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Ḥilfai asked Rebbi Joḥanan and Rebbi Simeon ben Laqish, do condiments forbid with more than 200? They said to him, condiments are not in more than 200. But did we not state: “Anything which sours, flavors, or creates dema‘?” If you say about 100 or 200, even if it does not sour, flavor, or create dema‘! But we deal with grapes. Rebbi Assi in the name of Rebbi Joḥanan, if they were not raisins, but if they were raisins they are condiments in more than 200. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if they were not cooked, but if they were cooked they are condiments in more than 200.

Ḥilfai asked Rebbi Joḥanan and Rebbi Simeon ben Laqish, do condiments forbid with more than 200? They said to him, condiments are not in more than 200. But did we not state: “Anything which sours, flavors, or creates dema‘?” If you say about 100 or 200, even if it does not sour, flavor, or create dema‘! But we deal with grapes. Rebbi Assi in the name of Rebbi Joḥanan, if they were not raisins, but if they were raisins they are condiments in more than 200. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if they were not cooked, but if they were cooked they are condiments in more than 200.

Ḥilfai asked Rebbi Joḥanan and Rebbi Simeon ben Laqish, do condiments forbid with more than 200? They said to him, condiments are not in more than 200. But did we not state: “Anything which sours, flavors, or creates dema‘?” If you say about 100 or 200, even if it does not sour, flavor, or create dema‘! But we deal with grapes. Rebbi Assi in the name of Rebbi Joḥanan, if they were not raisins, but if they were raisins they are condiments in more than 200. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if they were not cooked, but if they were cooked they are condiments in more than 200.

Rebbi Yasa in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: All sources of flavor one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: All sources of flavor one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Yasa disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, flavors, or creates dema‘? If you say about 100 or 200, even if it does not sour, flavor, or create dema‘! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were onion or leeks.

HALAKHAH: Is it counted for him and his shaving? If you would say that it is not counted for him and his shaving, then his sacrifices count for nothing. Rebbi Joḥanan asked: Following Rebbi Simeon, may he shave for his holiday well-being offerings? Is that not the Mishnah? “Rebbi Simeon says, that sacrifice is not counted for him but the others are counted for him.” When he slaughtered them are they not like voluntary well-being offerings? This means that he may shave for voluntary well-being offerings following Rebbi Simeon. Rebbi Yose bar Abun said, Rav Ada bar Aḥawa and Rebbi Joḥanan. For Rav Ada bar Aḥawa it is problematic, but for Rebbi Joḥanan it is obvious.

HALAKHAH: Is it counted for him and his shaving? If you would say that it is not counted for him and his shaving, then his sacrifices count for nothing. Rebbi Joḥanan asked: Following Rebbi Simeon, may he shave for his holiday well-being offerings? Is that not the Mishnah? “Rebbi Simeon says, that sacrifice is not counted for him but the others are counted for him.” When he slaughtered them are they not like voluntary well-being offerings? This means that he may shave for voluntary well-being offerings following Rebbi Simeon. Rebbi Yose bar Abun said, Rav Ada bar Aḥawa and Rebbi Joḥanan. For Rav Ada bar Aḥawa it is problematic, but for Rebbi Joḥanan it is obvious.

HALAKHAH: Is it counted for him and his shaving? If you would say that it is not counted for him and his shaving, then his sacrifices count for nothing. Rebbi Joḥanan asked: Following Rebbi Simeon, may he shave for his holiday well-being offerings? Is that not the Mishnah? “Rebbi Simeon says, that sacrifice is not counted for him but the others are counted for him.” When he slaughtered them are they not like voluntary well-being offerings? This means that he may shave for voluntary well-being offerings following Rebbi Simeon. Rebbi Yose bar Abun said, Rav Ada bar Aḥawa and Rebbi Joḥanan. For Rav Ada bar Aḥawa it is problematic, but for Rebbi Joḥanan it is obvious.

HALAKHAH: The argument of Rebbi Eliezer seems inverted. There, he says: “he has to repeat only for 30,” and here, he says so? Rebbi Joḥanan says, he has to repeat all his sacrifices. It is obvious, if it would have been valid without him becoming impure, then why is it not valid if later he becomes impure? Rebbi Ḥinena said, is that not Rebbi Eliezer’s? And Rebbi Eliezer follows the Shammaites, as it was stated: Concerning a nazir who lost all his hair, the House of Shammai say, he has to move a shaving knife over his head; the House of Hillel say, he does not need to move a shaving knife over his head.

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

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

Rebbi Yannai said: A Cohen defiles himself in order to see the King. When King Diocletian visited here, Rebbi Ḥiyya bar Abba was seen stepping over graves at Tyre in order to see him. Rebbi Ḥizqiah and Rebbi Jeremiah in the name of Rebbi Joḥanan: There is an obligation to see great persons of government, so that when the kingdom of the dynasty of David will return one will know how to distinguish one government from the other.

HALAKHAH: “The nazir shaves for the following impurities,” etc. An old man asked Rebbi Joḥanan: If the volume of an olive from a corpse makes impure, then certainly all of it also? He said to him, to include the stillbirth which did not reach the volume of an olive. He continued to ask: If a limb of a corpse makes impure, then certainly all of it also? He said to him, to include the stillbirth whose limbs did not yet jell. Rebbi Yose said, was that old man wise? His questions were not wise since after he asked the first question, it was not necessary to ask the second. If he wanted to ask both, he should have asked the second and after that the first. The students of Rebbi Yose ben Ḥalaphta asked the second but did not ask the first because it was obvious for them that if he did not reach the volume of an olive it is certain that his limbs did not yet jell. Rebbi Mana bar Ḥizqiah said, do you remember when Rebbi Jacob bar Aḥa was here, were not both questions by that old man [asked] about Ahilut that the nazir shaves for them? In addition, from what Rebbi Joḥanan said, I thought that the stillbirths were not Torah. But since he makes his mother sit days of purity, it is implied that [the rules of] stillbirths are Torah.

HALAKHAH: “The nazir shaves for the following impurities,” etc. An old man asked Rebbi Joḥanan: If the volume of an olive from a corpse makes impure, then certainly all of it also? He said to him, to include the stillbirth which did not reach the volume of an olive. He continued to ask: If a limb of a corpse makes impure, then certainly all of it also? He said to him, to include the stillbirth whose limbs did not yet jell. Rebbi Yose said, was that old man wise? His questions were not wise since after he asked the first question, it was not necessary to ask the second. If he wanted to ask both, he should have asked the second and after that the first. The students of Rebbi Yose ben Ḥalaphta asked the second but did not ask the first because it was obvious for them that if he did not reach the volume of an olive it is certain that his limbs did not yet jell. Rebbi Mana bar Ḥizqiah said, do you remember when Rebbi Jacob bar Aḥa was here, were not both questions by that old man [asked] about Ahilut that the nazir shaves for them? In addition, from what Rebbi Joḥanan said, I thought that the stillbirths were not Torah. But since he makes his mother sit days of purity, it is implied that [the rules of] stillbirths are Torah.

It was stated: Rebbi Simeon bar Ioḥai says, why did they say that a crawling animal the size of a lentil makes impure? Because the start of the creation of a crawling animal is the size of a lentil. Rebbi Yudan asked: Should not a corpse bring impurity even if it is less than the volume of an olive, for did not Rebbi Joḥanan say, “to include the stillbirth which did not reach the volume of an olive”? And a carcass the size of a pea should cause impurity, for Rebbi Ḥanina said, I saw a calf the size of a pea in a placenta! How is that? I say, [these are] sermons. Preach and receive reward.

“Which corpse has decay? One who was buried naked in a marble coffin, or on a stone floor, or on a marble table. But if he was buried in a wooden casket or on a woooden plank; that is not decay but graves’ dust and needs somewhat more than a spoonful.” Rebbi Joḥanan said, if even the smallest attachment was buried with him, there is no decay. Rebbi Yasa in the name of Rebbi Joḥanan: Of two corpses which were buried together, each one becomes an attachment for the other. This is automatic; could one alone be an attachment to another? Abba bar Nathan objected: Think of it, that somebody brought half a spoonful from one and half a spoonful from the other! He was considering it when he was seen laughing; he was offended by him and he died. Rebbi Yose said, there this man is gone and we did hear nothing about it. What about it? There, neither of them will produce a spoonful of decayed matter, but here, each of them can generate a spoonful of decay.

“Which corpse has decay? One who was buried naked in a marble coffin, or on a stone floor, or on a marble table. But if he was buried in a wooden casket or on a woooden plank; that is not decay but graves’ dust and needs somewhat more than a spoonful.” Rebbi Joḥanan said, if even the smallest attachment was buried with him, there is no decay. Rebbi Yasa in the name of Rebbi Joḥanan: Of two corpses which were buried together, each one becomes an attachment for the other. This is automatic; could one alone be an attachment to another? Abba bar Nathan objected: Think of it, that somebody brought half a spoonful from one and half a spoonful from the other! He was considering it when he was seen laughing; he was offended by him and he died. Rebbi Yose said, there this man is gone and we did hear nothing about it. What about it? There, neither of them will produce a spoonful of decayed matter, but here, each of them can generate a spoonful of decay.

If his foot was cut off, from above the joint there is no “decay”, from below the joint there is “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him. The colleagues asked before Rebbi Samuel ben Eudaimon: If he bound from below the joint as attachment? He said to them, if it were so, even if it was not cut I should consider it as if cut and it should be an attachment! Since it is connected to him, it forms one body. If there is something missing, can it have “decay”? Let us hear from the following: If it is imcomplete, there is no “decay”, it does not require the surrounding earth, and it is not part of a row of graves. Rebbi Joḥanan asked, how much must be missing that it have no “decay”? Might it follow what we have stated there: “That he will die if it was removed.” Is it the same here? Think of it, if the esophagus was perforated, nothing was missing but he could not survive. You have only the following: If his foot was cut off, from below the joint there is “decay”, from above the joint there is no “decay”. If it was buried together with him, from below the joint it becomes an attachment to him, from above the joint it does not become an attachment to him.

HALAKHAH: “But for overhanging branches, or protuberances,” etc. What is the status of the undistributed middle? Rebbi Joḥanan said, the undistributed middle is judged leniently. Rebbi Simeon ben Laqish said, the undistributed middle is judged restrictively. What is the undistributed middle? That is a limb from a corpse or a limb from a living body which is not sufficiently covered by flesh. Rebbi Yose asked: From where [do we infer that] a bone [induces impurity in the size of] a barley grain? Not from that verse, “or a person’s bone”? Here you require a barley grain, there you do not require a barley grain! Rebbi Samuel bar Eudaimon stated: “A slain one”, anything from a slain person, that is a limb from a corpse or a limb from a living body which is not sufficiently covered by flesh.

Rebbi Joḥanan said, overhanging branches and protuberances are biblical for heave even though the nazir does not shave. Rebbi Jeremiah asked, if to burn it, one burns even for a rabbinic doubt; maybe to whip? Rebbi [Yose] from Sidon stated before Rebbi Jeremiah and disgagrees with Rebbi Jeremiah: “For any impurity deriving from a corpse for which a nazir shaves one is guilty if entering the Sanctuary, but any impurity deriving from a corpse for which a nazir does not shave one is not guilty if entering the Sanctuary.”

Rebbi Joḥanan said, layers of a tree which cover four-by-four [handbreadths]: the nazir shaves. Rebbi Yose, Rebbi Joḥanan said, if one of his hands is on the other side and one hand is in the layer, the nazir does not shave. Rebbi Yose asked: If it separates from impurity it also should separate from purity; if it does not separate from impurity, it should not separate from purity. Rebbi Joḥanan said, if the corpse is in the bedroom and the nazir under the bed, the nazir shaves. Certainly if the corpse is under the bed and the nazir in the bedroom, does the nazir not shave? Rebbi Joḥanan said, if the corpse and the nazir are under the bed frame, under the belly of a camel, under the width of a gate, under the gutters, the nazir does not shave, nor for anything which is there for protection. Ḥizqiah heard it and said, they purified the dead! Rebbi Joḥanan said, if the corpse is in the anteroom and the nazir in the dining hall, the nazir shaves; certainly if the corpse is in the dining hall and the nazir in the anteroom, the nazir shaves. Rebbi Mana asked, if it is a tent to separate it should be a tent to draw along; if it is not a tent to draw along, the impurity should disappear! Rebbi Joḥanan said, if the impurity is under the outer half of the wall, the nazir shaves. Rebbi Joshia said, if impurity is hidden in the ground of the house, the nazir shaves. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: The nazir does not shave for most of the skeleton or most of the bones.

Rebbi Joḥanan said, layers of a tree which cover four-by-four [handbreadths]: the nazir shaves. Rebbi Yose, Rebbi Joḥanan said, if one of his hands is on the other side and one hand is in the layer, the nazir does not shave. Rebbi Yose asked: If it separates from impurity it also should separate from purity; if it does not separate from impurity, it should not separate from purity. Rebbi Joḥanan said, if the corpse is in the bedroom and the nazir under the bed, the nazir shaves. Certainly if the corpse is under the bed and the nazir in the bedroom, does the nazir not shave? Rebbi Joḥanan said, if the corpse and the nazir are under the bed frame, under the belly of a camel, under the width of a gate, under the gutters, the nazir does not shave, nor for anything which is there for protection. Ḥizqiah heard it and said, they purified the dead! Rebbi Joḥanan said, if the corpse is in the anteroom and the nazir in the dining hall, the nazir shaves; certainly if the corpse is in the dining hall and the nazir in the anteroom, the nazir shaves. Rebbi Mana asked, if it is a tent to separate it should be a tent to draw along; if it is not a tent to draw along, the impurity should disappear! Rebbi Joḥanan said, if the impurity is under the outer half of the wall, the nazir shaves. Rebbi Joshia said, if impurity is hidden in the ground of the house, the nazir shaves. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: The nazir does not shave for most of the skeleton or most of the bones.

Rebbi Joḥanan said, layers of a tree which cover four-by-four [handbreadths]: the nazir shaves. Rebbi Yose, Rebbi Joḥanan said, if one of his hands is on the other side and one hand is in the layer, the nazir does not shave. Rebbi Yose asked: If it separates from impurity it also should separate from purity; if it does not separate from impurity, it should not separate from purity. Rebbi Joḥanan said, if the corpse is in the bedroom and the nazir under the bed, the nazir shaves. Certainly if the corpse is under the bed and the nazir in the bedroom, does the nazir not shave? Rebbi Joḥanan said, if the corpse and the nazir are under the bed frame, under the belly of a camel, under the width of a gate, under the gutters, the nazir does not shave, nor for anything which is there for protection. Ḥizqiah heard it and said, they purified the dead! Rebbi Joḥanan said, if the corpse is in the anteroom and the nazir in the dining hall, the nazir shaves; certainly if the corpse is in the dining hall and the nazir in the anteroom, the nazir shaves. Rebbi Mana asked, if it is a tent to separate it should be a tent to draw along; if it is not a tent to draw along, the impurity should disappear! Rebbi Joḥanan said, if the impurity is under the outer half of the wall, the nazir shaves. Rebbi Joshia said, if impurity is hidden in the ground of the house, the nazir shaves. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: The nazir does not shave for most of the skeleton or most of the bones.

Rebbi Joḥanan said, layers of a tree which cover four-by-four [handbreadths]: the nazir shaves. Rebbi Yose, Rebbi Joḥanan said, if one of his hands is on the other side and one hand is in the layer, the nazir does not shave. Rebbi Yose asked: If it separates from impurity it also should separate from purity; if it does not separate from impurity, it should not separate from purity. Rebbi Joḥanan said, if the corpse is in the bedroom and the nazir under the bed, the nazir shaves. Certainly if the corpse is under the bed and the nazir in the bedroom, does the nazir not shave? Rebbi Joḥanan said, if the corpse and the nazir are under the bed frame, under the belly of a camel, under the width of a gate, under the gutters, the nazir does not shave, nor for anything which is there for protection. Ḥizqiah heard it and said, they purified the dead! Rebbi Joḥanan said, if the corpse is in the anteroom and the nazir in the dining hall, the nazir shaves; certainly if the corpse is in the dining hall and the nazir in the anteroom, the nazir shaves. Rebbi Mana asked, if it is a tent to separate it should be a tent to draw along; if it is not a tent to draw along, the impurity should disappear! Rebbi Joḥanan said, if the impurity is under the outer half of the wall, the nazir shaves. Rebbi Joshia said, if impurity is hidden in the ground of the house, the nazir shaves. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: The nazir does not shave for most of the skeleton or most of the bones.

Rebbi Joḥanan said, layers of a tree which cover four-by-four [handbreadths]: the nazir shaves. Rebbi Yose, Rebbi Joḥanan said, if one of his hands is on the other side and one hand is in the layer, the nazir does not shave. Rebbi Yose asked: If it separates from impurity it also should separate from purity; if it does not separate from impurity, it should not separate from purity. Rebbi Joḥanan said, if the corpse is in the bedroom and the nazir under the bed, the nazir shaves. Certainly if the corpse is under the bed and the nazir in the bedroom, does the nazir not shave? Rebbi Joḥanan said, if the corpse and the nazir are under the bed frame, under the belly of a camel, under the width of a gate, under the gutters, the nazir does not shave, nor for anything which is there for protection. Ḥizqiah heard it and said, they purified the dead! Rebbi Joḥanan said, if the corpse is in the anteroom and the nazir in the dining hall, the nazir shaves; certainly if the corpse is in the dining hall and the nazir in the anteroom, the nazir shaves. Rebbi Mana asked, if it is a tent to separate it should be a tent to draw along; if it is not a tent to draw along, the impurity should disappear! Rebbi Joḥanan said, if the impurity is under the outer half of the wall, the nazir shaves. Rebbi Joshia said, if impurity is hidden in the ground of the house, the nazir shaves. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: The nazir does not shave for most of the skeleton or most of the bones.

Rebbi Joḥanan said, layers of a tree which cover four-by-four [handbreadths]: the nazir shaves. Rebbi Yose, Rebbi Joḥanan said, if one of his hands is on the other side and one hand is in the layer, the nazir does not shave. Rebbi Yose asked: If it separates from impurity it also should separate from purity; if it does not separate from impurity, it should not separate from purity. Rebbi Joḥanan said, if the corpse is in the bedroom and the nazir under the bed, the nazir shaves. Certainly if the corpse is under the bed and the nazir in the bedroom, does the nazir not shave? Rebbi Joḥanan said, if the corpse and the nazir are under the bed frame, under the belly of a camel, under the width of a gate, under the gutters, the nazir does not shave, nor for anything which is there for protection. Ḥizqiah heard it and said, they purified the dead! Rebbi Joḥanan said, if the corpse is in the anteroom and the nazir in the dining hall, the nazir shaves; certainly if the corpse is in the dining hall and the nazir in the anteroom, the nazir shaves. Rebbi Mana asked, if it is a tent to separate it should be a tent to draw along; if it is not a tent to draw along, the impurity should disappear! Rebbi Joḥanan said, if the impurity is under the outer half of the wall, the nazir shaves. Rebbi Joshia said, if impurity is hidden in the ground of the house, the nazir shaves. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: The nazir does not shave for most of the skeleton or most of the bones.

“They shall fall away, for his vow of nazir is impure.” From here that the days of impurity fall away. Then should he invalidate? He invalidates only the days of [impurity of] the dead. Why should they not be counted? If you say that days in which he causes [impurity to] couch and seat are counted, days in which he does not cause [impurity to] couch and seat are certainly counted! What did you see to say that they are not counted? Rebbi [] said in the name of Rebbi Simeon ben Laqish: “For a wild growth of his head’s hair”. Days of hair growth are counted, days preparing for shaving are not counted. So far in his days of counting; in the days of his definite status? Rebbi Joḥanan in the name of Rebbi Yannai: “Please do not let her be like a corpse.” Since the days of a corpse are not counted, the days of quarantine are not counted. A student quoted this saying cf Rebbi Joḥanan’s before Rebbi Simeon ben Laqish, who did not accept it. He said to him: Here, you call it quarantine, but there, you want to call it absolute; you cannot do that. For Rebbi Joḥanan said in the name of Rebbi Simeon ben Laqish: “Please do not let her be like a corpse; let her be quarantined.” Just as the days of the dead are seven, so the days of quarantine are seven.

“They shall fall away, for his vow of nazir is impure.” From here that the days of impurity fall away. Then should he invalidate? He invalidates only the days of [impurity of] the dead. Why should they not be counted? If you say that days in which he causes [impurity to] couch and seat are counted, days in which he does not cause [impurity to] couch and seat are certainly counted! What did you see to say that they are not counted? Rebbi [] said in the name of Rebbi Simeon ben Laqish: “For a wild growth of his head’s hair”. Days of hair growth are counted, days preparing for shaving are not counted. So far in his days of counting; in the days of his definite status? Rebbi Joḥanan in the name of Rebbi Yannai: “Please do not let her be like a corpse.” Since the days of a corpse are not counted, the days of quarantine are not counted. A student quoted this saying cf Rebbi Joḥanan’s before Rebbi Simeon ben Laqish, who did not accept it. He said to him: Here, you call it quarantine, but there, you want to call it absolute; you cannot do that. For Rebbi Joḥanan said in the name of Rebbi Simeon ben Laqish: “Please do not let her be like a corpse; let her be quarantined.” Just as the days of the dead are seven, so the days of quarantine are seven.

“They shall fall away, for his vow of nazir is impure.” From here that the days of impurity fall away. Then should he invalidate? He invalidates only the days of [impurity of] the dead. Why should they not be counted? If you say that days in which he causes [impurity to] couch and seat are counted, days in which he does not cause [impurity to] couch and seat are certainly counted! What did you see to say that they are not counted? Rebbi [] said in the name of Rebbi Simeon ben Laqish: “For a wild growth of his head’s hair”. Days of hair growth are counted, days preparing for shaving are not counted. So far in his days of counting; in the days of his definite status? Rebbi Joḥanan in the name of Rebbi Yannai: “Please do not let her be like a corpse.” Since the days of a corpse are not counted, the days of quarantine are not counted. A student quoted this saying cf Rebbi Joḥanan’s before Rebbi Simeon ben Laqish, who did not accept it. He said to him: Here, you call it quarantine, but there, you want to call it absolute; you cannot do that. For Rebbi Joḥanan said in the name of Rebbi Simeon ben Laqish: “Please do not let her be like a corpse; let her be quarantined.” Just as the days of the dead are seven, so the days of quarantine are seven.

HALAKHAH: “Rebbi Eleazar said in the name of Rebbi Joshua,” etc. There, we have stated: “Two are impure from the dead, one is impure for seven days and one is impure by the impurity of evening. Three are impure from the dead, two are impure for seven days and one is impure until nightfall. Four are impure from the dead, three are impure for seven days and one is impure until nightfall. How is it for two? Any person who touches a corpse is impure for seven days; a person who touches him is impure until nightfall,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: All are biblically [impure] for heave, but for entering the Sanctuary only the second impure who touched the first impure. What is the reason? “A person who would be impure and did not purify himself;” anybody needing purification is guilty for entering the Sanctuary; anybody not needing purification is not guilty for entering the Sanctuary. They objected: But a person who touches objects which touched a corpse needs purification, but is he the second? Rebbi Abin bar Ḥiyya said, for impurity of a person from a person, not for impurity of a person from objects. The statement of Rebbi Abin bar Ḥiyya [implies that] only the first is guilty. Since [for impurity of] a person from a person only the first is guilty, so here the first is guilty. Rebbi Yose said, only if he immersed himself. That is a statement of Rebbi, since Rebbi said, all impure persons remain impure until the are immersed in water.

Rebbi Illa said: He himself, who touched the corpse, is guilty. He said it and gave its reason: “who became impure,” that refers to the impurity of a human. But is there not a third? As Rebbi Abun bar Ḥiyya said, for impurity of a person from a person a man is guilty for impurity in the Sanctuary. They objected: If objects touch the corpse, a human the objects, and objects the human. For impurity of a person from a person, not for impurity of a person from objects. Rebbi Zeriqa in the name of Rav Hamnuna: The Tanna there disagrees with Rebbi Illa: “For an object made half of cement־earth and half of dung one is not guilty for coming to the Sanctuary” Because it is half of earth and half of dung; but if it were totally of earth, one would be guilty. Who is guilty? Not the one who touches it? Is he not the second who touches the first? Rebbi Phineas said before Rebbi Yose: Explain it if he threw it. He answered him, about him who threw it we stated: For washing his body he is subject to extirpation, for washing his garments to the forty. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, do we not have the Mishnah in support of that first Tanna, as is stated: “Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” For the first, for which the nazir shaves, one is guilty if entering the Sanctuary; for the second, for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Joḥanan said, it is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty if entering the Sanctuary; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty if entering the Sanctuary. Rebbi Jeremiah said, we were of the opinion that they disagree about a sacrifice, but one whips even the third, even the fourth. Rebbi Yose from Sidon stated before Rebbi Jeremiah in opposition to Rebbi Jeremiah: “For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” Rebbi Yose ben Rebbi Abun said, Rebbi Yannai, Rebbi Joḥanan: It is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty.

Rebbi Illa said: He himself, who touched the corpse, is guilty. He said it and gave its reason: “who became impure,” that refers to the impurity of a human. But is there not a third? As Rebbi Abun bar Ḥiyya said, for impurity of a person from a person a man is guilty for impurity in the Sanctuary. They objected: If objects touch the corpse, a human the objects, and objects the human. For impurity of a person from a person, not for impurity of a person from objects. Rebbi Zeriqa in the name of Rav Hamnuna: The Tanna there disagrees with Rebbi Illa: “For an object made half of cement־earth and half of dung one is not guilty for coming to the Sanctuary” Because it is half of earth and half of dung; but if it were totally of earth, one would be guilty. Who is guilty? Not the one who touches it? Is he not the second who touches the first? Rebbi Phineas said before Rebbi Yose: Explain it if he threw it. He answered him, about him who threw it we stated: For washing his body he is subject to extirpation, for washing his garments to the forty. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, do we not have the Mishnah in support of that first Tanna, as is stated: “Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” For the first, for which the nazir shaves, one is guilty if entering the Sanctuary; for the second, for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Joḥanan said, it is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty if entering the Sanctuary; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty if entering the Sanctuary. Rebbi Jeremiah said, we were of the opinion that they disagree about a sacrifice, but one whips even the third, even the fourth. Rebbi Yose from Sidon stated before Rebbi Jeremiah in opposition to Rebbi Jeremiah: “For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” Rebbi Yose ben Rebbi Abun said, Rebbi Yannai, Rebbi Joḥanan: It is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty.

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

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

If he drank wine within the first 30 days, he is (not) whipped; within the last 30 days, he is [] whipped. The one coming from the general population cannot be whipped, either for the (second) or the last period. So far, if he was warned separately for each period. If they warned him for both together this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish who disagreed about the two days of holiday in the diaspora. Rebbi Joḥanan said, one accepts warning in case of a doubt; Rebbi Simeon ben Laqish said, one does not accept warning in case of a doubt.

If he drank wine within the first 30 days, he is (not) whipped; within the last 30 days, he is [] whipped. The one coming from the general population cannot be whipped, either for the (second) or the last period. So far, if he was warned separately for each period. If they warned him for both together this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish who disagreed about the two days of holiday in the diaspora. Rebbi Joḥanan said, one accepts warning in case of a doubt; Rebbi Simeon ben Laqish said, one does not accept warning in case of a doubt.

(The community) [A person] who became impure by a doubt relating to a private domain on Passover. Rebbi Hoshaia said, he should be pushed to the Second Passover. Rebbi Joḥanan said, one sends him on a far journey. This follows what Rebbi Joḥanan said, if he became impure by the impurity of the abyss, one sends him on a far journey. (A nazir) [The community] who became impure by a doubt relating to a private domain on Passover. Rebbi Joḥanan said, it should be presented in their doubt; Rebbi Hoshaia said, it should be made in impurity. The great Rebbi Hoshaia also agrees that it should be presented in their doubt; what Rebbi Hoshaia said referrred only to restrictions.

(The community) [A person] who became impure by a doubt relating to a private domain on Passover. Rebbi Hoshaia said, he should be pushed to the Second Passover. Rebbi Joḥanan said, one sends him on a far journey. This follows what Rebbi Joḥanan said, if he became impure by the impurity of the abyss, one sends him on a far journey. (A nazir) [The community] who became impure by a doubt relating to a private domain on Passover. Rebbi Joḥanan said, it should be presented in their doubt; Rebbi Hoshaia said, it should be made in impurity. The great Rebbi Hoshaia also agrees that it should be presented in their doubt; what Rebbi Hoshaia said referrred only to restrictions.

(The community) [A person] who became impure by a doubt relating to a private domain on Passover. Rebbi Hoshaia said, he should be pushed to the Second Passover. Rebbi Joḥanan said, one sends him on a far journey. This follows what Rebbi Joḥanan said, if he became impure by the impurity of the abyss, one sends him on a far journey. (A nazir) [The community] who became impure by a doubt relating to a private domain on Passover. Rebbi Joḥanan said, it should be presented in their doubt; Rebbi Hoshaia said, it should be made in impurity. The great Rebbi Hoshaia also agrees that it should be presented in their doubt; what Rebbi Hoshaia said referrred only to restrictions.

Rebbi Joḥanan in the name of Rebbi Benaiah: One sprinkles on an uncircumcised Jew, for we find that our forefathers in the desert received sprinkling when uncircumcised. Rav Ḥisda said, following him who said that they circumcised on the eleventh. But for him who said that they circumcised on the tenth, they did not count sprinkling when uncircumcised. Rebbi Abin said, did they not have to count for sprinkling when uncircumcised in any case? Rebbi Eleazar in the name of Rebbi Ḥanina: It happened that an uncircumcised Cohen was sprinkled and the sprinklings were declared valid. It was stated: Rebbi Eliezer ben Jacob says, there were soldiers and gate keepers in Jerusalem who immersed themselves and ate their Passover sacrifices in the evening.

HALAKHAH: “Somebody who brings a bill of divorce from overseas,” etc. This is difficult. If somebody brings a gift document from overseas,would you require him to say, it was written and signed before me? Rebbi Joshua ben Levi said, there is a difference because they are not conversant with the fine points of bills of divorce. Rebbi Joḥanan said, that is a leniency lest she sit abandoned. Is that a leniency? It is only a restriction, for if he does not say to her, it was written and signed before me, you do not permit her to remarry. Rebbi Yose said, the difficulty which you impose upon her at the beginning, that he is required to say, it was written and signed before me, makes it easy for her at the end. For if [the husband] would come and protest, his protest would be void. Rebbi Mana wanted to say, a protest other than the text of the bill. But is a protest about the text of the bill a protest which has no validity? Even for a protest which has validity, said Rebbi Yose ben Rebbi Abun, since you say that the reason for the difficulty which you impose upon her at the beginning, that he is required to say, it was signed before me, is to make it easy for her at the end, that if [the husband] would come and protest, his protest would be void; this means that there is no difference whether it is a protest not about the text of the bill or about the body of the bill, a protest which has no validity, or a protest which does have validity! But should you worry that maybe be gave the bill to disqualified witnesses to sign? Rebbi Abun said, he is not suspect to damage her before Heaven. Before the court he is suspect to damage her. But since he knows that if he comes and protests his protest is void, he will choose qualified witnesses to sign.

If [the bill of divorce] contained documentation of a gift and [the messenger] said, it was written and signed before me, is [the husband’s] protest about the gift void since it is void about the divorce? Or, since his protest is void [only] about the divorce, is it valid about the gift? We have stated later: “Bills of divorce for wives and documents of manumission are equal in the rules of carrying and bringing.” If [the document of manumission] contained documentation of a gift and [the messenger] said, it was written and signed before me, is [the master’s] protest about the gift void since it is void about the manumission? Or since his protest is void [only] about the manumission, is it valid about the gift? If somebody signed all his property over to his slave, you say that the gift is the document of manumission. How do you treat this? Is it a document of manumission and his protest is void or is it a gift and his protest is valid? This can be compared to the following: If somebody signed all his property over to two persons in one document and the testimony of the witnesses was valid for one but invalid for the other. Rebbi Ila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed; one said, since it is invalid for one it is invalid for the other, but the other said, it is valid for one and invalid for the other. Rebbi Mana did not specify; Rebbi Abin specified: Rebbi Joḥanan said, since it is invalid for one it is invalid for the other; but Rebbi Simeon ben Laqish said, it is valid for one and invalid for the other. Rebbi Eleazar said, a Mishnah supports Rebbi Joḥanan: “Since testimony of two [witnesses] is invalid if one of them turns out to be related or disqualified, so also of three [witnesses] it is invalid if one of them turns out to be related or disqualified”. Rebbi Jacob bar Aḥa said, Rebbi Ḥanina the colleague of the rabbis and the rabbis disagree. One says, the argument of Rebbi Eleazar is correct, but the other says, Rebbi Eleazar is not correct. For him who says, the argument of Rebbi Eleazar is correct, it is a testimony about one person; as testimony it is totally invalid if it is partially invalid. For him who says, the argument of Rebbi Eleazar is not correct, it is as if two groups of witnesses came, valid for one and disqualified for the other.

If [the bill of divorce] contained documentation of a gift and [the messenger] said, it was written and signed before me, is [the husband’s] protest about the gift void since it is void about the divorce? Or, since his protest is void [only] about the divorce, is it valid about the gift? We have stated later: “Bills of divorce for wives and documents of manumission are equal in the rules of carrying and bringing.” If [the document of manumission] contained documentation of a gift and [the messenger] said, it was written and signed before me, is [the master’s] protest about the gift void since it is void about the manumission? Or since his protest is void [only] about the manumission, is it valid about the gift? If somebody signed all his property over to his slave, you say that the gift is the document of manumission. How do you treat this? Is it a document of manumission and his protest is void or is it a gift and his protest is valid? This can be compared to the following: If somebody signed all his property over to two persons in one document and the testimony of the witnesses was valid for one but invalid for the other. Rebbi Ila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed; one said, since it is invalid for one it is invalid for the other, but the other said, it is valid for one and invalid for the other. Rebbi Mana did not specify; Rebbi Abin specified: Rebbi Joḥanan said, since it is invalid for one it is invalid for the other; but Rebbi Simeon ben Laqish said, it is valid for one and invalid for the other. Rebbi Eleazar said, a Mishnah supports Rebbi Joḥanan: “Since testimony of two [witnesses] is invalid if one of them turns out to be related or disqualified, so also of three [witnesses] it is invalid if one of them turns out to be related or disqualified”. Rebbi Jacob bar Aḥa said, Rebbi Ḥanina the colleague of the rabbis and the rabbis disagree. One says, the argument of Rebbi Eleazar is correct, but the other says, Rebbi Eleazar is not correct. For him who says, the argument of Rebbi Eleazar is correct, it is a testimony about one person; as testimony it is totally invalid if it is partially invalid. For him who says, the argument of Rebbi Eleazar is not correct, it is as if two groups of witnesses came, valid for one and disqualified for the other.

If [the bill of divorce] contained documentation of a gift and [the messenger] said, it was written and signed before me, is [the husband’s] protest about the gift void since it is void about the divorce? Or, since his protest is void [only] about the divorce, is it valid about the gift? We have stated later: “Bills of divorce for wives and documents of manumission are equal in the rules of carrying and bringing.” If [the document of manumission] contained documentation of a gift and [the messenger] said, it was written and signed before me, is [the master’s] protest about the gift void since it is void about the manumission? Or since his protest is void [only] about the manumission, is it valid about the gift? If somebody signed all his property over to his slave, you say that the gift is the document of manumission. How do you treat this? Is it a document of manumission and his protest is void or is it a gift and his protest is valid? This can be compared to the following: If somebody signed all his property over to two persons in one document and the testimony of the witnesses was valid for one but invalid for the other. Rebbi Ila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed; one said, since it is invalid for one it is invalid for the other, but the other said, it is valid for one and invalid for the other. Rebbi Mana did not specify; Rebbi Abin specified: Rebbi Joḥanan said, since it is invalid for one it is invalid for the other; but Rebbi Simeon ben Laqish said, it is valid for one and invalid for the other. Rebbi Eleazar said, a Mishnah supports Rebbi Joḥanan: “Since testimony of two [witnesses] is invalid if one of them turns out to be related or disqualified, so also of three [witnesses] it is invalid if one of them turns out to be related or disqualified”. Rebbi Jacob bar Aḥa said, Rebbi Ḥanina the colleague of the rabbis and the rabbis disagree. One says, the argument of Rebbi Eleazar is correct, but the other says, Rebbi Eleazar is not correct. For him who says, the argument of Rebbi Eleazar is correct, it is a testimony about one person; as testimony it is totally invalid if it is partially invalid. For him who says, the argument of Rebbi Eleazar is not correct, it is as if two groups of witnesses came, valid for one and disqualified for the other.

Only if he says, it was written before me during the day and signed during the day; only if he says, it was written before me especially for her and signed expressly for her. It was asked before Rebbi Joḥanan: Does he have to know the names of the witnesses at the moment of their signing? He said to them, did the Gentiles Luciani sign it? And you say so? A baraita supports Rebbi Joḥanan: “All bills of divorce coming from overseas are valid even if their names sound Gentile since Jews outside the Land of Israel bear Gentile names.” He said only, outside the Land; therefore not in the Land of Israel. What about this? Rebbi Bevai in the name of Rebbi Issi: unless he writes, at a Jewish place. If there is no Jewish place, in the synagogue. If there is no synagogue, he assembles there ten people. Rebbi Abun said, it would be better to certify the signatures than to assemble there ten people. What about this? Even in a Jewish store.

Only if he says, it was written before me during the day and signed during the day; only if he says, it was written before me especially for her and signed expressly for her. It was asked before Rebbi Joḥanan: Does he have to know the names of the witnesses at the moment of their signing? He said to them, did the Gentiles Luciani sign it? And you say so? A baraita supports Rebbi Joḥanan: “All bills of divorce coming from overseas are valid even if their names sound Gentile since Jews outside the Land of Israel bear Gentile names.” He said only, outside the Land; therefore not in the Land of Israel. What about this? Rebbi Bevai in the name of Rebbi Issi: unless he writes, at a Jewish place. If there is no Jewish place, in the synagogue. If there is no synagogue, he assembles there ten people. Rebbi Abun said, it would be better to certify the signatures than to assemble there ten people. What about this? Even in a Jewish store.

If he did not say: “it was written and signed before me”? Should not an Amora have asked this question? He said to him, that is what Rabin ben Rav said: If he brought a bill of divorce, gave it to her, but did not tell her: “It was written and signed before me”? There came a case before Rebbi Joḥanan, who said to him, take it from her and say in front of two [witnesses]: “It was written and signed before me.” Does Rebbi Joḥanan follow Rebbi Simeon ben Eleazar, since Rebbi Simeon ben Eleazar said, it is no bill of divorce unless he tells her at the moment of delivery that it is her bill of divorce? Can the position of Rebbi Joḥanan be derived from Rebbi Simeon ben Eleazar? Would Rebbi Simeon ben Eleazar agree that if he told her at the moment of delivery that it was her bill of divorce it would not be a bill of divorce? But here, even if he tells her at the moment of delivery that it is her bill of divorce, it is no bill of divorce unless he tells her in front of two [witnesses]: “It was written and signed before me.” But Rebbi Joḥanan might hold that a woman cannot be believed if she says, I received a bill of divorce from my husband’s agents. But we did state: “The wife herself can bring her bill of divorce.” Would you not have to be afraid that she might have received the bill from a representative of the husband? How is it? The reason of Rebbi Joḥanan is to make her known as divorcee in front of two [witnesses].

If he did not say: “it was written and signed before me”? Should not an Amora have asked this question? He said to him, that is what Rabin ben Rav said: If he brought a bill of divorce, gave it to her, but did not tell her: “It was written and signed before me”? There came a case before Rebbi Joḥanan, who said to him, take it from her and say in front of two [witnesses]: “It was written and signed before me.” Does Rebbi Joḥanan follow Rebbi Simeon ben Eleazar, since Rebbi Simeon ben Eleazar said, it is no bill of divorce unless he tells her at the moment of delivery that it is her bill of divorce? Can the position of Rebbi Joḥanan be derived from Rebbi Simeon ben Eleazar? Would Rebbi Simeon ben Eleazar agree that if he told her at the moment of delivery that it was her bill of divorce it would not be a bill of divorce? But here, even if he tells her at the moment of delivery that it is her bill of divorce, it is no bill of divorce unless he tells her in front of two [witnesses]: “It was written and signed before me.” But Rebbi Joḥanan might hold that a woman cannot be believed if she says, I received a bill of divorce from my husband’s agents. But we did state: “The wife herself can bring her bill of divorce.” Would you not have to be afraid that she might have received the bill from a representative of the husband? How is it? The reason of Rebbi Joḥanan is to make her known as divorcee in front of two [witnesses].

If he did not say: “it was written and signed before me”? Should not an Amora have asked this question? He said to him, that is what Rabin ben Rav said: If he brought a bill of divorce, gave it to her, but did not tell her: “It was written and signed before me”? There came a case before Rebbi Joḥanan, who said to him, take it from her and say in front of two [witnesses]: “It was written and signed before me.” Does Rebbi Joḥanan follow Rebbi Simeon ben Eleazar, since Rebbi Simeon ben Eleazar said, it is no bill of divorce unless he tells her at the moment of delivery that it is her bill of divorce? Can the position of Rebbi Joḥanan be derived from Rebbi Simeon ben Eleazar? Would Rebbi Simeon ben Eleazar agree that if he told her at the moment of delivery that it was her bill of divorce it would not be a bill of divorce? But here, even if he tells her at the moment of delivery that it is her bill of divorce, it is no bill of divorce unless he tells her in front of two [witnesses]: “It was written and signed before me.” But Rebbi Joḥanan might hold that a woman cannot be believed if she says, I received a bill of divorce from my husband’s agents. But we did state: “The wife herself can bring her bill of divorce.” Would you not have to be afraid that she might have received the bill from a representative of the husband? How is it? The reason of Rebbi Joḥanan is to make her known as divorcee in front of two [witnesses].

If he did not say: “it was written and signed before me”? Should not an Amora have asked this question? He said to him, that is what Rabin ben Rav said: If he brought a bill of divorce, gave it to her, but did not tell her: “It was written and signed before me”? There came a case before Rebbi Joḥanan, who said to him, take it from her and say in front of two [witnesses]: “It was written and signed before me.” Does Rebbi Joḥanan follow Rebbi Simeon ben Eleazar, since Rebbi Simeon ben Eleazar said, it is no bill of divorce unless he tells her at the moment of delivery that it is her bill of divorce? Can the position of Rebbi Joḥanan be derived from Rebbi Simeon ben Eleazar? Would Rebbi Simeon ben Eleazar agree that if he told her at the moment of delivery that it was her bill of divorce it would not be a bill of divorce? But here, even if he tells her at the moment of delivery that it is her bill of divorce, it is no bill of divorce unless he tells her in front of two [witnesses]: “It was written and signed before me.” But Rebbi Joḥanan might hold that a woman cannot be believed if she says, I received a bill of divorce from my husband’s agents. But we did state: “The wife herself can bring her bill of divorce.” Would you not have to be afraid that she might have received the bill from a representative of the husband? How is it? The reason of Rebbi Joḥanan is to make her known as divorcee in front of two [witnesses].

If he did not say: “it was written and signed before me”? Should not an Amora have asked this question? He said to him, that is what Rabin ben Rav said: If he brought a bill of divorce, gave it to her, but did not tell her: “It was written and signed before me”? There came a case before Rebbi Joḥanan, who said to him, take it from her and say in front of two [witnesses]: “It was written and signed before me.” Does Rebbi Joḥanan follow Rebbi Simeon ben Eleazar, since Rebbi Simeon ben Eleazar said, it is no bill of divorce unless he tells her at the moment of delivery that it is her bill of divorce? Can the position of Rebbi Joḥanan be derived from Rebbi Simeon ben Eleazar? Would Rebbi Simeon ben Eleazar agree that if he told her at the moment of delivery that it was her bill of divorce it would not be a bill of divorce? But here, even if he tells her at the moment of delivery that it is her bill of divorce, it is no bill of divorce unless he tells her in front of two [witnesses]: “It was written and signed before me.” But Rebbi Joḥanan might hold that a woman cannot be believed if she says, I received a bill of divorce from my husband’s agents. But we did state: “The wife herself can bring her bill of divorce.” Would you not have to be afraid that she might have received the bill from a representative of the husband? How is it? The reason of Rebbi Joḥanan is to make her known as divorcee in front of two [witnesses].

Rebbi Abba in the name of Rav, Rebbi Ze‘ira in the name of Abba bar Ḥana: Two who brought a bill of divorce do not have to declare: It was written before us and signed before us. Rebbi Yose ben Yose in the name of Rebbi Joḥanan: They have to. He himself who brought the bill of divorce does not have to deliver the bill in the presence of two [witnesses] in order to declare her a divorcee in the presence of two. “If he gave her the bill, took it from her, and threw it into the sea or into a river. If later he says to her that it was an empty papyrus or a paid bond, he cannot be believed to disqualify her.” Rebbi Abun bar Ḥiyya asked before Rebbi Ze‘ira: If he cannot disqualify her, who can? He said to him, since she was declared a divorcee in the presence of two [witnesses], he cannot be believed to disqualify her. If he gave her a bill of divorce which was found to be invalid, they forced him to give her a replacement. This case came before the rabbis and they declared it valid. Did we not say, he cannot be believed to disqualify her? There, the flaw was not proved; here the flaw was proved. As the following: Ḥinena, the son of Rebbi Asi, was a medical doctor and threw a bill of divorce to his wife. She cried. Her neighbor came, grabbed it from her, and gave her an empty papyrus. The case came before the rabbis and they took it into account. But did not Rebbi Yasa say in Rebbi Joḥanan’s name: If the designation was checked and found to be based on [the testimony of] women or children, the designation is invalid? There, the designation was not mentioned. But here the name “bill of divorce” was mentioned. And some want to say, if he asserted that it was a valid bill of divorce, but she cried, her neighbor came, grabbed it from her, and gave her an empty papyrus.

Rebbi Abba in the name of Rav, Rebbi Ze‘ira in the name of Abba bar Ḥana: Two who brought a bill of divorce do not have to declare: It was written before us and signed before us. Rebbi Yose ben Yose in the name of Rebbi Joḥanan: They have to. He himself who brought the bill of divorce does not have to deliver the bill in the presence of two [witnesses] in order to declare her a divorcee in the presence of two. “If he gave her the bill, took it from her, and threw it into the sea or into a river. If later he says to her that it was an empty papyrus or a paid bond, he cannot be believed to disqualify her.” Rebbi Abun bar Ḥiyya asked before Rebbi Ze‘ira: If he cannot disqualify her, who can? He said to him, since she was declared a divorcee in the presence of two [witnesses], he cannot be believed to disqualify her. If he gave her a bill of divorce which was found to be invalid, they forced him to give her a replacement. This case came before the rabbis and they declared it valid. Did we not say, he cannot be believed to disqualify her? There, the flaw was not proved; here the flaw was proved. As the following: Ḥinena, the son of Rebbi Asi, was a medical doctor and threw a bill of divorce to his wife. She cried. Her neighbor came, grabbed it from her, and gave her an empty papyrus. The case came before the rabbis and they took it into account. But did not Rebbi Yasa say in Rebbi Joḥanan’s name: If the designation was checked and found to be based on [the testimony of] women or children, the designation is invalid? There, the designation was not mentioned. But here the name “bill of divorce” was mentioned. And some want to say, if he asserted that it was a valid bill of divorce, but she cried, her neighbor came, grabbed it from her, and gave her an empty papyrus.

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

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

HALAKHAH: “Somebody who brings a bill of divorce from the Land of Israel,” etc. Who protests? Rav Ḥisda said, the husband protests. Rebbi Yose said, the buyers protest, lest she repossess from them. Rebbi asked: So far a protest which does not concern the text of the bill. A protest which concerns the text of the bill is in dispute between Rebbi Joḥanan and the rabbis there. In the opinion of the rabbis there, there is no difference to a protest concerning or not concerning the body of the bill. A protest not concerning the text of the bill is void, a protest concerning the text of the bill is valid.

Why are Samaritans disqualified? Rebbi Joḥanan said, because they are lions’ proselytes. But if somebody converted not for Heaven’s sake and then converted for Heaven’s sake, does one not accept him? Rebbi Joḥanan in the name of Rebbi Eleazar: Because the child is a bastard if a Gentile or a slave have intercourse with a Jewish woman. But did not Rebbi Aqiba say, they are genuine proselytes? Because they require levirate marriage from the preliminarily married and free the definitively married. But do not the rabbis say, there is no bastard from a sister-in-law? Because they are not conversant with the fine points in writing bills of divorce. But does not Rabban Gamliel accept their bills of divorce? Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: Because they intermingled with the priests of the High Places: “He chose priests from the borderline of the people,”. Rebbi Ila said, from the “thorns” of the people, i. e., from the disqualified of the people.

Why are Samaritans disqualified? Rebbi Joḥanan said, because they are lions’ proselytes. But if somebody converted not for Heaven’s sake and then converted for Heaven’s sake, does one not accept him? Rebbi Joḥanan in the name of Rebbi Eleazar: Because the child is a bastard if a Gentile or a slave have intercourse with a Jewish woman. But did not Rebbi Aqiba say, they are genuine proselytes? Because they require levirate marriage from the preliminarily married and free the definitively married. But do not the rabbis say, there is no bastard from a sister-in-law? Because they are not conversant with the fine points in writing bills of divorce. But does not Rabban Gamliel accept their bills of divorce? Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: Because they intermingled with the priests of the High Places: “He chose priests from the borderline of the people,”. Rebbi Ila said, from the “thorns” of the people, i. e., from the disqualified of the people.

Why are Samaritans disqualified? Rebbi Joḥanan said, because they are lions’ proselytes. But if somebody converted not for Heaven’s sake and then converted for Heaven’s sake, does one not accept him? Rebbi Joḥanan in the name of Rebbi Eleazar: Because the child is a bastard if a Gentile or a slave have intercourse with a Jewish woman. But did not Rebbi Aqiba say, they are genuine proselytes? Because they require levirate marriage from the preliminarily married and free the definitively married. But do not the rabbis say, there is no bastard from a sister-in-law? Because they are not conversant with the fine points in writing bills of divorce. But does not Rabban Gamliel accept their bills of divorce? Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: Because they intermingled with the priests of the High Places: “He chose priests from the borderline of the people,”. Rebbi Ila said, from the “thorns” of the people, i. e., from the disqualified of the people.

Rebbi Aḥa said, the acts of a Gentile court are public knowledge. Then even if both [witnesses] are Samaritan? Did one not say that they are not conversant with the fine points in writing bills of divorce? But Rebbi Simeon validates their bills of divorce! Rebbi Abba in the name of Rebbi Ze‘ira: It turns out that Rebbi Simeon agrees with Rebbi Eleazar. Just as Rebbi Eleazar said, even if no witnesses signed on it, it is valid, so Rebbi Simeon said, even if no witnesses signed on it, it is valid. But then even if it was made by private persons? This shows that it was necessary that Rebbi Jacob bar Aḥa said, the acts of a Gentile court are public knowledge. A bond was executed in Bet Shean, whose witnesses were Gentiles. Rebbi Yose says, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree, one said it is invalid, the other said it is valid. Rebbi Abbahu explained: Rebbi Joḥanan said it is invalid, Rebbi Simeon ben Laqish said it is valid. What is Rebbi Simeon ben Laqish’s reason? That a Jew should not lose money. But if that one would not lose money, the other would lose money! Rebbi Yudan said, it must be in order not to close the door before people, for tomorrow one would look to borrow but does not succeed.

Rebbi Aḥa said, the acts of a Gentile court are public knowledge. Then even if both [witnesses] are Samaritan? Did one not say that they are not conversant with the fine points in writing bills of divorce? But Rebbi Simeon validates their bills of divorce! Rebbi Abba in the name of Rebbi Ze‘ira: It turns out that Rebbi Simeon agrees with Rebbi Eleazar. Just as Rebbi Eleazar said, even if no witnesses signed on it, it is valid, so Rebbi Simeon said, even if no witnesses signed on it, it is valid. But then even if it was made by private persons? This shows that it was necessary that Rebbi Jacob bar Aḥa said, the acts of a Gentile court are public knowledge. A bond was executed in Bet Shean, whose witnesses were Gentiles. Rebbi Yose says, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree, one said it is invalid, the other said it is valid. Rebbi Abbahu explained: Rebbi Joḥanan said it is invalid, Rebbi Simeon ben Laqish said it is valid. What is Rebbi Simeon ben Laqish’s reason? That a Jew should not lose money. But if that one would not lose money, the other would lose money! Rebbi Yudan said, it must be in order not to close the door before people, for tomorrow one would look to borrow but does not succeed.

HALAKHAH: If one says, “give this bill of divorce to my wife,” etc. Elsewhere you say that “give” means “bring”, but here you say that “give” means “acquire”! So is the Mishnah: “Acquire this bill of divorce for my wife; acquire this document of manumission for my slave.” The formulation of the Mishnah says so: “Because one may bestow benefit on a person in his absence but put a detriment on a person only in his presence.” Rebbi Meïr says, it is a detriment for either of them, but the Sages say it is a benefit for the slave but a detriment for the wife. Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan asked: Think of it, if he was the slave of a rich person, would it not be a detriment for the slave? The colleagues said, Rebbi Joḥanan asked: Think of it, if she was the wife of a man suffering from boils, would it not be a benefit for the woman? You have only the following: If one sells his slave without the latter’s knowledge, is the sale of the slave not valid? If one divorces his wife without her knowledge, is the divorce valid because she was acquired by him? Rebbi Abin said, he is his property but he disqualifies him for heave.

HALAKHAH: If one says, “give this bill of divorce to my wife,” etc. Elsewhere you say that “give” means “bring”, but here you say that “give” means “acquire”! So is the Mishnah: “Acquire this bill of divorce for my wife; acquire this document of manumission for my slave.” The formulation of the Mishnah says so: “Because one may bestow benefit on a person in his absence but put a detriment on a person only in his presence.” Rebbi Meïr says, it is a detriment for either of them, but the Sages say it is a benefit for the slave but a detriment for the wife. Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan asked: Think of it, if he was the slave of a rich person, would it not be a detriment for the slave? The colleagues said, Rebbi Joḥanan asked: Think of it, if she was the wife of a man suffering from boils, would it not be a benefit for the woman? You have only the following: If one sells his slave without the latter’s knowledge, is the sale of the slave not valid? If one divorces his wife without her knowledge, is the divorce valid because she was acquired by him? Rebbi Abin said, he is his property but he disqualifies him for heave.

“If somebody says, I freed my slave Ṭabi, I shall free him, he is free, he acquired.” Rebbi Inaia in the name of Rebbi Joḥanan: But only by a document. “He should be freed, Rebbi says, he acquired, but for the Sages he did not acquire. Give this document of manumission, and he died, Rebbi says, he did not acquire but the Sages say, he did acquire; one forces the heirs to fulfill the instructions of the deceased.” Rebbi Ze‘ira said, they disagree if he did not specify. How do we hold? If he said, “free him”, Rebbi will agree. If he said, “write and deliver,” the Sages will agree. But we deal with the case that he said “give”. Rebbi says, one who says “give” is like one who said “write and deliver,” but the Sages say, one who says “give” is like one who said “free him”.

If there were four signatures and he said, “it was written and signed by two witnesses before me; I do not know anything about the other two.” That is the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, who disagreed: If he said to ten people, sign the bill of divorce, and some signed on that day and some the next day. Rebbi Simeon ben Laqish said, it is valid, for the remainder are only because of the condition. Rebbi Joḥanan said it is invalid unless all sign on the same day.

If there were four signatures and he said, “it was written and signed by two witnesses before me; I do not know anything about the other two.” That is the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, who disagreed: If he said to ten people, sign the bill of divorce, and some signed on that day and some the next day. Rebbi Simeon ben Laqish said, it is valid, for the remainder are only because of the condition. Rebbi Joḥanan said it is invalid unless all sign on the same day.

Rebbi Yasa said in the name of Rebbi Joḥanan: If it is presented by him personally. Rebbi Ze‘ira was looking at him. He asked, why are you looking at me? Even if it is presented by another person. It meansthat Rebbi Yasa before he changed his mind followed Rebbi Immi. Rebbi Mana said, even after he changed his mind it can be explained following him. There is a difference between two witnesses to the writing and two witnesses to the signing. Signing before two [witnesses] is empowered, writing before two is not empowered.

HALAKHAH: “If it was written during daytime and signed during daytime,” etc. Rebbi Joḥanan said, it is invalid because of the usufruct. Rebbi Simeon ben Laqish told him, then you should also be suspicious of the bills of divorce brought from overseas; maybe they were written during daytime and signed in the night! He answered him, there the forgery is intrinsic, here it is extrinsic.

Rebbi Joḥanan said, Rebbi Simeon stated this only for the night; but on the next day even Rebbi Simeon will agree. But Rebbi Simeon ben Laqish said, there is no difference, whether night, or the next day, or after many days. What is the next day? Rebbi Ḥanania and Rebbi Mana, one said the next day, the other said the day after the next. The statement of Rebbi Joḥanan about Rebbi Simeon (ben Laqish) is difficult! So says Rebbi Abba in the name of Rebbi Ze‘ira: It turns out that Rebbi Simeon (ben Laqish) agrees with Rebbi Eleazar. Just as Rebbi Eleazar said, even if there are no witnesses signed on it, it is valid, so Rebbi Simeon said, even if there are no witnesses signed on it, it is valid. Rebbi Samuel, the brother of Rebbi Berekhiah, said: Here, if he wants the document to be signed, there if she does not want the document to be signed. If he said to ten people, sign the bill of divorce, and some signed today and some the next day. Rebbi Simeon ben Laqish said, it is valid for the remainder [are signing] only because of the condition. Rebbi Joḥanan said it is invalid unless all sign on the same day. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: There was a case that one said to ten people, sign the bill of divorce, and some signed on that day and some the next day. The case came before the rabbis who reluctantly declared it valid. This supports Rebbi Joḥanan from the position of the rabbis and disagrees with Rebbi Simeon. This supports Rebbi Simeon ben Laqish from the position of Rebbi Simeon and disagrees with the rabbis.

Rebbi Joḥanan said, Rebbi Simeon stated this only for the night; but on the next day even Rebbi Simeon will agree. But Rebbi Simeon ben Laqish said, there is no difference, whether night, or the next day, or after many days. What is the next day? Rebbi Ḥanania and Rebbi Mana, one said the next day, the other said the day after the next. The statement of Rebbi Joḥanan about Rebbi Simeon (ben Laqish) is difficult! So says Rebbi Abba in the name of Rebbi Ze‘ira: It turns out that Rebbi Simeon (ben Laqish) agrees with Rebbi Eleazar. Just as Rebbi Eleazar said, even if there are no witnesses signed on it, it is valid, so Rebbi Simeon said, even if there are no witnesses signed on it, it is valid. Rebbi Samuel, the brother of Rebbi Berekhiah, said: Here, if he wants the document to be signed, there if she does not want the document to be signed. If he said to ten people, sign the bill of divorce, and some signed today and some the next day. Rebbi Simeon ben Laqish said, it is valid for the remainder [are signing] only because of the condition. Rebbi Joḥanan said it is invalid unless all sign on the same day. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: There was a case that one said to ten people, sign the bill of divorce, and some signed on that day and some the next day. The case came before the rabbis who reluctantly declared it valid. This supports Rebbi Joḥanan from the position of the rabbis and disagrees with Rebbi Simeon. This supports Rebbi Simeon ben Laqish from the position of Rebbi Simeon and disagrees with the rabbis.

Rebbi Joḥanan said, Rebbi Simeon stated this only for the night; but on the next day even Rebbi Simeon will agree. But Rebbi Simeon ben Laqish said, there is no difference, whether night, or the next day, or after many days. What is the next day? Rebbi Ḥanania and Rebbi Mana, one said the next day, the other said the day after the next. The statement of Rebbi Joḥanan about Rebbi Simeon (ben Laqish) is difficult! So says Rebbi Abba in the name of Rebbi Ze‘ira: It turns out that Rebbi Simeon (ben Laqish) agrees with Rebbi Eleazar. Just as Rebbi Eleazar said, even if there are no witnesses signed on it, it is valid, so Rebbi Simeon said, even if there are no witnesses signed on it, it is valid. Rebbi Samuel, the brother of Rebbi Berekhiah, said: Here, if he wants the document to be signed, there if she does not want the document to be signed. If he said to ten people, sign the bill of divorce, and some signed today and some the next day. Rebbi Simeon ben Laqish said, it is valid for the remainder [are signing] only because of the condition. Rebbi Joḥanan said it is invalid unless all sign on the same day. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: There was a case that one said to ten people, sign the bill of divorce, and some signed on that day and some the next day. The case came before the rabbis who reluctantly declared it valid. This supports Rebbi Joḥanan from the position of the rabbis and disagrees with Rebbi Simeon. This supports Rebbi Simeon ben Laqish from the position of Rebbi Simeon and disagrees with the rabbis.

Rebbi Joḥanan said, Rebbi Simeon stated this only for the night; but on the next day even Rebbi Simeon will agree. But Rebbi Simeon ben Laqish said, there is no difference, whether night, or the next day, or after many days. What is the next day? Rebbi Ḥanania and Rebbi Mana, one said the next day, the other said the day after the next. The statement of Rebbi Joḥanan about Rebbi Simeon (ben Laqish) is difficult! So says Rebbi Abba in the name of Rebbi Ze‘ira: It turns out that Rebbi Simeon (ben Laqish) agrees with Rebbi Eleazar. Just as Rebbi Eleazar said, even if there are no witnesses signed on it, it is valid, so Rebbi Simeon said, even if there are no witnesses signed on it, it is valid. Rebbi Samuel, the brother of Rebbi Berekhiah, said: Here, if he wants the document to be signed, there if she does not want the document to be signed. If he said to ten people, sign the bill of divorce, and some signed today and some the next day. Rebbi Simeon ben Laqish said, it is valid for the remainder [are signing] only because of the condition. Rebbi Joḥanan said it is invalid unless all sign on the same day. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: There was a case that one said to ten people, sign the bill of divorce, and some signed on that day and some the next day. The case came before the rabbis who reluctantly declared it valid. This supports Rebbi Joḥanan from the position of the rabbis and disagrees with Rebbi Simeon. This supports Rebbi Simeon ben Laqish from the position of Rebbi Simeon and disagrees with the rabbis.

HALAKHAH: “One writes with anything,” etc. “He shall write”, not engrave. “He shall write”, not dropping points. “He shall write”, not pouring. “He shall write”, not engrave; some Tannaïm state, he even may engrave. Rav Ḥisda said, he who says not to engrave, if the writing stands out as on a denar. He who says even to engrave, as on a writing tablet. “He shall write”, not dropping points; Rebbi Yudan bar Shalom and Rebbi Mattaniah: One said, if he did not connect the points; the other said, even if he connected the points. “He shall write”, not pouring. Rebbi Ḥiyya bar Abba said, those Orientals are very sophisticated. If one of them wants to write a secret letter to another, he writes with juice of gall-nuts. The recipient pours ink without gall over it, which is absorbed at the place of the writing. If one did that on the Sabbath, what? There, we have stated: “Writing on top of writing is not prosecutable.” Rebbi Joḥanan and Rebbi Simeon ben Laqish both said, only if he wrote ink on ink or vermilion on vermilion. But if he wrote ink on vermilion or vermilion on ink, he is guilty. Rebbi Isaac bar Mesharshia in the name of the rabbis from there: He is doubly guilty, once for erasing and once for writing.

If the witnesses do not know how to sign. Rebbi Simeon ben Laqish said, one sketches for them in ink and they sign with vermilion, or with vermilion and they sign in ink. Rebbi Joḥanan told him, because we are occupied with the rules of the Sabbath, should we permit a married woman? But he brings an blank sheet of paper and cuts it before them. Would it not have been the first person’s handwriting? One has to widen the cuts. Rebbi Mana said, why do we not say that one sketches for them with water? If he would come and protest, his protest would be accepted. If somebody tears into skin in the form of writing it is valid. If somebody sketches on skin in the form of writing it is invalid.

HALAKHAH: “One does not write on anything connected to the ground,” etc. This does not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, writing the essential text with the formula is valid. Rebbi Simeon ben Laqish said, writing the essential text with the formula is invalid. Samuel bar Abba asked: If he wrote and signed it when detached, then he connected it again, detached it, and delivered it to her; what does Rebbi Jehudah say? Rebbi Eleazar said, Rebbi Abin asked: If he wrote and signed it when detached, then he connected again, signed, and detached it, and delivered it to her; what do the rabbis say?

HALAKHAH: “One does not write on anything connected to the ground,” etc. This does not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, writing the essential text with the formula is valid. Rebbi Simeon ben Laqish said, writing the essential text with the formula is invalid. Samuel bar Abba asked: If he wrote and signed it when detached, then he connected it again, detached it, and delivered it to her; what does Rebbi Jehudah say? Rebbi Eleazar said, Rebbi Abin asked: If he wrote and signed it when detached, then he connected again, signed, and detached it, and delivered it to her; what do the rabbis say?

HALAKHAH: “Everybody is acceptable to write the bill of divorce,” etc. Rav Huna said, only if a sane person watches over them. Rebbi Joḥanan asked: But is it not written: “He shall write for her,” in her name? Samuel said, it is necessary that one reserve the essential text for him. This follows what Rebbi Simeon ben Laqish said, writing the essential text with the formula is invalid.

HALAKHAH: “If the minor received it and became an adult,” etc. There came a case before Rebbi Immi that a slave brought a bill of divorce; [he declared it] valid. Rebbi Abba said to him, did not Rebbi Ḥiyya state that if a slave brought a bill of divorce, it would be invalid? Rebbi Assi said, if not for Rebbi Abba, we would have permitted a married woman! Even if you say that Rebbi Assi did not accept what Rebbi Ḥiyya stated, did he not accept what the rabbis said? Let us hear from the following which Rebbi Ze‘ira, Rebbi Ḥiyya said in the name of Rebbi Joḥanan: It is reasonable that a slave could accept a bill of manumission [for delivery] but he should not accept [a bill of divorce] as we do. They thought, he formulated “he should not accept,” therefore, if he transgressed and accepted, it would be valid. Rebbi Jacob bar Aḥa in the name of Rav Hoshaiah: It happened that she was a Cohen’s wife and they were not afraid of a hint of invalidity.

Think of it, if she stayed in Rome ten years and remarried! Rebbi Joḥanan said, the Mishnah if he said to her, you shall only be divorced [by this document] at place X.

Rav said, none of these are invalid except for the last which is invalid. Issi said, all are invalid except for the first which is not invalid. Rebbi Abba bar Ḥinena said, all are invalid. The word of Rebbi Simeon ben Laqish implied that all are invalid since Rebbi Simeon ben Laqish said, if he wrote the essential text with the formula, it is invalid. The word of Rebbi Joḥanan implied that none are invalid since Rebbi Joḥanan said, if he wrote the essential text with the formula, it is valid. Does the word of Rebbi Eleazar imply that none are invalid? Since Rebbi Eleazar asked: if one wrote a bill of preliminary marriage not for a specific name, does preliminary marriage take hold? If he had a problem with divorce, would he ask about preliminary marriage? Since in the case of divorce, where the document is required to be for a specific name and he did not write for a specific name, divorce will not touch her, is it not logical that in the case of preliminary marriage, where a specific name is not required and he did not write for a specific name, preliminary marriage take hold with her? That should be obvious to him. Really, the following is obvious to him: Since one inferred the bill of preliminary marriage only from divorce, and in the case of divorce she is not divorced, in the case of preliminary marriage she is not preliminarily married.

Rav said, none of these are invalid except for the last which is invalid. Issi said, all are invalid except for the first which is not invalid. Rebbi Abba bar Ḥinena said, all are invalid. The word of Rebbi Simeon ben Laqish implied that all are invalid since Rebbi Simeon ben Laqish said, if he wrote the essential text with the formula, it is invalid. The word of Rebbi Joḥanan implied that none are invalid since Rebbi Joḥanan said, if he wrote the essential text with the formula, it is valid. Does the word of Rebbi Eleazar imply that none are invalid? Since Rebbi Eleazar asked: if one wrote a bill of preliminary marriage not for a specific name, does preliminary marriage take hold? If he had a problem with divorce, would he ask about preliminary marriage? Since in the case of divorce, where the document is required to be for a specific name and he did not write for a specific name, divorce will not touch her, is it not logical that in the case of preliminary marriage, where a specific name is not required and he did not write for a specific name, preliminary marriage take hold with her? That should be obvious to him. Really, the following is obvious to him: Since one inferred the bill of preliminary marriage only from divorce, and in the case of divorce she is not divorced, in the case of preliminary marriage she is not preliminarily married.

Rebbi Ḥanania in the name of Rebbi Abin bar Ḥiyya, [this is Rebbi’s opinion.] Rebbi Joḥanan said, and it was stated so: “All conditions invalidate a bill of divorce, the words of Rebbi. But the Sages say, what invalidates orally invalidates in writing, and what does not invalidate orally does not invalidate in writing.” “You are permitted to marry anybody except Mr. X,” because this invalidates orally it invalidates in writing. “This is your bill of divorce on condition that you give me 200 zuz”; because this does not invalidate orally it does not invalidate in writing. Rebbi Yudan said, when do they disagree? If he rescinded his condition. But if he did nor rescind his condition, even Rebbi agrees. Otherwise, we would have to say that all conditions which were stated for bills of divorce do not follow Rebbi. Rebbi Ḥinena said, there when he writes “on condition,” here if he gives “on condition.” Rebbi Ezra asked before Rebbi Mana: Does this imply that Rebbi does not recognize formulaic texts? He answered him, about whom do you ask? About Rebbi! He follows Rebbi Jehudah, for Rebbi Jehudah invalidates formulaic texts. Rebbi Simeon ben Laqish said, everybody agrees that all conditions invalidate a bill of divorce. There came a case before Rebbi Jeremiah and he acted following Rebbi Simeon ben Laqish. Rebbi Yose said to him, does one neglect Rebbi Joḥanan and act following Rebbi Simeon ben Laqish? He answered him, is Rebbi Joḥanan’s instruction an instruction but Rebbi Simeon ben Laqish’s instruction not an instruction? Rebbi Jacob bar Aḥa said, it is not that Rebbi Simeon ben Laqish disagrees with Rebbi Joḥanan, but he understood a baraita and acted accordingly. Rebbi Yose ben Rebbi Abun said, not that Rebbi Simeon ben Laqish fights against Rebbi Joḥanan when he disagrees with him only to extract a ruling from him. If he finds a baraita, he depends on it; if he does not find a baraita, he retracts his opinion before Rebbi Joḥanan’s opinion.

Rebbi Ḥanania in the name of Rebbi Abin bar Ḥiyya, [this is Rebbi’s opinion.] Rebbi Joḥanan said, and it was stated so: “All conditions invalidate a bill of divorce, the words of Rebbi. But the Sages say, what invalidates orally invalidates in writing, and what does not invalidate orally does not invalidate in writing.” “You are permitted to marry anybody except Mr. X,” because this invalidates orally it invalidates in writing. “This is your bill of divorce on condition that you give me 200 zuz”; because this does not invalidate orally it does not invalidate in writing. Rebbi Yudan said, when do they disagree? If he rescinded his condition. But if he did nor rescind his condition, even Rebbi agrees. Otherwise, we would have to say that all conditions which were stated for bills of divorce do not follow Rebbi. Rebbi Ḥinena said, there when he writes “on condition,” here if he gives “on condition.” Rebbi Ezra asked before Rebbi Mana: Does this imply that Rebbi does not recognize formulaic texts? He answered him, about whom do you ask? About Rebbi! He follows Rebbi Jehudah, for Rebbi Jehudah invalidates formulaic texts. Rebbi Simeon ben Laqish said, everybody agrees that all conditions invalidate a bill of divorce. There came a case before Rebbi Jeremiah and he acted following Rebbi Simeon ben Laqish. Rebbi Yose said to him, does one neglect Rebbi Joḥanan and act following Rebbi Simeon ben Laqish? He answered him, is Rebbi Joḥanan’s instruction an instruction but Rebbi Simeon ben Laqish’s instruction not an instruction? Rebbi Jacob bar Aḥa said, it is not that Rebbi Simeon ben Laqish disagrees with Rebbi Joḥanan, but he understood a baraita and acted accordingly. Rebbi Yose ben Rebbi Abun said, not that Rebbi Simeon ben Laqish fights against Rebbi Joḥanan when he disagrees with him only to extract a ruling from him. If he finds a baraita, he depends on it; if he does not find a baraita, he retracts his opinion before Rebbi Joḥanan’s opinion.

Rebbi Ḥanania in the name of Rebbi Abin bar Ḥiyya, [this is Rebbi’s opinion.] Rebbi Joḥanan said, and it was stated so: “All conditions invalidate a bill of divorce, the words of Rebbi. But the Sages say, what invalidates orally invalidates in writing, and what does not invalidate orally does not invalidate in writing.” “You are permitted to marry anybody except Mr. X,” because this invalidates orally it invalidates in writing. “This is your bill of divorce on condition that you give me 200 zuz”; because this does not invalidate orally it does not invalidate in writing. Rebbi Yudan said, when do they disagree? If he rescinded his condition. But if he did nor rescind his condition, even Rebbi agrees. Otherwise, we would have to say that all conditions which were stated for bills of divorce do not follow Rebbi. Rebbi Ḥinena said, there when he writes “on condition,” here if he gives “on condition.” Rebbi Ezra asked before Rebbi Mana: Does this imply that Rebbi does not recognize formulaic texts? He answered him, about whom do you ask? About Rebbi! He follows Rebbi Jehudah, for Rebbi Jehudah invalidates formulaic texts. Rebbi Simeon ben Laqish said, everybody agrees that all conditions invalidate a bill of divorce. There came a case before Rebbi Jeremiah and he acted following Rebbi Simeon ben Laqish. Rebbi Yose said to him, does one neglect Rebbi Joḥanan and act following Rebbi Simeon ben Laqish? He answered him, is Rebbi Joḥanan’s instruction an instruction but Rebbi Simeon ben Laqish’s instruction not an instruction? Rebbi Jacob bar Aḥa said, it is not that Rebbi Simeon ben Laqish disagrees with Rebbi Joḥanan, but he understood a baraita and acted accordingly. Rebbi Yose ben Rebbi Abun said, not that Rebbi Simeon ben Laqish fights against Rebbi Joḥanan when he disagrees with him only to extract a ruling from him. If he finds a baraita, he depends on it; if he does not find a baraita, he retracts his opinion before Rebbi Joḥanan’s opinion.

Rebbi Ḥanania in the name of Rebbi Abin bar Ḥiyya, [this is Rebbi’s opinion.] Rebbi Joḥanan said, and it was stated so: “All conditions invalidate a bill of divorce, the words of Rebbi. But the Sages say, what invalidates orally invalidates in writing, and what does not invalidate orally does not invalidate in writing.” “You are permitted to marry anybody except Mr. X,” because this invalidates orally it invalidates in writing. “This is your bill of divorce on condition that you give me 200 zuz”; because this does not invalidate orally it does not invalidate in writing. Rebbi Yudan said, when do they disagree? If he rescinded his condition. But if he did nor rescind his condition, even Rebbi agrees. Otherwise, we would have to say that all conditions which were stated for bills of divorce do not follow Rebbi. Rebbi Ḥinena said, there when he writes “on condition,” here if he gives “on condition.” Rebbi Ezra asked before Rebbi Mana: Does this imply that Rebbi does not recognize formulaic texts? He answered him, about whom do you ask? About Rebbi! He follows Rebbi Jehudah, for Rebbi Jehudah invalidates formulaic texts. Rebbi Simeon ben Laqish said, everybody agrees that all conditions invalidate a bill of divorce. There came a case before Rebbi Jeremiah and he acted following Rebbi Simeon ben Laqish. Rebbi Yose said to him, does one neglect Rebbi Joḥanan and act following Rebbi Simeon ben Laqish? He answered him, is Rebbi Joḥanan’s instruction an instruction but Rebbi Simeon ben Laqish’s instruction not an instruction? Rebbi Jacob bar Aḥa said, it is not that Rebbi Simeon ben Laqish disagrees with Rebbi Joḥanan, but he understood a baraita and acted accordingly. Rebbi Yose ben Rebbi Abun said, not that Rebbi Simeon ben Laqish fights against Rebbi Joḥanan when he disagrees with him only to extract a ruling from him. If he finds a baraita, he depends on it; if he does not find a baraita, he retracts his opinion before Rebbi Joḥanan’s opinion.

Rebbi Ḥanania in the name of Rebbi Abin bar Ḥiyya, [this is Rebbi’s opinion.] Rebbi Joḥanan said, and it was stated so: “All conditions invalidate a bill of divorce, the words of Rebbi. But the Sages say, what invalidates orally invalidates in writing, and what does not invalidate orally does not invalidate in writing.” “You are permitted to marry anybody except Mr. X,” because this invalidates orally it invalidates in writing. “This is your bill of divorce on condition that you give me 200 zuz”; because this does not invalidate orally it does not invalidate in writing. Rebbi Yudan said, when do they disagree? If he rescinded his condition. But if he did nor rescind his condition, even Rebbi agrees. Otherwise, we would have to say that all conditions which were stated for bills of divorce do not follow Rebbi. Rebbi Ḥinena said, there when he writes “on condition,” here if he gives “on condition.” Rebbi Ezra asked before Rebbi Mana: Does this imply that Rebbi does not recognize formulaic texts? He answered him, about whom do you ask? About Rebbi! He follows Rebbi Jehudah, for Rebbi Jehudah invalidates formulaic texts. Rebbi Simeon ben Laqish said, everybody agrees that all conditions invalidate a bill of divorce. There came a case before Rebbi Jeremiah and he acted following Rebbi Simeon ben Laqish. Rebbi Yose said to him, does one neglect Rebbi Joḥanan and act following Rebbi Simeon ben Laqish? He answered him, is Rebbi Joḥanan’s instruction an instruction but Rebbi Simeon ben Laqish’s instruction not an instruction? Rebbi Jacob bar Aḥa said, it is not that Rebbi Simeon ben Laqish disagrees with Rebbi Joḥanan, but he understood a baraita and acted accordingly. Rebbi Yose ben Rebbi Abun said, not that Rebbi Simeon ben Laqish fights against Rebbi Joḥanan when he disagrees with him only to extract a ruling from him. If he finds a baraita, he depends on it; if he does not find a baraita, he retracts his opinion before Rebbi Joḥanan’s opinion.

Rebbi Ḥanania in the name of Rebbi Abin bar Ḥiyya, [this is Rebbi’s opinion.] Rebbi Joḥanan said, and it was stated so: “All conditions invalidate a bill of divorce, the words of Rebbi. But the Sages say, what invalidates orally invalidates in writing, and what does not invalidate orally does not invalidate in writing.” “You are permitted to marry anybody except Mr. X,” because this invalidates orally it invalidates in writing. “This is your bill of divorce on condition that you give me 200 zuz”; because this does not invalidate orally it does not invalidate in writing. Rebbi Yudan said, when do they disagree? If he rescinded his condition. But if he did nor rescind his condition, even Rebbi agrees. Otherwise, we would have to say that all conditions which were stated for bills of divorce do not follow Rebbi. Rebbi Ḥinena said, there when he writes “on condition,” here if he gives “on condition.” Rebbi Ezra asked before Rebbi Mana: Does this imply that Rebbi does not recognize formulaic texts? He answered him, about whom do you ask? About Rebbi! He follows Rebbi Jehudah, for Rebbi Jehudah invalidates formulaic texts. Rebbi Simeon ben Laqish said, everybody agrees that all conditions invalidate a bill of divorce. There came a case before Rebbi Jeremiah and he acted following Rebbi Simeon ben Laqish. Rebbi Yose said to him, does one neglect Rebbi Joḥanan and act following Rebbi Simeon ben Laqish? He answered him, is Rebbi Joḥanan’s instruction an instruction but Rebbi Simeon ben Laqish’s instruction not an instruction? Rebbi Jacob bar Aḥa said, it is not that Rebbi Simeon ben Laqish disagrees with Rebbi Joḥanan, but he understood a baraita and acted accordingly. Rebbi Yose ben Rebbi Abun said, not that Rebbi Simeon ben Laqish fights against Rebbi Joḥanan when he disagrees with him only to extract a ruling from him. If he finds a baraita, he depends on it; if he does not find a baraita, he retracts his opinion before Rebbi Joḥanan’s opinion.

HALAKHAH: “If somebody writes formulaic texts of bills of divorce,” etc. Rebbi Joḥanan said, writing the essential text with the formula is valid. Rebbi Simeon ben Laqish said, writing the essential text with the formula is invalid. The Mishnah disagrees with Rebbi Joḥanan: “If somebody writes formulaic texts of bills of divorce he has to leave space for the man, the woman, and the time.” He explains it, with the essential text. It is difficult for Rebbi Joḥanan: Do the Sages declare valid in case he wrote the essential text with the formulaic text? Rebbi Jeremiah in the name of Rebbi Ze‘ira: From its invalidity you learn its validity. If he wrote everything in her name but the husband’s and the wife’s names not in her name, would that be valid? Similarly, if he wrote everything not in her name but the husband’s and the wife’s names in her name, it is valid. Rebbi Yose asked Rebbi Jeremiah: Think of it, if it was paired? He said, so said his teacher Rebbi Ze‘ira to him: Since pairing is infrequent, even if there was pairing it is as if there was no pairing. Then it is difficult for Rebbi Simeon ben Laqish: Even if he did not write the essential text in the formula, Rebbi Jehudah declares invalid! Rebbi Yose ben Rebbi Ze‘ira: Rebbi Jehudah refers to something else; it follows what Simeon bar Abba said in the name of Rebbi Joḥanan: An empty space of two lines about one subject is invalid in any case.

HALAKHAH: “If somebody writes formulaic texts of bills of divorce,” etc. Rebbi Joḥanan said, writing the essential text with the formula is valid. Rebbi Simeon ben Laqish said, writing the essential text with the formula is invalid. The Mishnah disagrees with Rebbi Joḥanan: “If somebody writes formulaic texts of bills of divorce he has to leave space for the man, the woman, and the time.” He explains it, with the essential text. It is difficult for Rebbi Joḥanan: Do the Sages declare valid in case he wrote the essential text with the formulaic text? Rebbi Jeremiah in the name of Rebbi Ze‘ira: From its invalidity you learn its validity. If he wrote everything in her name but the husband’s and the wife’s names not in her name, would that be valid? Similarly, if he wrote everything not in her name but the husband’s and the wife’s names in her name, it is valid. Rebbi Yose asked Rebbi Jeremiah: Think of it, if it was paired? He said, so said his teacher Rebbi Ze‘ira to him: Since pairing is infrequent, even if there was pairing it is as if there was no pairing. Then it is difficult for Rebbi Simeon ben Laqish: Even if he did not write the essential text in the formula, Rebbi Jehudah declares invalid! Rebbi Yose ben Rebbi Ze‘ira: Rebbi Jehudah refers to something else; it follows what Simeon bar Abba said in the name of Rebbi Joḥanan: An empty space of two lines about one subject is invalid in any case.

HALAKHAH: “If somebody writes formulaic texts of bills of divorce,” etc. Rebbi Joḥanan said, writing the essential text with the formula is valid. Rebbi Simeon ben Laqish said, writing the essential text with the formula is invalid. The Mishnah disagrees with Rebbi Joḥanan: “If somebody writes formulaic texts of bills of divorce he has to leave space for the man, the woman, and the time.” He explains it, with the essential text. It is difficult for Rebbi Joḥanan: Do the Sages declare valid in case he wrote the essential text with the formulaic text? Rebbi Jeremiah in the name of Rebbi Ze‘ira: From its invalidity you learn its validity. If he wrote everything in her name but the husband’s and the wife’s names not in her name, would that be valid? Similarly, if he wrote everything not in her name but the husband’s and the wife’s names in her name, it is valid. Rebbi Yose asked Rebbi Jeremiah: Think of it, if it was paired? He said, so said his teacher Rebbi Ze‘ira to him: Since pairing is infrequent, even if there was pairing it is as if there was no pairing. Then it is difficult for Rebbi Simeon ben Laqish: Even if he did not write the essential text in the formula, Rebbi Jehudah declares invalid! Rebbi Yose ben Rebbi Ze‘ira: Rebbi Jehudah refers to something else; it follows what Simeon bar Abba said in the name of Rebbi Joḥanan: An empty space of two lines about one subject is invalid in any case.

HALAKHAH: “If somebody writes formulaic texts of bills of divorce,” etc. Rebbi Joḥanan said, writing the essential text with the formula is valid. Rebbi Simeon ben Laqish said, writing the essential text with the formula is invalid. The Mishnah disagrees with Rebbi Joḥanan: “If somebody writes formulaic texts of bills of divorce he has to leave space for the man, the woman, and the time.” He explains it, with the essential text. It is difficult for Rebbi Joḥanan: Do the Sages declare valid in case he wrote the essential text with the formulaic text? Rebbi Jeremiah in the name of Rebbi Ze‘ira: From its invalidity you learn its validity. If he wrote everything in her name but the husband’s and the wife’s names not in her name, would that be valid? Similarly, if he wrote everything not in her name but the husband’s and the wife’s names in her name, it is valid. Rebbi Yose asked Rebbi Jeremiah: Think of it, if it was paired? He said, so said his teacher Rebbi Ze‘ira to him: Since pairing is infrequent, even if there was pairing it is as if there was no pairing. Then it is difficult for Rebbi Simeon ben Laqish: Even if he did not write the essential text in the formula, Rebbi Jehudah declares invalid! Rebbi Yose ben Rebbi Ze‘ira: Rebbi Jehudah refers to something else; it follows what Simeon bar Abba said in the name of Rebbi Joḥanan: An empty space of two lines about one subject is invalid in any case.

HALAKHAH: “This is more severe regarding a human than an ox,” etc. “A person who hits his father or mother,” etc. It was stated: If the witnesses said, we testify that X blinded both of his eyes simultanously, or that he knocked out two of his teeth simultaneously, he does not have to pay anything. One after the other, he gains his freedom by the first and he pays him damages for the second. Rebbi Abbahu in the name of Rebbi Joḥanan: This implies that one estimates embarrassment for slaves. Rebbi La in the name of Rebbi Joḥanan: If a person dedicates his earnings, he dedicates everything. If he dedicates the earnings of his slave, he can take from there his upkeep and the remainder is dedicated. Here you say, the remainder is dedicated, but there you say, everything is holy. Rebbi Aḥa said, Jews are more obligated to support free people than slaves. But did not Rebbi Joḥanan say: If somebody cuts off the hands of somebody else’s slave, his master collects damages, suffering, medical costs, loss of earnings, and embarrassment, and that one should be supported by welfare. Rebbi Aḥa said, Jews are more obligated to support amputated slaves than unimpaired ones. But did not Rebbi Joḥanan also give to his slave when he ate meat? Give also to his slave when he drank wine? And recited for himself the verse: “Did not His maker make me in the womb”? They said, there a rule of law, here a rule of mercy.

HALAKHAH: “This is more severe regarding a human than an ox,” etc. “A person who hits his father or mother,” etc. It was stated: If the witnesses said, we testify that X blinded both of his eyes simultanously, or that he knocked out two of his teeth simultaneously, he does not have to pay anything. One after the other, he gains his freedom by the first and he pays him damages for the second. Rebbi Abbahu in the name of Rebbi Joḥanan: This implies that one estimates embarrassment for slaves. Rebbi La in the name of Rebbi Joḥanan: If a person dedicates his earnings, he dedicates everything. If he dedicates the earnings of his slave, he can take from there his upkeep and the remainder is dedicated. Here you say, the remainder is dedicated, but there you say, everything is holy. Rebbi Aḥa said, Jews are more obligated to support free people than slaves. But did not Rebbi Joḥanan say: If somebody cuts off the hands of somebody else’s slave, his master collects damages, suffering, medical costs, loss of earnings, and embarrassment, and that one should be supported by welfare. Rebbi Aḥa said, Jews are more obligated to support amputated slaves than unimpaired ones. But did not Rebbi Joḥanan also give to his slave when he ate meat? Give also to his slave when he drank wine? And recited for himself the verse: “Did not His maker make me in the womb”? They said, there a rule of law, here a rule of mercy.

HALAKHAH: “This is more severe regarding a human than an ox,” etc. “A person who hits his father or mother,” etc. It was stated: If the witnesses said, we testify that X blinded both of his eyes simultanously, or that he knocked out two of his teeth simultaneously, he does not have to pay anything. One after the other, he gains his freedom by the first and he pays him damages for the second. Rebbi Abbahu in the name of Rebbi Joḥanan: This implies that one estimates embarrassment for slaves. Rebbi La in the name of Rebbi Joḥanan: If a person dedicates his earnings, he dedicates everything. If he dedicates the earnings of his slave, he can take from there his upkeep and the remainder is dedicated. Here you say, the remainder is dedicated, but there you say, everything is holy. Rebbi Aḥa said, Jews are more obligated to support free people than slaves. But did not Rebbi Joḥanan say: If somebody cuts off the hands of somebody else’s slave, his master collects damages, suffering, medical costs, loss of earnings, and embarrassment, and that one should be supported by welfare. Rebbi Aḥa said, Jews are more obligated to support amputated slaves than unimpaired ones. But did not Rebbi Joḥanan also give to his slave when he ate meat? Give also to his slave when he drank wine? And recited for himself the verse: “Did not His maker make me in the womb”? They said, there a rule of law, here a rule of mercy.

HALAKHAH: “This is more severe regarding a human than an ox,” etc. “A person who hits his father or mother,” etc. It was stated: If the witnesses said, we testify that X blinded both of his eyes simultanously, or that he knocked out two of his teeth simultaneously, he does not have to pay anything. One after the other, he gains his freedom by the first and he pays him damages for the second. Rebbi Abbahu in the name of Rebbi Joḥanan: This implies that one estimates embarrassment for slaves. Rebbi La in the name of Rebbi Joḥanan: If a person dedicates his earnings, he dedicates everything. If he dedicates the earnings of his slave, he can take from there his upkeep and the remainder is dedicated. Here you say, the remainder is dedicated, but there you say, everything is holy. Rebbi Aḥa said, Jews are more obligated to support free people than slaves. But did not Rebbi Joḥanan say: If somebody cuts off the hands of somebody else’s slave, his master collects damages, suffering, medical costs, loss of earnings, and embarrassment, and that one should be supported by welfare. Rebbi Aḥa said, Jews are more obligated to support amputated slaves than unimpaired ones. But did not Rebbi Joḥanan also give to his slave when he ate meat? Give also to his slave when he drank wine? And recited for himself the verse: “Did not His maker make me in the womb”? They said, there a rule of law, here a rule of mercy.

One may not see him when naked, nor when he is being barbered, nor when he is in his bath, because your eyes shall see the king in his beauty. Rebbi Ḥanina went to visit Rebbi Jehudah the Prince. He came to meet him dressed in sail-cloth. He told him, go and wear your lagin, because of your eyes shall see the king in his beauty. Rebbi Joḥanan went to visit Rebbi Jehudah the Prince. He came to meet him dressed in a linen gown. He told him, go and wear your woolen gown, because of the king in his beauty. When he left, he told him, bring עטעמה. He answered, send and get Menaḥem Ptolemy, for it is written: Graceful teaching is on her tongue. Leaving, he saw Rebbi Ḥanina bar Sisi splitting wood. He told him, Rebbi, that is not fitting for you. He answered, what can I do? I have nobody to serve me. He retorted, if you have nobody to serve you, you should not have accepted ordination.

Yose from Maon interpreted in the synagogue of Tiberias: Listen to this, you priests, why do you not study Torah? Did I not give you 24 gifts? They told him, they do not give us anything. And hearken, House of Israel, why do you not give the 24 gifts which I commanded you at Sinai? They told him, the king takes everything. Listen, king’s court, for yours are legal proceedings, for you I did say, these are the priests’ legal rights; in the future I shall sit in judgment over you, to stop them and to eliminate them from the world. Rebbi Jehudah the Prince heard this and became angry. He was afraid and fled. Rebbi Joḥanan and Rebbi Simeon ben Laqish went to appease him. They told him, Rabbi, he is a great man. He asked them, would it be possible that he could answer any question which I would ask him? They told him, yes. He asked him: What is that which is written: For their mother whored? Was our mother Sarah a whore? He answered, like daughter like mother, like mother like daughter, like generation like the prince, like the prince like the generation, like the altar like its priests. Cahana used to say, like the garden like its gardener. He told them, not only did he curse me once in my absence, but he cursed me three times in my presence! He asked him, what is that which is written: Anybody wanting to formulate a simile about you will state as follows: like mother like daughter; was our mother Leah a prostitute since it is written, Dinah went out? He told him, for it is written, Leah went out towards him. One identifies going out with going out.

Rebbi Ḥilqiah in the name of Rebbi Simon: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, our procedures are like their procedures, and one said, our procedures are not like their procedures. He who said, our procedures are like their procedures, is understandable. He wo said, our procedures are not like their procedures, how does he understand Jehudah said, Memukhan said? They agreed with what Jehudah said, they agreed with what Memukhan said.

“The Synhedrion was like a semicircular threshing floor,” etc. It is written: Do not bend your destitute’s proceeding in his trial. In his trial you do not bend; you may bend in the ox’s trial. Rebbi Abbahu in the name of Rebbi Joḥanan: But only in those rules which are different for civil and criminal suits. How many are these? We have stated nine; Rebbi Ḥiyya stated eleven. Which rules are the last two? The castrate and one who never had children is qualified to judge civil suits but not criminal suits. Rebbi Abbahu in the name of Rebbi Joḥanan: Also one who is less than twenty years of age or who does not have two pubic hairs is qualified to judge civil suits but not criminal suits. Rebbi Yose ben Ḥanina said thirteen. Which rules are the last two? One judges two civil suits on one day but one does not try two criminal suits on one day. Rebbi Abin said, even adulterer and adulteress.

“The Synhedrion was like a semicircular threshing floor,” etc. It is written: Do not bend your destitute’s proceeding in his trial. In his trial you do not bend; you may bend in the ox’s trial. Rebbi Abbahu in the name of Rebbi Joḥanan: But only in those rules which are different for civil and criminal suits. How many are these? We have stated nine; Rebbi Ḥiyya stated eleven. Which rules are the last two? The castrate and one who never had children is qualified to judge civil suits but not criminal suits. Rebbi Abbahu in the name of Rebbi Joḥanan: Also one who is less than twenty years of age or who does not have two pubic hairs is qualified to judge civil suits but not criminal suits. Rebbi Yose ben Ḥanina said thirteen. Which rules are the last two? One judges two civil suits on one day but one does not try two criminal suits on one day. Rebbi Abin said, even adulterer and adulteress.

HALAKHAH: “Three rows of students of the Sages,” etc. Rebbi Abba (bar) [Rebbi] Yasa in the name of Rebbi Joḥanan: It says here congregation, and it says there congregation. Rav brought it from a Mishnah; the Mishnah says “be a tail of lions and not a head of jackals.” The parable says, be a head of jackals but not a tail of lions. But we have stated: “If they needed to ordain, they ordained one from the first row.”