normal

What constitutes a defective cluster (olelet) of grapes? Any [cluster] which has neither a shoulder [a wide upper part] nor a pendant [a cone-shaped lower part]. If it has a shoulder or a pendant, it belongs to the owner. If there is a doubt, it belongs to the poor. A defective cluster on the joint of a vine [where a normal cluster hangs from the vine], if it can be cut off with the cluster, it belongs to the owner; but if it can not, it belongs to the poor. A single grape: Rabbi Judah says: It is deemed a whole cluster, But the sages say: It is deemed a defective cluster.

If one intends to carry out [an object] in front of him, but it comes around behind him, he is not liable. Behind him, but it comes around in front of him, he is liable. In truth they said: a woman who wraps herself with an apron whether in front of her or behind her, is liable, because it is normal for it to reverse itself. Rabbi Judah said: also those who receive notes.

An infant is circumcised on the eighth, ninth, tenth, eleventh, and twelfth [days], neither before nor later. How so? In the normal situation, on the eighth. If he is born at twilight, on the ninth; At twilight on the eve of Shabbat, on the tenth. If a festival follows Shabbat, on the eleventh. If the two days of Rosh Hashanah [follow Shabbat], on the twelfth. An infant who is sick is not circumcised until he recovers.

For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abundance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).

[If one vows,] “Until the rains,” [or], “Until the rains shall be”, [he is forbidden] until the second rainfall descends. Rabban Shimon ben Gamaliel says: until the [normal] time for the [second] rainfall is reached. [If one vows,] “Until the rains cease,” [he is forbidden] until all of Nisan is completed, the words of Rabbi Meir. Rabbi Judah says: Until Pesach is over. [If one vows,] “Konam that I taste not wine for a year”, if the year is intercalated, he is forbidden during the year and its extension. [If one says,] “Until the beginning of Adar,” [he is forbidden] until the beginning of the first Adar; “Until the end of Adar,” until the end of the first Adar. Rabbi Judah says: [If one vows, “Konam that I taste no wine until Pesach shall be,” he is forbidden only until Pesach night, for he meant until the hour when people usually drink wine.

If a woman aborted a tumtum or an androginos, she must sit for a male and a female. [If she gave birth] to a tumtum and a male, or to an androginos and a male, she must sit for a male and a female. [If she gave birth] to a tumtum and a female or an androginos and a female, she must sit only for a female. If the embryo came out in pieces or in a reversed position it is deemed born as soon as its greater part come out. If it came out in the normal way [it is not deemed born] until the greater part of its head came out. And what is meant by the "greater part of its head"? Once the forehead comes out.

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose, both of them say, even from something else. There (Mishnah Yoma 8:1) we have stated: Eating, drinking, washing, anointing, wearing shoes, and sexual intercourse are forbidden on Yom Kippur. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on Yom Kippur. Does this not contradict Rebbi Joshua ben Levi since Rebbi Joshua ben Levi says, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it is stated: It happened that Rebbi Yose ben Ḥalaphta was seen immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

MISHNAH: If somebody thins out olive trees, the House of Shammai say he should cut them off, the House of Hillel say he may take out the roots, but they agree that one who levels may only cut off. What is thinning? One or two. Levelling are three adjacent to one another. When has this been said? On his own property. But from another’s property, even one who flattens may take out the roots. If somebody cuts down an olive tree, he should not cover [the stump] with dust but cover it with stones or straw. If somebody cuts down a sycamore trunk, he should not cover [the stump] with dust but cover it with stones or straw. One does not cut a virgin sycamore in the Sabbatical year because that is [agricultural] work. Rebbi Jehudah says, in a normal way it is forbidden but he [may] cut higher than ten hand-breadths or cut it down level with the ground.

It was stated: “If a deaf-mute person gave heave, it is not heave. Rabban Simeon ben Gamliel said, when was this said? If he was born deaf-mute. But if he was normal and became deaf and dumb, he writes and others confirm his signature. If he hears but cannot speak, he is like a normal person.”

It was stated: “If a deaf-mute person gave heave, it is not heave. Rabban Simeon ben Gamliel said, when was this said? If he was born deaf-mute. But if he was normal and became deaf and dumb, he writes and others confirm his signature. If he hears but cannot speak, he is like a normal person.”

“It sometimes he is insane [when he is sometimes healthy he is normal in all regards], when he is insane he is insane in all regards, when healthy he is normal in all regards.” A case came before Samuel who said, when he is of sound mind he should deliver the divorce document; one must investigate following Rebbi Simeon ben Laqish; as Rebbi Simeon ben Laqish said, when he is of even mind; that is as Samuel [acted]. Following Rebbi Simeon ben Laqish who said, only if he is of sound mind he may deliver the divorce document; (Is. 38:16) “make me healthy and let me live!”

“It sometimes he is insane [when he is sometimes healthy he is normal in all regards], when he is insane he is insane in all regards, when healthy he is normal in all regards.” A case came before Samuel who said, when he is of sound mind he should deliver the divorce document; one must investigate following Rebbi Simeon ben Laqish; as Rebbi Simeon ben Laqish said, when he is of even mind; that is as Samuel [acted]. Following Rebbi Simeon ben Laqish who said, only if he is of sound mind he may deliver the divorce document; (Is. 38:16) “make me healthy and let me live!”

MISHNAH: A baby is circumcised on the eighth day, the ninth, the tenth, the eleventh, the twelfth, no less and no more. In the normal case, on the eighth. If he was born at dusk, on the ninth. In the twilight Friday evening, on the tenth. If there is a holiday on Sunday, on the eleventh; the two days of the New Year on the twelfth. A sick baby one does not circumcise until he gets well.

They asked before Rebbi Abbahu: Is it not written, nobody shall be in the Tent of Meeting during his coming to atone in the sanctuary until he leaves, not even those about whom it is written, the shapes of their faces are human shapes shall not be in the Tent of Meeting? He answered them, if he enters following normal rules

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]

They asked before Rebbi Abbahu: Is it not written, nobody shall be in the Tent of Meeting during his coming to atone in the sanctuary until he leaves, not even those about whom it is written, the shapes of their faces are human shapes shall not be in the Tent of Meeting? He answered them, if he enters following normal rules.

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he picks out normally into his chest or a basket”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he drenches and scoops off.” And was it not stated, in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose ben Rebbi Abun: Normal grinding was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi.: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. There, we did state: “On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden”? And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Ḥalaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

HALAKHAH: Three from a synagogue act for the synagogue, seven from a town act for the town. Where do we hold? If they accepted it, even one; if they did not accept, even many. But we hold in the normal case.

Rebbi Meїr is suspicious about bills of divorce. Rebbi Jehudah is suspicious about a child. Rebbi Yose is suspicious about bills of divorce and a child. Could you say that Rebbi Meїr is not suspicious about bills of divorce, as we have stated: “Those that had received qiddushin can be married.” Rebbi Ze‘ira in the name of Rebbi Gedula: The one who repudiates does not have to wait three months; the one who leaves by a bill of divorce needs to wait three months. This supports Rebbi Me‘ir since Rebbi Meїr is suspicious about bills of divorce. Rebbi Abba in the name of Rebbi Abba bar Jeremiah: A woman who has been raped does not have to wait three months. This supports Rebbi Yose, since Rebbi Yose is suspicious about bills of divorce and a child. It was stated: The proselyte, the captive, and the slave woman who were redeemed, or converted, or freed, have to wait three months, the words of Rebbi Judah. Rebbi Yose says, they do not have to wait. Their blood, Rebbi Jehudah says, makes impure 24 hours retroactively; Rebbi Yose says, from its moment onwards. Rebbi said, the words of Rebbi Judah are reasonable for the blood, and the words of Rebbi Yose for the child. Rebbi Ḥanina ben Rebbi Abbahu said, my father had a case and he asked Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi, and they instructed him following Rebbi Yose for the child. For if it were not so, what could we say? Between Rebbi Jehudah and Rebbi Yose, practice does not follow Rebbi Yose? But because Rebbi said, “they are reasonable”. Did not Rebbi Abba say in the name of Rebbi Ze‘ira, every time Rebbi taught “they are reasonable”, the disagreement is unresolved except in the case of the fig cake where each party to the controversy accepts the opposition’s argument. Rebbi Yose said, I stated a difficulty before Rebbi Ḥanina ben Rebbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex? 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, one disregards the anonymous [Mishnah] and follows an isolated opinion! He found that Rebbi Ḥiyya stated it in the name of Rebbi Meїr. He understood that following Rebbi Simeon, he found that Rebbi Ḥiyya stated it in the name of Rebbi Meїr. He said, the old man certainly understands the chapters about bills of divorce.

It was stated in the name of Rebbi Meïr: Just as there are opinions in eating and drinking, so opinions are [varied] among men. There is a man, if a fly falls into his cup, he takes it out, throws it away and drinks. That is like a normal man who sees his wife talking to her neighbors and relatives. Or you have a man who if a fly flies over his cup, takes it, pours [the contents] out, and does not taste them. That is a bad human attitude because he thinks of divorcing her. Or you have a man who, if a fly sits on his cup, takes it and leaves [the cup] untouched. That is Pappos ben Jehudah who locked his wife in. They said to him, did your forefathers behave like this? Or you have a man who finds a dead fly in his cup, takes it, licks it, and drinks. That is the wicked one who sees that his wife is overbearing with her slaves and slave-girls, where he would be commanded to divorce her, as it is said: “She left his house and went and married another man.” The verse called him other because he is not of the class of the first who expelled his wife because of a sexual transgression and the other one stumbled over her. If Heaven gives him credit, he will divorce her; otherwise, at the end she will bury him as it is said, “or if the latter man dies.” That man deserves to die since he brought that woman into his house.

HALAKHAH: “If an adult male had sexual relations with an underage girl,” etc. What is an underage boy and what is an underage girl? They said in the name of Rebbi Jehudah ben Ḥagra, an underage boy is younger than nine years and one day, an underage girl is younger than three years and one day. One understands that if an adult male had sexual relations with an underage girl, her hymen repairs itself. If an underage boy has sexual relations with an underage female, her hymen repairs itself. But if an underage boy has sexual relations with an adult female, her hymen does not repair itself! Rebbi Abin, explain it that he had relations with her without penetration. Rebbi Yose ben Rebbi Abin said, you can even say that he had normal relations with her. The relations of an underage boy are relations but he does not have the force to damage her hymen. It was stated thus: It happened that [an adult] became pregnant while her hymen was intact.

HALAKHAH: “All substitute names of vows are like vows,” etc. It is written “Any person who vows,” why does the verse say “a vow”? From here that substitute names of vows are like vows. “Or he swears,” why does the verse say “an oath”? From here that substitute names of oaths are like oaths. “But any ban,” why does the verse say “which he bans”? From here that substitute names of bans are like bans. “A vow of nazir”, why does the verse say “to be a nazir”? From here that substitute names of nazir vows are like nazir vows. So far for Rebbi Aqiba who says that these are expressions of additions. For Rebbi Ismael who said, these are double expressions in the normal style of the Torah, “going you went, desiring you desired, by stealing I was stolen”, from where? “ Any person who vows a vow to the Eternal or swears an oath to forbid a prohibition on himself shall not profane his word,” why does the verse say “he must fulfill anything coming out of his mouth”? From here that substitute names of vows are like vows and substitute names of oaths are like oaths. And from where that substitute names of bans are like bans? “A vow, a vow”. Since “a vow” at one place means that substitute names of vows are like vows and substitute names of oaths are like oaths, “a vow” at the other place means that substitute names of bans are like bans. And from where that substitute names of being a nazir are like being a nazir? “A vow, a vow”. Since “a vow” at one place means that substitute names of oaths are like oaths, “a vow” at the other place means that substitute names of being a nazir are like being a nazir.

It was stated: Also the sick person. Rebbi Jacob bar Idi in the name of Rebbi Jonathan: Practice follows Rebbi Simeon from Shezur about the dangerously ill. What is the difference between a dangerously ill and a sick person? A sick person is a normal case; any who gets sick suddenly is dangerously ill. In a normal case, the relatives visit him immediately; unrelated persons visit him after three days. If he falls ill suddenly, everybody visits him immediately. An example: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yose after three days. He said to them: Do you want to sustain the baraita in my case?

It was stated: Also the sick person. Rebbi Jacob bar Idi in the name of Rebbi Jonathan: Practice follows Rebbi Simeon from Shezur about the dangerously ill. What is the difference between a dangerously ill and a sick person? A sick person is a normal case; any who gets sick suddenly is dangerously ill. In a normal case, the relatives visit him immediately; unrelated persons visit him after three days. If he falls ill suddenly, everybody visits him immediately. An example: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yose after three days. He said to them: Do you want to sustain the baraita in my case?

“If sometimes he is insane and sometimes healthy. When he is insane he is insane in all regards, when healthy he is normal in all regards.” A case came before Samuel who said, when he is of sound mind he should deliver the bill of divorce. Why? Samuel follows Rebbi Simeon ben Laqish; as Rebbi Simeon ben Laqish said, when he regains his sanity. It follows that Samuel acted according to Rebbi Simeon ben Laqish who said, only if he is of sound mind may he deliver the bill of divorce; (Is. 38:16) “make me healthy and let me live!”

It was stated: “If a deaf-mute person gave heave, it is not heave. Rabban Simeon ben Gamliel said, to what does this refer? If he was born deaf-mute. But if he was normal and became deaf and dumb, he writes and others confirm his signature.”

MISHNAH: If a bull of a sane person gored the bull of a deaf-mute, insane, or underaged person, he is liable. If a bull of a deaf-mute, insane, or underaged person gored the bull of a sane person, he is not liable. If a bull of a deaf-mute, insane, or underaged person gored, one appoints a guardian for them and receives testimony about them in the presence of the guardian. If the deaf-mute became hearing, the insane normal, the underaged of age, it returns to be tame, the words of Rebbi Meïr; Rebbi Yose said, it remains in its prior state. A bull of the stadion is not to be killed since it is said: “if it gores,” not that others train it to gore.

There, they say, the Mishnah speaks of a catastrophic wind, but in case of normal wind he is liable. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even in case of normal wind he is not liable; for sometimes it blows, sometimes it does not blow.

There, they say, the Mishnah speaks of a catastrophic wind, but in case of normal wind he is liable. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even in case of normal wind he is not liable; for sometimes it blows, sometimes it does not blow.

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

This explanation is satisfactory according to R. Meir, who says that all the cubits [in the Sanctuary] were normal cubits, but according to R. Judah who says that the cubits of the building were six handbreadths, but of the vessels were five, what can be said?

Abaye said: All agree that where it is unable to withstand a normal land breeze it is nothing; If it can withstand an unusually [strong] land breeze, all agree that it is valid. Where do they dispute? Where it can withstand a normal land breeze, but not a normal sea breeze; R. Gamaliel holds that the Sukkah must be a permanent abode, and since it cannot withstand a normal sea breeze, it is nothing, While R. Akiva is of the opinion that the sukkah must be a temporary abode, and since it can withstand a normal land breeze, it is valid.

Abaye said: All agree that where it is unable to withstand a normal land breeze it is nothing; If it can withstand an unusually [strong] land breeze, all agree that it is valid. Where do they dispute? Where it can withstand a normal land breeze, but not a normal sea breeze; R. Gamaliel holds that the Sukkah must be a permanent abode, and since it cannot withstand a normal sea breeze, it is nothing, While R. Akiva is of the opinion that the sukkah must be a temporary abode, and since it can withstand a normal land breeze, it is valid.

Abaye said: All agree that where it is unable to withstand a normal land breeze it is nothing; If it can withstand an unusually [strong] land breeze, all agree that it is valid. Where do they dispute? Where it can withstand a normal land breeze, but not a normal sea breeze; R. Gamaliel holds that the Sukkah must be a permanent abode, and since it cannot withstand a normal sea breeze, it is nothing, While R. Akiva is of the opinion that the sukkah must be a temporary abode, and since it can withstand a normal land breeze, it is valid.

Abaye said: All agree that where it is unable to withstand a normal land breeze it is nothing; If it can withstand an unusually [strong] land breeze, all agree that it is valid. Where do they dispute? Where it can withstand a normal land breeze, but not a normal sea breeze; R. Gamaliel holds that the Sukkah must be a permanent abode, and since it cannot withstand a normal sea breeze, it is nothing, While R. Akiva is of the opinion that the sukkah must be a temporary abode, and since it can withstand a normal land breeze, it is valid.

Abaye said: All agree that where it is unable to withstand a normal land breeze it is nothing; If it can withstand an unusually [strong] land breeze, all agree that it is valid. Where do they dispute? Where it can withstand a normal land breeze, but not a normal sea breeze; R. Gamaliel holds that the Sukkah must be a permanent abode, and since it cannot withstand a normal sea breeze, it is nothing, While R. Akiva is of the opinion that the sukkah must be a temporary abode, and since it can withstand a normal land breeze, it is valid.

Gemara. R. Aha b. Jacob said, a partition which is unable to withstand a normal wind is not a valid partition.

GEMARA. What is the reason of R. Eliezer? You shall dwell [in Sukkot for seven days]"--this implies just as you normally dwell. Just as in a [normal] dwelling, [one has] one [meal] by day and one by night, so too in the Sukkah [he must have] one meal by day and one by night.

And what about the rabbis? Like a normal dwelling place. Just as in a normal if he wants to eat he eats, and if he doesn't want to eat he doesn't eat, so too with the Sukkah; if he wants he eats, and if he does not want he does not eat.

And what about the rabbis? Like a normal dwelling place. Just as in a normal if he wants to eat he eats, and if he doesn't want to eat he doesn't eat, so too with the Sukkah; if he wants he eats, and if he does not want he does not eat.

"We don't leave from one Sukkah to another Sukkah, and we do not make Sukkot in the normal days of the festival." And the Sages say, "We do leave from one Sukkah to another Sukkah, and we do make Sukot in the normal days of the festival." And they are in agreement that if it fell, he can return and build it in the normal days of the festival.

"We don't leave from one Sukkah to another Sukkah, and we do not make Sukkot in the normal days of the festival." And the Sages say, "We do leave from one Sukkah to another Sukkah, and we do make Sukot in the normal days of the festival." And they are in agreement that if it fell, he can return and build it in the normal days of the festival.

"We don't leave from one Sukkah to another Sukkah, and we do not make Sukkot in the normal days of the festival." And the Sages say, "We do leave from one Sukkah to another Sukkah, and we do make Sukot in the normal days of the festival." And they are in agreement that if it fell, he can return and build it in the normal days of the festival.

Said Rav Huna to some merchants, "When you buy Hadasim from Non-Jews, do not cut them yourselves, but rather make them cut it, and they shall give it to you. What is the reasoning? Normal worshipers of stars are thieves of land,

This is obvious! How is it different than [normal] wood? You might have said, "Wood is commonly found, but these [i.e. beams] are not common, I would say not [a valid argument], and we can learn from this [i.e. Ravina's statement].

Do not then two statements of Shmuel contradict one another, for here Rav Judah says in the name of Shmuel, The [minimum] length of the hadas and the aravah is three [normal handbreadths], and elsewhere R. Huna said in the name of Shmuel that the halakhah is in accordance with R. Tarfon? [Shmuel] was not precise. Say that we can say that one is not precise when [this results in] a stringency but not when [it results in] a leniency?

When Rabin came he said: [R. Tarfon meant]: Take a cubit of five normal handbreadths and make it into one of six handbreadths. Deduct of these three for the hadas, and the remainder is for the lulav How much is it? Two and a half.

R. Judah said in the name of Shmuel: The halakhah is according to R. Tarfon. And Shmuel is consistent with his own opinion, or Shmuel said to those who sold hadasim, "Sell at the normal price, for if not, I will expound to you as R. Tarfon."

If [a child] is able to eat an olive size of grain, one must remove oneself a distance of at least four cubits from his excrement or water. R. Hisda explained: This applies only where the child is able to consume it in the time [which it takes an ordinary adult] to eat half a loaf. R. Hiyya the son of R. Yeva said: But in the case of an adult [the law applies] even if he cannot eat it in the time [which it takes a normal person] to eat half a loaf, since it is written, He that increases knowledge increases sorrow.

R. Ḥisda further said: If rain falls in some parts of the country but not in others, the verse, "He will shut up the heavens," etc., does not apply. But is it not written (Amos, 4.7): "And I also have withholden the rain from you, when there were yet three months to the harvest, and I caused it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece whereupon it rained not withered," which verse was interpreted by R. Judah in the name of Rab to the effect that both are meant as a punishment?! This is no contradiction, for the Bible speaks of over-abundant rain, while R. Ḥisda has in mind a rain that comes in normal quantity. R. 'Ashi thereupon remarked, this is indeed the meaning of Scripture, as can be proved from the word timmatēr, which means that the piece will be a place deluged by rain. Accept, therefore, this interpretation of the passage.

The inhabitants of Nawe sent the following question to Rabbi: Inasmuch as we are in need of rain at the time of the solstice of Tammuz, are we to be compared to individuals and hence to include our prayer for rain in the benediction "Who hearest Prayer," or are we regarded as a community and should insert it in the "Blessing of the Years"? Rabbi replied: You are regarded as individuals, and should insert your prayer in the benediction: "Who hearest Prayer." An objection was raised: R. Judah says, the given order of fasts applies only to times when the seasons of the year were divided on the basis of their normal recurrence and Israel was dwelling in its land, but in the present time all depends upon the nature of the seasons and upon the nature of the localities! What! You quote a Baraita to contradict Rabbi! Rabbi is an authority of the Mishnah and is entitled to differ.