rebbi

HALAKHAH: If they run out in Tiberias but did not run out in Sepphoris. He says to him, 1 brought it from Sepphoris; if you do not believe me, go and bring for yourself. Rebbi Ḥanania and Rebbi Phineas: Rebbi Jehudah and Rebbi Yose both said the same, as we have stated there: “One eats based on what is abandoned but not on what is guarded. Rebbi Yose says, also on what is guarded.” He says to him, I brought it from what is guarded; if you do not believe me, there is field x guarded before you, go and bring for yourself.

HALAKHAH: If they run out in Tiberias but did not run out in Sepphoris. He says to him, 1 brought it from Sepphoris; if you do not believe me, go and bring for yourself. Rebbi Ḥanania and Rebbi Phineas: Rebbi Jehudah and Rebbi Yose both said the same, as we have stated there: “One eats based on what is abandoned but not on what is guarded. Rebbi Yose says, also on what is guarded.” He says to him, I brought it from what is guarded; if you do not believe me, there is field x guarded before you, go and bring for yourself.

HALAKHAH: If they run out in Tiberias but did not run out in Sepphoris. He says to him, 1 brought it from Sepphoris; if you do not believe me, go and bring for yourself. Rebbi Ḥanania and Rebbi Phineas: Rebbi Jehudah and Rebbi Yose both said the same, as we have stated there: “One eats based on what is abandoned but not on what is guarded. Rebbi Yose says, also on what is guarded.” He says to him, I brought it from what is guarded; if you do not believe me, there is field x guarded before you, go and bring for yourself.

HALAKHAH: If they run out in Tiberias but did not run out in Sepphoris. He says to him, 1 brought it from Sepphoris; if you do not believe me, go and bring for yourself. Rebbi Ḥanania and Rebbi Phineas: Rebbi Jehudah and Rebbi Yose both said the same, as we have stated there: “One eats based on what is abandoned but not on what is guarded. Rebbi Yose says, also on what is guarded.” He says to him, I brought it from what is guarded; if you do not believe me, there is field x guarded before you, go and bring for yourself.

MISHNAH: At a place where they used to sell small cattle to Gentiles one sells; at a place where they used not to sell one does not sell; nobody should change this because of controversy. Nowhere does one sell to them large animals, calves, and donkey foals, whole or damaged. Rebbi Jehudah permits damaged ones; Ben Bathyra permits horses.

HALAKHAH: Is it permitted to raise them? Rebbi Abba said, for example Mahir which is sixteen by sixteen mil. They wanted to say, he who said it is permitted to sell [says] it is permitted to leave it alone. But he who says, it is forbidden to sell [says] it is forbidden to leave it alone. Rebbi Jonah, Rebbi Eleazar in the name of Rav: Even one who says it is permitted to sell it [says] it is forbidden to leave it alone. What is the difference between selling and leaving alone? There, because he intends to sell it to him it is like the Gentile’s animal. But here it is the Jew’s animal and he is suspected about it.

HALAKHAH: Is it permitted to raise them? Rebbi Abba said, for example Mahir which is sixteen by sixteen mil. They wanted to say, he who said it is permitted to sell [says] it is permitted to leave it alone. But he who says, it is forbidden to sell [says] it is forbidden to leave it alone. Rebbi Jonah, Rebbi Eleazar in the name of Rav: Even one who says it is permitted to sell it [says] it is forbidden to leave it alone. What is the difference between selling and leaving alone? There, because he intends to sell it to him it is like the Gentile’s animal. But here it is the Jew’s animal and he is suspected about it.

HALAKHAH: Is it permitted to raise them? Rebbi Abba said, for example Mahir which is sixteen by sixteen mil. They wanted to say, he who said it is permitted to sell [says] it is permitted to leave it alone. But he who says, it is forbidden to sell [says] it is forbidden to leave it alone. Rebbi Jonah, Rebbi Eleazar in the name of Rav: Even one who says it is permitted to sell it [says] it is forbidden to leave it alone. What is the difference between selling and leaving alone? There, because he intends to sell it to him it is like the Gentile’s animal. But here it is the Jew’s animal and he is suspected about it.

“Nowhere does one sell large animals to them.” What is the difference between large and small animals? For a large animal there might be an obligation for a purification offering; for a small animal there can be no obligation for a purification offering. But does he not shear, does he not milk? There he is liable; here would it be liable? But if it is sold, is it not the Gentile’s animal? The Babylonian Rebbi Immi in the name of the rabbis there: Sometimes he sells it on trial and returns it after three days, then it turns out that he did forbidden work with the Jew’s animal. Then on trial it should be forbidden, not on trial permitted. One is because of the other.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to an Aramean. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehudah: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish follows Rebbi Jehudah and says more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to an Aramean. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehudah: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish follows Rebbi Jehudah and says more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to an Aramean. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehudah: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish follows Rebbi Jehudah and says more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to an Aramean. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehudah: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish follows Rebbi Jehudah and says more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to an Aramean. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehudah: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish follows Rebbi Jehudah and says more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to an Aramean. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehudah: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish follows Rebbi Jehudah and says more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to an Aramean. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehudah: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish follows Rebbi Jehudah and says more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to an Aramean. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehudah: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish follows Rebbi Jehudah and says more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to an Aramean. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehudah: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish follows Rebbi Jehudah and says more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to an Aramean. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehudah: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish follows Rebbi Jehudah and says more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to an Aramean. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehudah: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish follows Rebbi Jehudah and says more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.

“Rebbi Jehudah permits damaged ones.” Rebbi Jehudah said this only for a damaged one which cannot be healed. They told him, may they not bring a male to her, she is fertilized and gives birth? He said to them, I also said this only about a male damaged one which cannot be healed. They told him, may they not bring a female to him, he fertilizes her and she gives birth? Rav Abun in the name of the rabbis there: This implies that one is forbidden to provide them with semen. There, we have stated: “If somebody buys a Non-Jew’s donkey fetus or who sells one to him even though he is not authorized, or one who enters into partnership, or accepts from him as contractor, or lets it in contract, is not liable for firstling.” Rebbi Haggai asked before Rebbi Yose, does this not imply that one is forbidden to provide them with (slaves) [fetuses]? He said to them, Rebbi Abun in the name of the rabbis there already preceded you, since Rebbi Abun said in the name of the rabbis there, this implies that one is forbidden to provide them with semen.

“Rebbi Jehudah permits damaged ones.” Rebbi Jehudah said this only for a damaged one which cannot be healed. They told him, may they not bring a male to her, she is fertilized and gives birth? He said to them, I also said this only about a male damaged one which cannot be healed. They told him, may they not bring a female to him, he fertilizes her and she gives birth? Rav Abun in the name of the rabbis there: This implies that one is forbidden to provide them with semen. There, we have stated: “If somebody buys a Non-Jew’s donkey fetus or who sells one to him even though he is not authorized, or one who enters into partnership, or accepts from him as contractor, or lets it in contract, is not liable for firstling.” Rebbi Haggai asked before Rebbi Yose, does this not imply that one is forbidden to provide them with (slaves) [fetuses]? He said to them, Rebbi Abun in the name of the rabbis there already preceded you, since Rebbi Abun said in the name of the rabbis there, this implies that one is forbidden to provide them with semen.

“Rebbi Jehudah permits damaged ones.” Rebbi Jehudah said this only for a damaged one which cannot be healed. They told him, may they not bring a male to her, she is fertilized and gives birth? He said to them, I also said this only about a male damaged one which cannot be healed. They told him, may they not bring a female to him, he fertilizes her and she gives birth? Rav Abun in the name of the rabbis there: This implies that one is forbidden to provide them with semen. There, we have stated: “If somebody buys a Non-Jew’s donkey fetus or who sells one to him even though he is not authorized, or one who enters into partnership, or accepts from him as contractor, or lets it in contract, is not liable for firstling.” Rebbi Haggai asked before Rebbi Yose, does this not imply that one is forbidden to provide them with (slaves) [fetuses]? He said to them, Rebbi Abun in the name of the rabbis there already preceded you, since Rebbi Abun said in the name of the rabbis there, this implies that one is forbidden to provide them with semen.

“Rebbi Jehudah permits damaged ones.” Rebbi Jehudah said this only for a damaged one which cannot be healed. They told him, may they not bring a male to her, she is fertilized and gives birth? He said to them, I also said this only about a male damaged one which cannot be healed. They told him, may they not bring a female to him, he fertilizes her and she gives birth? Rav Abun in the name of the rabbis there: This implies that one is forbidden to provide them with semen. There, we have stated: “If somebody buys a Non-Jew’s donkey fetus or who sells one to him even though he is not authorized, or one who enters into partnership, or accepts from him as contractor, or lets it in contract, is not liable for firstling.” Rebbi Haggai asked before Rebbi Yose, does this not imply that one is forbidden to provide them with (slaves) [fetuses]? He said to them, Rebbi Abun in the name of the rabbis there already preceded you, since Rebbi Abun said in the name of the rabbis there, this implies that one is forbidden to provide them with semen.

“Rebbi Jehudah permits damaged ones.” Rebbi Jehudah said this only for a damaged one which cannot be healed. They told him, may they not bring a male to her, she is fertilized and gives birth? He said to them, I also said this only about a male damaged one which cannot be healed. They told him, may they not bring a female to him, he fertilizes her and she gives birth? Rav Abun in the name of the rabbis there: This implies that one is forbidden to provide them with semen. There, we have stated: “If somebody buys a Non-Jew’s donkey fetus or who sells one to him even though he is not authorized, or one who enters into partnership, or accepts from him as contractor, or lets it in contract, is not liable for firstling.” Rebbi Haggai asked before Rebbi Yose, does this not imply that one is forbidden to provide them with (slaves) [fetuses]? He said to them, Rebbi Abun in the name of the rabbis there already preceded you, since Rebbi Abun said in the name of the rabbis there, this implies that one is forbidden to provide them with semen.

“Rebbi Jehudah permits damaged ones.” Rebbi Jehudah said this only for a damaged one which cannot be healed. They told him, may they not bring a male to her, she is fertilized and gives birth? He said to them, I also said this only about a male damaged one which cannot be healed. They told him, may they not bring a female to him, he fertilizes her and she gives birth? Rav Abun in the name of the rabbis there: This implies that one is forbidden to provide them with semen. There, we have stated: “If somebody buys a Non-Jew’s donkey fetus or who sells one to him even though he is not authorized, or one who enters into partnership, or accepts from him as contractor, or lets it in contract, is not liable for firstling.” Rebbi Haggai asked before Rebbi Yose, does this not imply that one is forbidden to provide them with (slaves) [fetuses]? He said to them, Rebbi Abun in the name of the rabbis there already preceded you, since Rebbi Abun said in the name of the rabbis there, this implies that one is forbidden to provide them with semen.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

HALAKHAH: Rebbi Abba asked before Rebbi Immi: Even calf meat? He said to him, even calf meat. Even fowl meat? He said to him, even fowl meat. They wanted to say, even an egg, even colocasia. Rebbi Yudan ben Rebbi Ḥanin said, but only what needs slaughter.

HALAKHAH: Rebbi Abba asked before Rebbi Immi: Even calf meat? He said to him, even calf meat. Even fowl meat? He said to him, even fowl meat. They wanted to say, even an egg, even colocasia. Rebbi Yudan ben Rebbi Ḥanin said, but only what needs slaughter.

HALAKHAH: Rebbi Abba asked before Rebbi Immi: Even calf meat? He said to him, even calf meat. Even fowl meat? He said to him, even fowl meat. They wanted to say, even an egg, even colocasia. Rebbi Yudan ben Rebbi Ḥanin said, but only what needs slaughter.

HALAKHAH: Rebbi Abba asked before Rebbi Immi: Even calf meat? He said to him, even calf meat. Even fowl meat? He said to him, even fowl meat. They wanted to say, even an egg, even colocasia. Rebbi Yudan ben Rebbi Ḥanin said, but only what needs slaughter.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.

HALAKHAH: Rebbi Abun, Rebbi Simeon ben Laqish in the name of Rebbi Yudan the Prince: With a question mark, “should everybody make himself a scholar?” The Sages themselves did not decree idleness.

HALAKHAH: Rebbi Abun, Rebbi Simeon ben Laqish in the name of Rebbi Yudan the Prince: With a question mark, “should everybody make himself a scholar?” The Sages themselves did not decree idleness.

HALAKHAH: Rebbi Abun, Rebbi Simeon ben Laqish in the name of Rebbi Yudan the Prince: With a question mark, “should everybody make himself a scholar?” The Sages themselves did not decree idleness.

HALAKHAH: Therefore, the day is forbidden. Rebbi Eleazar in the name of Rebbi Hoshaia: “A day of Pesaḥ it is for the Eternal.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi La in the name of Rebbi Eleazar: Two students formulated it. Rebbi Zeˋira said, I found to say that they are three. One said, it is forbidden, another said, it is permitted, and another said it is a matter of usage.

HALAKHAH: Therefore, the day is forbidden. Rebbi Eleazar in the name of Rebbi Hoshaia: “A day of Pesaḥ it is for the Eternal.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi La in the name of Rebbi Eleazar: Two students formulated it. Rebbi Zeˋira said, I found to say that they are three. One said, it is forbidden, another said, it is permitted, and another said it is a matter of usage.

HALAKHAH: Therefore, the day is forbidden. Rebbi Eleazar in the name of Rebbi Hoshaia: “A day of Pesaḥ it is for the Eternal.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi La in the name of Rebbi Eleazar: Two students formulated it. Rebbi Zeˋira said, I found to say that they are three. One said, it is forbidden, another said, it is permitted, and another said it is a matter of usage.

HALAKHAH: Therefore, the day is forbidden. Rebbi Eleazar in the name of Rebbi Hoshaia: “A day of Pesaḥ it is for the Eternal.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi La in the name of Rebbi Eleazar: Two students formulated it. Rebbi Zeˋira said, I found to say that they are three. One said, it is forbidden, another said, it is permitted, and another said it is a matter of usage.

HALAKHAH: Therefore, the day is forbidden. Rebbi Eleazar in the name of Rebbi Hoshaia: “A day of Pesaḥ it is for the Eternal.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi La in the name of Rebbi Eleazar: Two students formulated it. Rebbi Zeˋira said, I found to say that they are three. One said, it is forbidden, another said, it is permitted, and another said it is a matter of usage.

HALAKHAH: Therefore, the day is forbidden. Rebbi Eleazar in the name of Rebbi Hoshaia: “A day of Pesaḥ it is for the Eternal.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi La in the name of Rebbi Eleazar: Two students formulated it. Rebbi Zeˋira said, I found to say that they are three. One said, it is forbidden, another said, it is permitted, and another said it is a matter of usage.

HALAKHAH: Therefore, the day is forbidden. Rebbi Eleazar in the name of Rebbi Hoshaia: “A day of Pesaḥ it is for the Eternal.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi La in the name of Rebbi Eleazar: Two students formulated it. Rebbi Zeˋira said, I found to say that they are three. One said, it is forbidden, another said, it is permitted, and another said it is a matter of usage.

MISHNAH: Rebbi Meïr says, any work which one started before the Fourteenth he may finish on the Fourteenth. But he may not start one on the Fourteenth even if he can finish it. But the Sages say, three trades are permitted working on Passover Eve, the tailors, and the barbers, and the laundrymen. Rebbi Yose ben Rebbi Jehudah says, also the cobblers.

MISHNAH: Rebbi Meïr says, any work which one started before the Fourteenth he may finish on the Fourteenth. But he may not start one on the Fourteenth even if he can finish it. But the Sages say, three trades are permitted working on Passover Eve, the tailors, and the barbers, and the laundrymen. Rebbi Yose ben Rebbi Jehudah says, also the cobblers.

MISHNAH: Rebbi Meïr says, any work which one started before the Fourteenth he may finish on the Fourteenth. But he may not start one on the Fourteenth even if he can finish it. But the Sages say, three trades are permitted working on Passover Eve, the tailors, and the barbers, and the laundrymen. Rebbi Yose ben Rebbi Jehudah says, also the cobblers.

HALAKHAH: “Rebbi Meïr says, any work which one started before the Fourteenth he may finish on the Fourteenth,” but only what is needed on the holiday. “But he may not start one on the Fourteenth,” even something needed for the holiday. “But the Sages say, three trades are working on Passover Eve, the tailors,” since a non-professional may sew normally on the intermediate days of the holiday. “The barbers,” since nezirim and lepers shave on the holiday. “The laundrymen,” since usually people who ascend from impurity to purity launder on the holiday. “Rebbi Yose ben Rebbi Jehudah says, also the cobblers,” since the pilgrims are used to repair their boots and sandals on the holiday. But the rabbis say, they were rich and made the pilgrimage on animals.

HALAKHAH: “Rebbi Meïr says, any work which one started before the Fourteenth he may finish on the Fourteenth,” but only what is needed on the holiday. “But he may not start one on the Fourteenth,” even something needed for the holiday. “But the Sages say, three trades are working on Passover Eve, the tailors,” since a non-professional may sew normally on the intermediate days of the holiday. “The barbers,” since nezirim and lepers shave on the holiday. “The laundrymen,” since usually people who ascend from impurity to purity launder on the holiday. “Rebbi Yose ben Rebbi Jehudah says, also the cobblers,” since the pilgrims are used to repair their boots and sandals on the holiday. But the rabbis say, they were rich and made the pilgrimage on animals.

HALAKHAH: “Rebbi Meïr says, any work which one started before the Fourteenth he may finish on the Fourteenth,” but only what is needed on the holiday. “But he may not start one on the Fourteenth,” even something needed for the holiday. “But the Sages say, three trades are working on Passover Eve, the tailors,” since a non-professional may sew normally on the intermediate days of the holiday. “The barbers,” since nezirim and lepers shave on the holiday. “The laundrymen,” since usually people who ascend from impurity to purity launder on the holiday. “Rebbi Yose ben Rebbi Jehudah says, also the cobblers,” since the pilgrims are used to repair their boots and sandals on the holiday. But the rabbis say, they were rich and made the pilgrimage on animals.

HALAKHAH: “One installs hens on brooding stalls on the Fourteenth,” therefore not during the holiday. One does not breed an animal on the holiday but may lead it to the corral. Rebbi Jehudah says, one breeds a female donkey in heat on the holiday, lest it cool down; all other animals one leads to the corral. One bleeds humans and animals on the holiday, and does not refrain from any medical procedure for humans or animals on the holiday.

“A hen which fled one returns to its place,” only if one returns it within three days of its escape. “Or if it died one installs another in its place,” only it sat on its eggs three days of 24 hours. Rebbi Mana said, the Mishnah implies this, the 13th, 14th, 15th, and part of a day is counted as a whole day. Rebbi Abun said, explain it if it sat down by itself and it implies nothing.

“A hen which fled one returns to its place,” only if one returns it within three days of its escape. “Or if it died one installs another in its place,” only it sat on its eggs three days of 24 hours. Rebbi Mana said, the Mishnah implies this, the 13th, 14th, 15th, and part of a day is counted as a whole day. Rebbi Abun said, explain it if it sat down by itself and it implies nothing.

Manure in an alley one sweeps aside, in a cowshed and a courtyard one takes it out to the dungheap. Rebbi Abba said, this is for a small courtyard, but in a large courtyard one sweeps it aside. In a cowshed, whether large or small, one takes out to the dungheap. Rebbi Abba said, because its ugliness is dangerous.

Manure in an alley one sweeps aside, in a cowshed and a courtyard one takes it out to the dungheap. Rebbi Abba said, this is for a small courtyard, but in a large courtyard one sweeps it aside. In a cowshed, whether large or small, one takes out to the dungheap. Rebbi Abba said, because its ugliness is dangerous.

HALAKHAH: Who is the Tanna of “cutting”? Rebbi Meïr. Who is the Tanna of “binding into sheaves”? Rebbi Jehudah. Rebbi Jacob ben Rebbi Sosai said before Rebbi Yose: Everybody agrees that one may cut, and everybody agrees that one may not tie into sheaves. Where did they disagree? About grafting of date palms. Rebbi Meïr says, one grafts date entire day, and they acted following the will of the rabbis. Rebbi Judah says, they were not acting following the will of the rabbis.

HALAKHAH: Who is the Tanna of “cutting”? Rebbi Meïr. Who is the Tanna of “binding into sheaves”? Rebbi Jehudah. Rebbi Jacob ben Rebbi Sosai said before Rebbi Yose: Everybody agrees that one may cut, and everybody agrees that one may not tie into sheaves. Where did they disagree? About grafting of date palms. Rebbi Meïr says, one grafts date entire day, and they acted following the will of the rabbis. Rebbi Judah says, they were not acting following the will of the rabbis.

HALAKHAH: Who is the Tanna of “cutting”? Rebbi Meïr. Who is the Tanna of “binding into sheaves”? Rebbi Jehudah. Rebbi Jacob ben Rebbi Sosai said before Rebbi Yose: Everybody agrees that one may cut, and everybody agrees that one may not tie into sheaves. Where did they disagree? About grafting of date palms. Rebbi Meïr says, one grafts date entire day, and they acted following the will of the rabbis. Rebbi Judah says, they were not acting following the will of the rabbis.

HALAKHAH: Who is the Tanna of “cutting”? Rebbi Meïr. Who is the Tanna of “binding into sheaves”? Rebbi Jehudah. Rebbi Jacob ben Rebbi Sosai said before Rebbi Yose: Everybody agrees that one may cut, and everybody agrees that one may not tie into sheaves. Where did they disagree? About grafting of date palms. Rebbi Meïr says, one grafts date entire day, and they acted following the will of the rabbis. Rebbi Judah says, they were not acting following the will of the rabbis.