pushed

Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad;

They pushed forth therefore from the place which is called Portus; and (the fame of all relating to the holy martyr being already spread abroad) we met the brethren full of fear and joy; rejoicing indeed because they were thought worthy to meet with Theophorus, but struck with fear because so eminent a man was being led to death. Now he enjoined some to keep silence who, in their fervent zeal, were saying that they would appease the people, so that they should not demand the destruction of this just one. He being immediately aware of this through the Spirit, and having saluted them all, and begged of them to show a true affection towards him, and having dwelt [on this point] at greater length than in his Epistle, and having persuaded them not to envy him hastening to the Lord, he then, after he had, with all the brethren kneeling [beside him], entreated the Son of God on behalf of the Churches, that a stop might be put to the persecution, and that mutual love might continue among the brethren, was led with all haste into the amphitheatre. Then, being immediately thrown in, according to the command of Cæsar given some time ago, the public spectacles being just about to close (for it was then a solemn day, as they deemed it, being that which is called the thirteenth in the Roman tongue, on which the people were wont to assemble in more than ordinary numbers ), he was thus cast to the wild beasts close beside the temple, that so by them the desire of the holy martyr Ignatius should be fulfilled, according to that which is written, The desire of the righteous is acceptable [to God], to the effect that he might not be troublesome to any of the brethren by the gathering of his remains, even as he had in his Epistle expressed a wish beforehand that so his end might be. For only the harder portions of his holy remains were left, which were conveyed to Antioch and wrapped in linen, as an inestimable treasure left to the holy Church by the grace which was in the martyr.

For when the lightning lightens, the thunder utters its voice, and the spirit enforces a pause during the peal, and divides equally between them; for the treasury of their peals is like the sand, and each one of them as it peals is held in with a bridle, and turned back by the power of the spirit, and pushed forward according to the many quarters of the earth.

And he delivered him to the people on the day before the unleavened bread, their feast. And they took the Lord and pushed him as they ran, and said, Let us drag away the Son of God, having obtained power over him. And they clothed him with purple, and set him on the seat of judgment, saying, Judge righteously, O king of Israel. And one of them brought a crown of thorns and put it on the head of the Lord. And others stood and spat in his eyes, and others smote his cheeks: others pricked him with a reed; and some scourged him, saying, With this honor let us honor the Son of God.

After these things, Joseph and Mary departed thence with Jesus into the city of Nazareth; and He remained there with His parents. And on the first of the week, when Jesus was playing with the children on the roof of a certain house, it happened that one of the children pushed another down from the roof to the ground, and he was killed. And the parents of the dead boy, who had not seen this, cried out against Joseph and Mary, saying: Your son has thrown our son down to the ground, and he is dead. But Jesus was silent, and answered them nothing. And Joseph and Mary came in haste to Jesus; and His mother asked Him, saying: My lord, tell me if you threw him down. And immediately Jesus went down from the roof to the ground, and called the boy by his name, Zeno. And he answered Him: My lord. And Jesus said to him: Was it I that threw you down from the roof to the ground? And he said: No, my lord. And the parents of the boy who had been dead wondered, and honoured Jesus for the miracle that had been wrought. And Joseph and Mary departed thence with Jesus to Jericho.

But Jahel took a stake in her left hand and drew near unto him saying: If the Lord give me this sign I shall know that Sisara shall fall into my hands. Behold I will cast him upon the ground from off the bed whereon he sleepeth, and it shall be, if he perceive it not, that I shall know that he is delivered up. And Jahel took Sisara and pushed him from off the bed upon the earth, but he perceived it not, for he was exceeding faint. And Jahel said: Strengthen in me, O Lord, mine arm this day for thy sake and thy people's sake, and for them that put their trust in thee. And Jahel took the stake and set it upon his temple and smote with the hammer. And as he died Sisara said to Jahel: Lo, pain hath come upon me, Jahel, and I die like a woman. And Jahel said unto him: Go boast thyself before thy father in hell, and tell him that thou hast fallen into (or say, I have been delivered into) the hands of a woman. And she made an end and slew him and laid his body there until Barach should return.

Now Neco, king of Egypt, raised an army, and marched to the river Euphrates, in order to fight with the Medes and Babylonians, who had overthrown the dominion of the Assyrians, for he had a desire to reign over Asia. Now when he was come to the city Mendes, which belonged to the kingdom of Josiah, he brought an army to hinder him from passing through his own country, in his expedition against the Medes. Now Neco sent a herald to Josiah, and told him that he did not make this expedition against him, but was making haste to Euphrates; and desired that he would not provoke him to fight against him, because he obstructed his march to the place whither he had resolved to go. But Josiah did not admit of this advice of Neco, but put himself into a posture to hinder him from his intended march. I suppose it was fate that pushed him on this conduct, that it might take an occasion against him; for as he was setting his army in array, and rode about in his chariot, from one wing of his army to another, one of the Egyptians shot an arrow at him, and put an end to his eagerness of fighting; for being sorely wounded, he command a retreat to be sounded for his army, and returned to Jerusalem, and died of that wound; and was magnificently buried in the sepulcher of his fathers, when he had lived thirty-nine years, and of them had reigned thirty-one. But all the people mourned greatly for him, lamenting and grieving on his account many days; and Jeremiah the prophet composed an elegy to lament him, which is extant till this time also. Moreover, this prophet denounced beforehand the sad calamities that were coming upon the city. He also left behind him in writing a description of that destruction of our nation which has lately happened in our days, and the taking of Babylon; nor was he the only prophet who delivered such predictions beforehand to the multitude, but so did Ezekiel also, who was the first person that wrote, and left behind him in writing two books concerning these events. Now these two prophets were priests by birth, but of them Jeremiah dwelt in Jerusalem, from the thirteenth year of the reign of Josiah, until the city and temple were utterly destroyed. However, as to what befell this prophet, we will relate it in its proper place.

But Jonathan removed out of Galilee, and from the waters which are called Gennesar, for there he was before encamped, and came into the plain that is called Asor, without knowing that the enemy was there. When therefore Demetrius's men knew a day beforehand that Jonathan was coming against them, they laid an ambush in the mountain, who were to assault him on the sudden, while they themselves met him with an army in the plain; which army, when Jonathan saw ready to engage him, he also got ready his own soldiers for the battle as well as he was able; but those that were laid in ambush by Demetrius's generals being behind them, the Jews were afraid lest they should be caught in the midst between two bodies, and perish; so they ran away in haste, and indeed all the rest left Jonathan; but a few there were, in number about fifty, who staid with him, and with them Mattathias, the son of Absalom, and Judas, the son of Chapseus, who were commanders of the whole army. These marched boldly, and like men desperate, against the enemy, and so pushed them, that by their courage they daunted them, and with their weapons in their hands they put them to flight. And when those soldiers of Jonathan that had retired saw the enemy giving way, they got together after their flight, and pursued them with great violence; and this did they as far as Cadesh, where the camp of the enemy lay.

However, the execution of Cherea's designs was put off from day to day, by the sloth of many therein concerned; for as to Cherea himself, he would not willingly make any delay in that execution, thinking every time a fit time for it; for frequent opportunities offered themselves; as when Caius went up to the capitol to sacrifice for his daughter, or when he stood upon his royal palace, and threw gold and silver pieces of money among the people, he might be pushed down headlong, because the top of the palace, that looks towards the market-place, was very high; and also when he celebrated the mysteries, which he had appointed at that time; for he was then no way secluded from the people, but solicitous to do every thing carefully and decently, and was free from all suspicion that he should be then assaulted by any body; and although the gods should afford him no divine assistance to enable him to take away his life, yet had he strength himself sufficient to despatch Caius, even without a sword. Thus was Chorea angry at his fellow conspirators, for fear they should suffer a proper opportunity to pass by; and they were themselves sensible that he had just cause to be angry at them, and that his eagerness was for their advantage; yet did they desire he would have a little longer patience, lest, upon any disappointment they might meet with, they should put the city into disorder, and an inquisition should be made after the conspiracy, and should render the courage of those that were to attack Caius without success, while he would then secure himself more carefully than ever against them; that it would therefore be the best to set about the work when the shows were exhibited in the palace. These shows were acted in honor of that Cæsar who first of all changed the popular government, and transferred it to himself; galleries being fixed before the palace, where the Romans that were patricians became spectators, together with their children and their wives, and Cæsar himself was to be also a spectator; and they reckoned, among those many ten thousands who would there be crowded into a narrow compass, they should have a favorable opportunity to make their attempt upon him as he came in, because his guards that should protect him, if any of them should have a mind to do it, would not here be able to give him any assistance.

He also proceeded as far as Samaria, where is now the city Sebaste, which was built by Herod the king, and encompassed it all round with a wall, and set his sons, Aristobulus and Antigonus, over the siege; who pushed it on so hard, that a famine so far prevailed within the city, that they were forced to eat what never was esteemed food. They also invited Antiochus, who was called Cyzicenus, to come to their assistance; whereupon he got ready, and complied with their invitation, but was beaten by Aristobulus and Antigonus; and indeed he was pursued as far as Scythopolis by these brethren, and fled away from them. So they returned back to Samaria, and shut the multitude again within the wall; and when they had taken the city, they demolished it, and made slaves of its inhabitants. And as they had still great success in their undertakings, they did not suffer their zeal to cool, but marched with an army as far as Scythopolis, and made an incursion upon it, and laid waste all the country that lay within Mount Carmel.

Now Placidus's concern was to exclude them in their flight from getting into the village; and causing his horse to march continually on that side of them, he then turned short upon them, and at the same time his men made use of their darts, and easily took their aim at those that were the nearest to them, as they made those that were further off turn back by the terror they were in, till at last the most courageous of them brake through those horsemen and fled to the wall of the village. And now those that guarded the wall were in great doubt what to do; for they could not bear the thoughts of excluding those that came from Gadara, because of their own people that were among them; and yet, if they should admit them, they expected to perish with them, which came to pass accordingly; for as they were crowding together at the wall, the Roman horsemen were just ready to fall in with them. However, the guards prevented them, and shut the gates, when Placidus made an assault upon them, and fighting courageously till it was dark, he got possession of the wall, and of the people that were in the city, when the useless multitude were destroyed; but those that were more potent ran away, and the soldiers plundered the houses, and set the village on fire. As for those that ran out of the village, they stirred up such as were in the country, and exaggerating their own calamities, and telling them that the whole army of the Romans were upon them, they put them into great fear on every side; so they got in great numbers together, and fled to Jericho, for they knew no other place that could afford them any hope of escaping, it being a city that had a strong wall, and a great multitude of inhabitants. But Placidus, relying much upon his horsemen, and his former good success, followed them, and slew all that he overtook, as far as Jordan; and when he had driven the whole multitude to the river-side, where they were stopped by the current, [for it had been augmented lately by rains, and was not fordable,] he put his soldiers in array over against them; so the necessity the others were in provoked them to hazard a battle, because there was no place whither they could flee. They then extended themselves a very great way along the banks of the river, and sustained the darts that were thrown at them, as well as the attacks of the horsemen, who beat many of them, and pushed them into the current. At which fight, hand to hand, fifteen thousand of them were slain, while the number of those that were unwillingly forced to leap into Jordan was prodigious. There were besides two thousand and two hundred taken prisoners. A mighty prey was taken also, consisting of asses, and sheep, and camels, and oxen.

It once happened that two were even as they ran up the ramp, and one of them pushed his fellow who fell and broke his leg. When the court saw that they incurred danger, they decreed that they would remove the ashes from only by a count. There were four counts. This is the first count.

What did he do? He divided the thread of crimson wool, and tied one half to the rock, the other half between its horns, and pushed it from behind, and it went rolling down and before it had reached half its way down hill it had broken into limbs. He came back and sat down under the last booth until it grew dark. And from when are his clothes unclean? From the moment he has gone outside the walls of Jerusalem. Rabbi Shimon says: from the moment he pushes it into Zuk.

“An ox which causes damage in the private domain of him that is injured” how is this so? If it gored, pushed, bit, lay down, or kicked in the public domain its owner pays only half damages. But if in the private domain of him that is injured, Rabbi Tarfon says, “He pays full damages.” The Sages says, “Half damages.” Rabbi Tarfon said to them: “Now, in a case in which the law dealt leniently with regards to damages caused by the foot and tooth in the public domain, in which case he is exempt, and stringently in the private domain of him that is injured to pay full damages, then since they have dealt stringently with damage caused by the horn in the public domain, ought we not deal more stringently with damage cause by the horn in the private domain of him that was injured, so that full damages be imposed.” They (the sages) said to him: “It is enough if the inferred law is as strict as that from which it is inferred: if [for damages caused by the horn] in the public domain half damages [are imposed], so also [for like damages] in the private domain of him that was injured, half damages [are imposed]. He said to them: “I shall not derive the law in one case of damage caused by the horn from the law in another case of damage caused by the horn. Rather I will derive the law of damage caused by the horn from the law of damage caused by the foot. Now in a case in which the law dealt leniently with regards to damages caused by the foot or tooth in the public domain, they have dealt strictly with damage caused by the horn, ought we not deal more stringently with damage cause by the horn in the private domain. They (the sages) said to him: “It is enough if the inferred law is as strict as that from which it is inferred: if [for damages caused by the horn] in the public domain half damages [are imposed], so also [for like damages] in the private domain of him that was injured, half damages [are imposed].

The place of stoning was twice a man’s height. One of the witnesses pushed him by the hips, [so that] he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled [his duty]; but if not, the second witness took a stone and threw it on his chest. If he died thereby, he had done [his duty]; but if not, he [the criminal] was stoned by all Israel, for it is says: “The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people” (Deut. 17:7). All who are stoned are [afterwards] hanged, according to Rabbi Eliezer. But the sages say: “Only the blasphemer and the idolater are hanged.” A man is hanged with his face towards the spectators, but a woman with her face towards the gallows, according to Rabbi Eliezer. But the sages say: a man is hanged, but not a woman. Rabbi Eliezer said to them: “But did not Shimon ben Shetah hang women at ashkelon?” They said: “[On that occasion] he hanged eighty women, even though two must not be tried on the same day. How is he hanged? The post is sunk into the ground with a [cross-] piece branching off [at the top] and he brings his hands together one over the other and hangs him up [thereby]. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left [hanging] over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name [of god]; and so the name of Heaven [God] is profaned.

The following are burnt: he who has sexual relations with a woman and her daughter, and a priest’s adulterous daughter. There is included in [the prohibition of having relations with] a woman and her daughter his own daughter, his daughter’s daughter, his son’s daughter, his wife’s daughter and the daughter of her daughter or son, his mother-in-law, her mother, and his father-in-law’s mother. The following are decapitated: a murderer, and the inhabitants of a city subverted into worshipping idols. A murderer who slew his fellow with a stone or iron, or kept him down under water or in fire, so that he could not get out of there, is executed. If he pushed him into water or fire, but he could get out of there , yet he died, he is not liable [for the death penalty]. If he set a dog or a snake against him [and they killed him], he is free from death. If he caused a snake to bite him, Rabbi Judah ruled that he is liable [for the death penalty] and the Sages, that he is not. If a man struck his fellow, whether with a stone or with his fist, and they [the experts] declared that he would die, but then its effect lessened [so that it was thought that he would live], only to increase subsequently, so that he died he is liable. Rabbi Nehemiah said that he is exempt, since there is a strong possibility [that he did not die as a result of his injuries].

When his fellow priests saw that he had descended, they came running and hastened to wash their hands and feet in the laver. They then took the shovels and the forks and went up to the top of the altar. The limbs and pieces of fat that had not been consumed since the evening they pushed to the sides of the altar. If there was not room on the sides they arranged them on the surround or on the ascent.

One who immersed himself in a river and then there was in front of him another river and he crossed it, the second [water] purifies the first [water]. If his fellow pushed him in during exercise or his beast [pushed him in], the second [water] purifies the first [water]. But if [he did it] out of playfulness, it comes under the law of ‘if water be put’.

One who immersed himself in a river and then there was in front of him another river and he crossed it, the second [water] purifies the first [water]. If his fellow pushed him in during exercise or his beast [pushed him in], the second [water] purifies the first [water]. But if [he did it] out of playfulness, it comes under the law of ‘if water be put’.

Ten cloaks one on top of the other, if he sat on the uppermost one, all are unclean. A zav who was on one scale of a balance and in the other scale opposite there were objects fit to sit or lie upon: If the zav pushed them up, they are clean. But if they pushed him up, they are unclean. Rabbi Shimon says: if there was one object it becomes unclean, but if there were many they remain clean, since none of them had borne the greater part [of the zav's weight].

Ten cloaks one on top of the other, if he sat on the uppermost one, all are unclean. A zav who was on one scale of a balance and in the other scale opposite there were objects fit to sit or lie upon: If the zav pushed them up, they are clean. But if they pushed him up, they are unclean. Rabbi Shimon says: if there was one object it becomes unclean, but if there were many they remain clean, since none of them had borne the greater part [of the zav's weight].

Rebbi Yose ben Ḥanina used to pray when the sun set so that the fear of Heaven should be on him the entire day long. Rebbi Yose ben Ḥanina said: May my lot be with those who pray at sunset. What is the reason? (Ps. 32:6) “For that, every pious person should pray to You at the time of מצא”, at the time when the day is pushed out.

They came back and asked him: What is that which is written (Gen. 1:26): “Let us make a human in our image, as in our pattern.” He answered them, it is not written: “ĕlōhīm created man in their image” but (Gen. 1:27): “God created man in His image.” His students told him: these you pushed away with a stick, what can you answer us? He said to them: Adam was created from dust, Eve was created from Adam. After Adam “in our image, like our pattern;” it is impossible for a man without a woman, or for a woman without a man, and for both of them without the Shekhinah.

They came back and asked him: What is that which is written (Jos. 22:22): “God, ĕlōhīm, Eternal, God, ĕlōhīm, Eternal, He knows.” He answered them, it is not written: “they know”, but “He knows.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them: All three are one name, as if a man would say “King, Caesar, Augustus.”

They came back and asked him: What is that which is written (Ps. 50:2): “God, ĕlōhīm, Eternal, He spoke and called the earth.” He answered them, it is not written: “they spoke and called”, but “He spoke and called.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them: All three are one name, as if a man would say “professional, builder, architect.”

They came back and asked him: What is that which is written (Jos. 24:19): “For He is a holy God.” He answered them, it is not written: “they”, but “He,” “He is a jealous God.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? Rebbi Isaac said, He is holy in all kinds of holiness, as Rebbi Yudan said in the name of Rebbi Aḥa: The Holy One, praise to Him, is holy in all kinds of holiness. His speech is in holiness, His throning is in holiness, the baring of His arm is in holiness, God is awesome and majestic in holiness. His way is in holiness, (Ps. 77:14) “God, Your way is in holiness.” His walking is in holiness, (Ps. 68:25) “the course of my God, my King, in holiness.” His throning is in holiness, (Ps. 47:9) “God throned on His holy throne.” His speech is in holiness, (Ps. 60:8) “God spoke [in His holiness].” The baring of His arm is in holiness, (Is. 52:10) “The Eternal bared His holy arm.” He is awesome and glorious in holiness, (Ex. 15:11) “Who is like You, glorious in holiness!”

They came back and asked him: What is that which is written (Deut. 4:8): “Where is a great people that has ĕlōhīm close to them?” He answered them, it is not written: “Like the Eternal, our ĕlōhīm, always when we call on them”, but “always when we call on Him.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them, he is close in all kinds of closeness, as Rebbi Phineas said in the name of Rebbi Yehudah bar Simon: Idolatry seems close but is very far. What is the reason? (Is. 46:7) “They take it on the shoulder, carry it, etc.” Finally, his god is with him in the house and he cries until he dies but that one will not hear and not save him from his distress. But the Holy One, praise to Him, seems to be far away when there is no one closer than Him, as Levi said: From the earth to the (first) heaven is a distance of 500 years’ walk. From one heaven to the next is a distance of 500 years’ walk. The thickness of each heaven is a distance of 500 years’ walk. And Rebbi Berekhiah and Rebbi Ḥelbo in the name of Red Rebbi Abba said, also the toes of the heavenly Ḥayot are a length of 515 years’ walk, the number YŠRH. See how much higher He is than His world! But a person enters the synagogue, stands behind a pillar, prays in a whisper, and the Holy One, praise to Him, listens to his prayer, as it has been said (1Sam. 1:13): “Hannah spoke to herself, only her lips were moving, but her voice was not heard.” But the Holy One, praise to Him, listened to her prayer. And so it is with all His creatures, as it has been said (Ps. 102:1): “Prayer of the poor when he wraps himself up,” just like a man whispering into the ear of his friend and the latter understands. Can you have a God who is closer than that to His creatures, from mouth to ear?”

Rebbi Abbahu in the name of Rebbi Joḥanan: Saplings of heave that had become impure he may plant and make them heave but if they were heave from before they already were pushed aside. Rebbi Abbahu in the name of Rebbi Joḥanan: Water that became impure is made to touch and may be used as water for Tabernacles but if it was water for Tabernacles from before it already is pushed aside. Rebbi Abbahu in the name of Rebbi Joḥanan: Figs and grapes that had become impure one may squeeze and make them heave but if they were heave from before they already were pushed aside. Rebbi Zeïra, Rebbi Assi, in the name of Rebbi Eleazar, one squeezes less than the volume of olives and his wine is good even for libations. They said, Rebbi Simeon ben Laqish disagrees. Both about leniency and restriction? If you say about leniency, this is understandable. If you say about restriction, did we not state: “Until he removes what is edible?”

Rebbi Abbahu in the name of Rebbi Joḥanan: Saplings of heave that had become impure he may plant and make them heave but if they were heave from before they already were pushed aside. Rebbi Abbahu in the name of Rebbi Joḥanan: Water that became impure is made to touch and may be used as water for Tabernacles but if it was water for Tabernacles from before it already is pushed aside. Rebbi Abbahu in the name of Rebbi Joḥanan: Figs and grapes that had become impure one may squeeze and make them heave but if they were heave from before they already were pushed aside. Rebbi Zeïra, Rebbi Assi, in the name of Rebbi Eleazar, one squeezes less than the volume of olives and his wine is good even for libations. They said, Rebbi Simeon ben Laqish disagrees. Both about leniency and restriction? If you say about leniency, this is understandable. If you say about restriction, did we not state: “Until he removes what is edible?”

Rebbi Abbahu in the name of Rebbi Joḥanan: Saplings of heave that had become impure he may plant and make them heave but if they were heave from before they already were pushed aside. Rebbi Abbahu in the name of Rebbi Joḥanan: Water that became impure is made to touch and may be used as water for Tabernacles but if it was water for Tabernacles from before it already is pushed aside. Rebbi Abbahu in the name of Rebbi Joḥanan: Figs and grapes that had become impure one may squeeze and make them heave but if they were heave from before they already were pushed aside. Rebbi Zeïra, Rebbi Assi, in the name of Rebbi Eleazar, one squeezes less than the volume of olives and his wine is good even for libations. They said, Rebbi Simeon ben Laqish disagrees. Both about leniency and restriction? If you say about leniency, this is understandable. If you say about restriction, did we not state: “Until he removes what is edible?”

A philosopher asked Bar Qappara; Ablat asked Levi the eunuch: Is it permitted for drinking but forbidden for taking a bath? He told him, if you saw an eunuch embracing your wife, would you not feel badly about it? He said, yes. He asked him, can he squeeze her in any way? He said, that she should not get loose morals. He told him, here also that they should not get loose morals. After he left, his students told him, this one you pushed away with a stick; what do you answer us? He said to (him) [them]: Is there not already written only what is being eaten by everybody, this alone may be made by you.

He who hollows out cliffs, cavities, pillars, millstones, or splits mosaic stones, splits blocks, is liable because of chiseling. One who puts together a Galilean bed is liable because of building. Rebbi Zeˋura said, he only is like one who takes a brick and puts it on bricks on the Sabbath. Rav Hamnuna instructed the Head of the Captivity to disassemble a composite table on the Sabbath. He said, Rav Ḥuna bar Ḥiyya was with him. Rav Jehudah heard it and said, the one who instructed him did not study or serve. Rebbi Shammai said, the one who instructed him instructed following Rabban Simeon ben Gamliel, as it was stated: Planking of a ship, or of a crib, and the posts of a bed, and the leg of a table, and the handle on the top of a knife one shall not return but if one returned he is not liable. But if one pushed in he is liable. Rabban Simeon ben Gamliel said, if they were loose he removes and returns. It was stated: “Stuck together they are a connection for impurity and sprinkling; nailed together they are a connection for impurity but not for sprinkling. Those which may be taken apart and put together again are connections neither for impurity nor for sprinkling.” And here, you are saying so? There normally they are fixed; if not fixed there is no connection. But here sticking together is the end of its manufacture.

It was stated: “Rebbi Eliezer says, just as slaughter pushes the Sabbath aside so the preparations of slaughter push the Sabbath aside. Rebbi Aqiba said to him, no. If you speak about slaughter which is impossible to be done on Friday, what can you infer about preparations of slaughter than can be done on Friday? Rebbi Eliezer said to him, the public parts shall prove which he could make on (Friday) which nevertheless push aside the Sabbath. What is the difference between preparations of slaughter before the slaughter and preparations of slaughter after slaughter? Rebbi Aqiba said to him, about preparations of slaughter after slaughter when the slaughter already had pushed away the Sabbath, what does this imply for preparations of slaughter before slaughter when the slaughter not yet had pushed away the Sabbath? Another explanation: Maybe the sacrifice would be found disqualified, then it turned out that the Sabbath was pushed aside without a slaughter.”

It was stated: “Rebbi Eliezer says, just as slaughter pushes the Sabbath aside so the preparations of slaughter push the Sabbath aside. Rebbi Aqiba said to him, no. If you speak about slaughter which is impossible to be done on Friday, what can you infer about preparations of slaughter than can be done on Friday? Rebbi Eliezer said to him, the public parts shall prove which he could make on (Friday) which nevertheless push aside the Sabbath. What is the difference between preparations of slaughter before the slaughter and preparations of slaughter after slaughter? Rebbi Aqiba said to him, about preparations of slaughter after slaughter when the slaughter already had pushed away the Sabbath, what does this imply for preparations of slaughter before slaughter when the slaughter not yet had pushed away the Sabbath? Another explanation: Maybe the sacrifice would be found disqualified, then it turned out that the Sabbath was pushed aside without a slaughter.”

It was stated: “Rebbi Eliezer says, just as slaughter pushes the Sabbath aside so the preparations of slaughter push the Sabbath aside. Rebbi Aqiba said to him, no. If you speak about slaughter which is impossible to be done on Friday, what can you infer about preparations of slaughter than can be done on Friday? Rebbi Eliezer said to him, the public parts shall prove which he could make on (Friday) which nevertheless push aside the Sabbath. What is the difference between preparations of slaughter before the slaughter and preparations of slaughter after slaughter? Rebbi Aqiba said to him, about preparations of slaughter after slaughter when the slaughter already had pushed away the Sabbath, what does this imply for preparations of slaughter before slaughter when the slaughter not yet had pushed away the Sabbath? Another explanation: Maybe the sacrifice would be found disqualified, then it turned out that the Sabbath was pushed aside without a slaughter.”

What can you say about a baby? Maybe the baby would become sick; then the Sabbath would be pushed aside without circumcision. They objected: If the altar collapsed on the Sabbath, it will not be possible to build on the Sabbath! A kind of altar can be built the day before. Think of it, if it developed a wart? It cannot be cut on the Sabbath! Warts can be cut on the day before. Think of it, if the fourteenth falls on a Sabbath, there cannot be sprinkling on the Sabbath! Sprinkling is done on the day before.

Rebbi Joḥanan said, the company was asking, where are we holding? If it was lost and found before propitiation, whether it was for its purpose or not for its purpose it is qualified and sent to grazing. If it was lost and found after propitiation, whether for its purpose or not for its purpose, it is disqualified as well-being offering. But we confirmed it when the owner became impure or acted criminally and already pushed to the Second Pesaḥ. For its purpose, he is not liable and it is disqualified. Not for its purpose, he is liable and it is qualified. There they are saying in the name of Rav Ḥisda: If its year was completed between First and Second. Rebbi La in the name of Rebbi Joḥanan : When the time for its propitiation was passed. “If a Pesaḥ whose time had passed was slaughtered for its purpose at its time, or that he slaughtered another one for its purpose at its time, Rebbi Eliezer disqualifies and Rebbi Joshua qualifies. Rebbi Eliezer disqualifies since he is like one who slaughters a Pesaḥ for the purpose of a well-being sacrifice. Rebbi Joshua qualifies since he is like one who slaughters a well-being sacrifice for the purpose of a Pesaḥ.” Since its time is passed, there is no difference whether he slaughtered a Pesaḥ for the purpose of a well-being sacrifice or he slaughtered a well-being sacrifice for the purpose of a Pesaḥ. In the opinion of Rav Ḥisda, if its year was completed between First and Second. In the opinion of Rebbi La in the name of Rebbi Joḥanan , when the time for its propitiation was passed.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

It was stated: “Rebbi Eliezer says, just as slaughter pushes the Sabbath aside so the preparations of slaughter push the Sabbath aside. Rebbi Aqiba said to him, no. If you speak about slaughter which is impossible to be done on Friday and pushes the Sabbath aside, what can you infer about preparations of slaughter than can be done on Friday, should they push the Sabbath aside? Rebbi Eliezer said to him, the public parts shall prove which he could do after the Sabbath and which nevertheless push aside the Sabbath. What is the difference between preparations of slaughter before the slaughter and preparations of slaughter after slaughter? Rebbi Aqiba said to him, about preparations of slaughter after slaughter which push aside the Sabbath when the slaughter already had pushed away the Sabbath, what does this imply for preparations of slaughter before slaughter when the slaughter had not yet pushed away the Sabbath? Another explanation: Maybe the sacrifice would be found disqualified, then it turned out that the Sabbath was pushed aside without a slaughter.”

It was stated: “Rebbi Eliezer says, just as slaughter pushes the Sabbath aside so the preparations of slaughter push the Sabbath aside. Rebbi Aqiba said to him, no. If you speak about slaughter which is impossible to be done on Friday and pushes the Sabbath aside, what can you infer about preparations of slaughter than can be done on Friday, should they push the Sabbath aside? Rebbi Eliezer said to him, the public parts shall prove which he could do after the Sabbath and which nevertheless push aside the Sabbath. What is the difference between preparations of slaughter before the slaughter and preparations of slaughter after slaughter? Rebbi Aqiba said to him, about preparations of slaughter after slaughter which push aside the Sabbath when the slaughter already had pushed away the Sabbath, what does this imply for preparations of slaughter before slaughter when the slaughter had not yet pushed away the Sabbath? Another explanation: Maybe the sacrifice would be found disqualified, then it turned out that the Sabbath was pushed aside without a slaughter.”

It was stated: “Rebbi Eliezer says, just as slaughter pushes the Sabbath aside so the preparations of slaughter push the Sabbath aside. Rebbi Aqiba said to him, no. If you speak about slaughter which is impossible to be done on Friday and pushes the Sabbath aside, what can you infer about preparations of slaughter than can be done on Friday, should they push the Sabbath aside? Rebbi Eliezer said to him, the public parts shall prove which he could do after the Sabbath and which nevertheless push aside the Sabbath. What is the difference between preparations of slaughter before the slaughter and preparations of slaughter after slaughter? Rebbi Aqiba said to him, about preparations of slaughter after slaughter which push aside the Sabbath when the slaughter already had pushed away the Sabbath, what does this imply for preparations of slaughter before slaughter when the slaughter had not yet pushed away the Sabbath? Another explanation: Maybe the sacrifice would be found disqualified, then it turned out that the Sabbath was pushed aside without a slaughter.”

What can you say [about a baby]? Maybe the baby would become sick; then the Sabbath would be pushed aside without circumcision. They objected: If the altar collapsed on the Sabbath, it will not be possible to build on the Sabbath! Think of it, if it developed a wart? It cannot be cut on the Sabbath! Warts can be cut on the day before. Think of it, if his Seventh day falls on a Sabbath, there cannot be sprinkling on the Sabbath! Sprinkling may be done on the day before.

Rebbi Eleazar said, the Mishnah is about one “which comes in impurity from the start.” But if it came in purity and then became impure, it cannot be eaten in impurity. “If it was slaughtered in purity but then the public became impure, the blood shall be poured in purity but the meat not eaten in impurity.” (Should one not say the same for pouring?) [Rebbi La in the name of Rebbi Joḥanan: It is Rebbi Nathan’s, as Rebbi Nathan said, one has fulfilled his duty by pouring without eating. “If it was slaughtered in purity but then the blood collected became impure, the blood may be poured in impurity but the meat may not be eaten in impurity.” Rebbi Jeremiah in the name of Rebbi Joḥanan: Because of the bad impression, lest they say, we have seen a Pesaḥ brought in purity which was [poured] {eaten} in impurity. Then should not the blood be poured in impurity?] Lest they say, we have seen a Pesaḥ brought in purity for which it was poured in impurity. You have to end up saying that it is Rebbi Nathan’s. Rebbi Nathan agrees for a sick or an old person. Rebbi Nathan agrees for a group whose officiant became impure, that they are pushed to the Second Pesaḥ. Rebbi Nathan agrees for a group where a wart was found, that they are pushed to the Second Pesaḥ.

Rebbi Eleazar said, the Mishnah is about one “which comes in impurity from the start.” But if it came in purity and then became impure, it cannot be eaten in impurity. “If it was slaughtered in purity but then the public became impure, the blood shall be poured in purity but the meat not eaten in impurity.” (Should one not say the same for pouring?) [Rebbi La in the name of Rebbi Joḥanan: It is Rebbi Nathan’s, as Rebbi Nathan said, one has fulfilled his duty by pouring without eating. “If it was slaughtered in purity but then the blood collected became impure, the blood may be poured in impurity but the meat may not be eaten in impurity.” Rebbi Jeremiah in the name of Rebbi Joḥanan: Because of the bad impression, lest they say, we have seen a Pesaḥ brought in purity which was [poured] {eaten} in impurity. Then should not the blood be poured in impurity?] Lest they say, we have seen a Pesaḥ brought in purity for which it was poured in impurity. You have to end up saying that it is Rebbi Nathan’s. Rebbi Nathan agrees for a sick or an old person. Rebbi Nathan agrees for a group whose officiant became impure, that they are pushed to the Second Pesaḥ. Rebbi Nathan agrees for a group where a wart was found, that they are pushed to the Second Pesaḥ.

In Rebbi Meïr’s opinion, how does one act if they are half and half? As majority or as minority? If you are saying as a majority, the pure persons cannot make the First. If you are saying as a minority, the impure persons cannot make the Second. Rebbi Yose said, he did not say that a majority of pure persons cannot make the First, a majority of impure persons cannot make the Second. He only said, a majority of impure persons is not pushed to the Second Pesaḥ.

If the public became impure in a doubtful case of a grave in the abyss, does the diadem make it acceptable? It is a conclusion de minore ad maius. Since in the case of a single person, whose position you clarified to his disadvantage in the case of known impurity, you clarified to his advantage in the case of a grave in the abyss, for the public, whose position you clarified to its advantage in the case of known impurity, it only is logical that you should clarify it to its advantage in a doubtful case of a grave in the abyss. A leniency which you apply to a single person you treat as a restriction for the public. A leniency which you apply to a single person, so that if it became known to him before pouring he should be treated as if he became impure after pouring, that he should not be pushed to the Second Pesaḥ, you restrict him in public, so that if it became known to him after pouring he should be treated as if he became impure before pouring, that he should not be able to eat the meat. The leniency which you apply to the pure nazir, so that if it became known to him before pouring he is treated as impure after pouring, that he should not have to bring a sacrifice of impurity, you treat as a restriction for the impure nazir, that if it became known to him after pouring he is treated as somebody repeatedly becoming impure; he has to bring a sacrifice of impurity for each single case. [As it was stated: If he repeatedly became impure, he has to bring a sacrifice for each single case.] If somebody is officiating for the Pesaḥ, does the diadem make it acceptable? It is a conclusion de minore ad majus. Since for the owner [of the Pesaḥ] whose position you clarified to his disadvantage in the case of the infirm and the aged, you clarified to their advantage in the case of a grave in the abyss, it should be only logical that for the officiating, whose position you clarified to his advantage in the case of the infirm and the aged, you should clarify it to his advantage in the case of a grave in the abyss. No. Since for the owner you clarify to his disadvantage in the case of impurity during the rest of the year; what can you say for the officiating where you clarify his position to his disadvantage in the case of impurity during the rest of the year. Since you clarify his position to his disadvantage in the case of impurity during the rest of the year, you also clarify his position to his disadvantage in the case of the impurity of the dead on Passover. How is it really? For you, whether for him or for the one officiating for him. So far for the people celebrating Passover. From where the nazir? Rebbi Yose in the name of Rav Ḥisda: We thought to say, on him, not on the one officiating for him. Since we stated that the same rules apply to the nazir and to those celebrating Passover, it means that what holds for the one holds for the other.

A nazir who became impure by a doubt relating to a private domain (on Oassover) [not related to the Pesaḥ.] The great Rebbi Hoshaia said, the nazir shaves. Rebbi Joḥanan said, the nazir does not shave, since we have stated there: “For any impurity caused by a corpse for which the nazir shaves, [one is liable] if entering the Sanctuary, but any impurity caused by a corpse for which the nazir does not shave, [one is not liable] if entering the Sanctuary.” What kind of doubt? Rebbi Joḥanan said, the start of the Chapter. The great Rebbi Hoshaia said, the one here. A person who became impure by a doubt relating to a private domain for the Pesaḥ. Rebbi Hoshaia said, he should be pushed to the Second Pesaḥ. Rebbi Joḥanan said, one sends him on a far journey. This follows what Rebbi Joḥanan said, if he became impure by the impurity of the broken field, one sends him on a far journey. The community who became impure by a doubt relating to a private domain on Passover. Rebbi Joḥanan said, they should present it in their doubt. Does the great Rebbi Hoshaia say, it should be made in impurity? Rebbi Hoshaia (said) [also agrees] that it should be presented in their doubt; what Rebbi Hoshaia said referred only to restrictions.

Impure by a corpse. I have not only impure by a corpse; impure by genital discharge, impure by skin disease, from where? The verse says impure (by the dead), it added. Why does the verse say, impure by a corpse? A man impure by a corpse is pushed to the Second Pesaḥ, but a public impure by the impurity of a corpse are not pushed to the Second Pesaḥ. Those impure by genital discharge or impure by skin disease are pushed to the Second Pesaḥ. They made the impurity of idolatry equal to the impure by genital discharge or impure by skin disease. If Israel had the possibility to build the Temple, individuals celebrate the Second Pesaḥ but the public does not celebrate the Second Pesaḥ. Rebbi Jehudah says, the public celebrates the Second Pesaḥ since we find that Hezekia celebrated the Second Pesaḥ. This is what is written, for most of the people from Ephraim and Manasse, etc.

Impure by a corpse. I have not only impure by a corpse; impure by genital discharge, impure by skin disease, from where? The verse says impure (by the dead), it added. Why does the verse say, impure by a corpse? A man impure by a corpse is pushed to the Second Pesaḥ, but a public impure by the impurity of a corpse are not pushed to the Second Pesaḥ. Those impure by genital discharge or impure by skin disease are pushed to the Second Pesaḥ. They made the impurity of idolatry equal to the impure by genital discharge or impure by skin disease. If Israel had the possibility to build the Temple, individuals celebrate the Second Pesaḥ but the public does not celebrate the Second Pesaḥ. Rebbi Jehudah says, the public celebrates the Second Pesaḥ since we find that Hezekia celebrated the Second Pesaḥ. This is what is written, for most of the people from Ephraim and Manasse, etc.

Impure by a corpse. I have not only impure by a corpse; impure by genital discharge, impure by skin disease, from where? The verse says impure (by the dead), it added. Why does the verse say, impure by a corpse? A man impure by a corpse is pushed to the Second Pesaḥ, but a public impure by the impurity of a corpse are not pushed to the Second Pesaḥ. Those impure by genital discharge or impure by skin disease are pushed to the Second Pesaḥ. They made the impurity of idolatry equal to the impure by genital discharge or impure by skin disease. If Israel had the possibility to build the Temple, individuals celebrate the Second Pesaḥ but the public does not celebrate the Second Pesaḥ. Rebbi Jehudah says, the public celebrates the Second Pesaḥ since we find that Hezekia celebrated the Second Pesaḥ. This is what is written, for most of the people from Ephraim and Manasse, etc.

If the public was half suffering from gonorrhea and half impure. Rav Ada bar Aḥava said, the sufferers from gonorrhea relate to the impure as the impure relate to the pure. They do not make it; the sufferers from gonorrhea are pushed to the Second Pesaḥ. Rav Ḥuna said, there is no make-up for Pesaḥ celebrated in impurity.

Ben Bathyra explained: Perhaps he would sleep with his menstruating wife and be pushed away all of seven days. But are Israel suspected about menstruating women? Following what was stated there: “If he was having sex with a pure one and she said to him, I became impure, if he separates immediately he is liable, for his separation is as pleasurable to him as his entry.” You have to say that he who transmits the statement of Rebbi Joḥanan needs that of Ben Bathyra, and he who transmits the statement of Rebbi Joḥanan needs that of Ben Bathyra. If Rebbi Joḥanan had said but not Ben Bathyra, we would have said that he may have sex but sleep in the Palhedrin lodge; therefore one needs that of Ben Bathyra. If Ben Bathyra had said but not Rebbi Joḥanan , we would have said, let him not have sex but he may sleep in his house; therefore one needs that of Rebbi Joḥanan , and one needs that of Ben Bathyra.

MISHNAH: Originally, anybody who wanted to remove the ashes from the altar could remove them. If they were many of them, they ran up the ramp; he who was first within four cubits got the right to do it. If two were at equal times, the overseer used to say to them, show fingers. What do they hold up? One or two; but one does not show a thumb in the Temple. It happened that two were equally running up the ramp when one pushed the other who broke his leg. When the court saw that they might come into danger they enacted that they should remove the ashes from the altar only by lottery. There were four lotteries, and this was the first of them.

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

“They asked Rebbi Eliezer, if the agent got sick? He said to them, so you shall be in peace. If the scapegoat fell ill? He said to them, it can carry you and me. If he pushed it but it did not die? He said to them, so it shall happen to all enemies of Heaven. Not that Rebbi Eliezer wanted to distract them, only that he did not tell them statements which he never had heard. But the Sages are saying, if the agent got sick, he sends it by somebody else/ If the scapegoat fell ill, he lets it be carried on a donkey. If he pushed it but it did not die, he has to descend after it and kill it.”

“They asked Rebbi Eliezer, if the agent got sick? He said to them, so you shall be in peace. If the scapegoat fell ill? He said to them, it can carry you and me. If he pushed it but it did not die? He said to them, so it shall happen to all enemies of Heaven. Not that Rebbi Eliezer wanted to distract them, only that he did not tell them statements which he never had heard. But the Sages are saying, if the agent got sick, he sends it by somebody else/ If the scapegoat fell ill, he lets it be carried on a donkey. If he pushed it but it did not die, he has to descend after it and kill it.”

MISHNAH: What did he do? He split the shiny strip; half of it he bound on the rock and half of it he bound between its horns. Then he pushed it backwards, it rolled descending. It did not reach half of the declivity before it dissolved into limbs. He goes and sits under the last hut until nightfall. From when on does he make garments impure? From when he exits the wall of Jerusalem; Rebbi Simeon says, from when he pushes on the crag.

Hot water heated on a holiday and similarly hot water heated on Friday for the Sabbath, Rav and Samuel, one said, one uses it to wash his face, hands, and feet, while the other said, one uses it to wash his body limb by limb. We did not know who said what but since Samuel stated, one uses it to wash his face, hands, and feet, it follows that it was [Rav] who said, one uses it to wash his entire body limb by limb. A philosopher asked Bar Qappara; Ablat asked Levi the eunuch: Is it permitted for drinking but forbidden for taking a bath? He told him, if you saw an eunuch embracing your wife, would you not feel badly about it? He said, yes. He asked him, can he squeeze her in any way? He said, that she should not get loose morals. He told him, here also that they should not get loose morals. After he left, his students told him, this one you pushed away with a stick; what do you answer us? He said to them: Is there not already written only what is being eaten by everybody, this alone may be made by you.

Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it our God’s Temple was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Abun fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it our God’s Temple was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Abun fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it our God’s Temple was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Abun fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

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.

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.

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.

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.

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.

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.

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.

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.

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 Abba in the name of Rav Jehudah: In any case they said, it should be pushed away from its place, only with ten. But we see Rabbis even single? Rebbi Abuna in the name of Rebbi Assi: In any case they said, any that is pushed to the market day, only with ten. Rebbi Ḥanania said, Rav Ḥuna and Rav Jehudah disagree. One says, only with ten; the other one says, even singly. The one who said only for ten objected to the one who said even singly: then why does he not read at his place?

Rebbi Abba in the name of Rav Jehudah: In any case they said, it should be pushed away from its place, only with ten. But we see Rabbis even single? Rebbi Abuna in the name of Rebbi Assi: In any case they said, any that is pushed to the market day, only with ten. Rebbi Ḥanania said, Rav Ḥuna and Rav Jehudah disagree. One says, only with ten; the other one says, even singly. The one who said only for ten objected to the one who said even singly: then why does he not read at his place?

“And the Ninth of Av.” Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it it was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

“And the Ninth of Av.” Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it it was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

“And the Ninth of Av.” Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it it was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: The reason of that Tanna: “Be fruitful and multiply, fill the earth and conquer it.” It is written “he shall conquer it.” Who usually conquers? The man, not the woman. Rebbi Jeremiah, Rebbi Abbahu, Rebbi Isaac bar Marion, in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Jacob bar Aḥa and Rebbi Jacob bar Idi, Rebbi Isaac bar Ḥaqula in the name of Rebbi Jehudah Neśia: If she requests to be married, she has the law on her side. Rebbi Eleazar in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said that if she requests to be married, she has the law on her side. In a similar case, referring to what we have stated there: “In the week in which the Ninth of Av falls, it is forbidden to get a haircut and to wash. But on Thursday one is permitted, in preparation for the Sabbath.” Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to do away with the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you and it was only said that Rebbi wanted to do away with the Ninth of Av which happened to be on the Sabbath but they did not let him. He said, since it is pushed away, let it be pushed away. They said to him, it should be pushed to the next day. He recited on these: “Two are better than one.”

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: The reason of that Tanna: “Be fruitful and multiply, fill the earth and conquer it.” It is written “he shall conquer it.” Who usually conquers? The man, not the woman. Rebbi Jeremiah, Rebbi Abbahu, Rebbi Isaac bar Marion, in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Jacob bar Aḥa and Rebbi Jacob bar Idi, Rebbi Isaac bar Ḥaqula in the name of Rebbi Jehudah Neśia: If she requests to be married, she has the law on her side. Rebbi Eleazar in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said that if she requests to be married, she has the law on her side. In a similar case, referring to what we have stated there: “In the week in which the Ninth of Av falls, it is forbidden to get a haircut and to wash. But on Thursday one is permitted, in preparation for the Sabbath.” Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to do away with the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you and it was only said that Rebbi wanted to do away with the Ninth of Av which happened to be on the Sabbath but they did not let him. He said, since it is pushed away, let it be pushed away. They said to him, it should be pushed to the next day. He recited on these: “Two are better than one.”

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: The reason of that Tanna: “Be fruitful and multiply, fill the earth and conquer it.” It is written “he shall conquer it.” Who usually conquers? The man, not the woman. Rebbi Jeremiah, Rebbi Abbahu, Rebbi Isaac bar Marion, in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Jacob bar Aḥa and Rebbi Jacob bar Idi, Rebbi Isaac bar Ḥaqula in the name of Rebbi Jehudah Neśia: If she requests to be married, she has the law on her side. Rebbi Eleazar in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said that if she requests to be married, she has the law on her side. In a similar case, referring to what we have stated there: “In the week in which the Ninth of Av falls, it is forbidden to get a haircut and to wash. But on Thursday one is permitted, in preparation for the Sabbath.” Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to do away with the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you and it was only said that Rebbi wanted to do away with the Ninth of Av which happened to be on the Sabbath but they did not let him. He said, since it is pushed away, let it be pushed away. They said to him, it should be pushed to the next day. He recited on these: “Two are better than one.”

HALAKHAH: “If she performed ḥalîṣah in front of two,” etc. The case happened in a jail and was resolved in a jail. Rebbi Joḥanan the Alexandrian dressed up as a pedlar. One day, he passed in front of the place of confinement of Rebbi Aqiba, he cried aloud and said, “who needs needles, who needs hooks, what is if she performed ḥalîṣah between herself and him?” Rebbi Aqiba pushed himself tightly to the hole and said: “Do you have spindles? You have valid!”

A lady asked Rebbi Eliezer, why did one sin of the golden calf lead to three different kinds of death? He said to her, the wisdom of a woman is only in her spinning rod, as is written: “All wise women span with their hands.” His son Hyrkanos said to him, in order not to give her an answer you made me lose 300 kor of tithes every year. He answered him: May the words of the Torah be burned and not be delivered to women! After she had left, his students said to him, rabbi, this one you pushed away with a stick, what do you explain to us? Rebbi Berekhiah, Rebbi Abba bar Cahana in the name of Rebbi Eliezer: Anybody against whom there were witnesses and warning was executed in court. Anybody against whom there were witnesses but no warning was checked similar to a suspected wife. Anybody against whom there were neither witnesses nor warning died from a plague. Rav and Levi bar Sissi both say: One who sacrificed, burned, and poured out a libation was executed in court. He who clapped his hands, danced, laughed, was checked similar to a suspected wife. If he enjoyed himself silently, he died from a plague.

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

Rebbi Joḥanan said, these are Ben Zoma’s words, but the words of the Sages: Forever is he definitively [impure] until he heave the reparation sacrifice. Rebbi Jeremiah asked: Why is he definitively [impure] until he heave the reparation sacrifice? Rebbi Yose said to him, why not? We find several reparation sacrifices which are pushed aside because of doubts! As we have stated there: “If a reparation sacrifice was mixed up with a well-being sacrifice, Rebbi Simeon says that both should be slaughtered in the North and eaten following the more restrictive rules. They said to him, one does not cause sacrifices to become invalid.

Why can he not force his wife? Did not Rebbi Huna say, [if she vowed] any benefit from me [shall be forbidden] to you, he forces her and sleeps with her. Any benefit from you [shall be forbidden] to me, he hasto dissolve. There is a difference because it is a benefit for him and her. He should not be able to force his slave! There is a difference, “because his God’s crown is on his head,” a person who has no other master. This excludes the slave who has another master. If he comes to protest his master’s word, one says to him: this is practice, obey your master’s orders! If his master pushed him and he became impure, does he have to bring a sacrifice of impurity? Is he a nazir, did not you decide for him that he should become impure? You say, he brings a sacrifice of impurity; could he bring here a sacrifice of impurity? Does he annul? Is he a nazir, did not you decide for him that he should become impure? You say, he annuls; could he here annul?

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.

MISHNAH: If somebody was thrown into a cistern and said, anybody hearing my voice should write a bill of divorce for my wife, they should write and deliver. If a healthy person said, write a bill of divorce for my wife, he wants to make fun of her. It happened to a healthy person who had said, write a bill of divorce for my wife, that he went on the roof, fell down, and died. Rabban Simeon ben Gamliel said, the Sages said that if he jumped, it is a bill of divorce; if the wind pushed him, it is no bill of divorce.

If it was doubtful whether he jumped or the wind pushed him? Let us hear from the following: Rabban Simeon ben Gamliel says, if he fell down immediately, it is a bill of divorce; if he fell after some time it is no bill of divorce. But is “immediately” not a case of doubt whether he jumped or the wind pushed him? This implies that in case of doubt whether he jumped or the wind pushed him, it is a bill of divorce.

If it was doubtful whether he jumped or the wind pushed him? Let us hear from the following: Rabban Simeon ben Gamliel says, if he fell down immediately, it is a bill of divorce; if he fell after some time it is no bill of divorce. But is “immediately” not a case of doubt whether he jumped or the wind pushed him? This implies that in case of doubt whether he jumped or the wind pushed him, it is a bill of divorce.

If it was doubtful whether he jumped or the wind pushed him? Let us hear from the following: Rabban Simeon ben Gamliel says, if he fell down immediately, it is a bill of divorce; if he fell after some time it is no bill of divorce. But is “immediately” not a case of doubt whether he jumped or the wind pushed him? This implies that in case of doubt whether he jumped or the wind pushed him, it is a bill of divorce.

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, even while he is suffering an attack of seizures, one writes the bill of divorce and delivers it to his wife. Rebbi Simeon ben Laqish said, when he regains his sanity. The argument of Rebbi Simeon ben Laqish seems to be inverted, since they disagreed: If he became deaf-mute, or insane, or became an apostate, or the Court ruled that fat may be eaten, Rebbi Joḥanan said, his sacrifice of purification is pushed aside, Rebbi Simeon ben Laqish said, his sacrifice of purification is not pushed aside. Rebbi Yose ben Rebbi Abun said, Rebbi (Joḥanan) [Aḥa] switches traditions, to avoid that a word of Rebbi Joḥanan contradict his own word. For Rebbi Samuel bar Abba said in the name of Rebbi Joḥanan: One sprinkles the blood of a purification sacrifice or a reparation sacrifice for a person terminally ill. The rabbis of Caesarea said, Rebbi Ḥiyya and Rebbi Yasa, one follows the one, the other follows the other.

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, even while he is suffering an attack of seizures, one writes the bill of divorce and delivers it to his wife. Rebbi Simeon ben Laqish said, when he regains his sanity. The argument of Rebbi Simeon ben Laqish seems to be inverted, since they disagreed: If he became deaf-mute, or insane, or became an apostate, or the Court ruled that fat may be eaten, Rebbi Joḥanan said, his sacrifice of purification is pushed aside, Rebbi Simeon ben Laqish said, his sacrifice of purification is not pushed aside. Rebbi Yose ben Rebbi Abun said, Rebbi (Joḥanan) [Aḥa] switches traditions, to avoid that a word of Rebbi Joḥanan contradict his own word. For Rebbi Samuel bar Abba said in the name of Rebbi Joḥanan: One sprinkles the blood of a purification sacrifice or a reparation sacrifice for a person terminally ill. The rabbis of Caesarea said, Rebbi Ḥiyya and Rebbi Yasa, one follows the one, the other follows the other.

If it was filling the entire public domain, if he took it from here and put it down there he would create a “pit”. But could he take a stick and break it or step over it and if it broke, it broke? Let us hear from the following: If a bull mounted another and the [latter’s] owner came to draw away his own, or [the bull] slipped away, and [the attacker] fell down and died, he is free from payment. If he pushed [the attacker] which then fell down and died, he must pay. Could he not tell him, if you had not interferred, I would have paid your damages? But he could have answered, If I had not interferred, you would have paid me half the damage! Think of it, if it was notorious? It is not in your power to drag me through the courts.

Somebody put down an amphora in the public domain and then another person came and put another one close to the first. If the first person comes to take his own and would move [the second] and put it down at another place, he would create a “pit”. But could he take a stick and break it or step over it and if it broke, it broke? Let us hear from the following: If a bull came to mount another and the [latter’s] owner came to draw away his own, if he drew him away before it could mount, and [the attacker] fell down and died, he is free from payment. If he pushed [the attacker] which then fell down and died, he must pay. Rebbi Yose said, we can hear from this that if one saw a flood threatening in his irrigation canal, before the flood reached his field he is permitted to divert the water to another place; after the flood reached his field he is not permitted to divert it to another place. If the chrysargyros was imposed, before [the collector of] chrysargyros arrived, one is permitted to say, X is following my profession, Y is following my professon. Once the [the collector of] chrysarguros arrived, it is forbidden. It is permitted to bribe the quartermaster before the Roman [soldiers] arrive; after the Roman [soldiers] arrive it is forbidden.

A person put down a stone in the public domain, another person put down another stone next to the first, a third person stumbled over the first and struck the other. Who has to pay damages, the first or the second person? Let us hear from the following: “A bull pushed another ox which then fell into a pit. The owner of the bull has to pay; the ‘owner’ of the pit is free. Rebbi Nathan says, if the attacker was notorious, each of them pays one half; if it was tame, the owner of the bull pays two thirds and the ‘owner’ of the pit a quarter.” Rebbi Ḥanania said, so is the baraita: The owner of the bull pays three quarters and the ‘owner’ of the pit a quarter. (A person put down a stone in the public domain, another person put down another stone next to the first, a third person stumbled over the first and struck the other. Who has to pay damages, the first or the second person?)