mishnah

MISHNAH: If somebody had produce in another village and the people of that village made an eruv to come to him, they should not bring him his produce. But if he made an eruv, his produce has his status.

HALAKHAH: Rav and Samuel: one says, like the feet of the depositor. The other one says, they are like the feet of him they are deposited with. The Mishnah disagrees with him who says, they are like the feet of him they are deposited with. As we have stated, “If somebody had produce in another village and the people of that village made an eruv to come to him, they should not bring him his produce” If you would say, they are like the feet of him they are deposited with, they should bring him his produce. Rebbi Yudan said, explain it if the key was in the hands of the owner, or that he did not concede his powers to them before the start of the holiday. And what says this? “If he invited guests they may not carry away their parts unless through another person he gave them the right to their parts on the eve of the holiday”. Are they not like the feet of him they are deposited with from the moment that he gave them the rights to their parts.

MISHNAH: If he invited guests they may not carry away their parts unless through another person he gave them the right to their parts on the eve of the holiday. One does not water or slaughter prairie animals but one waters and slaughters domestic animals. What are domestic animals? Those that stay overnight in the village, prairie animals that stay overnight in the dust.

MISHNAH: From when does one mention the Power of rains? Rebbi Eliezer says, from the first holiday of Tabernacles, but Rebbi Joshua says, from the concluding holiday. Rebbi Joshua said, since rain during Tabernacles is not a sign of blessing, why should he mention? Rebbi Eliezer said to him, he only says “He Who makes the wind blow and brings down the rain”, in its appropriate time. They answered him, if that is so, one should always mention it.

MISHNAH: One asks for rain only close to the rainy period. Rebbi Jehudah says, the one who stands before the Ark on the last holiday of Tabernacles, the last one mentions but the first one does not mention. On the first day of Passover, the first one mentions but the last one does not mention. Until when does one pray? Rebbi Jehudah says, until Passover has passed; Rebbi Meïr says, until Nisan has passed, as it is said, He will bring down for you rain, early rain and late rain, in the first {month}.

The argument of Rebbi Jehudah seems inverted. There he says, “the one who stands before the Ark on the last holiday of Tabernacles, the last one mentions but the first one does not mention;” and here he says so? One {Mishnah} in his own name, the other one in the name of Rebbi Jehudah ben Bathyra. But we do not know which one in his own name and which one in the name of Rebbi Jehudah ben Bathyra. Since “Rebbi Joḥanan said, practice follows Rebbi Jehudah who said in the name of Rebbi Jehudah ben Bathyra, and Rebbi Abun said in the name of Rebbi Joḥanan: The reason of Rebbi Jehudah, that all holidays end with dew since dew is a good sign for the world,” this implies that the first one is in his own name, the second one in the name of Rebbi Jehudah ben Bathyra.

MISHNAH: On the Third of Marḥeshwan one prays for rain. Rabban Gamliel says on the Seventh of the month, fifteen days after Tabernacles, so that the last of the Jews may reach the river Euphrates.

HALAKHAH: The Mishnah is Rebbi Meïr’s, as it was stated, “what is the time of rainfall? Rebbi Meïr says, the early one on the Third, the average one on the Seventh, and the late one on the Seventeenth. Rebbi Jehudah says, the early one on the Seventh, the average on on the Seventeenth, and the late one on the Twenty-third. Rebbi Yose said, the early one on the Seventeenth, the average one on the Twenty-third, and the late one on the Thirtieth day, since we find that particular people only start to fast on the New Moon of Kislev.” Rebbi Abbamari, the brother of Rebbi Yose, said: everybody agrees that the Seventeenth is the time for the pleiads to disappear, since on it the Deluge came over the world. What is the reason? On this day all sources of the deep abyss were opened. Rebbi Abba bar Zamina, Rebbi Eleazar in the name of Rebbi Hoshaia: Practice follows him who says, “on the Third of Marḥeshwan one prays for rain”. And why did he not say, following Rebbi Meïr? There are Tannaim who switch.

MISHNAH: When the Seventeenth of Marḥeshwan arrived without rainfall, particular people started to fast. They eat and drink while it is dark and are permitted work, washing, and anointing, and wearing sandals, and sexual intercourse.

MISHNAH: If the New Moon of Kislev came without rainfall the Court decrees three public fast-days. They eat and drink while it is dark and are permitted work, washing, and anointing, and wearing sandals, and sexual intercourse.

MISHNAH: If these passed without rainfall the Court decrees three supplementary public fast-days. They eat and drink while it is daylight and are forbidden work, washing, anointing, wearing sandals, and sexual intercourse. In addition, one closes the bath houses.

MISHNAH: If these passed without rainfall the Court decrees seven supplementary public fast-days for a total of thirteen. Additional to the prior ones on these one blows horns and locks the stores. On Mondays one relaxes at nightfall; on Thursdays they are permitted because of the honor of the Sabbath.

MISHNAH: If these passed without rainfall one decreases commercial activity, building, planting, preliminary and definitive marriage, and greetings between people, as persons reprimanded by the Omnipresent. Particular people continue to fast up to the end of Nisan. If it rained after the end of Nisan it is a sign of curse as it is said, is today not harvest of wheat?

MISHNAH: How is the order of the fast days? One removes the Ark to the town plaza and gives burnt ashes on top of the Ark, and on the head of the Patriarch, and on the the head of the presiding judge; also each individual takes and puts on his head. The Elder among them gives an exhortatory sermon: Our brothers, it is not said about the people of Nineveh, God saw their sackcloth and their fasting, but God saw their deeds that they repented their evil ways, and what does it say in prophecy? And tear your hearts and not your clothes, and return to the Eternal, your God.

MISHNAH: After they stood to pray they place before the Ark an old knowledgeable man who has children but his house is empty so that his mind should be concentrated on prayer. He recites before them 24 benedictions, eighteen of the daily prayers and additional six. These are they, Zikhronot and Shofarot. To the Eternal in my straights. I lifted my eyes to the Mountains. From the depths I called on You, Eternal. Prayer of the poor who is fainting

Rebbi Eudaimon of Sepphoris asked before Rebbi Mana: Where does one say this? He said to him: You still do not understand? So says Rav Jeremiah in the name of Rav: Anything for the future one says in “Service” and anything about the past one says in “Thanksgiving”. The Mishnah says as much: “One gives thanks for the past and cries about the future.”

MISHNAH: Rebbi Jehudah says, it was not necessary to recite Zikhronot and Shofarot, but he recites in their stead, if famine will be in the land, if a plague will be in the land, etc. The Eternal’s Word which was to Jeremiah in the matter of droughts. And he recites their conclusions.

MISHNAH: On the first he says: “He Who answered our forefather Abraham on Mount Moriah, He may answer you and hear your vociferation today. Praise to You, Eternal, Redeemer of Israel.”

MISHNAH: On the second he says: “He Who answered our forefathers on the Reed Sea, He may answer you and hear your vociferation today. Praise to You, Eternal, Who remembers the forgotten.”

MISHNAH: On the third he says: “He Who answered Joshua at Gilgal He may answer you and hear your vociferation today. Praise to You, Eternal, Who hears the sound of the horn.

MISHNAH: On the fourth he says: “He Who answered Samuel at Miṣpah may answer you and hear your vociferation today. Praise to You, Eternal, Who hears vociferation.

MISHNAH: On the fifth he says: “He Who answered Elijah on Mount Carmel may answer you and hear your vociferation today. Praise to You, Eternal, Who hears prayer.

MISHNAH: On the sixth he says: “He Who answered Jonah in the belly of the fish may answer you and hear your vociferation today. Praise to You, Eternal, Who answers in time of trouble. On the seventh he says: “He Who answered David and Solomon in Jerusalem may answer you and hear your vociferation today. Praise to You, Eternal, Who shows mercy on the Land.

MISHNAH: It happened in the days of Rebbi Ḥalafta and Rebbi Ḥanania ben Teradion that somebody stood before the Ark and finished the entire benediction and they answered after him Amen. “Blow, Cohanim”, they blew. “He Who answered our forefather Abraham on Mount Moriah, He may answer you and hear your vociferation today.” “Treble, Cohanim”, they trebled. “He Who answered our forefathers on the Reed Sea, He may answer you and hear your vociferation today.” When the case came before the Sages they said, this we only used to do at the Eastern gate.

MISHNAH: On the first three fast days, the people of the watch fast but do not finish, but the people of the clan do not fast. On the second three the people of the watch fast and finish, but the people of the clan fast and did not finish. On the last seven both fast and finish, the words of Rebbi Joshua. But the Sages say, on the first three fast days neither of them did fast. On the second three the people of the watch fast but do not finish, but the people of the clan do not fast. On the last seven the people of the watch fast and finish, but the people of the clan fast and do not finish. The people of the watch are permitted to drink wine during nights but not during days. The people of the clan neither by day nor by night. The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.

MISHNAH: Anywhere it is written in the Scroll “not to deliver eulogies”, before it is forbidden, afterwards is permitted. Rebbi Yose says, before and after are forbidden. “Not to fast”, before and after it is permitted; Rebbi Yose says, before is forbidden, afterwards permitted

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr said, “not to eulogize” one is forbidden to fast, “not to fast” one is permitted to eulogize. “Not to” unspecified is as “not to fast.” Rebbi Jonah said, “these are the days not to eulogize <fast> on them, and partially not to fast <eulogize> on them.” Rabban Simeon ben Gamliel said, why does it say “on them” twice? To teach that the night is permitted but the day forbidden. As it was stated, “therefore a person who takes it on himself has to forbid himself in prayer.” Rebbi Yose ben Rebbi Abun said, that he must mention it on the preceding evening. This comes following what Rebbi Ze`ira said in the name of Rav Huna: Similar to Friday night and Sabbath day.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, vituperated, and blasphemed and said, when I shall return in peace I shall destroy this tower. One of the dynasty of the Hasmoneans went out against him, killed his soldiers until he came to his car. When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hung it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden. [And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed.]

MISHNAH: One does not decide about a public fast on Thursdays in order not to inflate prices, but the first three fast days on Monday, Thursday, and Monday, and the second three on Thursday, Monday, Thursday. Rebbi Yose says, just as the first one not on Thursdays so not the second ones. Nor the last ones.

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: that is if an individual disagrees with an individual. But in the case of an individual following the {anonymous} Sages, practice does not follow the anonymous text.

MISHNAH: One does not decide on a fast day on a New Moon, on Ḥanukka, or Purim. If they started, they do not interrupt, the words of Rabban Gamliel. Rebbi Meïr said, even though Rabban Gamliel said that one does not interrupt, he agreed that one does not complete. The same on a Ninth of Av which falls on a Friday.

MISHNAH: The order of these fast-days was said for the first period of rains. But about abnormal growth one sounds the alarm immediately. Also if rains stopped for 40 days between rainy periods one raises the alarm about it since it is a sign of drought.

MISHNAH: If they descended on produce but not on trees, on trees but not on produce, on both but not on cisterns, ditches, or caves, one sounds the alarm immediately.

MISHNAH: And also a town on which no rain fell, as it is written: I shall give rain on one town and on another town I shall not give rain; one parcel will receive rain but the leaves of a parcel which does not receive rain will wilt. This town fasts and blows the shofar and all its surroundings fast but do not blow the shofar; Rebbi Aqiba says they blow the shofar but do not fast.

MISHNAH: Similarly, a town in which there is an epidemic or a building collapse, this town fasts and blows the shofar, and all its surroundings fast but do not blow the shofar; Rebbi Aqiba says they blow the shofar but do not fast.

MISHNAH: What is an epidemic? A town which could mobilize 500 soldiers and there were taken out three dead persons on three consecutive days.

MISHNAH: About the following one blows the shofar everywhere: About blight and canker, about locusts and ḥasil, about dangerous beasts, and on war one blows the shofar since it is a moving plague.

MISHNAH: It happened that Elders left Jerusalem for their cities to decree a fast since blight to fill an oven was seen in Ascalon. Also they decreed a fast the following day because wolves ate two children in Transjordan. Rebbi Yose says, not that they ate but that they were seen.

MISHNAH: About the following one blows the shofar on a Sabbath: About a town surrounded by Gentiles or a river, and a ship in danger in the ocean. Rebbi Yose said, to help but not to vociferation. Simeon from Timna says, also about an epidemic but the Sages did not agree with him.

HALAKHAH: Rav said, answer me, Eternal, answer me. The Mishnah disagrees with Rav: “Rebbi Yose said, to help but not to vociferation.” Therefore the first Tanna holds even for vociferation.

MISHNAH: One blows the shofar because of any danger which menaces the public except an overabundance of rain. It happened that they said to Onias the circle-drawer, pray for rain. He said to them, go and shelter the Passover ovens so they should not get softened. He prayed but no rain fell. What did he do? He drew a circle, stood inside it, and said: Master of the World! Your children trusted me since I am like a familiar before You. I am swearing by Your great Name that I shall not move from here until You show mercy for Your children. Rain started to drip. He said, that is not what I was asking for, but rain {to fill} cistern, ditches, and caves. It rained in a raging storm. He said, that is not what I was asking for, but rain of goodwill, blessing, and donation. It rained normally until Israel moved from Jerusalem to the Temple Mount because of the rain. They came and said to him, just as you prayed for them to come, so pray to remove them. He told them, go and check whether the losers’ stone was wiped away.

MISHNAH: Simeon ben Shataḥ sent to him and told him, you should be excommunicated, but what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will. About you the verse says, your father and mother will enjoy and the one who bore you jubilate.

MISHNAH: If they were fasting and it rained before sunrise, they do not finish; after sunrise they finish. Rebbi Eliezer says, before noon they do not finish, after noontime they finish. It happened that they decided on a fast at Lydda when it rained before noon. Rebbi Tarphon said to them, go, eat, drink, and make a holiday. They went, ate, drank, made a holiday, and returned in the evening and recited the Great Hallel. What is the Great Hallel? Give thanks to the supreme Power; truly, His kindness is forever. Give thanks to the Master of masters, etc.

Rebbi Aḥa, Rebbi Abbahu, in the name of Rebbi Yose ben Ḥanina: One is forbidden to fast until the sixth hour on the Sabbath. Rebbi Yose ben Rebbi Abun said, the Mishnah states this: “before noon they should not finish,” because it is morning; “after noontime they should finish,” since most of the day already was spent in holiness.

MISHNAH: On three occasions the Cohanim lift their hands four times a day, during morning prayers, musaf, afternoon prayers, and at the closing of the doors: On fast-days, for the bystanders, and on the Day of Atonement.

Until when is Ne`ilah? The rabbis of Caesarea say: Rav and Rebbi Joḥanan disagree. Rav said, when the gates of Heaven are locked. Rebbi Joḥanan: when the gates of the Temple are locked. Rebbi Yudan Antordaya said, the Mishnah supports Rebbi Joḥanan: “On three occasions do the Cohanim lift their hands four times in one day, mornings, Musaph, Minḥah, and at the locking of the gates.” May you say that the gates of heaven are locked while it is still daytime?

Jeremiah the Scribe asked before (Rav) <rebbi> Jeremiah: What does one read if the day of the New Moon is a Sabbath? He said to him: One reads about the New Moon. Rebbi Ḥelbo said before Rebbi Immi: The Mishnah says so: “One interrupts for everything, for New Moons, for Ḥanukkah, and for Purim.”

MISHNAH: These are the bystanders. Command the Children of Israel: My sacrifice, My offering as My gift. How could a person’s sacrifice be offered not in his presence? But the earlier prophets instituted 24 watches. For each watch there was a presence in Jerusalem of priests, and of Levites, and of Israel. At the time of service of each watch, its priests and Levites come to Jerusalem, and Israel belonging to this watch congregate in their towns and read about Creation.

MISHNAH: On Sunday one reads, In the Beginning, there shall be a spread. On Monday, there shall be a spread, the waters shall come together. On Tuesday, the waters shall come together, there shall be lights. On Wednesday, there shall be lights, the water shall swarm. On Thursday, the water shall swarm, the earth shall produce. On Friday, the earth shall produce, the heavens and earth and all their hosts were finished. A large paragraph is read by two persons, and a small one by an individual in the morning and for musaf; for afternoon prayers they were assembling and read by heart as one reads the shema`. Friday afternoon they were not assembling because of the honor of Sabbath. On any day of hallel there is no bystanding for morning prayers, on a musaf sacrifice there is no ne`ilah; on an offering of wood there is none for the afternoon prayers, the words of Rebbi Aqiba. Ben Azzai said to him, so was Rebbi Joshua stating: on a musaf sacrifice there is none for the afternoon prayers; on an offering of wood no ne`ilah. Rebbi Aqiba changed to state following Ben Azzai’s words.

The Mishnah is Rebbi Meïr’s, as Rebbi Meïr said, one prays and reads, one prays and reads. But following the Rabbis, one prays and reads, one prays and leaves. Therefore on it is a musaf. Is the Mishnah Rebbi Meïr’s since Rebbi Meïr said, one prays and reads? There are Tannaim who state it inversely. Rebbi Aḥa in the name of Rebbi Yasa following our Mishnah. Rebbi Simon said, is the load of firewood such an exertion? Rebbi Mana said, because of the meal of the New Moon. Rebbi Eleazar said, because of “what is more frequent than something else has precedence over the other.”

The Mishnah is Rebbi Meïr’s, as Rebbi Meïr said, one prays and reads, one prays and reads. But following the Rabbis, one prays and reads, one prays and leaves. Therefore on it is a musaf. Is the Mishnah Rebbi Meïr’s since Rebbi Meïr said, one prays and reads? There are Tannaim who state it inversely. Rebbi Aḥa in the name of Rebbi Yasa following our Mishnah. Rebbi Simon said, is the load of firewood such an exertion? Rebbi Mana said, because of the meal of the New Moon. Rebbi Eleazar said, because of “what is more frequent than something else has precedence over the other.”

The Mishnah is Rebbi Meïr’s, as Rebbi Meïr said, one prays and reads, one prays and reads. But following the Rabbis, one prays and reads, one prays and leaves. Therefore on it is a musaf. Is the Mishnah Rebbi Meïr’s since Rebbi Meïr said, one prays and reads? There are Tannaim who state it inversely. Rebbi Aḥa in the name of Rebbi Yasa following our Mishnah. Rebbi Simon said, is the load of firewood such an exertion? Rebbi Mana said, because of the meal of the New Moon. Rebbi Eleazar said, because of “what is more frequent than something else has precedence over the other.”

MISHNAH: The times of wood offerings of the priests and the people are nine. On the first of Nisan, the family Araḥ from the tribe of Judah. On the twentieth of Tammuz, the family of David from the tribe of Judah. On the fifth of Av, the family of Par`osh from the tribe of Judah. On the seventh, the family of Yonadav ben Rekhav. On the tenth, the family of Senaah from the tribe of Benjamin. On the fifteenth the family of Zatuel from the tribe of Judah, and with them priests and Levites and everybody who is unsure of his tribe. The families of the pestle stealers and the fig hackers on the twentieth. The family of Paḥat Moab from the tribe of Judah on the twentieth of Elul. The family of Adin from the tribe of Judah on the first of Tevet. The family of Parosh came a second time. On the first of Tevet was no bystanding since there was hallel, musaf, and wood offering.

MISHNAH: Five things happened to our forefathers on the Seventeenth of Tammuz and five on the Ninth of Av. On the Seventeenth of Tammuz were the tablets broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put up an idol in the Temple. On the Ninth of Av was decided that our forefathers would not enter the Land, the Temple was destroyed the first and second times, Betar was taken, and the city ploughed over.

MISHNAH: From the start of Av one restricts happy occasions. The week in which the Ninth of Av falls one is forbidden to barber and to launder, but on Thursday one is permitted for the honor of the Sabbath. In the day before the Ninth of Av a person may not eat two dishes, he may not eat meat nor drink wine. Rabban Simeon ben Gamliel says, he shall alterate. Rebbi Jehudah obligates him to turn up his couch but the Sages did not agree with him.

Rebbi Jonah said, what you are saying refers to washing to wear; but washing to mend? So we are saying, this washerman is forbidden to work in his trade? Our Mishnah disagrees with Rebbi Jonah, “the week in which the Ninth of Av falls one is forbidden to barber and to launder, but on Thursday one is permitted for the honor of the Sabbath.” Rebbi Jonah in the name of Rav Hamnuna, it was repeated regarding (addition) [barbering.] Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Abbahu. If the Ninth of Av falls on a Sabbath, both weeks are permitted. What is afterwards? Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. Rebbi Ḥiyya bar Abba preached it to the Sepphoreans but they did not accept it. Rebbi Immi said to Rebbi [Yasa]. Does not the nephew of the Great Rebbi Ḥiyya disagree with him? He answered, they disagree explicitly: Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. How does Rebbi Simeon ben Laqish explain it? He explains it if the Ninth of Av falls on a Sabbath, and one cannot infer anything. Rebbi Isaac ben Eleazar announced at the end of the Ninth of Av, the barbers shall open, any who has to eulogize may eulogize. It is written, I shall eliminate all her enjoyment, her holiday, her month, her Sabbath, and all her feast. The Southerners have the custom of ḥer holiday, the Sepphoreans have the custom of her month, the Tiberians have the custom of her week. The Rabbis of Tiberias changed to follow the Rabbis of Sepphoris.

MISHNAH: Rabban Simeon ben Gamliel said, Israel had no holidays like the Fifteenth of Av and the Day of Atonement, when the people of Jerusalem went out in borrowed white garments, not to embarrass those who had none. All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards. What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix your eyes on the extraction. And so it says, Daughters of Zion go out and see king Solomon, etc. The day of His enjoyment is the giving of the Torah; and the day of His heart’s joy is the building of His Temple which may be built soon in our days.

MISHNAH: The scroll is read on the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth, no less and no more. Places walled from the days of Joshua bin Nun read on the Fifteenth. Hamlets and large villages read on the Fourteenth, except that hamlets precede to the market day.

Rebbi Justus ben Rebbi Shunem asked before Rebbi Mana: Did not Ezra institute that one reads in the Torah Mondays, Thursdays, and Sabbath afternoon? And Mordocai and Esther institute on basis of what Ezra will institute in the future? He said to him, he who ordered the Mishnah based it on Scripture: Family and family, city and city, town and town.

MISHNAH: How is this? If it falls on Monday, hamlets and large villages read on this day, but walled cities the next day. If it falls on Tuesday or Wednesday, hamlets precede to the market day, large villages read on this day, but walled cities the next day.

HALAKHAH: In all cases where we are stating “if it falls” it refers to the Fourteenth. Rebbi Yose said, the Mishnah implies this, “walled cities the next day.” Rebbi Yose said, there is no “if it falls on Monday”, [there is no] “if it falls on the Sabbath.” If it falls on Monday, the Great Fast Day is on Sunday; if it falls on the Sabbath, the Great Fast Day falls on Friday.

MISHNAH: If it falls on Thursday, hamlets and large villages read on this day, but walled cities on the next day. If it falls on Friday, hamlets precede to the market day, large villages and walled cities read on this day. If it falls on the Sabbath, hamlets and large villages precede and read on the market day, but walled cities on the next day.

HALAKHAH: They asked before Rebbi Ze`ira: Come and see, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, it is being pushed to the market day! Rebbi La said, because of the honor of walled cities, that one should not say, we saw walled cities and villages read at the same day. Then it should not be pushed to the market day, that one should not say, we saw hamlets and villages read on the same day. Then if it falls on Monday, falls on [Thursday, falls on] the Sabbath? It was found stated, Hamlets [and villages] and walled cities may read together; and this Tanna does not show (respect) [even] for any creature. He holds that walled cities cannot precede villages; he holds that any which is pushed away is pushed to the market day. “Rebbi says, all shall be pushed to the market day.” For he holds that walled cities cannot precede villages; for he holds that any which is pushed away is pushed to the market day. How does one act? Rebbi Yose said, following the Mishnah.

They asked before Rebbi Ze`ira: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday? But the Mishnah must be by two Tannaim. The first Tanna is of the opinion that any which is pushed away is pushed to the market day. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.] He said to them, so says Rav: it is one Tanna. Why did they say, if for walled cities it falls on a Sabbath, one reads it on Friday? Because Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. And similarly, if for villages it would fall on the Sabbath; as Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rebbi Yose said, it is impossible, but if one would be possible, following the Mishnah.

They asked before Rebbi Ze`ira: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday? But the Mishnah must be by two Tannaim. The first Tanna is of the opinion that any which is pushed away is pushed to the market day. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.] He said to them, so says Rav: it is one Tanna. Why did they say, if for walled cities it falls on a Sabbath, one reads it on Friday? Because Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. And similarly, if for villages it would fall on the Sabbath; as Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rebbi Yose said, it is impossible, but if one would be possible, following the Mishnah.

Rebbi said, the Mishnah comes out on the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth.

MISHNAH: What is a large village? Any in which there are ten unoccupied people. Less than that is a hamlet. About these it was said that one precedes and does not trail. But for the times of offering of wood by the priests and the people, and the Ninth of Av, and the festive offering, and the public assembly, one trails but does not precede. Even though they said, one precedes but does not trail, one is permitted to eulogize, and to fast, and gifts to the poor. Rebbi Jehudah said, when has this been said? At places where one assembles Monday and Thursday. But at a place where one assembles neither Monday nor Thursday one reads on its time.

The Mishnah is Rebbi Meïr’s, since Rebbi Meïr said, “not to eulogize” one is forbidden to fast, “not to fast” one is permitted to eulogize. “Not to” unspecified is as “not to fast.” Rebbi Jonah said, “these are the days not to fast on them, and partially not to eulogize on them.” Rabban Simeon ben Gamliel said, why does it say “on them” twice? To teach that the night is permitted but the day forbidden. As it was stated, “therefore a person who takes it on himself has to forbid himself in prayer.” Rebbi Yose ben Rebbi Abun said, that he must mention it on the preceding evening. This comes following what Rebbi Ze`ira said in the name of Rav Ḥuna: Similar to Friday night and Sabbath day.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, when I shall return in peace I shall destroy this tower One of the Hasmoneans went out against him, killed his soldiers until he came to his car When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hang it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.

Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr, he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion.

MISHNAH: If the Scroll was read during the first Adar and then the year was intercalated one has to read it during the second Adar. There is no difference between first and second Adar except reading the Scroll and gifts to the needy.

HALAKHAH: The Mishnah if it was intercalated and afterwards they read it; but if they read it and after that it was intercalated it does not apply. The Mishnah does not say so, but “if the Scroll was read during the first Adar and then the year was intercalated one has to read it during the second Adar.” Rebbi Simon in the name of Rebbi Joshua ben Levi: it is written, to validate this Purim letter; why does the verse say, the second? But from here that If the Scroll was read during the first Adar and then the year was intercalated one has to read it during the second Adar.

HALAKHAH: The Mishnah if it was intercalated and afterwards they read it; but if they read it and after that it was intercalated it does not apply. The Mishnah does not say so, but “if the Scroll was read during the first Adar and then the year was intercalated one has to read it during the second Adar.” Rebbi Simon in the name of Rebbi Joshua ben Levi: it is written, to validate this Purim letter; why does the verse say, the second? But from here that If the Scroll was read during the first Adar and then the year was intercalated one has to read it during the second Adar.

Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: That year was intercalary. What is the reason? From day to day, and from month to month, to the twelfth month which is the month of Adar. Is the first Adar additional? Is the second Adar additional? What is the difference between them? Rebbi Samuel ben Rav Isaac said, the two lambs of Pentecost are between them. If it was born on the fifteenth of Adar in a non-intercalary year and it enters an intercalary year; if you are saying that the first Adar is additional, it is a long year. If you are saying that the second Adar is additional, it has only up to the fifteenth of the first Adar. Rebbi Ayvo bar Naggari said, a Mishnah states that the first Adar is additional, as we have stated there: “They testified that one may intercalate the year during all of Adar; for there were those who said, until Purim. They testified that one may intercalate the year conditionally.” This implies that the first Adar is additional. If you would say that the second Adar is the addition, it no longer is the year and he intercalates it? Mar Uqba found two letters. In one was written, “it is good in my eyes and the eyes of my colleagues to add thirty days to the year.” And in one it was written, “it is good in my eyes and the eyes of my colleagues to add a month to the year.” He who says “thirty days” implies that the first Adar is additional; he who says “a month” implies that the second Adar is additional. If from there, you cannot infer anything, as Rebbi Jacob bar Aḥa and Rebbi Yudan from Gezur, Rebbi Simon in the name of Rebbi Joshua ben Levi said, forever both months may be augmented. If he augmented the first and did not augment the second, what he did is well done. Always the Adar close to Nisan is defective.

MISHNAH: The only difference between holiday and Sabbath refers to preparation of food. The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.

MISHNAH: The only difference between one who is under a vow {not to have} usufruct from another and one who is under a vow about use of food is passing through his real estate and vessels that cannot be used to prepare food. The only difference between vows and voluntary gifts is that for vows one is responsible if they died or were lost, and for voluntary gifts one is not responsible if they died or were lost.

HALAKHAH: Therefore vessels used to prepare food are forbidden. But did he not make the vow about food? Rebbi Simeon ben Laqish: so is the Mishnah: The only difference between one who is under a vow {not to have} usufruct from another and one who is under a vow about use for food. In the House of Rebbi it was stated thus: “One who is under a vow about use of food should not borrow from him a fine or coarse sieve, a grindstone, or an oven.” It was stated: But he may borrow from him cups and bowls and fruit bowls, since these are not used to prepare food, only to serve food. Pans and pots are forbidden. To mill grain and to press grapes is forbidden. Harvesting grain is a problem, harvesting grapes is a problem. What kind of usufruct of food? It was stated: But he may borrow an axe from him. We wanted to say, an axe to split. Explain it by a hatchet for weeding, and you cannot infer anything. Rebbi Abuna said, that zwsta since one removes and separates the bran from flour with it, it is like a sieve.

MISHNAH: The only difference between a sufferer from flux who experienced two episodes and one who experienced three is the sacrifice. The only difference between a sufferer from skin disease who is quarantined and one declared absolute is torn clothing, untended hair, shaving, and birds.

Rebbi Yudan said: The Mishnah is about two persons. Rebbi Ḥanina said, the Mishnah says so, “the only difference between a sufferer from skin disease who is quarantined and one declared absolute is torn clothing, untended hair, shaving, and birds.” This implies that we are dealing with two persons. If you would say about one person, one should state: “the only difference between a large white spot and a small white spot.” Just as you are saying there, we are dealing with two persons, so also here we are dealing with two persons.

Rebbi Yudan said: The Mishnah is about two persons. Rebbi Ḥanina said, the Mishnah says so, “the only difference between a sufferer from skin disease who is quarantined and one declared absolute is torn clothing, untended hair, shaving, and birds.” This implies that we are dealing with two persons. If you would say about one person, one should state: “the only difference between a large white spot and a small white spot.” Just as you are saying there, we are dealing with two persons, so also here we are dealing with two persons.

MISHNAH: The only difference between Torah scrolls and Tefillin and Mezuzot is that Torah scrolls may be written in any language but Tefillin and Mezuzot may be written only in Hebrew square script. Rabban Simeon ben Gamliel says, also Torah scrolls they only permitted to be written in Greek.

MISHNAH: The only difference between a High Priest anointed with the anointing oil and one invested is the bull which comes for all commandments. The only difference between an acting High Priest and a deactivated High Priest is the bull of the Day of Atonement and the Tenth of an Epha.

And from where that he was asked in eight? Rebbi Abba, Rebbi Ḥiyya, Rebbi Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he officiated in eight? Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For greatness after him. Rebbi Jonah said to him, I was with you; he did not say “officiated” but “was asked”. Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: But the Sages are saying that he is qualified neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he does not officiate? Lest people say, we saw a High Priest, sometimes he officiates in four, sometimes he officiates in eight. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is stated: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who saw the act and forgot. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

The priest shall atone who was anointed. Since the entire chapter is said about Aaron, from where to include another priest? The verse says, who was anointed; not only the anointed with the anointing oil; from where the one clothed in multiple garb? The verse says, who was inducted into office. And from where another who was appointed? The verse says, the priest shall atone. How is he being appointed? The rabbis of Caesarea in the name of Rebbi Ḥiyya bar Joseph, by mouth. Rebbi Ze`ira said, this implies that one may ordain Elders by word of mouth. Rebbi Ḥiyya bar Ada said, a Mishnah says so: “Recant the four things that you are used to say and we shall make you president of the Court.”

MISHNAH: The only difference between a public altar and a private altar was the Pesah sacrifice. This is the principle: Anything which can be vowed or donated is sacrificed on a private altar; but nothing which cannot be vowed or donated is sacrificed on a private altar.

Where are burned oxen and burned goats burned? On a grave. Since we have stated, the only difference between a public altar and a private altar was the Pesaḥ sacrifice? So in the Mishnah: The only difference between a public altar and a private altar was the Pesaḥ sacrifice exclusively; not following Rebbi Jehudah, since Rebbi Jehudah said, purification sacrifice and Pesaḥ for the individual on the public altar, no purification sacrifice and Pesaḥ for the individual on a private altar. It was stated: “Rebbi Jehudah said, anything the community sacrifices at the Tent of Meeting in the desert it sacrifices at the Tent of Meeting at Gilgal. What is the difference between the Tent of Meeting in the desert and the Tent of Meeting at Gilgal? At the Tent of Meeting in the desert was no permission of a private altar; at the Tent of Meeting at Gilgal was permission of a private altar. His altar may be on his roof, but he may sacrifice there only elevation and well-being sacrifices. But the Sages are saying, everything which community or private person sacrifice at the Tent of Meeting in the desert they sacrifice at the Tent of Meeting at Gilgal.” What is Rebbi Jehudah’s reason? Do not do at Gilgal everything which we are doing here today. What may you do there? Anything straight-forward. What is that? That are elevation and well-being sacrifices. What is the rabbis’ reason? At a place where any man may do what is right in his eyes. Do not do everything which we are doing here today. What may you do there? Anything straight-forward. What is that? That are elevation and well-being sacrifices. Rebbi Jehudah says, the individual was warned and the individual was permitted. He was warned, and his private altar is on his roof, and he is permitted elevation and well-being sacrifices. The rabbis are saying, also community and individuals were warned. The community was comprehensively permitted. The individual stays in his prohibition.

MISHNAH: The only difference between Shilo and Jerusalem was that at Shilo one ate simple sacrifices and Second Tithe at sight and in Jerusalem inside the wall. In both cases most holy sacrifices are eaten inside the curtains. After the holiness of Shilo {temporary altars} were permitted but after Jerusalem {temporary altars} are not permitted.

Rebbi Eleazar in the name of Rebbi Hoshaia: Since simple sacrifices and Second Tithe were eaten at sight the person who stated the Mishnah did not need to warn about the consumption but about its bringing. What is the reason? Guard yourself, lest you bring your elevation sacrifices, lest you bring what you are obliged to offer. Rebbi Simeon bar Miasha asked before Rebbi Eleazar: What means “at sight”? Shilo or Shiloh and the Sanctuary at Shilo? He told him, Shiloh and the Sanctuary at Shilo, as for example Bet-Maon, only that there is an interruption and here is no interruption.

MISHNAH: He who reads the Scroll out of order did not fulfill his obligation. If he read it by heart, read it in Aramaic or any language, he did not fulfill his obligation except that one may read to Greek speakers in Greek. The Greek speaker who heard it from Hebrew square script did fulfill his obligation.

MISHNAH: If he read it piecewise while dozing he fulfilled his obligation. If he wrote it, studied it, corrected it, if he had the intention he fulfilled his obligation. If it was written with a chemical, or vermillion, or gum, or vitriol, on papyrus, or on vellum, he did not fulfill his obligation unless it is written in square letters on a scroll in ink.

MISHNAH: A villager who went to a walled city, or a dweller in a walled city who went to a village, if he intends to return to his place he reads as at his place; otherwise he reads with them.

May a village dweller free a city dweller of his obligation? Should it follow “anybody not obligated for something may not free the public from their obligation”? May a city dweller free a village dweller of his obligation? Should it follow “anybody not obligated for something may not free the public from their obligation”? Or should it follow what “Rebbi Ḥelbo said, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading”? Rebbi Yudan asked. [A village dweller who] decided to move in the night of the Fifteenth? Is that not the Mishnah, “a villager who went to a walled city”? The Mishnah if he was in the walled city. What is problematic for him, if he was in a village. But those on an ocean trip or passing through deserts read normally on the Fourteenth. Rebbi Mana said, if he intended to return to his place. Rebbi Phineas said, therefore the dispersed Jews, in that hour he was dispersed.

May a village dweller free a city dweller of his obligation? Should it follow “anybody not obligated for something may not free the public from their obligation”? May a city dweller free a village dweller of his obligation? Should it follow “anybody not obligated for something may not free the public from their obligation”? Or should it follow what “Rebbi Ḥelbo said, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading”? Rebbi Yudan asked. [A village dweller who] decided to move in the night of the Fifteenth? Is that not the Mishnah, “a villager who went to a walled city”? The Mishnah if he was in the walled city. What is problematic for him, if he was in a village. But those on an ocean trip or passing through deserts read normally on the Fourteenth. Rebbi Mana said, if he intended to return to his place. Rebbi Phineas said, therefore the dispersed Jews, in that hour he was dispersed.

MISHNAH: From where does a person start to read and fulfills his duty? Rebbi Meïr says, all of it. Rebbi Jehudah says, from a Jewish man. Rebbi Yose says, from after these matters.

Rebbi Ḥelbo, Rav Mattanah, Yose bar Menashia in the name of Rav: Following whom who says, all of it, or who says from a Jewish man, or whom who said from after these matters, but only from a complete scroll. Rebbi Ḥelbo, Rav Mattanah, Yose bar Menashia in the name of Rav: If it was written like fifths one does not read from it in public. Rebbi Tanḥuma said, because of the uneducated. Ulla from Bireh, Rebbi Eleazar in the name of Rebbi Ḥanina: The learned fundraiser has to read it in the night and to repeat during the day. We were of the opinion to say, to teach its Mishnah. Rebbi Abba Mari the Babylonian said, to repeat its reading.

MISHNAH: Everybody is qualified to read the Scroll except the deaf-and-dumb, the insane, and the underage. Rebbi Jehudah qualifies the underage. One does nor read the scroll, nor circumcises, nor immerses, nor sprinkles, nor may the woman observing a day for a day immerse herself, before sunrise. But all who did it after dawn are qualified.

MISHNAH: The entire day is qualified for reading the Scroll, and to read the Hallel, and to blow the shofar, and to take the lulav, and for the musaf prayer, and for musaf sacrifices, for confessions with bulls, and for the declaration of tithes and for the confessions of the Day of Atonement. For leaning on, slaughter, weaving and presenting, taking a handful, burning on the altar, breaking the neck, receiving, sprinkling, and to let the suspected adulteress drink, and to break the neck of the calf, and to purify the sufferer from skin disease.

MISHNAH: The entire night is qualified for the cutting of the omer, and to burning fat and parts. This is the principle: Anything commanded to be done by day is qualified the entire day, anything commanded to be done by night is qualified the entire night.

MISHNAH: The people of a town who sold the town plaza buy with the proceeds a synagogue, a synagogue they buy an Ark, an Ark they buy ribands, ribands they buy books, books the buy a Torah. But if they sold a Torah they may not buy books, books they may not buy ribands, ribands they may not buy an Ark, an Ark they may not buy a synagogue, a synagogue they may not buy a town plaza. The same holds for their excess.

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House, that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam that I shall not enter this house and it was turned into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.