push

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

HALAKHAH: Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the las festival day for joy. Or maybe also the nights of the firs day of the festival? Or inverse? Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be joyous on your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, “hallel and joy eight”? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

HALAKHAH: Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth regarding Passover and it is said fifteenth regarding Tabernacles. Since for the fifteenth which was said regarding Passover the last day is a make-up for the first, also for the fifteenth which was said regarding Tabernacles the last day is a make-up for the first. Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, there remain seven. Rebbi Yose said, do we infer from here that the holiday sacrifice does not push the Sabbath aside? Was it not from another place? Rebbi Joḥanan the brother of Rav Safra objected, was it not stated, the same holds for Passover? Then remove Sabbath from them, there remain six. Think of it, if the first and the last holiday fall on the Sabbath, then remove two days from them and there remain six! There came Rebbi Ḥanania, Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, since we already infer that the holiday sacrifice does not push the Sabbath aside; why does the verse say, bring on it a holiday sacrifice? But it teaches that the last day of the festival is make-up for the first.

HALAKHAH: Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth regarding Passover and it is said fifteenth regarding Tabernacles. Since for the fifteenth which was said regarding Passover the last day is a make-up for the first, also for the fifteenth which was said regarding Tabernacles the last day is a make-up for the first. Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, there remain seven. Rebbi Yose said, do we infer from here that the holiday sacrifice does not push the Sabbath aside? Was it not from another place? Rebbi Joḥanan the brother of Rav Safra objected, was it not stated, the same holds for Passover? Then remove Sabbath from them, there remain six. Think of it, if the first and the last holiday fall on the Sabbath, then remove two days from them and there remain six! There came Rebbi Ḥanania, Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, since we already infer that the holiday sacrifice does not push the Sabbath aside; why does the verse say, bring on it a holiday sacrifice? But it teaches that the last day of the festival is make-up for the first.

Rebbi Ze`ira said in the name of Rebbi Joḥanan: If you come to notice a practice of which you do not know the reason, do not push it aside as something alien since many practices were said as from Moses on Sinai and all of them were absorbed into the Mishnah. Rebbi Abun said, that is correct! If Naḥum had not come and explained it to us about the two kinds of wheat, could we have known?

HALAKHAH: For all deceased he pushes the bier and minimizes the activities; for his father and his mother he maximizes the activities and does not push the bier. If it was a time of emergence or the rainy season, even for his father and his mother he maximizes the activities and does not push the bier, since everybody who maximizes the activities for his father and his mother is praiseworthy.

HALAKHAH: For all deceased he pushes the bier and minimizes the activities; for his father and his mother he maximizes the activities and does not push the bier. If it was a time of emergence or the rainy season, even for his father and his mother he maximizes the activities and does not push the bier, since everybody who maximizes the activities for his father and his mother is praiseworthy.

Rebbi Jehudah ben Pazi said, why did Scripture put the incest chapter next to the holiness chapter? To teach you that every one who shies away from incest is called “holy”. In this sense, the woman of Shunem said to her husband: “ Lo, I know that he is a holy man of God”. Rebbi Jonah said, “he is holy”, but not his student. Rebbi Abin said, that he never looked at her. But the rabbis say that he he never had an involuntary emission. {The slave girl of Rebbi Samuel ben Rav Isaac said, I never saw a bad thing on my master’s garments.} It is written “Geḥazi drew near to push her away”. What is לְהָדְפָהּ? Rebbi Yose ben Ḥanina said, he put his hand on her beauty spot, between her breasts.

It was stated: “A Jew may circumcise a Samaritan but a Samaritan may not circumcise a Jew since he is circumcised in the name of Mount Gerizim, the words of Rebbi Jehudah. Rebbi Yose said to him, where do we find in the Torah that circumcision needs intent? Let him continue to circumcise in the name of Mount Gerizim until he dies!” “The drawn should not circumcise [again] lest he get into danger, the words of Rebbi Jehudah. Rebbi Yose said to him, many drawn ones were in the days of Ben Koziba, they all circumcised, lived, and begat sons and daughters. One has to draw a drop of covenant blood from the drawn [circumcised], the one born circumcised, and the circumcised before he converted. Rebbi Simeon ben Eleazar stated: The House of Shammai and the House of Hillel did not disagree that one has to draw a drop of covenant blood from the one born circumcised since that is a compressed prepuce; what did they disagree about? About the convert who converted when already circumcised, for the House of Shammai said one has to draw a drop of covenant blood from him, but the House of Hillel say, one does not have to draw a drop of covenant blood from him.” Rebbi Issac bar Naḥman said in the name of Rebbi Hoshaia: Practice follows the words of the student. There came a case before Rav, who said: Who is he who said that it is a compressed prepuce? That means, he certainly is uncircumcised and one pushes the Sabbath away for him. Rebbi Abbahu said, one does not push the Sabbath away for him but one has to draw a drop of covenant blood from him. A male child was born to Rav Ada bar Aḥawa in that condition. He squeezed it, he died. Rebbi Abin said, his penis was damaged and he fasted for him that he should die. The rabbis of Caesarea said, his testicles became injured and he fasted for him that he should die.

A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him.

A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him.

A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him.

A certain prepuce pushes away the Sabbath, but a doubtful one does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the hermaphrodite does not push away the Sabbath even though Rebbi Jehudah said one pushes away the Sabbath for the hermaphrodite and is punished for him by divine extirpation. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born at dusk does not push away the Sabbath. “His prepuce”, his certain prepuce pushes away the Sabbath, but the one born circumcised does not push away the Sabbath even though the House of Shammai say one has to draw a drop of covenant blood from him.

An eight months’ child is like a stone and one does not move him on the Sabbath, but his mother lies down beside him and nurses him. Rebbi Yose asked: May one push aside the Sabbath for babies that are in doubt? Rebbi Yose ben Rebbi Abun said, it is fine. How you take it, if he is a nine months’ child, he must be circumcised. If he is an eight months’ child, it is as if he cut flesh without need. The rabbis of Caesarea said, Rebbi Jacob ben Dositheos asked, who permitted to cut flesh without need?

“A Cohen’s daughter may defile herself for the dead.” Rebbi Dosa from Malḥiyya, Rebbi Aḥa in the name of Rebbi Eleazar: A Cohen’s daughter is permitted to leave the Land. What is the reason? “Say to the Cohanim.” Not to the daughters of Cohanim. If it were not so, what would he say? Because she is included in the decree, she cannot leave. Why should she not be included in the decree and be forbidden to leave? If you say so, you push aside the paragraph on impurities.

“Trusting men disappeared.” Rebbi Ze‘ira said, men who trusted in Torah, as one teacher who was teaching Bible to his brother in Tyre when they were calling on him for a business deal. He said, I do not push aside my set time. If it is destined to come to me, it will come to me.

HALAKHAH: “If somebody went overseas,” etc. Rebbi Abba bar Mamal asked: If somebody pays off somebody else’s debt without the latter’s knowledge, is that the disagreement of Ḥanan and the High Priests’ sons? Rebbi Yose said, there the reason of the High Priest’s sons is that he would not expect his wife to starve. But here, [the debtor could say:] “I could negotiate with him and he would forgive some.” Think of it, if [the loan] was on a pledge! “I could negotiate with him and he would return my pledge.” So far about a creditor who does not push [for repayment]. Even for a creditor who pushes, we can hear from the following: “He may give his šeqel.” If somebody does not pay his šeqel, does one not take a pledge from him? This says, even for a creditor who pushes. You should know that this is so, as we have stated: “He can bring for him nests for males or females suffering from genital discharges, nests for childbirth, purification and reparation offerings” since nothing of these comes to [the other person’s] hand. And here also, that nothing should come into his hand.

As you say, after deduction for her ketubah, after deduction of burial costs, after deduction of loans by witnesses or by contract. After deduction for daughters’ dowries? For him who says, one forecloses from mortgaged property for daughters’ dowries, the dowries are privileged. For him who says, one does not foreclose from mortgaged property for daughters’ dowries, the dowries are not privileged. Let us hear from the following: The widow and the sons are of equal rank. The widow and the daughters are of equal rank. The widow does not push the sons aside and the widow does not push the daughters aside. How is that? If there was enough for 12 months sustenance and a widow to sustain. That explains that sometimes the widow pushes out the sons by means of the daughters. Just as she pushes out the sons by means of the daughters, should she not push them out by means of the sons? She might claim her ketubah and lose her right to sustenance.

As you say, after deduction for her ketubah, after deduction of burial costs, after deduction of loans by witnesses or by contract. After deduction for daughters’ dowries? For him who says, one forecloses from mortgaged property for daughters’ dowries, the dowries are privileged. For him who says, one does not foreclose from mortgaged property for daughters’ dowries, the dowries are not privileged. Let us hear from the following: The widow and the sons are of equal rank. The widow and the daughters are of equal rank. The widow does not push the sons aside and the widow does not push the daughters aside. How is that? If there was enough for 12 months sustenance and a widow to sustain. That explains that sometimes the widow pushes out the sons by means of the daughters. Just as she pushes out the sons by means of the daughters, should she not push them out by means of the sons? She might claim her ketubah and lose her right to sustenance.

As you say, after deduction for her ketubah, after deduction of burial costs, after deduction of loans by witnesses or by contract. After deduction for daughters’ dowries? For him who says, one forecloses from mortgaged property for daughters’ dowries, the dowries are privileged. For him who says, one does not foreclose from mortgaged property for daughters’ dowries, the dowries are not privileged. Let us hear from the following: The widow and the sons are of equal rank. The widow and the daughters are of equal rank. The widow does not push the sons aside and the widow does not push the daughters aside. How is that? If there was enough for 12 months sustenance and a widow to sustain. That explains that sometimes the widow pushes out the sons by means of the daughters. Just as she pushes out the sons by means of the daughters, should she not push them out by means of the sons? She might claim her ketubah and lose her right to sustenance.

HALAKHAH: “If one is under a vow [not to have] usufruct from another,” etc. Rebbi Abba bar Mamal asked: If somebody pays off somebody else’s debt without the latter’s knowledge, is that the disagreement of Ḥanan and the High Priests’ sons? Rebbi Yose said, there the reason of the High Priest’s sons is that nobody expects his wife to die from hunger. But here, [the debtor could say:] “I could negotiate with him and he would forgive some.” Think of it, if [the loan] was on a pledge! “I could negotiate with him and he would return my pledge.” So far about a creditor who does not push [for repayment]. Even for a creditor who pushes, we can hear from the following: “He may give his šeqel. If somebody does not pay his šeqel, does one not take a pledge from him? This says, even for a creditor who pushes. You should know that this is so, as we have stated: “He can bring for him nests for males or females suffering from genital discharges, nests for childbirth, purification and reparation offerings” since nothing of these comes to [the other person’s] hand. And here also, that nothing should come into his hand.

May a Cohen defile himself for the Patriarch? When Rebbi Judah the Prince died, Rebbi Yannai proclaimed and said: “There is no priesthood today.” When Rebbi Judah the Prince, grandson of Rebbi Judah the Prince, died, Rebbi Ḥiyya bar Abba did push Rebbi Zeïra in the Gufna synagogue of Sepphoris and defiled him. When Yehudinai, the sister of Rebbi Judah the Prince, died, Rebbi Ḥanina sent for Rebbi Mana but the latter did not come. He said to him, if one does not defile himself for them during their lifetime, so much less in their death. Rebbi Nassa said, in their death they treated them like a corpse of obligation.

Does the obligatory shaving push aside the rules of voluntary shaving? Let us hear from the following: “He shaves his head, his beard, and his eyebrows in the way sufferers from skin disease shave.” But there one could say, maybe it was an obligatory shaving. Rebbi Ze‘ira in the name of Rebbi Yudan: The Mishnah says so; “for Rebbi Simeon says, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself with the dead.” Is he not forbidden because of “do not destroy”? Samuel bar Abba said, explain it if he was a eunuch. But did we not state “the beard”? How can you say, a eunuch? You have only what Rebbi Jacob said in the name of Rebbi Joḥanan: If he removed it from bottom to top it is forbidden. Rebbi Yose bar Abin said, there is no difference between bottom to top or top to bottom.

If there is only best quality, one collects from the best quality, [only] average quality one collects from average quality, [only] worst quality one collects from worst quality. Best and average, torts are assessed from best quality, creditors and a woman’s ketubah from average. Average and worst, torts and creditors are assessed from average, a woman’s ketubah from worst. If his best quality was like everybody’s best quality, it is best quality. If his average quality was like everybody’s average quality, it is average quality. If his worst quality was like everybody’s worst quality, it is worst quality. If his best quality was like everybody’s average? Rebbi Ze‘ira and Rebbi Ila asked: Let us hear from the following: Average and worst, torts and creditors are assessed from average, a woman’s ketubah from worst. But just as you need in the case that you have best and average quality, torts push creditors to the average, so in this case, of average and worst quality, should not torts push creditors to the worst quality? Rebbi Yose bar Abun in the name of Rav Ḥisda: Explain it that he had best quality which he sold, and the creditors were already pushed to average quality.

If there is only best quality, one collects from the best quality, [only] average quality one collects from average quality, [only] worst quality one collects from worst quality. Best and average, torts are assessed from best quality, creditors and a woman’s ketubah from average. Average and worst, torts and creditors are assessed from average, a woman’s ketubah from worst. If his best quality was like everybody’s best quality, it is best quality. If his average quality was like everybody’s average quality, it is average quality. If his worst quality was like everybody’s worst quality, it is worst quality. If his best quality was like everybody’s average? Rebbi Ze‘ira and Rebbi Ila asked: Let us hear from the following: Average and worst, torts and creditors are assessed from average, a woman’s ketubah from worst. But just as you need in the case that you have best and average quality, torts push creditors to the average, so in this case, of average and worst quality, should not torts push creditors to the worst quality? Rebbi Yose bar Abun in the name of Rav Ḥisda: Explain it that he had best quality which he sold, and the creditors were already pushed to average quality.

Rebbi Eleazar said: The Passover sacrifice of women is voluntary but one pushes the Sabbath away for it. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: The Passover sacrifice by women and slaves is voluntary; certainly one does push the Sabbath away for it. What is their maẓẓah? He said to him, it is obligatory. Rebbi Ze‘ira said, this is in dispute. Rebbi Hila said, it is everybody’s [opinion]. A baraita supports the one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: Lettuce, maẓẓah and Passover sacrifice are obligatory in the first night; on all other days they are voluntary. A baraita supports Rebbi Hila: It was said: “Do not eat leavened matter with it,” and it was said: “For seven days you shall eat with it maẓẓot, the bread of deprivation’.” Anybody under the prohibition of leavened matter is under the obligation to eat maẓẓah, and women, being under the prohibition of leavened matter, are under the obligation to eat maẓẓah. But did we not state: “For any positive commandment triggered by time, men are obligated but women are free”? Rebby Mana said, it is a positive commandment which is implied by a prohibition.

“Except ‘do not destroy’, ‘do not shear,’ and ‘do not become impure for the dead’.” Issy says, also because of “do not make a bald spot.” What is the reason? “They shall not make a bald spot.” One subject to the rules of the beard is subject to the rules of the bald spot; women who have no beard are free from the rules of the bald spot. And also from the following: “sons,” not daughters. Rebbi Eleazar said, women are obligated by the rules of the bald spot. What is the reason? “For you are a holy people for the Eternal, your God.” Both men and women. How does Rebbi Eleazar explain “sons”? When they do the will of the Holy One, praise to Him, they are called sons, but when they do not do the will of the Holy One, praise to Him, they are not called sons. Rav was ordering his students, there came Rav Hamnuna ordering the colleagues: Order you wives not to tear out their hair when standing by a deceased, that they should not make a bald spot. What is a bald spot? There are Tannaïm who stated: Any size. There are Tannaïm who state: The size of a peeled grain. The one who says, any size, because the meaning of “bald spot” is of any size. The one who says, a peeled grain, for it is said here “to make a bald spot”, and it says there, a bald spot. Since “bald spot” mentioned there means in the size of a peeled grain, here also it means the size of a peeled grain. Rebbi Yose bar Mamal: A Cohenet is permitted to leave the Land. What is the reason? “Say to the Cohanim,” not to the Cohanot. If it were otherwise, what would we say? Since she is included in the decision, she may not leave. If you say so, you push aside the paragraph of impurities.

Rebbi Ḥanina and Rebbi Mana. One said, only if at the end there be sustenance for twelve months. But the other said, even from the start. If there was not sustenance for all of them for twelve months but they increased it so that how there is sustenance for all of them for twelve months? Rebbi Immi the Babylonian said, let us hear from the following: If the heirs sold, they sold from their own property. So much more, if they increased it, they should be able to divide it. If there was sustenance for all of them for twelve months and a widow to support, may the sons say to the daughters: you have sustenance only for twelve months? Rebbi Eudaimon said, let us hear from the following: “If the orphans said, we accept the properties of our father for the value of an extra denar, one does not listen to them.” Rav Ḥisda asked: if there was sustenance for all of them for twelve months and a widow to support, may the sons say to the daughters: you have sustenance only for twelve months? But this means, only if there was sustenance for all of them for twelve months, except for ketubah of the wife, except for the sustenance of the widow, except for the dowries of the daughters, except for loans by document, except for loans by witnesses, except for her burial. The widow and the daughters are of equal rank. The widow and the sons are of equal rank. The widow does not push the daughters aside and the daughters do not push the widow aside. Sometimes the widow pushes the daughters out by means of the sons. Just as the widow pushes out the daughters by means of the sons, should the widow not push out the sons? She might claim her ketubah and lose her right to sustenance.

Rebbi Ḥanina and Rebbi Mana. One said, only if at the end there be sustenance for twelve months. But the other said, even from the start. If there was not sustenance for all of them for twelve months but they increased it so that how there is sustenance for all of them for twelve months? Rebbi Immi the Babylonian said, let us hear from the following: If the heirs sold, they sold from their own property. So much more, if they increased it, they should be able to divide it. If there was sustenance for all of them for twelve months and a widow to support, may the sons say to the daughters: you have sustenance only for twelve months? Rebbi Eudaimon said, let us hear from the following: “If the orphans said, we accept the properties of our father for the value of an extra denar, one does not listen to them.” Rav Ḥisda asked: if there was sustenance for all of them for twelve months and a widow to support, may the sons say to the daughters: you have sustenance only for twelve months? But this means, only if there was sustenance for all of them for twelve months, except for ketubah of the wife, except for the sustenance of the widow, except for the dowries of the daughters, except for loans by document, except for loans by witnesses, except for her burial. The widow and the daughters are of equal rank. The widow and the sons are of equal rank. The widow does not push the daughters aside and the daughters do not push the widow aside. Sometimes the widow pushes the daughters out by means of the sons. Just as the widow pushes out the daughters by means of the sons, should the widow not push out the sons? She might claim her ketubah and lose her right to sustenance.

Rebbi Ḥanina and Rebbi Mana. One said, only if at the end there be sustenance for twelve months. But the other said, even from the start. If there was not sustenance for all of them for twelve months but they increased it so that how there is sustenance for all of them for twelve months? Rebbi Immi the Babylonian said, let us hear from the following: If the heirs sold, they sold from their own property. So much more, if they increased it, they should be able to divide it. If there was sustenance for all of them for twelve months and a widow to support, may the sons say to the daughters: you have sustenance only for twelve months? Rebbi Eudaimon said, let us hear from the following: “If the orphans said, we accept the properties of our father for the value of an extra denar, one does not listen to them.” Rav Ḥisda asked: if there was sustenance for all of them for twelve months and a widow to support, may the sons say to the daughters: you have sustenance only for twelve months? But this means, only if there was sustenance for all of them for twelve months, except for ketubah of the wife, except for the sustenance of the widow, except for the dowries of the daughters, except for loans by document, except for loans by witnesses, except for her burial. The widow and the daughters are of equal rank. The widow and the sons are of equal rank. The widow does not push the daughters aside and the daughters do not push the widow aside. Sometimes the widow pushes the daughters out by means of the sons. Just as the widow pushes out the daughters by means of the sons, should the widow not push out the sons? She might claim her ketubah and lose her right to sustenance.

MISHNAH: If he is survived by sons, daughters, and a sexless child, if the estate is large the males push him to the females; if the estate is small the females push him to the males. If somebody says, in case my wife gives birth to a male, he shall take a mina; if she gave birth to a male he takes a mina. But if a female 200, if she gave birth to a female she takes 200. If a male a mina, if a female 200, if she gave birth to a male and a female, the male takes a mina and the female 200. If she gave birth to a sexless child, he does not take anything. If he said, any that my wife shall give birth to shall take, and if there is no heir but him, he inherits everything.

MISHNAH: If he is survived by sons, daughters, and a sexless child, if the estate is large the males push him to the females; if the estate is small the females push him to the males. If somebody says, in case my wife gives birth to a male, he shall take a mina; if she gave birth to a male he takes a mina. But if a female 200, if she gave birth to a female she takes 200. If a male a mina, if a female 200, if she gave birth to a male and a female, the male takes a mina and the female 200. If she gave birth to a sexless child, he does not take anything. If he said, any that my wife shall give birth to shall take, and if there is no heir but him, he inherits everything.

The following is obvious: A murderer who broke vessels or otherwise caused damage is liable to pay. If he continued to break until he came to the town, Rebbi Zeˋira and Rebbi Hoshaia: One said, he pays, the other said, he does not pay. If the pursuer becomes the pursued, may one save the pursuer through the person of the pursued? An adult (who became) a minor, may one save the adult through the person of the minor? Rebbi Jeremiah objected, did we not state: “If his head and most of his body were born, one does not touch him, for one does not push aside one life for another.” Rebbi Yose ben Rebbi Abun said in the name of Rav Ḥisda: It is different there since you do not know who is killing whom.

Dissolute in sexual matters. For the woman of Shunem said to her husband: Lo, I know that he is a holy man of God. Rebbi Jonah said, he is holy, but his student is not holy. Rebbi Abun said, because he never looked at her. But the rabbis of Caesarea say, he never had an involuntary emission. The slave girl of Rebbi Samuel ben Rav Isaac said, I was washing my master’s garments. I never saw a bad thing on my master’s garments. It is written: Geḥazi drew near to push her away. What is לְהָדְפָהּ? Rebbi Yose ben Ḥanina said, he put his hand on her beauty spot, between her breasts.

It is written: Elisha came to Damascus when Ben-Hadad the king of Aram was sick. What did he come to do there? He went to bring back Geḥazi but found him absolutely impure. From here that one should push away with one’s left hand but bring back close with one’s right. Rebbi Joḥanan said, the stranger should not stay outside overnight; my doors I opened for the guest. From here that one should push away with one’s left hand but bring back close with one’s right. Not as Elisha did who pushed Geḥazi away with both hands. Elisha was sick with two sicknesses. One in the ways of the world, and one because he pushed Geḥazi away.

It is written: Elisha came to Damascus when Ben-Hadad the king of Aram was sick. What did he come to do there? He went to bring back Geḥazi but found him absolutely impure. From here that one should push away with one’s left hand but bring back close with one’s right. Rebbi Joḥanan said, the stranger should not stay outside overnight; my doors I opened for the guest. From here that one should push away with one’s left hand but bring back close with one’s right. Not as Elisha did who pushed Geḥazi away with both hands. Elisha was sick with two sicknesses. One in the ways of the world, and one because he pushed Geḥazi away.

Rebbi Ḥanina said, (this means) [a baraita implies] that one does not heal through spilling blood, as we have stated there: “If most of his body was outside one does not touch him,” we suspect that he will live, “for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he tell him, injure that person. A Gentile against a Gentile, a Gentile against a Jew, is liable. A Jew against a Gentile is not liable. Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: There it is different for it is not known who is endangering whom.

Rebbi Ḥanina said, (this means) [a baraita implies] that one does not heal through spilling blood, as we have stated there: “If most of his body was outside one does not touch him,” we suspect that he will live, “for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he tell him, injure that person. A Gentile against a Gentile, a Gentile against a Jew, is liable. A Jew against a Gentile is not liable. Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: There it is different for it is not known who is endangering whom.

Rab Judah said : If one forgot and put food into his mouth without a benediction, he should push it on one side [in his mouth] and say the benediction.

Another taught: He should swallow it; there is another teaching : He should spit it out ; there is still another teaching : He should push it aside [in his mouth].

There is no contradiction ; the teaching that he should swallow it refers to liquids ; that he should spit it out refers to something that will not become repugnant; and that he should push it on one side refers to something which would become repugnant.

But also with something which would not become repugnant let him push it on one side and say the benediction! Rab Isaac Kaskesaah explained [why that is not so] in the presence of R. Jose b. Abin, in the name of R. Johanan : Because it is said, "My mouth shall be filled with Thy praise" (Ps. Ixxi. 8).

Gemara. The Megillah is read on the eleventh. From where is this derived? “From where is this derived”? Surely it is as we teach further on, “The Sages made a leniency on the villages, allowing them to push the reading forward to the day of the gathering, so that they could supply food and water for their brothers in the large towns?”

[He said]: Can R. Judah really have said that in these days, since people reckon from it, it is read only on the proper day? And this is contradicted by the following: R. Judah said, When [do they push forward the reading]? In places where the villagers go to town on Monday and Thursday; but in places where they do not go to town on Monday and Thursday, it is read only on the proper day.

The villages, however, may push the reading forward to the day of gathering. Hanina said: The sages were lenient on the villages by allowing them to push the reading forward to the day of gathering, in order that they might provide food and water to their brothers in the cities.

The villages, however, may push the reading forward to the day of gathering. Hanina said: The sages were lenient on the villages by allowing them to push the reading forward to the day of gathering, in order that they might provide food and water to their brothers in the cities.

That is to say this enactment is for the benefit of the cities; but we have not learned: “If Purim falls on Monday, the villages and large towns read on that day.” Now if it is as you say, they should push the reading forward to the [previous] Court day? This would bring it to the tenth, and the sages did not fix the tenth [as a possible day].

Come and hear: If it falls on Thursday, the villages and large towns read on that same day. Now if it is as you say, they should push the reading forward to the [previous] day of gathering which is the eleventh? .We do not shift it from day of gather to another.

What [source refers to] Rabbi? — As it has been taught: If it falls on Friday, villages and large towns push the reading forward to the day of gathering, and walled cities read on the day itself. Rabbi said: I say that towns should not have to shift their date, but both one and the other read on the day itself.

What source is R. Yose? As it has been taught: If it falls on Friday, walled cities and villages push the reading forward to the day of gathering, and large towns read on the day itself. Yose said: Walled cities do not read before towns, but both read on the day itself.

But did Rabbi really hold that towns should not shift their time to the day of gathering? Has it not been taught: If it falls on Shabbat, villages push the reading forward to the day of gathering, and large towns read on Friday and walled cities on Sunday. Rabbi said: I say that, since the towns have to shift their time, they may as well shift it to the day of gathering?

Joseph said: Because the poor are anxiously awaiting the reading of the Megillah. It has also been taught in a baraita: Although they said that villages push the reading forward to the day of gathering, contributions are collected and distributed on the same day.

“Although they said”! On the contrary, it is because they said! Rather: Read therefore: Since they said that villages push the reading forward to the day of gathering, contributions are collected and distributed on the same day, because the poor are waiting anxiously for the reading of the Megillah, but