rabban

If he acquired a place of Sabbath rest when Gentiles came and surrounded him with a barrier. Rebbi Ḥuna said, the barrier is of no use for him but he may walk 2’000 [cubits] and carry within four. Ḥiyya the son of Rav said, he walks and carries within 2’000. Rebbi Jacob bar Aḥa, Rebbi Abuna in the name of Ḥiyya the son of Rav: He walks within 2’000 and carries within 4’000 cubits by throwing. They wanted to say, their disagreement is following Rebbi Joshua and Rebbi Aqiba; but following Rabban Gamliel and Rebbi Eleazar ben Azariah they do not disagree. Even following Rabban Gamliel and Rebbi Eleazar ben Azariah they disagree; one who had acquired a place of Sabbath rest is in better shape than one who had not acquired a place of Sabbath rest.

If he acquired a place of Sabbath rest when Gentiles came and surrounded him with a barrier. Rebbi Ḥuna said, the barrier is of no use for him but he may walk 2’000 [cubits] and carry within four. Ḥiyya the son of Rav said, he walks and carries within 2’000. Rebbi Jacob bar Aḥa, Rebbi Abuna in the name of Ḥiyya the son of Rav: He walks within 2’000 and carries within 4’000 cubits by throwing. They wanted to say, their disagreement is following Rebbi Joshua and Rebbi Aqiba; but following Rabban Gamliel and Rebbi Eleazar ben Azariah they do not disagree. Even following Rabban Gamliel and Rebbi Eleazar ben Azariah they disagree; one who had acquired a place of Sabbath rest is in better shape than one who had not acquired a place of Sabbath rest.

If they deposited him at the door of the sheep-pen. In the opinion of Rebbi Joshua and Rebbi Aqiba one gives him two cubits inside and two cubits outside. In the opinion of Rabban Gamliel and Rebbi Eleazar ben Azariah one does not allow two cubits inside and two cubits outside, for if you would say that one allows him two cubits inside and two cubits outside then he could carry in the entire sheep-pen. If they deposited him in the middle of the sheep-pen and the sheep-pen was partially inside the Sabbath domain and partially outside the Sabbath domain. Rebbi Aḥa said it from study, Rebbi Jehudah said it from reflection: This is the disagreement of Rav Ḥuna and of Ḥiyya the son of Rav.

Rebbi Zeˋira, Rav Ḥuna in the name of Rav: Since Rebbi Joshua and Rebbi Aqiba wanted to be strict with themselves, this implies that practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: also for a sheep-pen, or a sheep corral, practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Ḥananiah the son of Rebbi Joshua’s brother says, the entire day they were arguing one with the other until my father’s brother came, decided between then, and instituted that practice follow Rabban Gamliel and Rebbi Eleazar ben Azariah for a ship and Rebbi Joshua and Rebbi Aqiba for a sheep-pen, or a sheep corral. What is the difference between a sheep corral and a ship? The colleagues say, for a ship because its walls are part of itself; Rebbi Zeˋira said, because one removes it from these four cubits and puts it into those four cubits. What difference results between them? If it was a covered walkway, according to the colleagues it is permitted, according to Rebbi Zeˋira it is forbidden. If the sea was calm, according to the colleagues it is forbidden, according to Rebbi Zeˋira it is permitted. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are not a domain.

Rebbi Zeˋira, Rav Ḥuna in the name of Rav: Since Rebbi Joshua and Rebbi Aqiba wanted to be strict with themselves, this implies that practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: also for a sheep-pen, or a sheep corral, practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Ḥananiah the son of Rebbi Joshua’s brother says, the entire day they were arguing one with the other until my father’s brother came, decided between then, and instituted that practice follow Rabban Gamliel and Rebbi Eleazar ben Azariah for a ship and Rebbi Joshua and Rebbi Aqiba for a sheep-pen, or a sheep corral. What is the difference between a sheep corral and a ship? The colleagues say, for a ship because its walls are part of itself; Rebbi Zeˋira said, because one removes it from these four cubits and puts it into those four cubits. What difference results between them? If it was a covered walkway, according to the colleagues it is permitted, according to Rebbi Zeˋira it is forbidden. If the sea was calm, according to the colleagues it is forbidden, according to Rebbi Zeˋira it is permitted. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are not a domain.

Rebbi Zeˋira, Rav Ḥuna in the name of Rav: Since Rebbi Joshua and Rebbi Aqiba wanted to be strict with themselves, this implies that practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: also for a sheep-pen, or a sheep corral, practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Ḥananiah the son of Rebbi Joshua’s brother says, the entire day they were arguing one with the other until my father’s brother came, decided between then, and instituted that practice follow Rabban Gamliel and Rebbi Eleazar ben Azariah for a ship and Rebbi Joshua and Rebbi Aqiba for a sheep-pen, or a sheep corral. What is the difference between a sheep corral and a ship? The colleagues say, for a ship because its walls are part of itself; Rebbi Zeˋira said, because one removes it from these four cubits and puts it into those four cubits. What difference results between them? If it was a covered walkway, according to the colleagues it is permitted, according to Rebbi Zeˋira it is forbidden. If the sea was calm, according to the colleagues it is forbidden, according to Rebbi Zeˋira it is permitted. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are not a domain.

MISHNAH: Once they only entered the port after nightfall. They asked Rabban Gamliel, may we descend? He told them it is permitted since I already was observing and we were inside the Sabbath domain before nightfall.

HALAKHAH: Paragraph. “Once they only entered the port,” etc. Rabban Gamliel had a telescope where he could estimate with his eyes in the plane. And why before nightfall? Even after nightfall; is this not Rabban Gamliel’s? Explain it if the port was larger than two bet se’ah, or the walls were not ten [hand-breadths] high but were not open wider than ten [cubits] nor what was standing was opposite what was standing and what was breached opposite the breached.

HALAKHAH: Paragraph. “Once they only entered the port,” etc. Rabban Gamliel had a telescope where he could estimate with his eyes in the plane. And why before nightfall? Even after nightfall; is this not Rabban Gamliel’s? Explain it if the port was larger than two bet se’ah, or the walls were not ten [hand-breadths] high but were not open wider than ten [cubits] nor what was standing was opposite what was standing and what was breached opposite the breached.

MISHNAH: Rabban Gamliel said, if happened that a Sadducee was dwelling with us in the alley in Jerusalem and my father told us be quick and bring all the vessels into the alley before he can bring out and forbid for you. Rebbi Jehudah says it in another formulation, be quick and work in the alley before he can bring out and forbid for you.

HALAKHAH: Paragraph. “Rabban Gamliel said, if happened that a Sadducee,” etc. Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does not follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and following Rebbi Naḥman bar Isaac in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri, and we asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and did not Rebbi Isaac bar Naḥman say in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri? We asked about it, we would think to say that this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him?

MISHNAH: From a cistern between two courtyards one may not draw water on the Sabbath unless one made for it a partition ten hand-breadths high, either below or inside its rim. Rabban Simeon ben Gamliel said, the House of Shammai say below but the House of Hillel say above. Rebbi Jehudah says, a partition should not be more than the wall in between them.

MISHNAH: He who finds tefillin brings them in pair by pair; Rabban Gamliel says, two by two. When has this been said? For used ones, but for new ones he is not liable. If he found them in heaps or bundles he stays there until it becomes dark and then brings them, but in times of danger he covers them and goes away.

HALAKHAH: ““He who finds tefillin,” etc. “He who finds tefillin brings them in pair by pair;” as clothing, one on his head and one on his arm. “Rabban Gamliel says, two by two,” two on his head and two on his arm.

They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Gamliel’s opinion it is clear. Rebbi Jeremiah said in the name of Rebbi Samuel: They estimated to say, up to the place where it can be placed on the top of the head. For how many is there space? Two. Then even on weekdays? Rebbi Ḥaggai said, if he wants to put there, he puts. Rebbi Zeriqa said, Rav Hamnuna explained to me, up to the place where the baby’s brain is soft. There we have stated: “About a chicken which was stoned in Jerusalem because it had killed a person.” It saw that the skull of the baby was soft; it went and picked it.

Rebbi Yose said, so is the Mishnah: Only by pairs. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even by pairs. They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Aḥa’s opinion it is clear. Could he not bring them in his hand? It is better to bring them as garment not as load. It is better to push the Sabbath away once not twice.

It was stated: Whether he be a man or a woman. They wanted to say, he who said that it is clear, is understandable. He who said that it is not clear, should it not be clear for a man but clear for a woman? Rebbi Eleazar said, who is he who stated “woman”? Rabban Gamliel! As it was stated: Tabi the slave of Rabban Gamliel was putting on tefillin and the Sages did not interfere with him. Did they here interfere with him? It is the same for a slave or a woman.

It was stated: Whether he be a man or a woman. They wanted to say, he who said that it is clear, is understandable. He who said that it is not clear, should it not be clear for a man but clear for a woman? Rebbi Eleazar said, who is he who stated “woman”? Rabban Gamliel! As it was stated: Tabi the slave of Rabban Gamliel was putting on tefillin and the Sages did not interfere with him. Did they here interfere with him? It is the same for a slave or a woman.

“When has this been said? For used ones, but for new ones he is free.” Why? Old ones are checked, new ones are not checked. It was stated: One has to check tefillin once every twelve months, the words of Rebbi. Rabban Simeon ben Gamliel says, they do not need checking. Hillel the Elder said, these are from my maternal grandfather. If he found two or three heaps, he checks the first pair of the first bundle; the same with the second or the third. Isaac ben Eleazar asked: Does one create a presumption for all of them or is each one of them for itself? If you are saying that one creates a presumption for all of them, he checks the first pair of the first heap. If you are saying that each one creates a presumption for itself, he checks three pairs from each heap.

MISHNAH: If a bolt is topped by a lock, Rebbi Eleazar forbids and Rebbi Yose permits. Rebbi Eleazar said, it happened at the synagogue of Tiberias that they used to permit it until Rabban Gamliel and the Elders came and forbade it to them. Rebbi Yose says, they used to consider it forbidden when Rabban Gamliel and the Elders came and permitted it to them. With a dragged bolt one locks at the Temple but not in the countryside, but the one left alone is forbidden here and there. Rebbi Jehudah says, the one left alone in the Temple and the dragged one in the countryside.

MISHNAH: If a bolt is topped by a lock, Rebbi Eleazar forbids and Rebbi Yose permits. Rebbi Eleazar said, it happened at the synagogue of Tiberias that they used to permit it until Rabban Gamliel and the Elders came and forbade it to them. Rebbi Yose says, they used to consider it forbidden when Rabban Gamliel and the Elders came and permitted it to them. With a dragged bolt one locks at the Temple but not in the countryside, but the one left alone is forbidden here and there. Rebbi Jehudah says, the one left alone in the Temple and the dragged one in the countryside.

It was stated: “Rabban Simeon ben Gamliel says, a couch which was separated in the house but wood and stones are stored under it, one checks at the outside but does not have to check on the inside.” Because wood and stones are stored under it, but if no wood and stones are stored under it, one has to check on the inside. Does this mean that they did (not) worry about things falling down? I am saying that (a child exerted himself and) [an unruly child] brought leavened matter there.

It was stated: Rabban Simeon ben Gamliel says, any commandment which the Samaritans keep they are much more exact with them than Jews. Rebbi Simeon said, that means earlier when they were concentrated in their villages. But today, when they have no commandments nor remainders of commandments they are suspect and degenerate.

One asks about practices of Passover at Passover, practices of Pentecost at Pentecost, practices of Tabernacles at Tabernacles. In the House of Assembly one asks thirty days in advance; Rabban Simeon ben Gamliel says, two weeks. The statement of Rebbi Joḥanan follows the rabbis, that of the colleagues Rabban Simeon ben Gamliel. Rebbi Joḥanan said, the reason of the rabbis, because Moses stands on the First Passover and explains to them the rules of Second Passover. That of the colleagues follows Rabban Simeon ben Gamliel, because Moses stands on the day of the New Moon and explains to them the rules of Passover.

One asks about practices of Passover at Passover, practices of Pentecost at Pentecost, practices of Tabernacles at Tabernacles. In the House of Assembly one asks thirty days in advance; Rabban Simeon ben Gamliel says, two weeks. The statement of Rebbi Joḥanan follows the rabbis, that of the colleagues Rabban Simeon ben Gamliel. Rebbi Joḥanan said, the reason of the rabbis, because Moses stands on the First Passover and explains to them the rules of Second Passover. That of the colleagues follows Rabban Simeon ben Gamliel, because Moses stands on the day of the New Moon and explains to them the rules of Passover.

One asks about practices of Passover at Passover, practices of Pentecost at Pentecost, practices of Tabernacles at Tabernacles. In the House of Assembly one asks thirty days in advance; Rabban Simeon ben Gamliel says, two weeks. The statement of Rebbi Joḥanan follows the rabbis, that of the colleagues Rabban Simeon ben Gamliel. Rebbi Joḥanan said, the reason of the rabbis, because Moses stands on the First Passover and explains to them the rules of Second Passover. That of the colleagues follows Rabban Simeon ben Gamliel, because Moses stands on the day of the New Moon and explains to them the rules of Passover.

MISHNAH: In addition, Rebbi Jehudah said, two disqualified loaves of thanksgiving offering were lying on the roof of the stoa. As long as they were lying there, everybody was eating. If one was removed one suspends, neither does one eat nor burn. If both were removed, everybody started to burn. Rabban Gamliel says, profane food is eaten the entire fourth [hour] and heave the entire fifth; and one burns at the start of the sixth.

Rebbi Jehudah ben Pazi said, it seems that practice has to follow Rabban Gamliel since he says it similar to both of them There came Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: practice follows Rabban Gamliel since what he says is similar to both of them.

Rebbi Jehudah ben Pazi said, it seems that practice has to follow Rabban Gamliel since he says it similar to both of them There came Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: practice follows Rabban Gamliel since what he says is similar to both of them.

There, we have stated: An amphora of heave about which a doubt of impurity arose, Rebbi Eliezer says, if it was at a vulnerable place, he should move it to a hidden place. If it was uncovered, he should cover it. Rebbi Joshua says, if it was at a hidden place, he should move it to a vulnerable place. If it was covered, he should uncover it. Rabban Gamliel says, he should not change anything.

Rebbi Abbahu in the name of Rebbi Eleazar: Rebbi Jehudah parallels Rabban Gamliel, the rabbis parallel Rebbi Eliezer, Rebbi Simeon parallels Rebbi Joshua. It was stated in the name of Rebbi Simeon: “He should bleed it even if he intends to make a blemish.” This parallels another opinion of Rebbi Joshua. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira: Explain about sancta for which he is liable following Rebbi Simeon.

MISHNAH: A Non-Jew’s leavened matter which existed during Passover is permitted for usufruct but a Jew’s is forbidden for usufruct since it is said, it should not be seen in your possession. If a Non-Jew gave a loan to a Jew secured by leavened matter, after Passover it is permitted for usufruct but if a Jew gave a loan to a Non-Jew secured by leavened matter, after Passover it is forbidden for usufruct. Leavened matter on which debris fell is as if eliminated; Rabban Simeon ben Gamliel says, only one which cannot be dug out by a dog.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

“Rabban Simeon ben Gamliel says, only one which cannot be dug out by a dog..” How far? Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: Up to three hand-breadths.

It was stated “Boethos ben Zenon asked Rabban Gamliel and the Sages at Jabneh: May one make seriqin with figures on Passover? They told him, no, because a woman would spend time with it and it would become leavened. He said to them, then one should make it in a form. They told him, one would say, all seriqin are forbidden but the seriqin of Boethos ben Zenon are permitted. Rebbi Yose said, one may make seriqin like wafers; one does not make (wafers) [seriqin] as loaves.”

MISHNAH: Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking. Rebbi Aqiba says, neither all women nor all wood nor all ovens are equal. This is the principle, she shall beat it and wet it with cold water.

“Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking.” Rebbi Hoshaia stated: And another one comes and kneads in their stead. There are Tannaim who state: Three qab wheat or four qab barley. There are Tannaim who state: Four qab wheat or three qab barley. He who said, three qab wheat, if they have fat, or four qab barley, if they have no fat. He who said, four qab wheat, if they are soft, or three qab barley, if they are hard.

Rebbi Abbahu in the name of Rebbi Joḥanan: It turns out that Rebbi Eleazar ben Rebbi Sadoq parallels Rabban Gamliel. Just as Rabban Gamliel (said) distinguishes between profane and heave, so Rebbi Eleazar ben Rebbi Sadoq (said) distinguishes between profane and heave. Since you say that practice follows Rabban Gamliel, similarly practice has to follow Rebbi Eleazar ben Rebbi Sadoq.

Rebbi Abbahu in the name of Rebbi Joḥanan: It turns out that Rebbi Eleazar ben Rebbi Sadoq parallels Rabban Gamliel. Just as Rabban Gamliel (said) distinguishes between profane and heave, so Rebbi Eleazar ben Rebbi Sadoq (said) distinguishes between profane and heave. Since you say that practice follows Rabban Gamliel, similarly practice has to follow Rebbi Eleazar ben Rebbi Sadoq.

Rebbi Abbahu in the name of Rebbi Joḥanan: It turns out that Rebbi Eleazar ben Rebbi Sadoq parallels Rabban Gamliel. Just as Rabban Gamliel (said) distinguishes between profane and heave, so Rebbi Eleazar ben Rebbi Sadoq (said) distinguishes between profane and heave. Since you say that practice follows Rabban Gamliel, similarly practice has to follow Rebbi Eleazar ben Rebbi Sadoq.

One may sit on a Gentile’s bench on the Sabbath. It happened that Rabban Gamliel was sitting on a Gentile’s bench at Acco on a Sabbath. They said to him, it is not our usage to sit on a Gentile’s bench on a Sabbath. He did not want to tell them that it is permitted to do this but got up and went away.

It happened that Jehudah and Hillel, Rabban Gamliel’s sons, went to bathe in the bathhouse of Kabul. They said to them, it is not our usage that two brothers should be bathing together. They did not want to tell them, so it is permitted, but entered one after the other. Also they went to promenade in gilded bark sandals at Biro in the night of the Sabbath. They said to them, it is not our usage to promenade in gilded bark sandals on the Sabbath. They did not want to tell them, so it is permitted, but sent them by their slaves.

MISHNAH: In a place where usually one works on the Ninth of Av, one works. In a place where usually one refrains one does not work, but everywhere the scholars are idle. Rabban Simeon ben Gamliel says, should everybody make himself a scholar?

And it is difficult about Rabban Simeon ben Gamliel. If one took [tools] to harvest but did not harvest, is that perhaps anything? Rebbi Ada said, Rabban Simeon ben Gamliel parallels Rebbi Jehudah, as it was stated: “One who hits or smooths a piece of weaving is liable. He is liable because he equalizes with his hand.” And here because he equalizes with his hand.

And it is difficult about Rabban Simeon ben Gamliel. If one took [tools] to harvest but did not harvest, is that perhaps anything? Rebbi Ada said, Rabban Simeon ben Gamliel parallels Rebbi Jehudah, as it was stated: “One who hits or smooths a piece of weaving is liable. He is liable because he equalizes with his hand.” And here because he equalizes with his hand.

MISHNAH: One roasts the Pesaḥ neither on a spit nor on a grill. Rebbi Ṣadoq said, it happened that Rabban Gamliel said to his slave Tabi, go and roast us the Pesaḥ on a sacrificial hearth. If it touched the pottery of the tannur, he has to shave off its place. If some of its fluid fell on clay and returned, one has to remove this place. If some of its fluid fell on flour, one has to remove its place.

Does Rabban Gamliel not have fire roasted? He does. The Pesaḥ in Egypt was fire roasted; the Pesaḥ for generations is not fire roasted. Rebbi Yose ben Rebbi Abun said, Rabban Gamliel did not consider consequences of fire as fire; the rabbis consider consequences of fire as fire. Rabban Gamliel disagrees with the rabbis and in practice acts on his own opinion.

Does Rabban Gamliel not have fire roasted? He does. The Pesaḥ in Egypt was fire roasted; the Pesaḥ for generations is not fire roasted. Rebbi Yose ben Rebbi Abun said, Rabban Gamliel did not consider consequences of fire as fire; the rabbis consider consequences of fire as fire. Rabban Gamliel disagrees with the rabbis and in practice acts on his own opinion.

Does Rabban Gamliel not have fire roasted? He does. The Pesaḥ in Egypt was fire roasted; the Pesaḥ for generations is not fire roasted. Rebbi Yose ben Rebbi Abun said, Rabban Gamliel did not consider consequences of fire as fire; the rabbis consider consequences of fire as fire. Rabban Gamliel disagrees with the rabbis and in practice acts on his own opinion.

HALAKHAH: “In the afternoon of Passover Eve close to the time of afternoon prayers,” etc. The Mishnah is Rebbi Jehudah’s, as it was stated: “On Sabbath Eve starting at the time of afternoon prayers one should not taste anything until nightfall in order to enter the Sabbath with an appetite, the words of Rebbi Jehudah. Rebbi Yose says, he continues eating until he finishes.” “One interrupts for the Sabbath, the words of Rebbi Jehudah. Rebbi Yose says, one does not interrupt.” “It happened that Rabban Simeon ben Gamliel and Rebbi Yose ben Halaphta were lying on couches in Acco on Sabbath Eve, and in the meantime the Sabbath became holy. Rabban Simeon ben Gamliel said to Rebbi Yose ben Halaphta, do you want to interrupt for the Sabbath? He answered him, the entire day you preferred my words over those of Rebbi Jehudah, and now you are preferring the words of Rebbi Jehudah over mine, also to rape the queen in my palace? He said to him, therefore we shall not interrupt, that practice in Israel should not be fixed following R. Jehudah. They did not leave there before they fixed practice following Rebbi Yose.” Rav Jehudah in the name of Samuel: These are the words of Rebbi Jehudah and Rebbi Yose. But the words of the Sages, one spreads a cloth and makes qiddush. May one eat kinds of cookies? May one eat kinds of dried fruit? Rebbi Yudan the Prince bathed and became thirsty. He asked Rebbi Mana, since I am thirsty, may I drink? He told him, Rebbi Ḥiyya stated: A person may not taste anything before nightfall.

HALAKHAH: “In the afternoon of Passover Eve close to the time of afternoon prayers,” etc. The Mishnah is Rebbi Jehudah’s, as it was stated: “On Sabbath Eve starting at the time of afternoon prayers one should not taste anything until nightfall in order to enter the Sabbath with an appetite, the words of Rebbi Jehudah. Rebbi Yose says, he continues eating until he finishes.” “One interrupts for the Sabbath, the words of Rebbi Jehudah. Rebbi Yose says, one does not interrupt.” “It happened that Rabban Simeon ben Gamliel and Rebbi Yose ben Halaphta were lying on couches in Acco on Sabbath Eve, and in the meantime the Sabbath became holy. Rabban Simeon ben Gamliel said to Rebbi Yose ben Halaphta, do you want to interrupt for the Sabbath? He answered him, the entire day you preferred my words over those of Rebbi Jehudah, and now you are preferring the words of Rebbi Jehudah over mine, also to rape the queen in my palace? He said to him, therefore we shall not interrupt, that practice in Israel should not be fixed following R. Jehudah. They did not leave there before they fixed practice following Rebbi Yose.” Rav Jehudah in the name of Samuel: These are the words of Rebbi Jehudah and Rebbi Yose. But the words of the Sages, one spreads a cloth and makes qiddush. May one eat kinds of cookies? May one eat kinds of dried fruit? Rebbi Yudan the Prince bathed and became thirsty. He asked Rebbi Mana, since I am thirsty, may I drink? He told him, Rebbi Ḥiyya stated: A person may not taste anything before nightfall.

MISHNAH: One mixes him the second cup, and here the son asks. If the son does not know how to ask, his father instructs him: What is the difference between this night and all other nights? For every night we dip once, but this night we dip twice. For every night we eat leavened and unleavened bread, but this night only unleavened. For in all other nights we eat meat roasted, preserved, or cooked, but in this night only roasted. According to the son’s understanding the father teaches him. He starts with ignominy and ends with praise and explains from “a lost Aramean was my father” until he finishes the paragraph. Rabban Gamliel used to say, anybody who did not teach these three words on Passover did not fulfill his duty, Pesaḥ, mazzah, and bitter herbs. Pesaḥ because the Omnipresent passed over the houses of our forefathers in Egypt, mazzah because our forefathers were freed from Egypt. Bitter herbs because the Egyptians embittered the lives of our forefathers in Egypt. In every generation a person is required to see himself as if he himself had gone out of Egypt, as it was said, you shall tell your son on that day, this is on account of what the Eternal did for me when I left Egypt. Therefore we are required to thank, sing His praise, laud, glorify, exalt, praise in perpetuity, to glorify, Him who did all these miracles for us and led us from slavery to freedom; let us say before Him Hallelujah.

Leather which was tanned for an amulet. It is permitted to write a mezuza on it; Rabban Simeon ben Gamliel forbids. Rebbi Yose said, we were of the opinion that where they disagree is about a private person; therefore not for Heaven. Since it was stated, holy stones have to be quarried in holiness, in holiness they have to be quarried. Holy garments have to be woven in holiness, in holiness they have to be woven. And Rebbi Ḥaninah said in the name of Rebbi Yasa, this is as the disagreement. This implies that they disagree even for Heaven, as it was stated: If somebody makes a vessel for Heaven, as long as it was not used for Heaven, a lay person may use it; after it was used for Heaven, a lay person may not use it. But was it not stated, If somebody makes a vessel for Heaven, a lay person may not use it? Rebbi Ḥananiah in the name of Rebbi Yasa, as the disagreement. [As it was stated:] If somebody makes a vessel for a lay person, as long as it was not used for a lay person, Heaven may use it; after it was used for a lay person Heaven may not use it. But was it not stated, If somebody makes a vessel for a lay person, Heaven may not use it? Rebbi Ḥuna in the name of the rabbis there: Explain it that it was paid for by the Temple tax and you cannot infer anything.

It was stated: Rabban Simeon ben Gamliel says, balsamum is only the sap of the (qtab) [qtaf] tree. For what comes Carshina lye? In it one polished the cloves. For what does (Qanrisin) [caper] wine come? In it one (polishes) [soaks] cloves that it should be strong. Would not be urine good for this? Only one does not introduce bad smell into the Temple courtyard because of decorum. And when he was pulverizing he was saying: be well pulverized, be well pulverized, for voice is good for compounding. If he left out one of its ingredients or added honey he invalidated it. If he failed to add salt or added smoke producing herb he became liable for death. Rebbi Zeˋura said, and he sins because of unnecessary entry.

It was stated: “Forty years before the Temple was destroyed was the Eastern light extinguished, and the shiny strip became red, and the lot of the Name came up in the left hand. They were locking the doors of the Temple hall in the evening and in the morning they found them open. Rabban Johanan ben Zakkai addressed it: ‘Temple hall, why do you frighten us? We know that in the end you will be destroyed, as it was said, Lebanon, open your doors so fire may consume your cedars.’”

It was stated: Rabban Simeon ben Gamliel says, Obligations which apply to the Second Adar do not apply to the First Adar except for eulogy and for fasting which are equal for both. Rebbi Abba, Rebbi Jeremiah in the name of Rav, Rebbi Simeon in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. Rebbi Ḥuna, the rabbi of Sepphoris said, Rebbi Ḥanina made it a custom in Sepphoris following Rabban Simeon ben Gamliel. He only said custom, therefore not as practice.

It was stated: Rabban Simeon ben Gamliel says, Obligations which apply to the Second Adar do not apply to the First Adar except for eulogy and for fasting which are equal for both. Rebbi Abba, Rebbi Jeremiah in the name of Rav, Rebbi Simeon in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. Rebbi Ḥuna, the rabbi of Sepphoris said, Rebbi Ḥanina made it a custom in Sepphoris following Rabban Simeon ben Gamliel. He only said custom, therefore not as practice.

It was stated: Rabban Simeon ben Gamliel says, Obligations which apply to the Second Adar do not apply to the First Adar except for eulogy and for fasting which are equal for both. Rebbi Abba, Rebbi Jeremiah in the name of Rav, Rebbi Simeon in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. Rebbi Ḥuna, the rabbi of Sepphoris said, Rebbi Ḥanina made it a custom in Sepphoris following Rabban Simeon ben Gamliel. He only said custom, therefore not as practice.

It was stated: One does not intercalate in the Sabbatical Year [nor in the year following the Sabbatical;] but only in other years of a Sabbatical period, but if they did intercalate it is intercalated. Rebbi Mana said, that refers to earlier times when years were in order, but now that years are not in order, the Sabbatical year is like any other year. It was stated: The house of Rabban Gamliel intercalated immediately after the end of the Sabbatical year. Rebbi Avin said, from this you do not infer anything. watch the spring month. Watch it that it should come in its renewal.

MISHNAH: On the Fifteenth, money changers were sitting in the country side; on the Twenty Fifth they were sitting in the Temple. From the date they were sitting in the Temple one started to take pledges. From whom does one take pledges? From Levites, Israel, proselytes, and freed slaves, but not from women, slaves, and minors. Any minor for whom his father started to give the sheqel does not stop any more. However one does not take pledges from Cohanim because of communal peace. Rebbi Jehudah said: “Ben Kukhri testified at Jabneh that any Cohen who pays the sheqel does not sin. Rabban Joḥanan ben Zakkai told him, on the contrary, any Cohen who does not pay the sheqel does sin, only the Cohanim explain the following verse for their benefit: Any flour offering of a Cohen shall be totalled, it may not be eatenl. If the `omer, the two breads, and the shew bread are ours, how may they be eaten?l”

“Rebbi Jehudah said:, testified” etc. Rebbi Berekhiah said, the reason of Rabban Joḥanan ben Zakkai is, this they shall give, twelve tribes shall give. Rebbi Tabi in the name of Rav Hamnuna: So answer the Sages to Rebbi Jehudah. A private purification sacrifice is let to die; a public purification sacrifice is not left to die. A private flour offering is brought totally, but no public flour offering is brought totally. This is difficult, how can one argue with a person about something with which he does not agree? “For no public purification sacrifice is left to die; Rebbi Jehudah says, it shall be left to die.” And he objects to them, are these not private flour offerings? They answer him, from the moment when it is delivered to the public, it is treated as a public offering. It is written, everybody being counted, Rebbi Jehudah and Rebbi Neḥemiah. One said, everyone who crossed the Sea shall give, the other one said, everyone being counted shall give. He who said, everyone who crossed the Sea shall give, supports Rabban Joḥanan ben Zakkai; he who said, everyone being counted shall give, supports Ben Kovri.

“Rebbi Jehudah said:, testified” etc. Rebbi Berekhiah said, the reason of Rabban Joḥanan ben Zakkai is, this they shall give, twelve tribes shall give. Rebbi Tabi in the name of Rav Hamnuna: So answer the Sages to Rebbi Jehudah. A private purification sacrifice is let to die; a public purification sacrifice is not left to die. A private flour offering is brought totally, but no public flour offering is brought totally. This is difficult, how can one argue with a person about something with which he does not agree? “For no public purification sacrifice is left to die; Rebbi Jehudah says, it shall be left to die.” And he objects to them, are these not private flour offerings? They answer him, from the moment when it is delivered to the public, it is treated as a public offering. It is written, everybody being counted, Rebbi Jehudah and Rebbi Neḥemiah. One said, everyone who crossed the Sea shall give, the other one said, everyone being counted shall give. He who said, everyone who crossed the Sea shall give, supports Rabban Joḥanan ben Zakkai; he who said, everyone being counted shall give, supports Ben Kovri.

“One does not accept from the Non-Jew and the Samaritan.” Rebbi Abba said, explain it following him who said, a Samaritan is like a Gentile, as they disagreed: A Samaritan is like a Gentile, the words of Rebbi; Rabban Simeon ben Gamliel says, a Samaritan is like a Jew in all respects.

HALAKHAH: “He who pays the sheqel,” etc. We have stated, “if the sums were disbursed.” In the House of Rebbi it was stated, “if the animal was sacrificed.” Rebbi Eleazar said, who is the Tanna of “if the animal was sacrificed”? Rebbi Simeon, since Rebbi Simeon said, he receives his money immediately, the priests are quick. It is difficult. If somebody stole another’s elevation offering and slaughtered it without special mention, is it not without special mention atoning for the original owner? Rebbi Yudan said, explain it if it was a definite object, like that of the House of Rabban Gamliel who was taking aim throwing it into the chest. But should one not worry that maybe it will become part of the remainder; is there me`ilah for the remainder? But it must follow Rebbi Meïr, since Rebbi Meïr said, there is me`ilah for the remainder. Still if it was a definite object, like that of the House of Rabban Gamliel who was taking aim and disbursed it in his name.

HALAKHAH: “He who pays the sheqel,” etc. We have stated, “if the sums were disbursed.” In the House of Rebbi it was stated, “if the animal was sacrificed.” Rebbi Eleazar said, who is the Tanna of “if the animal was sacrificed”? Rebbi Simeon, since Rebbi Simeon said, he receives his money immediately, the priests are quick. It is difficult. If somebody stole another’s elevation offering and slaughtered it without special mention, is it not without special mention atoning for the original owner? Rebbi Yudan said, explain it if it was a definite object, like that of the House of Rabban Gamliel who was taking aim throwing it into the chest. But should one not worry that maybe it will become part of the remainder; is there me`ilah for the remainder? But it must follow Rebbi Meïr, since Rebbi Meïr said, there is me`ilah for the remainder. Still if it was a definite object, like that of the House of Rabban Gamliel who was taking aim and disbursed it in his name.

“It was stated in the name of Rebbi Nathan: From the excess of monies collected for a particular dead he builds a memorial on his grave or perfume his bier. It was stated, one does not redeem a kidnap victim for another kidnap victim and one does not collect a stole for a stole, but one does not restrict the power of the administrators of charity in this.” It was stated, Rabban Simeon ben Gamliel says, one does not build mausoleums for the just; their words are their remembrance.

MISHNAH: A member of the household of Rabban Gamliel was entering with his sheqel between his fingers and threw it before the disburser. The disburser was directing it and threw it into the box. The disburser only starts disbursing after he asked, “shall I disburse”? And they answer him, “disburse, disburse, disburse,” three times. He disburses the first time and covers it with cushions, the second time and covers it with cushions. The third time he was not covering. Why did he cover? That he should not forget and disburse from anything which already had been disbursed. The first time he disbursed in the name of the Land of Israel, the second time in the name of nearby walled cities, and the third time in the name of Babylonia, in the name of Media, and in the name of distant countries.

HALAKHAH: “A member of the household of Rabban Gamliel was,” etc. If there were two heaps and he gave heave from one for the other, would that not remove the liability from the other? It gave them satisfaction that the sacrifice should be brought first from their money.

MISHNAH: Thirteen horns, thirteen tables, and thirteen prostrations were in the Temple. The family of Rabban Gamliel and of Rebbi Ḥanania the Second in Command of the priests were prostrating themselves fourteen times. And where was the additional one? In front of the storage room of the wood since they had a tradition from their forefathers that there the Ark was hidden. It happened that a Cohen was occupied when he saw that a floor tile was different from the others. He went to tell it to a comrade but could not finish speaking before his soul left him; then they knew with certainty the the Ark was hidden there.

It is written: He said to me, these waters flow out to the Eastern district, this is Lake Samchonitis, and descends to the lowlands, this is Lake Tiberias, and comes to the sea, this is the Salt Sea, the sea of outgoing water, this is the Great Sea. And why is it called the sea of outgoing water? For the two times it came out, [once in the generation of Enosh, and once in the generation of the Dispersal.] Rebbi Eleazar in the name of Rebbi Ḥanina: The first time it went out up to Calabria, the second time it went to the Capes of Barbary. Rebbi Aḥa in the name of Rebbi Ḥanina: The first time it went out to the Capes of Barbary, the second time it came to Acco and Jaffa. Up to here you shall come but no more; up to Acco you shall come but not add. And there you stop the might of your waves, at Jaffa you stop the might of your waves. One understands the Great Sea and the Salt Sea, to make them sweet. Lake Tiberias and Lake Samchonitis? To increase their fish; their fish shall be in kinds; in great number shall be the kinds of their fish. It was stated: Rabban Simeon ben Gamliel said, it happened that I went to Sidon and they brought before me more than 300 kinds of fish on one tray.

MISHNAH: If a gobelin became impure by derivative impurity, one immersed it inside and brought it back immediately. But if by original impurity, one immersed it outside and spread it out in the ante-court because it requires sundown. If it was new, one spreads it out on the roof of the stoa so the people could see its workmanship, which was beautiful. Rabban Simeon ben Gamliel says in the name of Rebbi Simeon, the son of the Executive Officer of the Temple: The thickness of a gobelin was a hand-width. It was woven on 72 strings and each string was composed of 24 threads. Its length 40 cubits and its width 20 cubits; it was made for 820’000 {denar}. Two were made every year and 300 Cohanim were immersing it.

Did sheqalim therefore become holy? Rebbi Simeon ben Jehudah in the name of Rebbi Simeon: Both these and those did not become holy. It was stated: A proselyte today has to bring for his nest a quarter of a silver {denar}. Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap. What is “because of the mishap”? As was stated, today one does neither dedicate as sacrifice, nor dedicate one’s value, nor dedicate as ḥerem, nor does one collect [heave and tithes]. If somebody dedicates as sacrifice, or dedicated one’s value, or dedicated as ḥerem, or collected, cloth must be burned, an animal castrated. [How? One locks it in and it dies by itself.] Monies shall go to the Dead Sea. If he transgressed and dedicated, since Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap, this implies if he transgressed and dedicated, it became sanctified. Rebbi Yudan from Antodria asked before Rebbi Yose: here you are saying it became sanctified, and there you are saying, it did not become sanctified. He said to him, there [because of the following one may not dedicate from the start because it is an obligation to bring from the new contribution, and this would be from the old one. Here, what can you say? That one is old. But in respect to other dedications, the proselyte’s nest does not have to be from new money; if he dedicated it is holy;] maybe the Temple will be built like earlier and the heave of the lodge will be lifted on time on the first of Nisan. But here, what do you have? Rav Ada and Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

Did sheqalim therefore become holy? Rebbi Simeon ben Jehudah in the name of Rebbi Simeon: Both these and those did not become holy. It was stated: A proselyte today has to bring for his nest a quarter of a silver {denar}. Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap. What is “because of the mishap”? As was stated, today one does neither dedicate as sacrifice, nor dedicate one’s value, nor dedicate as ḥerem, nor does one collect [heave and tithes]. If somebody dedicates as sacrifice, or dedicated one’s value, or dedicated as ḥerem, or collected, cloth must be burned, an animal castrated. [How? One locks it in and it dies by itself.] Monies shall go to the Dead Sea. If he transgressed and dedicated, since Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap, this implies if he transgressed and dedicated, it became sanctified. Rebbi Yudan from Antodria asked before Rebbi Yose: here you are saying it became sanctified, and there you are saying, it did not become sanctified. He said to him, there [because of the following one may not dedicate from the start because it is an obligation to bring from the new contribution, and this would be from the old one. Here, what can you say? That one is old. But in respect to other dedications, the proselyte’s nest does not have to be from new money; if he dedicated it is holy;] maybe the Temple will be built like earlier and the heave of the lodge will be lifted on time on the first of Nisan. But here, what do you have? Rav Ada and Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

MISHNAH: One who sleeps under the bed did not fulfill his duty. Rebbi Jehudah said, we used to sleep under the beds in the presence of the Elders and they did not say a word. Rebbi Simeon said, it happened that Tabi, Rabban Gamliel’s slave, slept under the bed. Rabban Gamliel said to the Elders, did you see my slave Tabi, who is learned and knows that slaves are free from the obligation of sukkah, and is sleeping under the bed. According to our method we infer that one who sleeps under the bed did not fulfill his duty.

MISHNAH: One who sleeps under the bed did not fulfill his duty. Rebbi Jehudah said, we used to sleep under the beds in the presence of the Elders and they did not say a word. Rebbi Simeon said, it happened that Tabi, Rabban Gamliel’s slave, slept under the bed. Rabban Gamliel said to the Elders, did you see my slave Tabi, who is learned and knows that slaves are free from the obligation of sukkah, and is sleeping under the bed. According to our method we infer that one who sleeps under the bed did not fulfill his duty.

The argument of Rabban Gamliel is inverted. As it was stated, Tabi, Rabban Gamliel’s slave, put on tefillin and the Sages did not object to him. And here they objected? In order not to push aside the Sages. If in order not to push aside the Sages, he could sit outside the sukkah. Tabi, Rabban Gamliel’s slave, wanted to hear the words of the Sages.

The argument of Rabban Gamliel is inverted. As it was stated, Tabi, Rabban Gamliel’s slave, put on tefillin and the Sages did not object to him. And here they objected? In order not to push aside the Sages. If in order not to push aside the Sages, he could sit outside the sukkah. Tabi, Rabban Gamliel’s slave, wanted to hear the words of the Sages.

The argument of Rabban Gamliel is inverted. As it was stated, Tabi, Rabban Gamliel’s slave, put on tefillin and the Sages did not object to him. And here they objected? In order not to push aside the Sages. If in order not to push aside the Sages, he could sit outside the sukkah. Tabi, Rabban Gamliel’s slave, wanted to hear the words of the Sages.

Rebbi Mana said, not only persons dangerously sick but even sick persons not dangerously sick. It was stated: “Rabban Simeon ben Gamliel said, it happened that my eye was hurting in Caesarea and the great Rebbi Yose permitted me and all my caregivers to sleep outside the sukkah.” Rebbi Abba bar Zavda said, the best men at a wedding and all participants in the wedding are not liable for sukkah.

MISHNAH: It happened that one brought Rabban Joḥanan ben Zakkai a dish to taste, and Rabban Gamliel two dates and a pail of water and they said, bring them to the sukkah. But when one gave Rebbi Ṣadoq food in the volume of less than an egg he took it with a napkin, ate it outside of the sukkah, and did not recite a benediction afterwards.

MISHNAH: It happened that one brought Rabban Joḥanan ben Zakkai a dish to taste, and Rabban Gamliel two dates and a pail of water and they said, bring them to the sukkah. But when one gave Rebbi Ṣadoq food in the volume of less than an egg he took it with a napkin, ate it outside of the sukkah, and did not recite a benediction afterwards.

[“If it started to rain when is one permitted to leave,: etc,] Not only if it gets smelly but even if it could get smelly. Not only a cereal of groats but any dish. Just as one evacuates because of rain one evacuates because of a hot wind and because of mosquitoes. Rabban Gamliel entered and left the entire night; Rebbi Eliezer entered and left the entire night. One of Rebbi Mana’s students instructed a relative of the Patriarch: If he left, one does not importune him to return. He had not heard that Rabban Gamliel entered and left the entire night; Rebbi Eliezer entered and left the entire night.

[“If it started to rain when is one permitted to leave,: etc,] Not only if it gets smelly but even if it could get smelly. Not only a cereal of groats but any dish. Just as one evacuates because of rain one evacuates because of a hot wind and because of mosquitoes. Rabban Gamliel entered and left the entire night; Rebbi Eliezer entered and left the entire night. One of Rebbi Mana’s students instructed a relative of the Patriarch: If he left, one does not importune him to return. He had not heard that Rabban Gamliel entered and left the entire night; Rebbi Eliezer entered and left the entire night.

MISHNAH: One ties the lulav only with its own kind, the words of Rebbi Jehudah. Rebbi Meïr says, even with a string. Rebbi Meïr said, it happened that the people of Jerusalem did tie their lulavim with golden jewels. They told him, under these they tied it with its own kind. Where did they move? At thank the Eternal beginning and end, and also at please, Eternal, please save, following the words of the House of Hillel. The House of Shammai say, also at please, Eternal, please give success. Rebbi Aqiba said, I was watching Rabban Gamliel and Rebbi Joshua, when all the people were shaking their lulavim but they moved them only at please, Eternal, please save. If somebody returns from a trip where he had no lulav, when he enters his house he can take it at his table. If he did not take it in the morning he may take it in the afternoon since the entire day is qualified for the lulav.

MISHNAH: Originally the lulav was taken in the Temple for seven {days} and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as remembrance of the Temple, and that the day of waving be entirely forbidden. If the first day of Tabernacles is a Sabbath, everybody brings their lulav to the synagogue. The next day they come in the morning and everybody recognizes his own and takes it, since they said that nobody can fulfill his obligation with another person’s lulav on the first day of Tabernacles; but on the other days of the holiday a person can fulfill his obligation with another person’s lulav. Rebbi Yose says, if somebody forgot and took the lulav into the public domain on the first day of Tabernacles which is a Sabbath he is not liable since he took it out with permission.

HALAKHAH: It is written: and you shall enjoy before the Eternal, your God, for seven days. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the lulav. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on basis of a word from the Torah. For him who is saying, the verse speaks of the enjoyment of lulav, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on basis of their words. But is there institution after institution?

HALAKHAH: It is written: and you shall enjoy before the Eternal, your God, for seven days. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the lulav. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on basis of a word from the Torah. For him who is saying, the verse speaks of the enjoyment of lulav, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on basis of their words. But is there institution after institution?

Ben Yehoṣadaq was priding himself for his vaulting. They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed.

Rebbi Ḥiyya bar Abba said, harp and lute are the same, extra strings make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, עוּגָב is a water organ. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody.

It was stated: Rabban Simeon ben Gamliel says, the Siloam was giving water like an as. They said, let us enlarge it to increase its flow. They enlarged it and its flow was diminished. They fenced it in again and it returned to its prior state.

Rebbi Ze`ira, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia. [One said,] already most of the rains of the entire year have passed, and also most of the season is gone. But the other one says, up to then they live from the rains of the past year, from then on they live from the water of the next year. But we do not know who said what. Since Rebbi Yasa, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia said, already most of the rains of the entire year have passed, and also most of the season is gone, it follows that Rebbi Ze`ira said, up to then they live from the rains of the past year, from then on they live from the water of the next year. “It happened that Rebbi Aqiba picked an etrog and observed for it the stringencies of the House of Shammai and those of the House of Hillel.” Why about a citron and not about any tree? It was stated “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But do Rabban Gamliel and Rebbi Eliezer not refer to the House of Hillel? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Shevaṭ` of the second year, and the third year came. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi Eliezer it is subject to second tithe. How did he handle this? He gave a name to the tithe in it, redeemed it, and gave it to the poor.

Rebbi Ze`ira, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia. [One said,] already most of the rains of the entire year have passed, and also most of the season is gone. But the other one says, up to then they live from the rains of the past year, from then on they live from the water of the next year. But we do not know who said what. Since Rebbi Yasa, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia said, already most of the rains of the entire year have passed, and also most of the season is gone, it follows that Rebbi Ze`ira said, up to then they live from the rains of the past year, from then on they live from the water of the next year. “It happened that Rebbi Aqiba picked an etrog and observed for it the stringencies of the House of Shammai and those of the House of Hillel.” Why about a citron and not about any tree? It was stated “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But do Rabban Gamliel and Rebbi Eliezer not refer to the House of Hillel? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Shevaṭ` of the second year, and the third year came. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi Eliezer it is subject to second tithe. How did he handle this? He gave a name to the tithe in it, redeemed it, and gave it to the poor.

Rebbi Ze`ira, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia. [One said,] already most of the rains of the entire year have passed, and also most of the season is gone. But the other one says, up to then they live from the rains of the past year, from then on they live from the water of the next year. But we do not know who said what. Since Rebbi Yasa, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia said, already most of the rains of the entire year have passed, and also most of the season is gone, it follows that Rebbi Ze`ira said, up to then they live from the rains of the past year, from then on they live from the water of the next year. “It happened that Rebbi Aqiba picked an etrog and observed for it the stringencies of the House of Shammai and those of the House of Hillel.” Why about a citron and not about any tree? It was stated “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But do Rabban Gamliel and Rebbi Eliezer not refer to the House of Hillel? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Shevaṭ` of the second year, and the third year came. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi Eliezer it is subject to second tithe. How did he handle this? He gave a name to the tithe in it, redeemed it, and gave it to the poor.

MISHNAH: For two months one desecrates the Sabbath, for Nisan and for Tishre, when messengers go out into Syria and which fix the holidays. When the Temple existed one did desecrate for all of them because of the regulation of the sacrifice. Whether it was seen clearly or not seen clearly one desecrates the Sabbath for it. Rebbi Yose said, if it was seen clearly one does not desecrate the Sabbath for it. It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda. Rabban Gamliel sent to him, if you hinder the public you will make them stumble in the future.

“Rabban Gamliel sent to him, if you hinder the public you will make them stumble in the future.” Would you not hinder the public from performing a meritorious act? And any who would hinder the public from performing a meritorious act must be excommunicated. Rebbi Jehudah the baker said, Heaven forbid that Rebbi Aqiba was excommunicated; but it was the head of Gader; Rabban Gamliel sent and removed him from his headship.

“Rabban Gamliel sent to him, if you hinder the public you will make them stumble in the future.” Would you not hinder the public from performing a meritorious act? And any who would hinder the public from performing a meritorious act must be excommunicated. Rebbi Jehudah the baker said, Heaven forbid that Rebbi Aqiba was excommunicated; but it was the head of Gader; Rabban Gamliel sent and removed him from his headship.

MISHNAH: A large courtyard was in Jerusalem called Bet Ya`zeq; there all witnesses assembled and there the Court examined them. A big meal one prepared for them so they should get used to come. Originally they did not move from there the entire day. The Elder Rabban Gamliel instituted that they could walk 2’000 cubits in every direction. Not only these but also the midwife who comes to assist in a birth, and one who comes to save from a fire, and from the army, and from a collapse, are like the people of the town and have 2’000 cubits in every direction.