall be brought from the disbursement from the lodge. Rebbi Yose ben Rebbi Bun said, Rebbi Yose ben Ḥanina’s parallels Samuel and Rebbi Joshua ben Levi’s Rebbi Joḥanan, as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. And Rebbi Joshua ben Levi’s is like Samuel, as Rav Ḥuna said in the name of Samuel, they made the mortar a vessel to sanctify. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥuna said this before Rebbi Yose: something sanctified in a vessel may be redeemed. He said to him, is that not Samuel’s? Since Samuel said, one is lenient in the case of leftovers. As they disagreed: If unblemished animals were left over, Samuel says, they are redeemed unblemished. Rebbi Joḥanan said, they are redeemed as disqualified sancta. Leftover he-goats, in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rebbi Joḥanan’s opinion? Rebbi Ze`ira said, they shall graze. Rebbi Samuel bar Rav Isaac said, one uses them to adorn the altar. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rebbi Yose said, there is a difference, for public sacrifices are determined only by slaughter. Rebbi Ḥananiah said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices.

As they disagreed: If it was compounded as profane, Rebbi Yose ben Ḥanina said, it is disqualified; Rebbi Joshua ben Levi said, it is qualified. What is Rebbi Yose ben Ḥanina’s reason? It is holy, that it shall be brought into the Sanctuary. What is Rebbi Joshua ben Levi’s reason? It is holy, that it shall be brought from the disbursement from the lodge. Rebbi Yose ben Rebbi Bun said, Rebbi Yose ben Ḥanina’s parallels Samuel and Rebbi Joshua ben Levi’s Rebbi Joḥanan, as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. And Rebbi Joshua ben Levi’s is like Samuel, as Rav Ḥuna said in the name of Samuel, they made the mortar a vessel to sanctify. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥuna said this before Rebbi Yose: something sanctified in a vessel may be redeemed. He said to him, is that not Samuel’s? Since Samuel said, one is lenient in the case of leftovers. As they disagreed: If unblemished animals were left over, Samuel says, they are redeemed unblemished. Rebbi Joḥanan said, they are redeemed as disqualified sancta. Leftover he-goats, in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rebbi Joḥanan’s opinion? Rebbi Ze`ira said, they shall graze. Rebbi Samuel bar Rav Isaac said, one uses them to adorn the altar. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rebbi Yose said, there is a difference, for public sacrifices are determined only by slaughter. Rebbi Ḥananiah said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices.

As they disagreed: If it was compounded as profane, Rebbi Yose ben Ḥanina said, it is disqualified; Rebbi Joshua ben Levi said, it is qualified. What is Rebbi Yose ben Ḥanina’s reason? It is holy, that it shall be brought into the Sanctuary. What is Rebbi Joshua ben Levi’s reason? It is holy, that it shall be brought from the disbursement from the lodge. Rebbi Yose ben Rebbi Bun said, Rebbi Yose ben Ḥanina’s parallels Samuel and Rebbi Joshua ben Levi’s Rebbi Joḥanan, as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. And Rebbi Joshua ben Levi’s is like Samuel, as Rav Ḥuna said in the name of Samuel, they made the mortar a vessel to sanctify. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥuna said this before Rebbi Yose: something sanctified in a vessel may be redeemed. He said to him, is that not Samuel’s? Since Samuel said, one is lenient in the case of leftovers. As they disagreed: If unblemished animals were left over, Samuel says, they are redeemed unblemished. Rebbi Joḥanan said, they are redeemed as disqualified sancta. Leftover he-goats, in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rebbi Joḥanan’s opinion? Rebbi Ze`ira said, they shall graze. Rebbi Samuel bar Rav Isaac said, one uses them to adorn the altar. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rebbi Yose said, there is a difference, for public sacrifices are determined only by slaughter. Rebbi Ḥananiah said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices.

HALAKHAH: “If somebody gives his property to the Temple and in it there were items usable for any public sacrifices.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. What is Ben Azzai’s reason? For Temple property cannot be redeemed by work, only by coins.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are words of the Torah. The House of Shammai is difficult for Rebbi Joḥanan, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between [original] impurity and derivative impurity outside, are not both of them words of the Torah? And even the House of Hillel is difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference between derivative impurity inside and original impurity inside, are not both of them words of the Torah? The rabbis only discuss Bar Qappara’s opinion. The House of Shammai is difficult for Bar Qappara, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity outside or inside, are not both of them words of the Torah? Because of Rebbi Aqiba, who said “the place of its impurity shall be the place of its burning.” Would not the House of Hillel also be difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference for derivative impurity inside or outside, are not both of them their words? Because of Rebbi Simeon, since Rebbi Simeon said, food and drink of a person afflicted with skin disease are sent outside the three camps.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are words of the Torah. The House of Shammai is difficult for Rebbi Joḥanan, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between [original] impurity and derivative impurity outside, are not both of them words of the Torah? And even the House of Hillel is difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference between derivative impurity inside and original impurity inside, are not both of them words of the Torah? The rabbis only discuss Bar Qappara’s opinion. The House of Shammai is difficult for Bar Qappara, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity outside or inside, are not both of them words of the Torah? Because of Rebbi Aqiba, who said “the place of its impurity shall be the place of its burning.” Would not the House of Hillel also be difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference for derivative impurity inside or outside, are not both of them their words? Because of Rebbi Simeon, since Rebbi Simeon said, food and drink of a person afflicted with skin disease are sent outside the three camps.

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

Did sheqalim therefore become holy? Rebbi Simeon ben Jehudah in the name of Rebbi Simeon: Both these and those did not become holy. It was stated: A proselyte today has to bring for his nest a quarter of a silver {denar}. Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap. What is “because of the mishap”? As was stated, today one does neither dedicate as sacrifice, nor dedicate one’s value, nor dedicate as ḥerem, nor does one collect [heave and tithes]. If somebody dedicates as sacrifice, or dedicated one’s value, or dedicated as ḥerem, or collected, cloth must be burned, an animal castrated. [How? One locks it in and it dies by itself.] Monies shall go to the Dead Sea. If he transgressed and dedicated, since Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap, this implies if he transgressed and dedicated, it became sanctified. Rebbi Yudan from Antodria asked before Rebbi Yose: here you are saying it became sanctified, and there you are saying, it did not become sanctified. He said to him, there [because of the following one may not dedicate from the start because it is an obligation to bring from the new contribution, and this would be from the old one. Here, what can you say? That one is old. But in respect to other dedications, the proselyte’s nest does not have to be from new money; if he dedicated it is holy;] maybe the Temple will be built like earlier and the heave of the lodge will be lifted on time on the first of Nisan. But here, what do you have? Rav Ada and Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

Did sheqalim therefore become holy? Rebbi Simeon ben Jehudah in the name of Rebbi Simeon: Both these and those did not become holy. It was stated: A proselyte today has to bring for his nest a quarter of a silver {denar}. Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap. What is “because of the mishap”? As was stated, today one does neither dedicate as sacrifice, nor dedicate one’s value, nor dedicate as ḥerem, nor does one collect [heave and tithes]. If somebody dedicates as sacrifice, or dedicated one’s value, or dedicated as ḥerem, or collected, cloth must be burned, an animal castrated. [How? One locks it in and it dies by itself.] Monies shall go to the Dead Sea. If he transgressed and dedicated, since Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap, this implies if he transgressed and dedicated, it became sanctified. Rebbi Yudan from Antodria asked before Rebbi Yose: here you are saying it became sanctified, and there you are saying, it did not become sanctified. He said to him, there [because of the following one may not dedicate from the start because it is an obligation to bring from the new contribution, and this would be from the old one. Here, what can you say? That one is old. But in respect to other dedications, the proselyte’s nest does not have to be from new money; if he dedicated it is holy;] maybe the Temple will be built like earlier and the heave of the lodge will be lifted on time on the first of Nisan. But here, what do you have? Rav Ada and Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the roof as if it came down and closed, here also one considers the cross-beam as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they are not comparable. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed poles are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three {hand-breadths} than the walls of the alley. But if they are not higher by more than three {hand-breadths} than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shade it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rebbi Hoshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

Now is a house which is very high not obligated to have a parapet, or to have a mezuzah? But a house is roofed, a sukkah is not roofed. We find that thatching is like roofing, as we have stated there, “if the thatching was three hand-breadths distant from the walls it is disqualified.” But a house is completely enclosed, a sukkah is not completely enclosed. If a porch was totally open to the public domain, do not Rebbi Ila [in the name of] Rav and Rebbi Joḥanan both say, one may carry in its entirety? What about it? Rebbi Abbahu in the name of Rebbi Joḥanan: The Torah said, in sukkot you shall dwell. Up to twenty cubits a person sits in the shade of the thatching; from twenty cubits and higher he sits in the shade of the walls. Rebbi Jonah said, that is, if you are saying, if it is put higher than twenty cubits on the walls. But if it was put lower than twenty cubits inside the walls it is qualified. Rebbi Yose said to him, in your opinion, since you are saying that it is depending on the walls, it should state that “a sukkah which is higher than twenty cubits on the walls is disqualified.” Rebbi Abba in the name of Rav, if it only holds a person’s head, most of his body, and his table. But if it holds more it is qualified. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia, only if its walls do not reach up all the way, but if its walls reach up all the way it is qualified. But does not a baraita disagree? “Rebbi Jehudah said, it happened that the sukkah of Queen Helena in Lydda was higher than twenty cubits and the Sages were coming and going there and nobody was saying a word. They said to him, because she was a woman, and a woman is not obligated. He said to them, is that a proof? Did she not have seven learned sons?” Could you say that the sukkah of Queen Helena only held a person’s head, most of his body, and his table? But it must be that the walls do not reach up all the way. What Rebbi Josia said is reasonable and the baraita does not disagree, since it is the way of rich people to make their walls airy so that cool air may enter.

Now is a house which is very high not obligated to have a parapet, or to have a mezuzah? But a house is roofed, a sukkah is not roofed. We find that thatching is like roofing, as we have stated there, “if the thatching was three hand-breadths distant from the walls it is disqualified.” But a house is completely enclosed, a sukkah is not completely enclosed. If a porch was totally open to the public domain, do not Rebbi Ila [in the name of] Rav and Rebbi Joḥanan both say, one may carry in its entirety? What about it? Rebbi Abbahu in the name of Rebbi Joḥanan: The Torah said, in sukkot you shall dwell. Up to twenty cubits a person sits in the shade of the thatching; from twenty cubits and higher he sits in the shade of the walls. Rebbi Jonah said, that is, if you are saying, if it is put higher than twenty cubits on the walls. But if it was put lower than twenty cubits inside the walls it is qualified. Rebbi Yose said to him, in your opinion, since you are saying that it is depending on the walls, it should state that “a sukkah which is higher than twenty cubits on the walls is disqualified.” Rebbi Abba in the name of Rav, if it only holds a person’s head, most of his body, and his table. But if it holds more it is qualified. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia, only if its walls do not reach up all the way, but if its walls reach up all the way it is qualified. But does not a baraita disagree? “Rebbi Jehudah said, it happened that the sukkah of Queen Helena in Lydda was higher than twenty cubits and the Sages were coming and going there and nobody was saying a word. They said to him, because she was a woman, and a woman is not obligated. He said to them, is that a proof? Did she not have seven learned sons?” Could you say that the sukkah of Queen Helena only held a person’s head, most of his body, and his table? But it must be that the walls do not reach up all the way. What Rebbi Josia said is reasonable and the baraita does not disagree, since it is the way of rich people to make their walls airy so that cool air may enter.

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

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

Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

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

Concerning the Sabbath, everything less than three {hand-breadths} is considered closed. From three to four, and from four {hand-breadths} to ten {cubits}, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down. Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with sticks,” does a stick form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

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

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

“But one may spread it over single posts of the bed.” Rebbi Bevai in the name of Rebbi Joḥanan: Since so he makes space with the extremities of his hands.

Rebbi Joḥanan said, when you collect from your threshing floor and your wine press. From the waste of the threshing floor and the wine press you make your thatching. Rebbi Simeon ben Laqish said, and mist rose from the earth. Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from when you collect. Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself.

Rebbi Joḥanan said, when you collect from your threshing floor and your wine press. From the waste of the threshing floor and the wine press you make your thatching. Rebbi Simeon ben Laqish said, and mist rose from the earth. Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from when you collect. Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself.

Rebbi Joḥanan said, when you collect from your threshing floor and your wine press. From the waste of the threshing floor and the wine press you make your thatching. Rebbi Simeon ben Laqish said, and mist rose from the earth. Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from when you collect. Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself.

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

HALAKHAH: Rebbi Jeremiah in the name of Rav: They disagree if it is [four] wide. Rebbi Yasa in the name of Rebbi Joḥanan: They disagree if they have been polished for implements. But was not Rebbi Jeremiah {saying} in the name of Rav: They disagree if it is four wide? Therefore if they have been polished for implements everybody agrees that it is permitted. Since Rebbi Jeremiah said in the name of Rav, if he used steps of ladders for roofing it is disqualified, and they are saying that he ruled according to Rebbi Meïr, this implies that both cases are the same. Since Rebbi Yasa said in the name of Rebbi Joḥanan: They disagree if they have been polished for implements, therefore if it is four {hand-breadths} wide everybody agrees that it is forbidden. Now Rebbi Yasa ruled at the big assembly that one may use a cross-beam for the thatched roof, and they said that he ruled following Rebbi Jehudah, this implies that both cases are the same.

HALAKHAH: Rebbi Jeremiah in the name of Rav: They disagree if it is [four] wide. Rebbi Yasa in the name of Rebbi Joḥanan: They disagree if they have been polished for implements. But was not Rebbi Jeremiah {saying} in the name of Rav: They disagree if it is four wide? Therefore if they have been polished for implements everybody agrees that it is permitted. Since Rebbi Jeremiah said in the name of Rav, if he used steps of ladders for roofing it is disqualified, and they are saying that he ruled according to Rebbi Meïr, this implies that both cases are the same. Since Rebbi Yasa said in the name of Rebbi Joḥanan: They disagree if they have been polished for implements, therefore if it is four {hand-breadths} wide everybody agrees that it is forbidden. Now Rebbi Yasa ruled at the big assembly that one may use a cross-beam for the thatched roof, and they said that he ruled following Rebbi Jehudah, this implies that both cases are the same.

Samuel said, this you only are saying lengthwise; but crosswise it is qualified. Rebbi Joḥanan and Rebbi Simeon ben Laqish both are saying, both lengthwise and crosswise are qualified. Rebbi Zeriqan in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. Rebbi Abbin and Rebbi Abun asked before Rebbi Ze`ira: Why are Rebbi Joḥanan and Rebbi Simeon ben Laqish both saying? He told them, because disqualified roofing disqualifies only in four cubits. A baraita disagrees with Rav Hamnuna: A sukkah which only contains his head, most of his body, and his table. If he brought a plank and added from it three hand-breadths. If you would say crosswise, this is impossible since Rebbi Zeriqan said in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. So we have to hold lengthwise, but it is impossible not to sleep under it.

Samuel said, this you only are saying lengthwise; but crosswise it is qualified. Rebbi Joḥanan and Rebbi Simeon ben Laqish both are saying, both lengthwise and crosswise are qualified. Rebbi Zeriqan in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. Rebbi Abbin and Rebbi Abun asked before Rebbi Ze`ira: Why are Rebbi Joḥanan and Rebbi Simeon ben Laqish both saying? He told them, because disqualified roofing disqualifies only in four cubits. A baraita disagrees with Rav Hamnuna: A sukkah which only contains his head, most of his body, and his table. If he brought a plank and added from it three hand-breadths. If you would say crosswise, this is impossible since Rebbi Zeriqan said in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. So we have to hold lengthwise, but it is impossible not to sleep under it.

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

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

HALAKHAH: Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges, Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels.

HALAKHAH: Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges, Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels.

HALAKHAH: Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges, Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels.

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

Abba bar bar Ḥana in the name of Rebbi Joḥanan: They formulated this for Usha mats. Rebbi Eliezer said, [normally] Usha mats are impure unless made for tents. Normally Tiberian mats are pure unless made for sitting. Rebbi Isaac bar Ḥaqula, Rebbi Simeon ben Rebbi instructed about those on the doors of stores that they are pure. Rebbi Immi instructed that woven ones are impure. May one use them for roofing? The disagreement of Rebbi Eliezer and the Sages. Rebbi Isaac ben Rebbi Eleazar instructed in distress to untie the knots and use them as roofing. We have stated: “And similarly if one unties the knots it is pure,” and you are saying so?

HALAKHAH: Rav Ḥuna went to Eintab for the indication. While coming he became thirsty but did not accept tasting anything before he went to the sukkah of Rebbi Joḥanan the scribe of Gufta.

MISHNAH: It happened that one brought Rabban Joḥanan ben Zakkai a dish to taste, and Rabban Gamliel two dates and a pail of water and they said, bring them to the sukkah. But when one gave Rebbi Ṣadoq food in the volume of less than an egg he took it with a napkin, ate it outside of the sukkah, and did not recite a benediction afterwards.

HALAKHAH: What is Rebbi Eliezer’s reason? It says here, you shall sit, and it says there, at the door of the Tent of Meeting they shall sit day and night. Since for the sitting mentioned there He made nights like days, so also for the sitting mentioned here we shall make nights like days. Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth for Passover and it is said fifteenth for Tabernacles. Since for fifteenth said for Passover the first night is obligatory and the remaining days are optional, so also for fifteenth said for Tabernacles the first night is obligatory and the remaining days are optional. The colleagues asked, since there only that one comes to eat mazzah with an appetite, so also here only they come to eat in the sukkah with appetite? Rebbi Ze`ira asked: Since there only one has to eat mazzah in the volume of an olive, so also here only one has to eat grain [in the sukkah] in the volume of an olive? Rebbi Hoshaia said, the sukkah is obligatory all seven days. Rebbi Berekhiah said, they disagree. Rebbi Abuna said, they do not disagree. What Rebbi Joḥanan said, if he put his mind to it; what Rebbi Hoshaia said, if he did not put his mind to it.

HALAKHAH: What is Rebbi Eliezer’s reason? It says here, you shall sit, and it says there, at the door of the Tent of Meeting they shall sit day and night. Since for the sitting mentioned there He made nights like days, so also for the sitting mentioned here we shall make nights like days. Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth for Passover and it is said fifteenth for Tabernacles. Since for fifteenth said for Passover the first night is obligatory and the remaining days are optional, so also for fifteenth said for Tabernacles the first night is obligatory and the remaining days are optional. The colleagues asked, since there only that one comes to eat mazzah with an appetite, so also here only they come to eat in the sukkah with appetite? Rebbi Ze`ira asked: Since there only one has to eat mazzah in the volume of an olive, so also here only one has to eat grain [in the sukkah] in the volume of an olive? Rebbi Hoshaia said, the sukkah is obligatory all seven days. Rebbi Berekhiah said, they disagree. Rebbi Abuna said, they do not disagree. What Rebbi Joḥanan said, if he put his mind to it; what Rebbi Hoshaia said, if he did not put his mind to it.

MISHNAH: If a person’s head and most of his body was in the sukkah but his table inside the house, the House of Shammai declare it disqualified but the House of Hillel qualified. The House of Hillel said to the House of Shammai, it happened that the elders of the House of Shammai and the House of Hillel went to visit Joḥanan from Hauran and found him with his head and most of his body in the sukkah but his table inside the house. The House of Shammai answered them, is this a proof? They said to him, if you are used to do this, you never in your life did fulfill the obligation of sukkah.

From where did the House of Hillel merit that practice should be fixed following their words? Rebbi Jehudah bar Pazi said, because they quoted the words of the House of Shammai before their own words. Not only that, but if they were convinced by the words of the House of Shammai they changed their opinions. Rebbi Simon bar Zeved objected before Rebbi Ila: Or could we say that the Tanna saw that they were older and quoted them first? But did we not state, “it happened that the elders of the House of Shammai and the House of Hillel went to visit Joḥanan from Hauran”? We could have said, our elders and your elders. Rebbi Ze`ira said, Rav Ḥuna in the name of Rav: Practice follows the House of Shammai. Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: Since the House of Shammai dismissed the House of Hillel, this implies that practice follows their words.

HALAKHAH: What is a minor? In the house of Rebbi Yannai they said, any who needs his mother to cleanse him. Rebbi Joḥanan said, any who awakes from his sleep and cries “Mamma”. Rebbi Hoshaia stated: Any minor who does not need his mother is obligated for the sukkah but goes out with his mother’s eruv.

Where do they disagree? If he robbed it smoothed. But if he robbed it and smoothed it, he owes him money. If he robbed a lulav from one, a myrtle branch from another, and a willow branch from a third and tied them together? Let us hear from the following: A robbed sukkah, there are Tannaim who stated, it is qualified; there are Tannaim who stated, it is disqualified. Rebbi Simon in the name of Rebbi Joshua ben Levi: He who said, it is qualified, if he robbed the real estate. He who said, it is disqualified, if he robbed the agricultural waste. It is impossible that he not tie them together. If he places it from the top. The rabbis of Caesarea in the name of Rebbi Joḥanan: In every case it is disqualified. What is the robbed one which is disqualified? Any time a person enters another’s sukkah without his knowledge. As the following. Gamliel the twin made himself a sukkah on the market. Rebbi Simeon ben Laqish passed by and told him, who gave you permission?

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

He who makes a lulav for himself says, praise to Him who sanctified us by His commandments and commanded us to make a lulav. For another, to make a lulav in his name. When he takes it he says, praise to Him who sanctified us by His commandments and commanded us about taking the lulav. If he prayed with it he says, praise to Him Who let us live, and kept us, and let us reach this time. He says the benediction every time when he takes it. How does one recite the benediction for the Ḥanukkah light? Rav said, praised to Him who sanctified us by His commandments and commanded us the commandment [to kindle] the light of Ḥanukkah. Everybody agrees that on the first day he says, about taking the lulav. What do they disagree about? The remaining days. Rebbi Joḥanan said, about taking the lulav. Rebbi Joshua ben Levi said, about commandments of the Elders. What did Rav say for the lulav? Since for Ḥanukkah which is from their words he is saying, about the commandment of the light of Ḥanukkah, for lulav which is from the Torah not so much more? What did Rebbi Joshua ben Levi say on Ḥanukkah? Since for lulav which is from the Torah he is saying, about commandments of the Elders, for Ḥanukkah which is from their words not so much more? The only problem is, what did Rebbi Joḥanan say on Ḥanukkah?

He who makes a lulav for himself says, praise to Him who sanctified us by His commandments and commanded us to make a lulav. For another, to make a lulav in his name. When he takes it he says, praise to Him who sanctified us by His commandments and commanded us about taking the lulav. If he prayed with it he says, praise to Him Who let us live, and kept us, and let us reach this time. He says the benediction every time when he takes it. How does one recite the benediction for the Ḥanukkah light? Rav said, praised to Him who sanctified us by His commandments and commanded us the commandment [to kindle] the light of Ḥanukkah. Everybody agrees that on the first day he says, about taking the lulav. What do they disagree about? The remaining days. Rebbi Joḥanan said, about taking the lulav. Rebbi Joshua ben Levi said, about commandments of the Elders. What did Rav say for the lulav? Since for Ḥanukkah which is from their words he is saying, about the commandment of the light of Ḥanukkah, for lulav which is from the Torah not so much more? What did Rebbi Joshua ben Levi say on Ḥanukkah? Since for lulav which is from the Torah he is saying, about commandments of the Elders, for Ḥanukkah which is from their words not so much more? The only problem is, what did Rebbi Joḥanan say on Ḥanukkah?

MISHNAH: Originally the lulav was taken in the Temple for seven {days} and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as remembrance of the Temple, and that the day of waving be entirely forbidden. If the first day of Tabernacles is a Sabbath, everybody brings their lulav to the synagogue. The next day they come in the morning and everybody recognizes his own and takes it, since they said that nobody can fulfill his obligation with another person’s lulav on the first day of Tabernacles; but on the other days of the holiday a person can fulfill his obligation with another person’s lulav. Rebbi Yose says, if somebody forgot and took the lulav into the public domain on the first day of Tabernacles which is a Sabbath he is not liable since he took it out with permission.

HALAKHAH: It is written: and you shall enjoy before the Eternal, your God, for seven days. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the lulav. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on basis of a word from the Torah. For him who is saying, the verse speaks of the enjoyment of lulav, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on basis of their words. But is there institution after institution?

HALAKHAH: It is written: and you shall enjoy before the Eternal, your God, for seven days. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the lulav. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on basis of a word from the Torah. For him who is saying, the verse speaks of the enjoyment of lulav, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on basis of their words. But is there institution after institution?

The colleagues say, the words of Rebbi Yose are that a positive commandment pushes aside a prohibition. Rebbi Yose told them, it is not from this but as Rebbi Ila said and as is stated there: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands or to read in the Torah, he hands it to another person. If he put it down on the floor it is forbidden to move it.” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.

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

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

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

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

It was stated: Bodily defective ones. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan, may bodily defective ones enter between the altar and the Temple entrance? He told him, they were qualified.

Rebbi Abbahu in the name of Rebbi Joḥanan: So is the Mishnah, אֲנִי וָהוּ please save. [Ani wahu please save.]

MISHNAH: As one does it on a weekday one does it on the Sabbath, only that one collected them on Sabbath Eve and keeps them in golden vats so they should not wilt. Rebbi Joḥanan ben Beroqa says, they brought palm branches and struck them on top of the altar; the day was called “day of striking palm branches.” Immediately the children untie their lulavim and eat their etrogim.

There, we have stated: “Rebbi Eleazar says, also one who pours a libation of water on Tabernacles outside of the Temple is liable.” Rebbi Joḥanan said, the entire system of Rebbi Eleazar is the system of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, the water libation is a word from the Torah, so Rebbi Eleazar is saying, the water libation is a word from the Torah. There are Tannaim who state in the name of Rebbi Eleazar, it is necessary that the filling be for the holiday; there are Tannaim who state in the name of Rebbi Eleazar, it is not necessary that the filling be for the holiday. He who said, it is necessary that the filling be for the holiday, Rebbi Eleazar following Rebbi Aqiba; he who said, it is not necessary that the filling be for the holiday, Rebbi Eleazar following the rabbis. This you cannot say since Rebbi Joḥanan said, the entire system of Rebbi Eleazar is the system of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, the water libation is a word from the Torah, so Rebbi Eleazar is saying, the water libation is a word from the Torah. What is the difference between them? Rebbi Ze`ira said, only if he poured three log inside and three log outside. There are Tannaim who state, there is prescribed measure; there are Tannaim who state, there is no prescribed measure. He who said that there is prescribed measure, not liable; he who said there is no prescribed measure, liable.

There, we have stated: “Rebbi Eleazar says, also one who pours a libation of water on Tabernacles outside of the Temple is liable.” Rebbi Joḥanan said, the entire system of Rebbi Eleazar is the system of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, the water libation is a word from the Torah, so Rebbi Eleazar is saying, the water libation is a word from the Torah. There are Tannaim who state in the name of Rebbi Eleazar, it is necessary that the filling be for the holiday; there are Tannaim who state in the name of Rebbi Eleazar, it is not necessary that the filling be for the holiday. He who said, it is necessary that the filling be for the holiday, Rebbi Eleazar following Rebbi Aqiba; he who said, it is not necessary that the filling be for the holiday, Rebbi Eleazar following the rabbis. This you cannot say since Rebbi Joḥanan said, the entire system of Rebbi Eleazar is the system of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, the water libation is a word from the Torah, so Rebbi Eleazar is saying, the water libation is a word from the Torah. What is the difference between them? Rebbi Ze`ira said, only if he poured three log inside and three log outside. There are Tannaim who state, there is prescribed measure; there are Tannaim who state, there is no prescribed measure. He who said that there is prescribed measure, not liable; he who said there is no prescribed measure, liable.

They wanted to say that the large {hole} was for water, the small one for wine, for Rebbi Jonah said in the name of Rebbi Immi: A hole which does not let pass water passes wine, what does not let pass wine passes oil, does not let pass oil passes honey. And even if you say it is the other way around, is that not Rebbi Jehudah’s? And Rebbi Jehudah said, a log he was pouring all eight days. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: If he preceded them before the sacrifice, what? If he poured in the night, what? If he did not pour today may he pour the next day? He said to him, let us hear from the following which Rebbi Ila said in the name of Rebbi Yasa: And its libations, the same for libations of water as for libations of wine. This implies that if he preceded them before the sacrifice, it is qualified. If he poured in the night, it is qualified. If he did not pour today he may not pour the next day, because if the day passed, its sacrifice passed.

HALAKHAH: Why non-sanctified? Even if it is sanctified! Did not Rebbi Aḥa, Rebbi Ḥinena say in the name of Rebbi Yasa, you shall sanctify the altar; then the altar will be most holy. Since the altar only sanctifies with intention, so vessels should only sanctify with intention. Ḥizqiah said, that they should not say, we saw that water filled for the sanctification of hands and feet become disqualified by staying overnight. In the House of Rebbi Yannai they said, that they should not say, we saw that water filled for Tabernacles become disqualified by staying overnight. Rebbi Joḥanan said, because of the evil impression; but we do not know whether following Ḥizqiah or according to everybody’s opinion following Rebbi Yannai. Rebbi Pedat in the name of Rebbi Hoshaia: The water for a deviant wife becomes disqualified by staying overnight. Rebbi Abuna: anything of whose kind nothing possibly is for the altar cannot become disqualified by staying overnight.

HALAKHAH: “The fife five and six,” etc. Therefore the one of sacrifices supersedes. The Mishnah is Rebbi Yose ben Rebbi Jehudah’s, as it was stated: The fife accompanying the sacrifices supersedes the Sabbath, the words of Rebbi Yose ben Rebbi Jehudah, but the Sages say, it supersedes neither the Sabbath nor the holiday. There we have stated: “On twelve days in the year the fife beats the time before the altar, at the sacrifice of the First Pesaḥ, the sacrifice of the Second Pesaḥ, on the first day of Passover, on the day of Pentecost, and on the eight days of Tabernacles.” Are there eight days without a Sabbath? Rebbi Yose said it anonymously, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: It is Rebbi Yose ben Rebbi Jehudah’s. In the opinion of those rabbis why does it not supersede? Because it is not clear. But is it not written, and the people blew fifes? That is written for Solomon’s festivity. Rebbi Jonah in the name of Rebbi Abba bar Mamal: And heartfelt joy like one marching with a fife. Any time one uses a fife one recites the Hallel. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: Why does one recite Hallel all seven days of Tabernacles? Corresponding to the lulav which is renewed all seven days. And why a fife for all these things? We have stated, for one is at stated times and the other is at stated times; this is beloved and that is beloved. They attached the beloved to the beloved. “On Pentecost one says to him, here you have maṣsah, here you have leavened.” There are Tannaim who state, here you have leavened, [here you have maṣsah.] He who said, here you have maṣsah, because it is beloved; he who said, here you have leavened, because it is frequent.

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation. An illustration. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written, Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written, arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten, the third lot fell to the sons of Sevulun according to their families, and it is written, from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written, following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon, the hip from which he came was from Sidon. And it is written, he descended to Yafo, when it should have been “he descended to Acco”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims, came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart. What is the reason? It was when the musical instrument played, God’s spirit was on him. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him.

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation. An illustration. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written, Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written, arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten, the third lot fell to the sons of Sevulun according to their families, and it is written, from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written, following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon, the hip from which he came was from Sidon. And it is written, he descended to Yafo, when it should have been “he descended to Acco”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims, came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart. What is the reason? It was when the musical instrument played, God’s spirit was on him. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him.

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation. An illustration. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written, Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written, arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten, the third lot fell to the sons of Sevulun according to their families, and it is written, from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written, following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon, the hip from which he came was from Sidon. And it is written, he descended to Yafo, when it should have been “he descended to Acco”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims, came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart. What is the reason? It was when the musical instrument played, God’s spirit was on him. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him.

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation. An illustration. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written, Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written, arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten, the third lot fell to the sons of Sevulun according to their families, and it is written, from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written, following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon, the hip from which he came was from Sidon. And it is written, he descended to Yafo, when it should have been “he descended to Acco”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims, came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart. What is the reason? It was when the musical instrument played, God’s spirit was on him. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him.

Rebbi Simeon ben Yoḥai said, at three places were Israel warned not to return to the land of Egypt, [as it is written:] for as you saw Egypt today you shall nevermore see them for ever. And the Eternal said to you, you shall never again return on this way. And the Eternal will bring you back to Egypt on ships. In all three cases they returned and in all three cases they fell. One in the days of Sanherib the king of Assyria, [as it is written]: woe on those who descend to Egypt for help. What is written after this? But Egypt is human and not god, and their horses are flesh, etc. And one in the days of Joḥanan the son of the bald; it shall be that the sword which you are fearing, there will reach you. And once in the days of the evil Trajanus.

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

Rebbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate benediction, a separate sacrifice. Holiday, as Rebbi Abbin said in the name of Rebbi Aḥa, for all of them is written and on day, but here is written on day, to teach you that it is a separate holiday. Lottery, Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Benediction, Illa said, time. Sacrifice, one bull and one ram.

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

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

How for saplings? It was stated: “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits of this planting are forbidden until the fifteenth of Shevaṭ.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan: And in year [the fourth]. How do you understand this? Rebbi Ze`ira said, three years they shall be uncircumcised, and in year. Rebbi Abba bar Mamal said before Rebbi Ze`ira: It is understandable if he planted it 30 days before the New Year. But if it was not planted 30 days before the New Year? Come and see: Is not a full year being counted for him, and you say so? He said to him: If it is so, even if he planted 30 days before the New Year, should it not be forbidden until 30 days before the New Year? What about it? Rebbi Mana said, since it stands in the middle of its year, it has to finish its year.

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

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

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

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

HALAKHAH: “If the holiday of the New Year,” etc. Rebbi Abba bar Pappos said, Rebbi Joḥanan and Rebbi Simeon ben Laqish were sitting and questioning. They said, we have stated: “if the holiday of the New Year falls on a Sabbath, at the Temple they were blowing but not in the countryside.” If it is a word of the Torah, in the countryside it also should push aside; if it is not a word of the Torah also in the Temple it should not push aside. Cahana passed by. They said, this is a [an important] man whom we may ask. They went and asked him. He said to them, one verse says, a day of sounding; another verse says, a remembrance of sounding. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow. Rebbi Ze`ira told the colleagues to go and listen to Rebbi Levi preaching since it would be impossible that he would let a weekly reading go by without enlightenment. He came and said before them, one verse says, a day of sounding; another verse says, a remembrance of sounding. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow. Then also in the Temple it should not push aside. It was stated, on the first of the month. Then also anywhere they know that it is the first of the month it should push aside. Rebbi Simeon ben Yoḥai stated, and you shall sacrifice, at the place where the sacrifices are offered. The colleagues said before Rebbi Jonah. Is it not written, you shall convey a sounding shofar in the seventh month, etc? He said to them, this one you convey in all your Land, therefore not another one. They said to him, or we might say, this one you convey in your Land, therefore another one both in your Land and outside the Land. Rebbi Jonah said, if it were written “convey a shofar in your Land”, I would have said that here he restricted and at another place he extended. But in all your Land, here he extended and at another place he restricted.

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

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

MISHNAH: Originally the lulav was taken at the Temple for seven {days}and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as a remembrance of the Temple, and that the day of waving be entirely forbidden.

HALAKHAH: It is written: and you shall enjoy before the Eternal, your God, for seven days. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the lulav. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on the basis of a word from the Torah. For him who is saying, the verse speaks of the enjoyment of lulav, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on the basis of their words. But is there institution after institution?

HALAKHAH: It is written: and you shall enjoy before the Eternal, your God, for seven days. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the lulav. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on the basis of a word from the Torah. For him who is saying, the verse speaks of the enjoyment of lulav, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on the basis of their words. But is there institution after institution?

MISHNAH: Originally they were accepting testimony about the new moon during the entire day. Once the witnesses tarried to come and the Levites erred in the song. They instituted that one would accept only up to the afternoon prayers; if witnesses came after afternoon prayers one kept the day holy and the next day holy. After the Temple was destroyed, Rabban Joḥanan ben Zakkai instituted that one accepted testimony about the new moon during the entire day.

Rebbi Ada from Caesarea in the name of Rebbi Joḥanan: Already most of the day did pass in holiness.

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