qappara

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

“Rebbi Jehudah qualifies the underage.” “Rebbi Jehudah said, I was a minor and read it in front of Rebbi Tarphon at Lydda. They said to him, you were a minor and there is no testimony from minors. Rebbi said, it happened and I read it in the presence of Rebbi Jehudah at Usha. They said to him, that is no proof since he is the one who permits it.” From then on the public used to read it in the synagogue. Bar Qappara said, one has to read it in front of women and children because they also were in the doubt. Rebbi Joshua ben Levi acted thus; he assembled his sons and the people of his house and read it in front of them.

Rebbi Jonah [in the name of] Rebbi Abba: It is written, but ask the first days which were before you, I could think before the Creation. The verse says, from the day that God created Man on the Earth. I could think starting with the Sixth Day, the verse says, the first. After the verse added, it subtracted. Therefore we infer from the Sixth. Since the Sixth is particular that it is one of the Six Days of Creation, also you may not bring to me only ones similar to the Sixth. I could think, to know what is higher than heaven and lower than the abyss, the verse says, from end of heaven to end of heaven. But before the world was created you may investigate privately; after the world was created your voice may go from one end of the world to the other end. Bar Qappara stated, “and from the day.” It comes that Rebbi Jehudah bar Pazi parallels Bar Qappara, and what Rebbi Ḥiyya stated parallels Rebbi Abba.

Rebbi Jonah [in the name of] Rebbi Abba: It is written, but ask the first days which were before you, I could think before the Creation. The verse says, from the day that God created Man on the Earth. I could think starting with the Sixth Day, the verse says, the first. After the verse added, it subtracted. Therefore we infer from the Sixth. Since the Sixth is particular that it is one of the Six Days of Creation, also you may not bring to me only ones similar to the Sixth. I could think, to know what is higher than heaven and lower than the abyss, the verse says, from end of heaven to end of heaven. But before the world was created you may investigate privately; after the world was created your voice may go from one end of the world to the other end. Bar Qappara stated, “and from the day.” It comes that Rebbi Jehudah bar Pazi parallels Bar Qappara, and what Rebbi Ḥiyya stated parallels Rebbi Abba.

Rebbi Samuel bar Naḥman in the name of Rebbi Joḥanan: Where do they disagree? About a wine barrel. But about an oil barrel everybody agrees that he does not finish. What does he do? Rebbi Ḥiyya stated, he pours it out. Bar Qappara stated, he breaks it. However Rebbi Ḥalaphta ben Shaul stated, he leaves it for the next holiday.

“And one whose excommunication was lifted by the Sages.” Where are we holding? If they lifted it before the holiday, he should have shaved. If they did not lift it before the holiday, he may not shave. But we hold that they lifted it before the holiday and his thirtieth day fell during the holiday, since no excommunication is less than thirty days and no rebuke is less than seven days. No excommunication is less than thirty days, up to a month of days, until it will come out of your noses. And no rebuke is less than seven days, let her be locked away for seven days. Rebbi honored Ben Elasa. Bar Qappara said to him, everybody is asking Rebbi, only you are not asking Rebbi. He asked him, what to ask? He said to him, ask: “From Heaven she looks down, she is busy in her house; boys see her and hide, old men rise and stand. The one who flees says, ho, ho, and the one caught is caught in his sin.” Rebbi turned around and saw him laughing. Rebbi said, I do not know you, old man. He understood that he would not be ordained during his lifetime.

If he has nothing to eat, he cannot work on the first and second days. On the third day he works in privacy; but they said, a curse should come over his neighbors who forced him to this. Bar Qappara said, also on the third day he should not work anything. Bar Qappara follows his own opinion, since bar Qappara said the force of mourning is only up to three days. Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: For three days the soul hovers over the body, thinking that she will return to it. When she sees that the looks of his face change, she abandons it and leaves. After three days the belly breaks open in front of his face and says to it, here [you have] what you robbed, and you wronged, and put into me. Rebbi Ḥaggai in the name of Rebbi Joshia brought it from here: I shall scatter excrement on your faces, even excrement of your holidays. At that moment, but his body will hurt him and his soul mourn for him. His sharecroppers, and his tenants, and his contractors do work; his agricultural workers, and his mariners, and his camel drivers do not work. Rebbi Joshua ben Levi said, if he had a cow associated in town, she works. Rebbi Yose said to him, this you are saying about one under contract; therefore not to start.

If he has nothing to eat, he cannot work on the first and second days. On the third day he works in privacy; but they said, a curse should come over his neighbors who forced him to this. Bar Qappara said, also on the third day he should not work anything. Bar Qappara follows his own opinion, since bar Qappara said the force of mourning is only up to three days. Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: For three days the soul hovers over the body, thinking that she will return to it. When she sees that the looks of his face change, she abandons it and leaves. After three days the belly breaks open in front of his face and says to it, here [you have] what you robbed, and you wronged, and put into me. Rebbi Ḥaggai in the name of Rebbi Joshia brought it from here: I shall scatter excrement on your faces, even excrement of your holidays. At that moment, but his body will hurt him and his soul mourn for him. His sharecroppers, and his tenants, and his contractors do work; his agricultural workers, and his mariners, and his camel drivers do not work. Rebbi Joshua ben Levi said, if he had a cow associated in town, she works. Rebbi Yose said to him, this you are saying about one under contract; therefore not to start.

If he has nothing to eat, he cannot work on the first and second days. On the third day he works in privacy; but they said, a curse should come over his neighbors who forced him to this. Bar Qappara said, also on the third day he should not work anything. Bar Qappara follows his own opinion, since bar Qappara said the force of mourning is only up to three days. Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: For three days the soul hovers over the body, thinking that she will return to it. When she sees that the looks of his face change, she abandons it and leaves. After three days the belly breaks open in front of his face and says to it, here [you have] what you robbed, and you wronged, and put into me. Rebbi Ḥaggai in the name of Rebbi Joshia brought it from here: I shall scatter excrement on your faces, even excrement of your holidays. At that moment, but his body will hurt him and his soul mourn for him. His sharecroppers, and his tenants, and his contractors do work; his agricultural workers, and his mariners, and his camel drivers do not work. Rebbi Joshua ben Levi said, if he had a cow associated in town, she works. Rebbi Yose said to him, this you are saying about one under contract; therefore not to start.

“Reading in the Torah.” Rebbi Joḥanan said, nobody was saying anything to him, not even a word from the Torah. Rebbi Simeon ben Laqish said to him, he himself would not have died if he had stated. What about it? As Rebbi Jehudah bar Pazi said in the name of Rebbi Joḥanan, because they were at a loss how to start with him, whether about his body, or his money, or the souls of his sons and daughters. A student of Rav Ḥisda became sick. He sent him two students to study with him. He turned before them into a kind of snake; they interrupted and he died. A student of Bar Pedaya became sick. He sent him two students to study with him. He turned before them into a kind of (oil cake) [a star]; they interrupted and he died. It was stated: But he may study a subject not familiar to him. As the following: Something happened to Rebbi Yasa. Rebbi Joḥanan sent him two students to study with him. If because it is permitted we do not know; or if because it was a subject not familiar to him we do not know. What was not familiar to Rebbi Yasa? But for example rabbinic decisions people are asked about and it is for him as if not familiar. Something happened to Rebbi Yose bar Petrus the first father-in-law of Rebbi Joshua ben Levi. Bar Qappara sent him two students to study with him. If because it is permitted we do not know; or if because he was ardent for words of the Torah we do not know. And it was stated thus: If he was ardent for words of the Torah it is permitted.

From where the overturning of beds? Rebbi Crispus in the name of Rebbi Joḥanan: They sat with him towards the ground. It does not say here “on the ground” but they sat with him towards the ground, on something close to the ground. It follows that they were sleeping on overturned couches. Bar Qappara said: A beautiful form I had in your house and you caused me to overturn it, you also overturn your bed! Some quote it by the expression “overturn the agent!” Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Simeon ben Laqish. One said, why does he sleep on an overturned coach? So that he should wake up in the night and realize that he is a mourner. The other one said, since he sleeps on an overturned bed he wakes up in the night and realizes that he is a mourner.

<If he was> exchanging garments all the Seven he is obligated to rend all of them. The Great Rebbi Ḥiyya and Rebbi Ḥama the father of Rebbi Hoshaia both say, all of them are forbidden to mend. Bar Qappara says, only the one of the first day is forbidden to mend. Rebbi Ḥuna said, there is another disagreement between them. He who says, all of them are forbidden to mend, makes the following days like the first day. Even if he wears several garments, he has to rend all of them. [Text of the Leiden scribe: He who says, only the one of the first day is forbidden to mend, makes the other days supplement. Even if he wears several garments, he rends only the outermost. Text of the Genizah scribe: For him who says, only the one of the first day is forbidden to mend, the other days are supplement; he rends only the outermost.]

It was stated: Rebbi Ḥanin said, all of them have no limit except for the wife of his maternal grandfather. Bar Qappara said, all of them have a limit, since Bar Qappara added the mother of his maternal grandfather and the mother of his paternal grandfather. Rav said, his son’s daughter-in-law is the limit. Why does he disagree? His son’s daughter-in-law comes under a different category. Rav said, his [grandson’s] issue from her is forbidden. Rebbi Yose ben Rebbi Abun said, the reason of Rav is that all Jewish women are forbidden for Abraham and all Jewish men are forbidden for Sarah.

It was stated: Rebbi Ḥanin said, all of them have no limit except for the wife of his maternal grandfather. Bar Qappara said, all of them have a limit, since Bar Qappara added the mother of his maternal grandfather and the mother of his paternal grandfather. Rav said, his son’s daughter-in-law is the limit. Why does he disagree? His son’s daughter-in-law comes under a different category. Rav said, his [grandson’s] issue from her is forbidden. Rebbi Yose ben Rebbi Abun said, the reason of Rav is that all Jewish women are forbidden for Abraham and all Jewish men are forbidden for Sarah.

Samuel said, one can transfer benefits to fetuses; Rebbi Eleazar said, one cannot transfer benefits to fetuses. Rebbi Yose said, even though Samuel said, one can transfer benefits to fetuses, he agrees that most of [the fetus’s] head and body must come out alive. That is the Mishnah, “if somebody performed ḥalîṣah with his sister-in-law but she turns out to have been pregnant,” as you say here, retroactively ḥalîṣah did not touch her, so retroactively the child is a son and receives the benefit. There, we have stated: “If somebody says, if my wife gives birth to a male, he shall take a mina, if she gave birth to a male, [the male baby] will take a mina. If a female, 200 [drachmae], if she gave birth to a female, that one will take 200.” Rebbi Eleazar said, this is only for his son, but not for any other. Rebbi Yasa said, even any other. In the opinion of Rebbi Eleazar, only from a sick person, but not a healthy one; only movables but not real estate. A baraita disagrees with Rebbi Eleazar. “ If a proselyte died and Jews plundered his estate, then it became known that he had a son overseas or that [his wife] was pregnant, everybody is required to return [what he took].” What does Rebbi Eleazar do with this? There is a difference because it is his child. The second part [of the Mishnah] disagrees with Samuel in the interpretation of Rebbi Yose: “If they returned everything and then the son died or she had a miscarriage, anybody who takes first after that acquires it.” The first group did not acquire. Even at the beginning they should not have acquired! Did not Rebbi Yose say, even though Samuel said, one can transfer benefits to fetuses, he agrees that most of [the fetus’s] head and body must come out alive. He was not living! Rebbi Isaac bar Eleazar said, because of abandoning. The rabbis of Caesarea, R. Ḥiyya bar Abba, Rebbi Abba bar Natan: Rebbi Natan changed his mind because of that Mishnah: “If a male, a mina, if a female, 200.” Is a female in this situation not like an outsider? Bar Qappara stated: “On transfers benefit to a one day old.”

We find that Rebbi Ismael ben Rebbi Yose disagrees with his father since Rebbi Simon said in the name of Hilfai: Rebbi, Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they wanted to vote to free it from tithes but Rebbi Ismael ben Rebbi Yose removed his hand. He was leaning on Ben Qappara. He said to him, my son, why did you not say to me: did you not remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah? When is it impure because of territory of Gentiles? But we found that he stated in the name of his father that they accepted tithes voluntarily! And he said, it is correct that if tithes are from their words and the food of the daughters is of their words that their words may uproot their words.

We find that Rebbi Ismael ben Rebbi Yose disagrees with his father since Rebbi Simon said in the name of Hilfai: Rebbi, Rebbi Ismael ben Rebbi Yose and Ben Qappara voted on the airspace of Ascalon and declared it pure from the testimony of Rebbi Phineas ben Yaïr who said, we were descending to the Saracen [market] at Ascalon where we bought wheat, returned to our town, immersed ourselves and ate our heave. The next day they wanted to vote to free it from tithes but Rebbi Ismael ben Rebbi Yose removed his hand. He was leaning on Ben Qappara. He said to him, my son, why did you not say to me: did you not remove your hand? I would have told you that yesterday I was he who declared it impure, I am he who declared it pure. But now I am saying, maybe it was conquered within the meaning of the Torah, how can I free it from the meaning of the Torah? When is it impure because of territory of Gentiles? But we found that he stated in the name of his father that they accepted tithes voluntarily! And he said, it is correct that if tithes are from their words and the food of the daughters is of their words that their words may uproot their words.

HALAKHAH: “Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai,” etc. When was Job? Rebbi Simeon ben Laqish in the name of Bar Qappara: He was in the days of our father Abraham; that is what is written: “ A man was in the land of Oz, his name was Job.” And it is written, “ Oz his firstborn.” Rebbi Abba said, in the days of our father Jacob and Dinah was his wife; that is what is written: “ You speak like one of the impious ones”, and it is written: “ For an impiety he did in Israel.” Rebbi Levi said, he was in the days of the tribes; that is what is written: “ What Sages would tell, they did not conceal from their fathers.” Rebbi Yose ben Ḥalaphta said, he was born when they descended into Egypt and he died when they left. A parable of a shepherd when a wolf came and attacked his flock. What did he do? He put up a ram against him. That is what is written: “ He delivered me to the evil one, he threw me amongst evildoers.” Rebbi Ismael stated: Job was one of Pharao’s servants, a great one in his government’. That is what is written: “ One who feared the word of the Eternal etc.”, and it is written about him, “ a man, artless and straight, fearing God and fleeing from evil”. Rebbi Yose bar Jehudah says, he was in the days when the Judges judged; that is what is written: “Behold, you all did see, why do you turn all into vapor.” You saw what my generation did, that they collect tithes on the threshing floors; “you loved whore’s wages on all grain threshing floors.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He was in the days of the queen of Seba, as it is said: “Seba attacked and took them.” Rebbi Nathan said, he was in the days of the Chaldeans, as it is said: “The Chaldeans attacked from three sides.” Rebbi Joshua ben Qorḥa said, he was in the days of Asuerus, as it is said: “One shall look for beautiful virgins for the king.” And it is written, “no women were found like Job’s daughters.” Rebbi Joshua ben Levi said, he was of the returnees of the diaspora. Rebbi Joḥanan said, He was of the returnees from the diaspora and was a Jew. Therefore Rebbi Joḥanan learned from him the rules of mourning. “Job got up and tore his coat”; Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: From here [one learns] that a mourner has to tear [his garment] while standing. Rebbi Ḥiyya stated: In My world I had one just Gentile, I gave him his reward and removed him from My world. Rebbi Simeon ben Laqish said, Job did not exist and will never live. The opinion of Rebbi Simeon ben Laqish is inconsistent: There, Rebbi Simeon ben Laqish said in the name of Bar Qappara: He was in the days of our father Abraham, but here he says so? But he did exist but his suffering did not. Then why is it written about him? To tell you that if it had come upon him, he would have withstood it.

HALAKHAH: “Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai,” etc. When was Job? Rebbi Simeon ben Laqish in the name of Bar Qappara: He was in the days of our father Abraham; that is what is written: “ A man was in the land of Oz, his name was Job.” And it is written, “ Oz his firstborn.” Rebbi Abba said, in the days of our father Jacob and Dinah was his wife; that is what is written: “ You speak like one of the impious ones”, and it is written: “ For an impiety he did in Israel.” Rebbi Levi said, he was in the days of the tribes; that is what is written: “ What Sages would tell, they did not conceal from their fathers.” Rebbi Yose ben Ḥalaphta said, he was born when they descended into Egypt and he died when they left. A parable of a shepherd when a wolf came and attacked his flock. What did he do? He put up a ram against him. That is what is written: “ He delivered me to the evil one, he threw me amongst evildoers.” Rebbi Ismael stated: Job was one of Pharao’s servants, a great one in his government’. That is what is written: “ One who feared the word of the Eternal etc.”, and it is written about him, “ a man, artless and straight, fearing God and fleeing from evil”. Rebbi Yose bar Jehudah says, he was in the days when the Judges judged; that is what is written: “Behold, you all did see, why do you turn all into vapor.” You saw what my generation did, that they collect tithes on the threshing floors; “you loved whore’s wages on all grain threshing floors.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He was in the days of the queen of Seba, as it is said: “Seba attacked and took them.” Rebbi Nathan said, he was in the days of the Chaldeans, as it is said: “The Chaldeans attacked from three sides.” Rebbi Joshua ben Qorḥa said, he was in the days of Asuerus, as it is said: “One shall look for beautiful virgins for the king.” And it is written, “no women were found like Job’s daughters.” Rebbi Joshua ben Levi said, he was of the returnees of the diaspora. Rebbi Joḥanan said, He was of the returnees from the diaspora and was a Jew. Therefore Rebbi Joḥanan learned from him the rules of mourning. “Job got up and tore his coat”; Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: From here [one learns] that a mourner has to tear [his garment] while standing. Rebbi Ḥiyya stated: In My world I had one just Gentile, I gave him his reward and removed him from My world. Rebbi Simeon ben Laqish said, Job did not exist and will never live. The opinion of Rebbi Simeon ben Laqish is inconsistent: There, Rebbi Simeon ben Laqish said in the name of Bar Qappara: He was in the days of our father Abraham, but here he says so? But he did exist but his suffering did not. Then why is it written about him? To tell you that if it had come upon him, he would have withstood it.

HALAKHAH: “A virgin is married on Wednesday,” etc. Bar Qappara said, because a blessing is written there. But a blessing in only written on the Fifth and the Sixth days! On the Fifth for birds and fish, on the Sixth for Adam and Eve. Rebbi Yose said, the reason of Bar Qappara is the Fourth, evening of the Fifth, and the Fifth, evening of the Sixth. Is there not a blessing written also on Sabbath? No blessing is written for creatures, only for the day.

HALAKHAH: “A virgin is married on Wednesday,” etc. Bar Qappara said, because a blessing is written there. But a blessing in only written on the Fifth and the Sixth days! On the Fifth for birds and fish, on the Sixth for Adam and Eve. Rebbi Yose said, the reason of Bar Qappara is the Fourth, evening of the Fifth, and the Fifth, evening of the Sixth. Is there not a blessing written also on Sabbath? No blessing is written for creatures, only for the day.

If he performed the preliminary marriage in the bridal chamber, these strictures do not apply. They said that Rebbi Mattaniah acted thus for his daughter. In the opinion of Rebbi Eleazar, could she be married any day at a place where courts are in session every day? And at a place where there are no courts (every day) could she never be married? One does not want to abolish the time of Wednesday. Why does one not want to abolish the time of Wednesday? Because he also accepts what Bar Qappara stated. Bar Qappara said, because a blessing is written there. Could she not be married on Sunday, that he might quickly go to court on Monday? Some want to say, not to abolish the time of Wednesday; some want to say, because of what Bar Qappara stated, for Bar Qappara said, because a blessing is written there.

If he performed the preliminary marriage in the bridal chamber, these strictures do not apply. They said that Rebbi Mattaniah acted thus for his daughter. In the opinion of Rebbi Eleazar, could she be married any day at a place where courts are in session every day? And at a place where there are no courts (every day) could she never be married? One does not want to abolish the time of Wednesday. Why does one not want to abolish the time of Wednesday? Because he also accepts what Bar Qappara stated. Bar Qappara said, because a blessing is written there. Could she not be married on Sunday, that he might quickly go to court on Monday? Some want to say, not to abolish the time of Wednesday; some want to say, because of what Bar Qappara stated, for Bar Qappara said, because a blessing is written there.

If he performed the preliminary marriage in the bridal chamber, these strictures do not apply. They said that Rebbi Mattaniah acted thus for his daughter. In the opinion of Rebbi Eleazar, could she be married any day at a place where courts are in session every day? And at a place where there are no courts (every day) could she never be married? One does not want to abolish the time of Wednesday. Why does one not want to abolish the time of Wednesday? Because he also accepts what Bar Qappara stated. Bar Qappara said, because a blessing is written there. Could she not be married on Sunday, that he might quickly go to court on Monday? Some want to say, not to abolish the time of Wednesday; some want to say, because of what Bar Qappara stated, for Bar Qappara said, because a blessing is written there.

If he performed the preliminary marriage in the bridal chamber, these strictures do not apply. They said that Rebbi Mattaniah acted thus for his daughter. In the opinion of Rebbi Eleazar, could she be married any day at a place where courts are in session every day? And at a place where there are no courts (every day) could she never be married? One does not want to abolish the time of Wednesday. Why does one not want to abolish the time of Wednesday? Because he also accepts what Bar Qappara stated. Bar Qappara said, because a blessing is written there. Could she not be married on Sunday, that he might quickly go to court on Monday? Some want to say, not to abolish the time of Wednesday; some want to say, because of what Bar Qappara stated, for Bar Qappara said, because a blessing is written there.

Here you say, one week. But there, you say, twice a week. Bar Qappara stated: “Journeymen can hire themselves out without their wives’ permission for one week.”

HALAKHAH: “If somebody decided on money for his son-in-law and the son-in-law died,” etc. Are these not the things that are acquired by speech? Bar Qappara stated: He promised the dowry on condition there be a marriage. And it is so: If somebody decided on money for his underage daughter, one forces him to give. But not for the adult one? Rebbi Abun said, one forces [the groom] to give a bill of divorce.

HALAKHAH: ““I have no vow or oath against you,” etc. Rebbi Jonah said, only if she was made a steward during her husband’s lifetime. But if she was appointed as a steward after her husband’s death, the heirs can(not) make her swear. That is the Mishnah: if she was not appointed a steward, the heirs cannot make her swear. If she was appointed a steward, the heirs can make her swear for the future, but they cannot make her swear about the past. What is “about the past”? From the time of death to the time of burial. And Rebbi Yose said, even if he appointed her as steward after her husband’s death, the heirs can make her swear. But did we not state: “If he did not appoint her as steward, the heirs cannot make her swear. If he appointed her as steward, the heirs can make her swear for the future but cannot make her swear for the past.” He explains it about the first case. But if it is about the first case, Rebbi Jonah and Rebbi Yose both say, not only about property over which she had control during her husband’s lifetime but even about property over which she acquired control after her husband’s death the heirs cannot make her swear. Explain it, from the time of death to the time of burial. For Rebbi Abbahu said in the name of Rebbi Joḥanan: The heirs cannot make her swear from the time of death to the time of burial. Bar Qappara stated: That she should not abandon him and leave for her family.

The people from Sepphoris said: We shall kill anybody who tells us that Rebbi died. Bar Qappara associated with them, his head covered and his garments torn. He said to them: Earthlings and angels held the Tablets of the Covenant; the angels were stronger and they took away the Tablets. They said to him: Rebbi died. He said to them: You said it. They tore their clothes and the sound of the tearing was heard from the gate to a distance of three mil.

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would prophesy? Rebbi Eleazar gave an inner reason, Rebbi Joshua ben Levi gave an inner reason, Rebbi Ḥanina gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is plenty. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in Babylonia would lose out! Rebbi Simai said, the Holy One, praised be He, walks before them and they roll like wine barrels. When they arrive in the Land of Israel their souls are with them. What is the reason? (Ez. 36:24) “I shall bring you to your soil,” (37:14) “give My spirit into you, and you will live.”

Rebbi Jeremiah asked: May a person bind himself by a word which has both a profane and a sacral meaning? Did we not state קוֹנָס? Its name is קונסה. Did we not state שְּׁבוּתָה? Its name is שְׁפוּתָה. But did not Bar Qappara state ḥeres? Rebbi Ze‘ira said, that is a name relating to the High One: “If He commands the sun: would it not shine?”. Rebbi Simeon ben Laqish said, these are Gentile words, like those Nabateans who say khaspa for ḥaspa. Rebbi Yose said, it is reasonable in other places, but in a place where the nazir is called naziq, do I say that a nazir of people with speech defects should not be a nazir?

Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer.

“Naziq,naziaḥ,paziq”. Rebbi Joḥanan said, these are expressions chosen by earlier generations and nobody has the right to add to them. But did not Rebbi Ḥiyya state: raziaḥ,haziaḥ? Rebbi Shila said, also to expressions chosen by earlier secondary ones nobody has the right to add. But did not Bar Qappara state ḥeres? Rebbi Ze‘ira said, that is a name relating to the High One: “If He commands the sun: would it not shine?”. Rebbi Simeon ben Laqish said, these are Gentile words, like those Nabateans who say khaspa for ḥaspa. Rebbi Yose said, it is reasonable in other places, but in a place where the nazir is called naziq, do I say that a nazir of people with speech defects should not be a nazir?

HALAKHAH: “An unspecified nezirut is for thirty days,” etc. Bar Qappara said “ιʼεʼιʼεʼ” is thirty. Rebbi Samuel bar Rav Naḥman in the name of Rebbi Jonathan: Corresponding to the 29 times that in the Chapter about the nazir in the Torah is written “vow, nazir, to vow as nazir”. Are they not 30? Rebbi Yose ben Rebbi Abun said, one has to be removed for its definition. In the opinion of Bar Qappara, if he shaved on the 30th day, he did not fulfill his obligation. In the opinion of Rebbi Joḥanan, if he shaved on the 30th day, he fulfilled his obligation. Some want to understand it from here: “To let his head’s hair grow wildly.” How much is a hair growth? 30 days. Some want to understand it from here: “She shall cry for her father and her mother the days of a month.” Since “days” mentioned there are 30, so also “days” mentioned here. Some want to understand it from here: “The prior days shall fall, for his nezirut is impure.” The days which became permitted, which Moses and his court had permitted, and that is no less than 30 days. Some want to understand it from here: “Until the days are fulfilled”. How much are full days? 30 days. Then if he shaved on the 30th day, he did not fulfill his obligation! Rebbi Isaac bar Eleazar said, “days” are written defectively יָמִם, with a letter י missing.

HALAKHAH: “An unspecified nezirut is for thirty days,” etc. Bar Qappara said “ιʼεʼιʼεʼ” is thirty. Rebbi Samuel bar Rav Naḥman in the name of Rebbi Jonathan: Corresponding to the 29 times that in the Chapter about the nazir in the Torah is written “vow, nazir, to vow as nazir”. Are they not 30? Rebbi Yose ben Rebbi Abun said, one has to be removed for its definition. In the opinion of Bar Qappara, if he shaved on the 30th day, he did not fulfill his obligation. In the opinion of Rebbi Joḥanan, if he shaved on the 30th day, he fulfilled his obligation. Some want to understand it from here: “To let his head’s hair grow wildly.” How much is a hair growth? 30 days. Some want to understand it from here: “She shall cry for her father and her mother the days of a month.” Since “days” mentioned there are 30, so also “days” mentioned here. Some want to understand it from here: “The prior days shall fall, for his nezirut is impure.” The days which became permitted, which Moses and his court had permitted, and that is no less than 30 days. Some want to understand it from here: “Until the days are fulfilled”. How much are full days? 30 days. Then if he shaved on the 30th day, he did not fulfill his obligation! Rebbi Isaac bar Eleazar said, “days” are written defectively יָמִם, with a letter י missing.

HALAKHAH: “If somebody said, “I am a nazir,” etc. This supports Bar Qappara, that if he shaved on the 30 day, he did not fulfill his obligation. This supports Rebbi Jonathan, that if he shaved on the 30 day, he did fulfill his obligation. Both of them? It is only one opinion, “this testimony”. They knew that it was forbidden to shave on the 30th; they thought that if he shaved on the 30th day, he did not fulfill his obligation. He came to testify that if he shaved on the 30th day, he fulfilled his obligation.

Rebbi Simeon ben Laqish in the name of Bar Qappara: You catch him at the mention of “ox”, at the mention of “first”. “The black ox which comes out of my house first,” if a white one came out and the black followed him, you catch him because he is the leader of the black ones. “The white ox which comes out of my house first,” if a black one came out and the white followed him, you catch him because he is the leader of the white ones. “The ox which stands at the manger” and it was lying down, “lying down” and it was standing, should be like what Rebbi Abbahu said in the name of Rebbi Joḥanan: If he wanted to give heave from wheat and he gave from barley, during nighttime he did not do anything, during daytime, what he did is done. Brown grain and it turned out to be white, even during daytime he did not do anything. “A ram” is nothing. “A calf” yes, since it is written: “A calf of cattle as purification offering.” “A sheep” is nothing. “Tetradrachmas” is nothing. “Change” is nothing. “A gold denar” was sanctified.

We have stated: “Rebbi Yose said, dried flesh from a corpse which even if soaked will not return to its former status is pure. What is Rebbi Yose’s reason? Did he not infer this from a carcass? From a carcass, since a dried carcass is pure, so also a dried corpse should be pure. Rebbi Immi asked: Since a foul-smelling carcass is pure, would a foul-smelling corpse also be pure? Then there can be no decayed matter for Rebbi Yose! It was found stated in Rebbi Yose’s name that there was decayed matter. The colleagues asked before Rebbi Yose: Since a carcass has no decay, so a corpse should have no decay! He told them that he inferred from an animal only for the flesh, not for the bones. There is no decay from flesh, there is decay from bones, as Bar Qappara stated, “decay of bones is jealousy.” Rebbi Yannai said, “or a grave”, even if one touched the first Adam’s grave. The colleagues say, he transposes the verse: “or a grave qbr” means “or decay rqb”. Bar Qappara stated, “or a grave qbr”, “or decay rqb”.

We have stated: “Rebbi Yose said, dried flesh from a corpse which even if soaked will not return to its former status is pure. What is Rebbi Yose’s reason? Did he not infer this from a carcass? From a carcass, since a dried carcass is pure, so also a dried corpse should be pure. Rebbi Immi asked: Since a foul-smelling carcass is pure, would a foul-smelling corpse also be pure? Then there can be no decayed matter for Rebbi Yose! It was found stated in Rebbi Yose’s name that there was decayed matter. The colleagues asked before Rebbi Yose: Since a carcass has no decay, so a corpse should have no decay! He told them that he inferred from an animal only for the flesh, not for the bones. There is no decay from flesh, there is decay from bones, as Bar Qappara stated, “decay of bones is jealousy.” Rebbi Yannai said, “or a grave”, even if one touched the first Adam’s grave. The colleagues say, he transposes the verse: “or a grave qbr” means “or decay rqb”. Bar Qappara stated, “or a grave qbr”, “or decay rqb”.

Bar Qappara stated: Even if he left [the man] when he was 100 years old and spent another 100 years on the way, he delivers it to her under the presumption that he is alive.

Rebbi Ḥiyya bar Uqba in the name of Rebbi Yose in the name of Rebbi Ḥanina: The Mishnah speaks of the heirs in priesthood and Levitic status. But concerning the poor, the poor has no inheritance. Bar Qappara stated: No person is immune from this; if not he then his son, if not his son then his grandson. This means, he can change the terms. Can the creditor change the terms? Let us hear from the following: “If somebody lends money to a first rich and then poor person he cannot separate for him, for one does not separate for what was lost and the poor acquired what is in his hand.” This implies that the creditor cannot change the terms.

Rebbi Ḥiyya bar Abba went to Tyre. When he came before Rebbi Joḥanan, he asked him, what case did you handle? He said to him, a proselyte who had been circumcised but had not immersed himself. He asked him, why did you not injure him? Rebbi Joshua ben Levi told him, leave him alone, he acted correctly not to injure him. The argument of Rebbi Joshua ben Levi seems inverted. There, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, Rebbi Joshua ben Levi, in the name of Rebbi Gamliel ben Rebbi: The child is neither qualified nor disqualified but dirtied. And here, he says so? Did we not state: If a proselyte was circumcised but not immersed, immersed but not circumcised, everything depends on circumcision, the words of Rebbi Eliezer. Rebbi Joshua says, immersion also is necessary. But Rebbi Joshua ben Levi follows what Bar Qappara stated, as Bar Qappara stated: A proselyte who was circumcised but not immersed is qualified since there is no proselyte who did not immerse himself for his emission of semen. Is that not difficult? The cleansing from a minor impurity is counted for him for a major impurity? Rebbi Yose ben Abun said, since either one is for the holiness of Israel, it is counted for him.

Rebbi Ḥiyya bar Abba went to Tyre. When he came before Rebbi Joḥanan, he asked him, what case did you handle? He said to him, a proselyte who had been circumcised but had not immersed himself. He asked him, why did you not injure him? Rebbi Joshua ben Levi told him, leave him alone, he acted correctly not to injure him. The argument of Rebbi Joshua ben Levi seems inverted. There, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, Rebbi Joshua ben Levi, in the name of Rebbi Gamliel ben Rebbi: The child is neither qualified nor disqualified but dirtied. And here, he says so? Did we not state: If a proselyte was circumcised but not immersed, immersed but not circumcised, everything depends on circumcision, the words of Rebbi Eliezer. Rebbi Joshua says, immersion also is necessary. But Rebbi Joshua ben Levi follows what Bar Qappara stated, as Bar Qappara stated: A proselyte who was circumcised but not immersed is qualified since there is no proselyte who did not immerse himself for his emission of semen. Is that not difficult? The cleansing from a minor impurity is counted for him for a major impurity? Rebbi Yose ben Abun said, since either one is for the holiness of Israel, it is counted for him.

HALAKHAH: “The tailor who had enough thread left,” etc. Rebbi Ḥiyya stated: A needle full. The House of Rebbi Ḥiyya explained: Twice a needle full. Bar Qappara stated: The stitching with a needle. The House of Rebbi Yannai explained: twice the stitching of a needle. Do they disagree? What Rebbi Ḥiyya stated, a needle full, the House of Rebbi Ḥiyya explained: Twice a needle full. What Bar Qappara stated: the stitching with a needle, the House of Rebbi Yannai explained: twice the stitching of a needle.

HALAKHAH: “The tailor who had enough thread left,” etc. Rebbi Ḥiyya stated: A needle full. The House of Rebbi Ḥiyya explained: Twice a needle full. Bar Qappara stated: The stitching with a needle. The House of Rebbi Yannai explained: twice the stitching of a needle. Do they disagree? What Rebbi Ḥiyya stated, a needle full, the House of Rebbi Ḥiyya explained: Twice a needle full. What Bar Qappara stated: the stitching with a needle, the House of Rebbi Yannai explained: twice the stitching of a needle.

“A Jew had borrowed money from a Gentile or a Gentile from a Jew when he converted. Whether the loan was finalized before or after his conversion, he can collect the principal but not the interest. But if a Gentile had borrowed money from a Jew and converted, if the loan was finalized before he converted, he can collect principal and interest; after he converted, he can collect principal but not interest. Bar Qappara said, he can collect both principal and interest.” Rebbi Jacob bar Aḥa said, Bar Qappara’s reason is that if you exempt him from interest he is turned into an insincere proselyte.

“A Jew had borrowed money from a Gentile or a Gentile from a Jew when he converted. Whether the loan was finalized before or after his conversion, he can collect the principal but not the interest. But if a Gentile had borrowed money from a Jew and converted, if the loan was finalized before he converted, he can collect principal and interest; after he converted, he can collect principal but not interest. Bar Qappara said, he can collect both principal and interest.” Rebbi Jacob bar Aḥa said, Bar Qappara’s reason is that if you exempt him from interest he is turned into an insincere proselyte.

Simeon bar Abba in the name of Rebbi Joḥanan: If someboldy is selling a house to another, when he delivered the key [the buyer] took possession. Rebbi Immi in the name of Rebbi Joḥanan: If somebody is selling a house to another, when [the buyer] stored produce there, he took possession. Rebbi Samuel bar Rav Isaac said, only produce usually stored. Rebbi Joḥanan in the name of Rebbi Yannai: If somebody is selling a cistern to another, when he handed over its pails [the buyer] took possession. Rebbi Joshua ben Levi in the name of Rebbi Simeon ben Laqish: If somebody sold a flock to another person, when [the seller] delivered the maškokît, [the buyer] took possession. What is maškokît? Some say, the shepherd’s staff. But some say, a pandura. And some say, the bell-wether. Rebbi Simeon ben Laqish in the name of Bar Qappara: If somebody is selling a burial chamber to another, when that one buried there one dead it is confirmation of claim for the entire chamber. When he buried three dead in three chambers, it is confirmation of claim for the entire burial cavern.

Bar Qappara understood everything from here: May the Eternal bless you and preserve you, from here that one starts with three. May the Eternal illuminate His Presence for you and be gracious to you, from here that one continues with five. May the Eternal turn His Presence to you and give you peace, from here that one finishes with seven.

Bar Qappara said, it was the feast of Tabernacles, the time of water libations, and a time when private altars were permitted. Three broke through. Why three? One was slaying, one was removing the corpses, and the third brought the flask in purity.

One verse says, he made a libation for the Eternal, but another verse says, he covered. He who says ויסך, supports Rebbi Ḥiyya bar Abba. He who says, he made a libation, supports Bar Qappara. Rebbi Huna in the name of Rebbi Yose: He had a problem with the rules of captives. Rebbi Simeon ben Rebbi said, he desired to build the Temple

Bar Qappara said, Ahaz and all evil kings of Israel have no part in the World to Come. What is the reason? All their kings fell, not one of them calls to Me. They objected to him: Is he not mentioned in the era of kings, in the days of Uzziahu, Yotham, Ahaz, Yeḥizqiahu the kings of Jehudah? He answered them, because he showed shame. How did he show shame? Rebbi Aḥa in the name of Rebbi Eleazar, Rebbi Yose in the name of Rebbi Joshua ben Levi: You find that when the prophet came to accuse him, he fled to an impure place and buried his face in an impure place, implying that the Divine Presence does not dwell at an impure place. That is what is written: The Eternal said to Isaiah, please go out towards Aḥaz, you and your son Še’ar Yašuv, to the end of the canal of the upper pond, to the path of the fuller’s field. Do not read fuller’s but suppressing. He hid his face and fled before him. (How is that? When the prophet came to accuse him, he fled to an impure place and buried his face in an impure place.) Rebbi Jehudah says, because he was made to suffer about his firstborn son. What is the reason? Zimri, the strongman of Ephraim, killed etc. Rebbi Hoshaia the Elder said, because his father was just. But was Manasse’s father not just? Manasse’s father was just but his son was evil. Hezekias’s father was evil and his son was evil. That is what Hezekias says: Behold about peace, bitter is bitter for me. Bitter before me, from Aḥaz. Bitter after me, from Manasse. Aḥaz’s father was just and his son just, that is what is written: hand to hand will not cleanse evil, but the seed of the just will escape. [Rebbi Phineas said.] it is not written “the seed of a just will escape” but the seed of the just will escape. The seed lying between two just men will escape.

And like planted nails. Why does he not say, “like fixed nails and planted trees”? They chose and selected the iron and improved the planting of iron rods. Another explanation, and like planted nails. Just as this nail, once it has been fixed, if you then remove it from its place, its place remains visible; so everybody against whom the rabbis stretched out their hand, even if afterwards they took him back, in the end he will take what is coming to him from their hands. Another explanation, and like planted nails; it is written watches. Since there are 24 watches, there should be 24 nails. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥinena said seven, corresponding to your days are your steps. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put eleven on one [shoe] and thirteen on the other, for the number of watches. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Abba bar Zavda asked before Rebbi Zeˋira: may one put all of them on one boot? He told him, it is permitted. May one put all of them on one sandal? He told him, it is permitted. It was stated: One does not scrape old boots or sandals but one may anoint them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. They asked Rebbi, who told them, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. Rebbi Ḥiyya bar Ashi said, we used to sit before Rav and were anointing and rinsing, but not scraping. It was stated: A person should wear new boots and sandals only if he walked in them during daytime. How far should he walk? The people from the house of Bar Qappara said, from the House of Study of Bar Qappara to the House of Study of Rebbi Hoshaia. The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store. It was stated: Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it. Another explanation, and like planted nails. If words about Torah are spelled out clearly by their authors, they are sweet to their listeners like well-ordered saplings. But if they come out confused, they are as bitter for their listeners as nails.

And like planted nails. Why does he not say, “like fixed nails and planted trees”? They chose and selected the iron and improved the planting of iron rods. Another explanation, and like planted nails. Just as this nail, once it has been fixed, if you then remove it from its place, its place remains visible; so everybody against whom the rabbis stretched out their hand, even if afterwards they took him back, in the end he will take what is coming to him from their hands. Another explanation, and like planted nails; it is written watches. Since there are 24 watches, there should be 24 nails. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥinena said seven, corresponding to your days are your steps. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put eleven on one [shoe] and thirteen on the other, for the number of watches. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Abba bar Zavda asked before Rebbi Zeˋira: may one put all of them on one boot? He told him, it is permitted. May one put all of them on one sandal? He told him, it is permitted. It was stated: One does not scrape old boots or sandals but one may anoint them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. They asked Rebbi, who told them, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. Rebbi Ḥiyya bar Ashi said, we used to sit before Rav and were anointing and rinsing, but not scraping. It was stated: A person should wear new boots and sandals only if he walked in them during daytime. How far should he walk? The people from the house of Bar Qappara said, from the House of Study of Bar Qappara to the House of Study of Rebbi Hoshaia. The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store. It was stated: Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it. Another explanation, and like planted nails. If words about Torah are spelled out clearly by their authors, they are sweet to their listeners like well-ordered saplings. But if they come out confused, they are as bitter for their listeners as nails.

Rebbi Marinus was guarantor for his daughter-in-law. They went to court before Rebbi Ḥama the father of Bat Qappara and Rebbi Hoshaia. After he had admitted he said to him, I gave. They asked the Elder Rebbi Ḥiyya; Rebbi Ḥiyya asked Rebbi: One who became liable in court cannot be trusted. What is the meaning of “he cannot be trusted”? Rebbi Abbahu in the name of Rebbi Joḥanan: If he pays on his own initiative, he is trusted when he says, I gave. But from the orders of others, he cannot be trusted. Rebbi Abun bar Cahana said, also for oaths it is the same. What is the meaning of “also for oaths it is the same”? Rebbi Abbahu in the name of Rebbi Joḥanan: If he swears on his own initiative, he is trusted when he says, I swore. But from the orders of others, he cannot be trusted.

Their roasted egg, Bar Qappara permitted, Ḥizqiah forbade. So far if it was roasted intentionally. If it was roasted unintentionally? Let us hear from the following: There was a fire in an under-growth of reeds and a swamp of date palms where there were locusts which were roasted. The case came before Rebbi Mana, who forbade them. Rebbi Abbahu said, because of admixture of impure locusts. Rebbi Yose ben Rebbi Abun said, and this is of the stringencies of Rav. Rav returned there and saw them taking things lightly and was restrictive with them. A man was carrying meat while walking on the market. There came a vulture, seized it from his hand, and it dropped off under him. He went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying that it was carrying carcass meat, dropped it and took the other instead. A man went to wash a piece of meat in the river. He forgot it and left. Then he went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying the other one was carried away by the river and it brought another piece of carcass meat in its place.

Bar Qappara found a ring with an idol. An Aramean youth was running after him. He was hitting him, cursing him, and told him, spit on it! He did not accept. Urinate on it! He did not accept. This implies that a Non-Jew annuls his own and another person’s idols under duress, on condition that he knows the nature of this idol. An idol which had been worshipped by a Jew can never be annulled. Could it not be like an idol which was abandoned by its worshippers and by that being annulled? Rebbi Ze`ira said, anything which becomes annulled by itself, a Jew can annul. But anything which does not become annulled by itself, a Jew cannot annul.

HALAKHAH: “Jewish craftsmen,” etc. Is it not forbidden because of libation wine? Bar Qappara stated, if he sends it to houses.

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

Rebbi Abba bar Cahana went to a certain place where he found Rebbi Levi installed and preaching: A man to whom God gives riches, and properties, and honor,and nothing is missing of anything he might desire, but God does not let him take possession to eat from it, for a stranger will eat from it.Riches, that is Scripture. Properties, these are practices. And honor, these are the additions. And nothing is missing of anything he might desire, these are the great Mishnah collections, such as the Mishnah of Rebbi Ḥuna, the Mishnah of Rebbi Hoshaia, or the Mishnah of Bar Qappara. But God does not let him take possession to eat from it, that is the master of Aggadah who neither prohibits nor permits, neither declares impure nor pure. For a stranger will eat from it, that is the master of Talmud. Rebbi Abba bar Cahana got up and kissed him on his head, saying, just as you were worthy to preach this standing, may you be worthy preaching this sitting.

“And black, like ink-stone.” How do you check that? Rebbi Abba in the name of Rav Jehudah: One takes the ink-stone and puts in on white leather. Rebbi Yose ben Rebbi Abun said, on colored leather. Rebbi Ze‘ira in the name of the rabbis: Black like a raven, black like a grape berry, black like asphalt are pure. The colleagues in the name of Rebbi Joḥanan: Black like liquid ink is pure. Rebbi Immi in the name of Rebbi Joḥanan: Like a felt hat imported from overseas is impure. Rebbi Ze‘ira asked before Rebbi Immi: Are all these facts to be acted upon? He answered him, yes. Rebbi Simeon ben Laqish said, all of them, if they are lighter than the standard they are pure, darker than the standard impure. Rebbi Joḥanan said, all of them, if they are lighter than the standard they are pure, darker than the standard pure except for black. The Mishnah supports Rebbi Joḥanan, as we have stated: “And black like ink-stone is impure, lighter than that is pure.” Therefore, darker than that is impure, but only black was mentioned in that connection. Therefore, all others, even if they are darker than the standards, are pure. The town of Rav Jehudah followed Rebbi Simeon ben Laqish but Rav Jehudah himself followed Rebbi Joḥanan. Bar Qappara stated a support for Rebbi Simeon ben Laqish but one does not follow him in practice, since Rebbi Ḥanina mixed wine for Bar Qappara and asked him, if it is like that, what is its status? He answered, impure. He lightened it, then he answered, pure. He said to him, peace shall be on him who erred with his mouth but not with his eyes. They wanted to say that he who says pure, refers to when it was polished. But he who says impure , if it is not polished. Let us hear from the following: It happened that a woman from the Patriarchate had a discharge of black blood. The case came before Rebbi Jacob bar Zabdi and Rebbi Isaac bar Ṭabelai; they wanted to declare her impure. Rebbi Ḥelbo told them: So says Rav Huna in the name of Rav: Black which penetrates is pure, that which polishes is impure. He said that only about black. Therefore, all others are pure even if they polish.

“And black, like ink-stone.” How do you check that? Rebbi Abba in the name of Rav Jehudah: One takes the ink-stone and puts in on white leather. Rebbi Yose ben Rebbi Abun said, on colored leather. Rebbi Ze‘ira in the name of the rabbis: Black like a raven, black like a grape berry, black like asphalt are pure. The colleagues in the name of Rebbi Joḥanan: Black like liquid ink is pure. Rebbi Immi in the name of Rebbi Joḥanan: Like a felt hat imported from overseas is impure. Rebbi Ze‘ira asked before Rebbi Immi: Are all these facts to be acted upon? He answered him, yes. Rebbi Simeon ben Laqish said, all of them, if they are lighter than the standard they are pure, darker than the standard impure. Rebbi Joḥanan said, all of them, if they are lighter than the standard they are pure, darker than the standard pure except for black. The Mishnah supports Rebbi Joḥanan, as we have stated: “And black like ink-stone is impure, lighter than that is pure.” Therefore, darker than that is impure, but only black was mentioned in that connection. Therefore, all others, even if they are darker than the standards, are pure. The town of Rav Jehudah followed Rebbi Simeon ben Laqish but Rav Jehudah himself followed Rebbi Joḥanan. Bar Qappara stated a support for Rebbi Simeon ben Laqish but one does not follow him in practice, since Rebbi Ḥanina mixed wine for Bar Qappara and asked him, if it is like that, what is its status? He answered, impure. He lightened it, then he answered, pure. He said to him, peace shall be on him who erred with his mouth but not with his eyes. They wanted to say that he who says pure, refers to when it was polished. But he who says impure , if it is not polished. Let us hear from the following: It happened that a woman from the Patriarchate had a discharge of black blood. The case came before Rebbi Jacob bar Zabdi and Rebbi Isaac bar Ṭabelai; they wanted to declare her impure. Rebbi Ḥelbo told them: So says Rav Huna in the name of Rav: Black which penetrates is pure, that which polishes is impure. He said that only about black. Therefore, all others are pure even if they polish.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.