mani

Of the sons of Mani; Olamus, Mamuchus, Jedeus, Jasubus, Jasael, and Hieremoth.

Or again: David begat Nathan. Nathan begat Mattatha. Mattatha begat Mani. Mani begat Melea. Melea begat Eliakim. Eliakim begat Jonam. Jonam begat Levi. Levi begat Mattitha. Mattitha begat Jorim. Jorim begat Eliezer. Eliezer begat Jose. Jose begat Er. Er begat Elmodad. Elmodad begat Cosam. Cosam begat Addi. Addi begat Melchi. Melchi begat Neri. Neri begat Salathiel. Salathiel begat Zorobabel. Zorobabel begat Rhesa. Rhesa begat Johannan. Johannan begat Juda. Juda begat Joseph. Joseph begat Semei. Semei begat Mattatha. Mattatha begat Maath. Maath begat Nagge. [.asCj Nagge begat Esli. Esli begat Nahum. Nahum begat Amos. Amos begat Mattitha. Mattitha begat Joseph. Joseph begat Janni. Janni begat Melchi. Melchi begat Levi. Levi begat Matthat. Matthat begat Heli. Heli begat Joseph.

Or again: David begat Nathan. Nathan begat Mattatha. Mattatha begat Mani. Mani begat Melea. Melea begat Eliakim. Eliakim begat Jonam. Jonam begat Levi. Levi begat Mattitha. Mattitha begat Jorim. Jorim begat Eliezer. Eliezer begat Jose. Jose begat Er. Er begat Elmodad. Elmodad begat Cosam. Cosam begat Addi. Addi begat Melchi. Melchi begat Neri. Neri begat Salathiel. Salathiel begat Zorobabel. Zorobabel begat Rhesa. Rhesa begat Johannan. Johannan begat Juda. Juda begat Joseph. Joseph begat Semei. Semei begat Mattatha. Mattatha begat Maath. Maath begat Nagge. [.asCj Nagge begat Esli. Esli begat Nahum. Nahum begat Amos. Amos begat Mattitha. Mattitha begat Joseph. Joseph begat Janni. Janni begat Melchi. Melchi begat Levi. Levi begat Matthat. Matthat begat Heli. Heli begat Joseph.

New Section. “But the sages say until midnight.” Rebbi Yasa in the name of Rebbi Yoḥanan: Practice follows the Sages. Rebbi Yasa commanded his colleagues: if you want to study Torah then you should recite the Shema‘ before midnight and then study. His words imply that the practice follows the Sages. His words imply that one may speak after Emet Weyaẓiv. It was stated: He who reads the Shema‘ in the synagogue during the morning service has fulfilled his duty; during the evening service he did not fulfill his duty. What is the difference between him who reads in the morning and him who reads in the evening? Rebbi Huna in the name of Rav Joseph: Why did they say, a man has to read the Shema‘ in his house in the evening? In order to make evil spirits flee. His words imply that one may not speak after Emet Weyaẓiv. The words of Rebbi Samuel ben Naḥmani say the same. When R. Samuel ben Naḥmani descended for the intercalation, he was received by Rebbi Jacob the groats miller. Rebbi Zeïra was hiding among the crates to hear how he read [the Shema‘]; he read it over and over again until he drifted away in sleep. What is the reason? Rebbi Aḥa and his father-in-law Rebbi Taḥlifa in the name of Rebbi Samuel bar Naḥmani (Ps. 4:5): “Tremble, do not sin, talk in your hearts on your couches and be silent, Selah.”

New Section. “But the sages say until midnight.” Rebbi Yasa in the name of Rebbi Yoḥanan: Practice follows the Sages. Rebbi Yasa commanded his colleagues: if you want to study Torah then you should recite the Shema‘ before midnight and then study. His words imply that the practice follows the Sages. His words imply that one may speak after Emet Weyaẓiv. It was stated: He who reads the Shema‘ in the synagogue during the morning service has fulfilled his duty; during the evening service he did not fulfill his duty. What is the difference between him who reads in the morning and him who reads in the evening? Rebbi Huna in the name of Rav Joseph: Why did they say, a man has to read the Shema‘ in his house in the evening? In order to make evil spirits flee. His words imply that one may not speak after Emet Weyaẓiv. The words of Rebbi Samuel ben Naḥmani say the same. When R. Samuel ben Naḥmani descended for the intercalation, he was received by Rebbi Jacob the groats miller. Rebbi Zeïra was hiding among the crates to hear how he read [the Shema‘]; he read it over and over again until he drifted away in sleep. What is the reason? Rebbi Aḥa and his father-in-law Rebbi Taḥlifa in the name of Rebbi Samuel bar Naḥmani (Ps. 4:5): “Tremble, do not sin, talk in your hearts on your couches and be silent, Selah.”

New Section. “But the sages say until midnight.” Rebbi Yasa in the name of Rebbi Yoḥanan: Practice follows the Sages. Rebbi Yasa commanded his colleagues: if you want to study Torah then you should recite the Shema‘ before midnight and then study. His words imply that the practice follows the Sages. His words imply that one may speak after Emet Weyaẓiv. It was stated: He who reads the Shema‘ in the synagogue during the morning service has fulfilled his duty; during the evening service he did not fulfill his duty. What is the difference between him who reads in the morning and him who reads in the evening? Rebbi Huna in the name of Rav Joseph: Why did they say, a man has to read the Shema‘ in his house in the evening? In order to make evil spirits flee. His words imply that one may not speak after Emet Weyaẓiv. The words of Rebbi Samuel ben Naḥmani say the same. When R. Samuel ben Naḥmani descended for the intercalation, he was received by Rebbi Jacob the groats miller. Rebbi Zeïra was hiding among the crates to hear how he read [the Shema‘]; he read it over and over again until he drifted away in sleep. What is the reason? Rebbi Aḥa and his father-in-law Rebbi Taḥlifa in the name of Rebbi Samuel bar Naḥmani (Ps. 4:5): “Tremble, do not sin, talk in your hearts on your couches and be silent, Selah.”

HALAKHAH: Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Because of (Jos. 1:8): “You should think about it day and night”, that the thinking of day and night should be equal. Rebbi Yose bar Rebbi Abin in the name of Rebbi Joshua ben Levi: Because of (Ps. 119:164): “Seven times a day I praise You for Your just laws.” Rebbi Nachman in the name of Rebbi Mani: Everybody who keeps “seven times a day I praise you” is as if he kept also “you should think about it day and night”.

There is no generation without scoffers. What did the hooligans of that generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Lord’s house? But he said, even though they intend to enrage me, it comes over me that I am happy, (Ps. 122:1) “I enjoy it when they say to me: let us go to the Lord’s house.” (2Sam. 7:12) “ When your days will be complete”; Rebbi Samuel bar Naḥmani said, the Holy One, praise to Him, said to David: ‘I am counting full days for you, I am not counting missing days for you. Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices.’ What is the reason? (Prov. 21:3) “Upholding justice and law is preferred by the Lord to sacrifice”.

It is stated: One removes himself from human excrement four cubits and from dog’s excrement four cubits, the latter when it is given on skins. Rebbi Jeremiah in the name of Rebbi Zeïra: One must remove hinself four cubits from a stinking carcass. Rebbi Avina said: Does not the Mishnah say all this : “How much does one have to remove himself from these and excrement? Four cubits.” Rebbi Ammi in the name of Rebbi Shammai: Explain it by steeping water of launderers. Rebbi Mani said to him: About steeping waters of launderers, we have stated: “neither with stinking water nor with steeping water.”

From where did they learn the three prayers? Rebbi Samuel bar Naḥmani said: According to the three times that the day changes for man. In the morning, one must say: I thank you, o Eternal, my God and God of my fathers, that you led me from darkness to light. At Minḥah, one must say: I thank you, o Eternal, my God and God of my fathers, that just as You let me see the sun in the East, so I could see it in the West. In the evening, one must say: May it be Your pleasure, o Eternal, my God and God of my fathers, that just as I was in darkness and You led me into light, so may You lead me from darkness into light.

Rebbi Samuel bar Naḥmani in the name of Rebbi Yoḥanan: Corresponding to the eighteen times “commandment” is mentioned in the second description of the tabernacle. Rebbi Ḥiyya bar Abba said, only from (Ex. 38:23) “And with him Aholiab ben Aḥisamakh” to the end of the book.

Rebbi Jonah in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Zeïra in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rebbi Mani said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Rebbi Yose objected that a baraitha disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts.” Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

Rebbi Jacob from Kefar Ḥanan in the name of Resh Laqish: When Abraham their forefather did My will, I swore to him that dew will never move away from his descendants forever; what is the reason? (Ps. 110:3) “You have the dew of your youth.” And it is written after that (Ps. 110:4) “The Eternal swore and He will not change His intention.” Rebbi Judah ben Pazi said, by a will I gave it to Abraham, as a gift I gave it to him. (Gen. 27:28) “God may give you from the dew of heaven.” Rebbi Samuel ben Naḥmani said, when Israel sin and do evil the rains are arrested. They bring an old man like Rebbi Yose the Galilean, he prays for them and the rains come. But dew does not descend by the merit of any creature, what is the reason? (Micah 5:6) “Like dew from the Eternal, like light showers on grass, that do not listen to anybody nor wait for humans.”

It happened that the son of Rabban Gamliel fell ill and he sent two scholars to Rebbi Ḥanina ben Dosa in the latter’s city. He said to them, wait until I go to the upper floor. He went to the upper floor, came back, and said to them: I am sure that Rabban Gamliel’s son will get respite from his sickness. They noted that at this hour he asked for food. Rebbi Samuel ben Rebbi Naḥmani said: If you were able to concentrate your attention on your prayer, you are told that your prayer was heard. What is the reason? (Ps. 10:17) “You prepare their hearts, You will listen with Your ears.” Rebbi Joshua ben Levi said: If a person’s lips bore fruit he is told that his prayer was heard. What is the reason? (Is. 57:19) “He Who created the fruit of lips: peace, peace to the far and the near said the Eternal, I shall heal him.”

For Torah there is written a benediction before, but no benediction is written after. What is written before it? (Deut. 32:3) “For I am invoking the name of the Eternal, attribute greatness to our God.” For food there is written a benediction after, but no benediction is written before. What is written after it? (Deut. 8:10): “You will eat and be satiated, then you must praise”. From where that which is said about one on the other and vice-versa? Rebbi Samuel bar Naḥmani in the name of Rebbi Jonathan: The Name is mentioned in both verses as parallel expressions. Just as the Name that is mentioned concerning Torah implies a benediction before, so the Name that is mentioned concerning food implies a benediction before. And just as the Name that is mentioned concerning food implies a benediction after, so the Name that is mentioned concerning Torah implies a benediction after. That follows Rebbi Aqiba. What following Rebbi Ismael? Rebbi Yoḥanan in the name of Rebbi Ismael, an inference from the lesser to the greater. If food that needs no explicit benediction before, needs a benediction afterwards, regarding Torah that needs a benediction before, it is only logical that it should need a benediction afterwards. That works for Torah; what about food? If Torah that needs no benediction afterwards, needs a benediction before, regarding food that needs a benediction afterwards, it is only logical that it should need a benediction before. Rebbi Isaac and Rebbi Nathan say, (1Sam. 9:13): “For he will recite the benediction over the sacrifice and after that the invited guests will eat.” Rebbi Nathan said, (Ex. 23:24) “you shall serve the Eternal, your God and give praise for your bread and your water”; when is it called your bread and your water, before you eat. Rebbi said, if he has to give praise when he ate and is satiated, somuch more at a time when he is hungry for food. That is for food, what about Torah? If food, which sustains only temporary life, needs a benediction before and after, Torah, which sustains eternal life, so much more.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥmani: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written (Ex. 34:27): “By the mouth of these words I concluded a covenant with you and Israel;” it follows that the oral traditions are preferred.

If it is so, they should have been freed once they were exiled. It is written (Neh. 8:17): “All the congregation coming from captivity made Sukkot and sat in tabernacles … something nobody had done since the days of Joshua bin Nun.” Why Joshua? Rebbi Hillel, the son of Samuel ben Naḥmani: The verse damaged the reputation of the just person in his grave for the reputation of the just person in his time; it compares their coming in the days of Ezra to the coming in the days of Joshua. As at the coming in the days of Joshua they had been free and became obligated, also at the coming in the days of Ezra they had been free and became obligated. How did they become obligated? Rebbi Yose ben Ḥanina said, they became obligated by the words of the Torah; that is what is written (Deut. 30:5): “The Eternal, your God, will bring you to the Land that your fathers had inherited and you will inherit it.” Just as the inheritance of your fathers was by the words of the Torah, so your inheritance is by the words of the Torah. “He will be good to you and give increase to you more than to your forefathers.” Your fathers had been free and became obligated, also you had been free and became obligated. On your fathers was no yoke of government, but you even though there is on you the yoke of government. Your fathers did become obligated only after 14 years, seven they conquered and seven they distributed, but you became obligated immediately when you entered. Your fathers did become obligated only after they had acquired all, you become obligated for every single piece at the moment you acquire it.

Naḥman, the son of Rebbi Samuel bar Naḥmani in the name of Rebbi Samuel bar Naḥmani: The five kinds of purification sacrifices which are left to die, if the Court decides to abolish, they may abolish. Rebbi Ḥiyya bar Ada said, that means that they are not sent to die but are used for voluntary sacrifices. But as far as sacrificing on the altar is concerned, no purification sacrifice destined to die may be sacrificed.

Naḥman, the son of Rebbi Samuel bar Naḥmani in the name of Rebbi Samuel bar Naḥmani: The five kinds of purification sacrifices which are left to die, if the Court decides to abolish, they may abolish. Rebbi Ḥiyya bar Ada said, that means that they are not sent to die but are used for voluntary sacrifices. But as far as sacrificing on the altar is concerned, no purification sacrifice destined to die may be sacrificed.

Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel bar Naḥmani: Corresponding to the 39 times “service” and “work” is written about the Tabernacle.

HALAKHAH: It was stated: It was written on the stones of the dwelling place, the words of Rebbi Jehudah; Rebbi Yose says, it was written on the stones of the altar. He who says, it was written on the stones of the dwelling place, every day the peoples of the world were sending their stenographers and they carried away the Torah which had been written in seventy languages. He who says, it was written on the stones of the altar, were they not only for a short time and then were hidden? That was another wonder, that the Holy One, praise to Him, gave insight to every people and they carried away the Torah which had been written in seventy languages. For him who says, it was written on the stones of the dwelling place, it is understandable that “you shall whitewash them with lime.” But he who says, it was written on the stones of the altar, how does he uphold “ “you shall whitewash them with lime”? Between the stones. Rebbi Samuel bar Naḥmani in the name of Rebbi Jonathan: “The peoples will be lime incinerators”, from the lime they took their death sentence. Rebbi Abba bar Cahana in the name of Rebbi Joḥanan: “But the Gentiles will be totally destroyed,” from Ḥoreb they took their death sentence.

If he had counted six months when he became impure, does he count another six months or does he start anew counting twelve months? If he completed his term as nazir but did not manage to shave until two or three days had passed when he became impure. Rebbi Mani asked: Since he did not sanctify his hair, but what permits him to shave? “I am a nazir after two days, already a nazir in perpetuity.” Since he may shave, he is a nazir. “I am a nazir after [20] days, already a nazir in perpetuity.” Since he may shave, is he a nazir, or since if he became impure he has no time to cancel, is he no nazir?.

Rebbi Aḥa: Rebbi Immi said that Rebbi Yose ben Ḥanina asked: May his bird be eaten when its neck was broken? Instead of asking about a bird whose neck was broken, why do you not ask about a slaughtered bird? There is one doubt, here are two doubts. Rebbi Mani said, here also it is one doubt, as it was stated: One who perforates or tears out is not guilty because of profane slaughter in the Temple courtyard. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: There is not even one doubt, following him who says that slaughtering birds is not clear from the Torah: “They spread them a spread,” they spread out slaughtered [birds].

If it is so, they should have been freed once they were redeemed. It is written (Neh. 8:17): “All the congregation coming from captivity … since the days of Joshua bin Nun.” Why Joshua? Rebbi Hillel, the son of Samuel ben Naḥmani: The verse damaged the reputation of the just person in his grave for the reputation of the just person in his time; it compares their coming in the days of Ezra to the coming in the days of Joshua. As at the coming in the days of Joshua they had been free and became obligated, also at the coming in the days of Ezra they had been free and became obligated. How did they become obligated? Rebbi Yose ben Ḥanina said, they became obligated by the words of the Torah; that is what is written (Deut. 30:5): “The Eternal, your God, will bring you to the Land that your fathers inherited and you will inherit it.” Just as the inheritance of your fathers was by the words of the Torah, so your inheritance is by the words of the Torah. “He will be good to you and give increase to you more than to your forefathers.” Your fathers had been free and became obligated, also you had been free and became obligated. On your fathers there was no yoke of government, but you [are obligated] even though there is on you the yoke of government. Your fathers did become obligated only after fourteen years, seven they conquered and seven they distributed, but you became obligated [immediately when you entered. Your fathers did become obligated only after they had acquired all, but you become obligated] for every single piece at the moment you acquire it.

There, we have stated: “If [the ox] gored an ox worth 200, the last one takes 100, the one before him 50, and the two first ones each a gold denar.” Rebbi Samuel in the name of Rebbi Ze‘ira: The same holds for earnings. Rebbi Yose said, the statement of Rebbi Ze‘ira disagrees with Rebbi Eleazar. Rebbi Mani said, I asked this before Rebbi Yudan. He said to me: does Rebbi Eleazar not agree if they contracted between themselves that each can take according to his contribution? Oxen are as if contracted. He turned around and said this before Rebbi Yose, who answered him, they disagree explicitly: Rebbi Eleazar said, if nothing was said, they split evenly; Rebbi Ze‘ira said, if nothing was said, each takes according to his contribution.

“Rebbi answered to confirm the words of Rebbi Ḥananiah ben Gamliel: The main text of the document proves whether it is simple or not simple.” What is the main text of a document? Rebbi Abba said, as Rav Huna said: witnesses never sign below unless they first read before them: “I X son of Y accept everything written above.” And did we not state: this is the formula for documents of indebtedness? Rebbi Mani said, this is the formula for knotted documents of indebtedness. Rebbi Abbin said, even if you say, it is the same for simple and knotted, for a simple document it is indispensable, for a knotted one it is not indispensable. Rebbi Jehudah says, if one adds to the practice. A simple document has two [winesses], a knotted one three, but they do it with three. A simple document inside, a knotted one on its back, but they do it inside and on its back.

Rebbi Ḥaggai said, only if he heard it the next day. But on the same day notice must be taken of collecting bones. Nikomachos stated before Rebbi Zeˋira: Collecting bones has no [minimal] amount. Rebbi Mani instructed Rebbi La from Kufra to tear his garment and mourn following Rebbi Aḥa, not to pollute himself following Rebbi Yose.

Rebbi Samuel bar Naḥmani in the name of Rebbi Hoshaia: If one says to it, you are my god, there is disagreement between Rebbi and the Sages. If he (prostrated himself), what is the rule? Rebbi Joḥanan said, everybody agrees that if he lowered his body, he is guilty. What is the difference between raising and lowering his body, and raising and lowering his lips? Rebbi Joḥanan said, following disagreement. Rebbi Simeon ben Laqish said, following the distinction. Rebbi Zeˋira said, a verse supports Rebbi Simeon ben Laqish: One rule should be for you, for the one acting in error. This only refers to what represents an action. The one who embraces (and who prostrates himself), which are not action, from where?

HALAKHAH: “If he swore not to observe a commandment,” etc. Rebbi Mani said, so is the Mishnah: “He is liable, the words of Rebbi Jehudah ben Bathyra.” What Rebbi Jehudah ben Bathyra said refers to prohibitions in general. “An oath that I shall eat carcass meat,” but he did not eat it. He is not liable. “An oath that I shall eat,” and he ate. If you would say that he is liable, they should have objected to him: No. You declare about an oath for permitted purpose where He made “no” equal to “yes” and “yes” equal to “no”, can you declare this about an oath concerning a commandment, where He did not make “no” equal to “yes”?

There, we have stated: “With a Gentile, it is like his produce. Rebbi Simeon says, it is demay.” Rebbi Ḥananiah asked before Rebbi Mani: Does it mean, really like his produce? Freeing what would be ṭevel at another place? He said to him, for all that is in it. Rebbi Ḥanina was uselessly opposing him.

Rebbi Yasa went to Tyre. He saw them tarring small leather bags and Jews bought them. He asked, who permitted you? They asked Rebbi Isaac and Rebbi Mani, who prohibited it.

Rebbi Mani said before Rebbi Yose: as you are saying there, “practice follows Rebbi Eliezer”, also here practice follows Rebbi Eliezer. He said to him, for everything?

Said R. Zeriḳa to R. Safra: Come and see the difference between the imperious men of Palestine and the pious men of Babylonia. The pious men of Babylonia (namely R. Huna and R. Ḥisda), when there was need of rain, would say: "Come let us meet together in prayer; peradventure the Holy One, blessed be He, will accept our prayer and rain will come;" but as to the imperious men of Palestine, there is, for example, R. Jonah, the father of R. Mani, who, when they needed rain, would go into the house and say: "Get me my haversack and I will go and buy grain for a zuz," whereupon he would go to some cave-like, hidden place, cover himself in sackcloth and pray until rain came. When he came back he was asked, "Did you bring anything?" "No," he answered, "I thought that after this rainfall there would be relief everywhere."

R. Mani, the son of R. Jonah, was annoyed by members of the Patriarchal house, so he went and prostrated himself upon the burial cave of his father. One day when members of the Patriarchate happened to pass before the cave, the legs of their horses were caught in the ground and they could not move until they took upon themselves not to annoy R. Mani again.

R. Mani, the son of R. Jonah, was annoyed by members of the Patriarchal house, so he went and prostrated himself upon the burial cave of his father. One day when members of the Patriarchate happened to pass before the cave, the legs of their horses were caught in the ground and they could not move until they took upon themselves not to annoy R. Mani again.

R. Mani used to attend the lectures of R. Isaac b. Eliashib. Once he complained before the latter that the rich members of his father-in-law's house annoyed him. Said R. Isaac: "May they become poor!" and they became poor. (R. Mani then complained): "They press me for support" (whereupon R. Isaac said): "May they become rich again!" and they became rich. (R. Mani then complained): "I am not pleased with my wife." (Whereupon R. Isaac asked him): "What is her name?" "Hannah" (was the reply). "May Hannah become beautiful!" and Hannah became beautiful. "Now she lords it over me;" (whereupon R. Isaac said): "May Hannah become ugly again!" and Hannah became ugly again.

R. Mani used to attend the lectures of R. Isaac b. Eliashib. Once he complained before the latter that the rich members of his father-in-law's house annoyed him. Said R. Isaac: "May they become poor!" and they became poor. (R. Mani then complained): "They press me for support" (whereupon R. Isaac said): "May they become rich again!" and they became rich. (R. Mani then complained): "I am not pleased with my wife." (Whereupon R. Isaac asked him): "What is her name?" "Hannah" (was the reply). "May Hannah become beautiful!" and Hannah became beautiful. "Now she lords it over me;" (whereupon R. Isaac said): "May Hannah become ugly again!" and Hannah became ugly again.

R. Mani used to attend the lectures of R. Isaac b. Eliashib. Once he complained before the latter that the rich members of his father-in-law's house annoyed him. Said R. Isaac: "May they become poor!" and they became poor. (R. Mani then complained): "They press me for support" (whereupon R. Isaac said): "May they become rich again!" and they became rich. (R. Mani then complained): "I am not pleased with my wife." (Whereupon R. Isaac asked him): "What is her name?" "Hannah" (was the reply). "May Hannah become beautiful!" and Hannah became beautiful. "Now she lords it over me;" (whereupon R. Isaac said): "May Hannah become ugly again!" and Hannah became ugly again.

R. Mani said: The opinion of R. Isaac Nappaha is the more reasonable, because when it is a question between the frequent and the infrequent, the frequent takes precedence.

Rebbi Zeira asked to Rebbi Mani But let's also consider one who made a vow not to plow on Yom Tov? [Rebbi Mani answered,] There, the vow does not go into effect because it stands against what was sworn at Mount Sinai. [Rebbi Zeira] said to him, How about if he swore to not plow whether on a weekday or on Yom Tov, that since the oath takes effect on weekday, it also takes effect on YomTov? The mishna does not teach things that are subject to annulment.

Rebbi Zeira asked to Rebbi Mani But let's also consider one who made a vow not to plow on Yom Tov? [Rebbi Mani answered,] There, the vow does not go into effect because it stands against what was sworn at Mount Sinai. [Rebbi Zeira] said to him, How about if he swore to not plow whether on a weekday or on Yom Tov, that since the oath takes effect on weekday, it also takes effect on YomTov? The mishna does not teach things that are subject to annulment.