rebbi

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

HALAKHAH: “If one had two children,” etc. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose in the name of Rebbi Joḥanan: The word of Rebbi Meïr is, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Passover sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these [“children in doubt” he used to say, Rebbi Jeremiah tought us correctly. Could you say that you cannot determine the amount? But the Torah did not] specify how many Passover sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Zeˋira said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount … only if there remains another baby to circumcise. Rebbi Yose said, the words of the rabbis make the case like something which is not a fixed amount: only if there remains another baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Huna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahavah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment.

If he finished he can return only for fibers which would invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we stated there: “Rebbi Yose says, if the first day of Tabernacles falls on a Sabbath, if he forgot and took the lulav out into the public domain he is not liable because he took it out with permission.” Does the same hold for a knife for circumcision, the same for (circumcision) [unleavened bread]? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision, this implies the same even for a knife for circumcision, the same for (circumcision) [unleavened bread].

If he finished he can return only for fibers which would invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we stated there: “Rebbi Yose says, if the first day of Tabernacles falls on a Sabbath, if he forgot and took the lulav out into the public domain he is not liable because he took it out with permission.” Does the same hold for a knife for circumcision, the same for (circumcision) [unleavened bread]? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision, this implies the same even for a knife for circumcision, the same for (circumcision) [unleavened bread].

If he finished he can return only for fibers which would invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we stated there: “Rebbi Yose says, if the first day of Tabernacles falls on a Sabbath, if he forgot and took the lulav out into the public domain he is not liable because he took it out with permission.” Does the same hold for a knife for circumcision, the same for (circumcision) [unleavened bread]? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision, this implies the same even for a knife for circumcision, the same for (circumcision) [unleavened bread].

If he finished he can return only for fibers which would invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we stated there: “Rebbi Yose says, if the first day of Tabernacles falls on a Sabbath, if he forgot and took the lulav out into the public domain he is not liable because he took it out with permission.” Does the same hold for a knife for circumcision, the same for (circumcision) [unleavened bread]? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision, this implies the same even for a knife for circumcision, the same for (circumcision) [unleavened bread].

If he finished he can return only for fibers which would invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we stated there: “Rebbi Yose says, if the first day of Tabernacles falls on a Sabbath, if he forgot and took the lulav out into the public domain he is not liable because he took it out with permission.” Does the same hold for a knife for circumcision, the same for (circumcision) [unleavened bread]? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision, this implies the same even for a knife for circumcision, the same for (circumcision) [unleavened bread].

If he finished he can return only for fibers which would invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we stated there: “Rebbi Yose says, if the first day of Tabernacles falls on a Sabbath, if he forgot and took the lulav out into the public domain he is not liable because he took it out with permission.” Does the same hold for a knife for circumcision, the same for (circumcision) [unleavened bread]? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision, this implies the same even for a knife for circumcision, the same for (circumcision) [unleavened bread].

HALAKHAH: It is possible that a child is circumcised on his first day. How is this possible? If she gave birth and then converted, he is circumcised on his first day. If she converted and then gave birth, he is circumcised on his eighth day. Jacob from Kefar-Naboraia asked Rebbi Ḥaggai, then if he was born during twilight, should he not be circumcised at twilight? He told him, if I and you were entering the same door, could we make it simultaneous?

Samuel said, if he runs a fever [for one hour] one waits with him one month. May one feed him with milk-substitute from heave? May one rub him with heave oil? Let us hear from the following: “The uncircumcised and any impure persons may not eat heave; their wives and slaves may eat.” Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: The prepuce is counted only from the eighth day onward. It was stated so: For the entire thirty days it is forbidden to feed him with milk-substitute from heave and forbidden to rub him with heave oil. How do you treat the night of the eighth day? Since it was stated: In the night of the eighth day it enters the corral to be tithed, that means that the night of the eighth is treated like the eighth day. And it was stated so: All seven days long one is permitted to feed him with milk-substitute from heave and permitted to rub him with heave oil.

Samuel said, if he runs a fever [for one hour] one waits with him one month. May one feed him with milk-substitute from heave? May one rub him with heave oil? Let us hear from the following: “The uncircumcised and any impure persons may not eat heave; their wives and slaves may eat.” Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: The prepuce is counted only from the eighth day onward. It was stated so: For the entire thirty days it is forbidden to feed him with milk-substitute from heave and forbidden to rub him with heave oil. How do you treat the night of the eighth day? Since it was stated: In the night of the eighth day it enters the corral to be tithed, that means that the night of the eighth is treated like the eighth day. And it was stated so: All seven days long one is permitted to feed him with milk-substitute from heave and permitted to rub him with heave oil.

HALAKHAH: “The following are the fibers which invalidate a circumcision.” Rebbi Avuna in the name of Rav Jeremiah: If it covers most of the height of the corona. Rebbi Yose ben Ḥanina said, if it covers most of the top of the corona. Rebbi Tebi in the name of Samuel: One checks at the time of an erection.

HALAKHAH: “The following are the fibers which invalidate a circumcision.” Rebbi Avuna in the name of Rav Jeremiah: If it covers most of the height of the corona. Rebbi Yose ben Ḥanina said, if it covers most of the top of the corona. Rebbi Tebi in the name of Samuel: One checks at the time of an erection.

HALAKHAH: “The following are the fibers which invalidate a circumcision.” Rebbi Avuna in the name of Rav Jeremiah: If it covers most of the height of the corona. Rebbi Yose ben Ḥanina said, if it covers most of the top of the corona. Rebbi Tebi in the name of Samuel: One checks at the time of an erection.

“If he circumcised but did not uncover the circumcision it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left [in the day] to correct it. But if there is time left [in the day] to correct, he corrects without hesitation. It was stated: As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there: “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is not liable since he took it out with permission.” Is it the same for the knife of circumcision, for a mazzah? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a mazzah.

“If he circumcised but did not uncover the circumcision it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left [in the day] to correct it. But if there is time left [in the day] to correct, he corrects without hesitation. It was stated: As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there: “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is not liable since he took it out with permission.” Is it the same for the knife of circumcision, for a mazzah? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a mazzah.

“If he circumcised but did not uncover the circumcision it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left [in the day] to correct it. But if there is time left [in the day] to correct, he corrects without hesitation. It was stated: As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there: “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is not liable since he took it out with permission.” Is it the same for the knife of circumcision, for a mazzah? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a mazzah.

“If he circumcised but did not uncover the circumcision it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left [in the day] to correct it. But if there is time left [in the day] to correct, he corrects without hesitation. It was stated: As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there: “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is not liable since he took it out with permission.” Is it the same for the knife of circumcision, for a mazzah? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a mazzah.

“If he circumcised but did not uncover the circumcision it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left [in the day] to correct it. But if there is time left [in the day] to correct, he corrects without hesitation. It was stated: As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there: “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is not liable since he took it out with permission.” Is it the same for the knife of circumcision, for a mazzah? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a mazzah.

“If he circumcised but did not uncover the circumcision it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left [in the day] to correct it. But if there is time left [in the day] to correct, he corrects without hesitation. It was stated: As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there: “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is not liable since he took it out with permission.” Is it the same for the knife of circumcision, for a mazzah? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a mazzah.

“If he circumcised but did not uncover the circumcision it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left [in the day] to correct it. But if there is time left [in the day] to correct, he corrects without hesitation. It was stated: As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there: “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is not liable since he took it out with permission.” Is it the same for the knife of circumcision, for a mazzah? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a mazzah.

“If he circumcised but did not uncover the circumcision it is as if he did not circumcise.” It was stated: He is subject to divine extirpation. Rebbi Aḥa in the name of Rebbi Abbahu: That is to say if there is no time left [in the day] to correct it. But if there is time left [in the day] to correct, he corrects without hesitation. It was stated: As long as he is occupied with the circumcision, he may return both to fibers which invalidate the circumcision as also to fibers that do not invalidate the circumcision. Once he has stopped, he may return only to fibers which invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we had stated there: “Rebbi Yose said, if the first day of Tabernacles falls on a Sabbath and somebody forgot [that it was the Sabbath] and took the palm branch into the public domain he is not liable since he took it out with permission.” Is it the same for the knife of circumcision, for a mazzah? Since Rebbi Joḥanan said, the words of Rebbi Yose imply that even after he has stopped he may return even to fibers that do not invalidate the circumcision, that means the same holds for the knife of circumcision, for a mazzah.

MISHNAH: Rebbi Eliezer says, one hangs the yeast-sieve on a holiday and one uses one hanging on the Sabbath. But the Sages say, one may not hang a yeast-sieve on a holiday and may not use a hanging one on the Sabbath but one may use a hanging one on a holiday.

HALAKHAH: “Rebbi Eliezer says, one hangs the yeast-sieve,” etc. It was stated: “Rebbi Eliezer and the Sages did not disagree that one sets up new tents on the Sabbath. Where do they disagree? About extending, for Rebbi Eliezer says one adds on a holiday but one does not add on a Sabbath, but the Sages say, one does not add on a holiday, and it is not necessary to say on a Sabbath.” Do we not deal here with an addition? Rebbi Abbin bar Cahana said, explain it about a new yeast-sieve which he turns into an implement. A fortiori.

HALAKHAH: “Rebbi Eliezer says, one hangs the yeast-sieve,” etc. It was stated: “Rebbi Eliezer and the Sages did not disagree that one sets up new tents on the Sabbath. Where do they disagree? About extending, for Rebbi Eliezer says one adds on a holiday but one does not add on a Sabbath, but the Sages say, one does not add on a holiday, and it is not necessary to say on a Sabbath.” Do we not deal here with an addition? Rebbi Abbin bar Cahana said, explain it about a new yeast-sieve which he turns into an implement. A fortiori.

HALAKHAH: “Rebbi Eliezer says, one hangs the yeast-sieve,” etc. It was stated: “Rebbi Eliezer and the Sages did not disagree that one sets up new tents on the Sabbath. Where do they disagree? About extending, for Rebbi Eliezer says one adds on a holiday but one does not add on a Sabbath, but the Sages say, one does not add on a holiday, and it is not necessary to say on a Sabbath.” Do we not deal here with an addition? Rebbi Abbin bar Cahana said, explain it about a new yeast-sieve which he turns into an implement. A fortiori.

HALAKHAH: “Rebbi Eliezer says, one hangs the yeast-sieve,” etc. It was stated: “Rebbi Eliezer and the Sages did not disagree that one sets up new tents on the Sabbath. Where do they disagree? About extending, for Rebbi Eliezer says one adds on a holiday but one does not add on a Sabbath, but the Sages say, one does not add on a holiday, and it is not necessary to say on a Sabbath.” Do we not deal here with an addition? Rebbi Abbin bar Cahana said, explain it about a new yeast-sieve which he turns into an implement. A fortiori.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

MISHNAH: One may add water to the yeast to clear it; one may sift wine through sheets or a Egyptian basket. One may break an egg into the sieve of mustard seed, and make honey-wine on the Sabbath. Rebbi Jehudah says, on the Sabbath in a cup, on a holiday in a pitcher, and during a holiday week in an amphora. Rebbi Ṣadoq says, everything according to the number of guests.

MISHNAH: One may add water to the yeast to clear it; one may sift wine through sheets or a Egyptian basket. One may break an egg into the sieve of mustard seed, and make honey-wine on the Sabbath. Rebbi Jehudah says, on the Sabbath in a cup, on a holiday in a pitcher, and during a holiday week in an amphora. Rebbi Ṣadoq says, everything according to the number of guests.

HALAKHAH: “One may add water to the yeast,” etc. Rebbi Abba in the name of Rebbi Jehudah in the name of Rav: Only he should not make it like a bosom. There is a question about the following: May one turn it over that the bosom is made by itself? Rebbi Mattaniah said, one may turn it on its side on condition not to do it on the Sabbath the way he does it on a weekday.

HALAKHAH: “One may add water to the yeast,” etc. Rebbi Abba in the name of Rebbi Jehudah in the name of Rav: Only he should not make it like a bosom. There is a question about the following: May one turn it over that the bosom is made by itself? Rebbi Mattaniah said, one may turn it on its side on condition not to do it on the Sabbath the way he does it on a weekday.

HALAKHAH: “One may add water to the yeast,” etc. Rebbi Abba in the name of Rebbi Jehudah in the name of Rav: Only he should not make it like a bosom. There is a question about the following: May one turn it over that the bosom is made by itself? Rebbi Mattaniah said, one may turn it on its side on condition not to do it on the Sabbath the way he does it on a weekday.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.

So is the Mishnah: One separates an egg in the sieve of mustard seed. A lump of mustard seed? Rebbi Yose in the name of Rebbi Eleazar, one squeezes by hand but not with a tool. Rebbi Jacob bar Aḥa, Rebbi Joḥanan in the name of Rebbi Yannai: One may squeeze both by hand and with a tool. Rebbi Joḥanan objected to him, do not the dogs make it so? [There came] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: One may squeeze both by hand and with a tool.