rebbi

Rebbi Levi said, because usually slaves eat while standing, and here one is forced to eat lying on couches, to proclaim that they went from slavery to freedom. Rebbi Simon in the name of Rebbi Joshua ben Levi: This olive-sized bit with which a person fulfills his obligation on Passover he must eat lying down. Rebbi Yose asked before Rebbi Simon, even a slave before his master, even a woman before her husband? He said to him, great personality, that is all I heard.

Rebbi Ḥiyya bar Ada said, because it is not agreeable for a person to eat from public assistance, and here even from the tray.

It was stated: “A man has to make his family happy on a feast of pilgrimage. How does he make them happy? With wine. Rebbi Jehudah used to say, women with what is appropriate for them, and minors with what is appropriate for them. Women with what is appropriate for them, for example shoes and belts, and minors with what is appropriate for them, for example nuts and pistachios.” They said, Rebbi Tarphon acted in this way.

It was stated: “A man has to make his family happy on a feast of pilgrimage. How does he make them happy? With wine. Rebbi Jehudah used to say, women with what is appropriate for them, and minors with what is appropriate for them. Women with what is appropriate for them, for example shoes and belts, and minors with what is appropriate for them, for example nuts and pistachios.” They said, Rebbi Tarphon acted in this way.

From where the Four Cups? Rebbi Joḥanan in the name of Rebbi Benaiah: Corresponding to the four deliveries: Therefore, say to the Children of Israel, I am the Eternal, and I shall take you out, etc. And I shall take you as My people, etc. I shall take you, I shall save you, I shall free you, I shall take you. Rebbi Joshua ben Levi said, corresponding to the four cups of Pharao: The cup of Pharao was in my hand; I took the grapes and squeezed them into Pharao ’s cup, and gave the cup in Pharao ’s hand. You will give the cup in the hand of Pharao. Rebbi Levi said, corresponding to the four kingdoms. But our teachers say, corresponding to the four cups of doom that the Holy One, praise to Him, will make the Gentiles drink at the end of days. Truly, so said the Eternal, the God of Israel, to me: take this cup of the wine of wrath. The golden cup of Babylon is in the hand of the Eternal. Truly a cup is in the hand of the Eternal, intoxicating wine, fully to be mixed; He shall sprinkle from it but its dregs shall be drunk, squeezed to the last, by all the wicked of the earth. He shall let coals rain on the wicked; fire, sulphur, and burning wind is the portion of their cup. What does the portion of their cup mean? R. Abun said: a double cup like the double cup taken after a thermal bath. And in accordance with this correspondingly the Holy One, praised be He, will let Israel drink four cups of consolation at the End of Days: The Eternal is the portion of my part and my cup. You anointed my head with oil; my cup is overflowing. I shall lift up the cup of salvations counts for two.

From where the Four Cups? Rebbi Joḥanan in the name of Rebbi Benaiah: Corresponding to the four deliveries: Therefore, say to the Children of Israel, I am the Eternal, and I shall take you out, etc. And I shall take you as My people, etc. I shall take you, I shall save you, I shall free you, I shall take you. Rebbi Joshua ben Levi said, corresponding to the four cups of Pharao: The cup of Pharao was in my hand; I took the grapes and squeezed them into Pharao ’s cup, and gave the cup in Pharao ’s hand. You will give the cup in the hand of Pharao. Rebbi Levi said, corresponding to the four kingdoms. But our teachers say, corresponding to the four cups of doom that the Holy One, praise to Him, will make the Gentiles drink at the end of days. Truly, so said the Eternal, the God of Israel, to me: take this cup of the wine of wrath. The golden cup of Babylon is in the hand of the Eternal. Truly a cup is in the hand of the Eternal, intoxicating wine, fully to be mixed; He shall sprinkle from it but its dregs shall be drunk, squeezed to the last, by all the wicked of the earth. He shall let coals rain on the wicked; fire, sulphur, and burning wind is the portion of their cup. What does the portion of their cup mean? R. Abun said: a double cup like the double cup taken after a thermal bath. And in accordance with this correspondingly the Holy One, praised be He, will let Israel drink four cups of consolation at the End of Days: The Eternal is the portion of my part and my cup. You anointed my head with oil; my cup is overflowing. I shall lift up the cup of salvations counts for two.

From where the Four Cups? Rebbi Joḥanan in the name of Rebbi Benaiah: Corresponding to the four deliveries: Therefore, say to the Children of Israel, I am the Eternal, and I shall take you out, etc. And I shall take you as My people, etc. I shall take you, I shall save you, I shall free you, I shall take you. Rebbi Joshua ben Levi said, corresponding to the four cups of Pharao: The cup of Pharao was in my hand; I took the grapes and squeezed them into Pharao ’s cup, and gave the cup in Pharao ’s hand. You will give the cup in the hand of Pharao. Rebbi Levi said, corresponding to the four kingdoms. But our teachers say, corresponding to the four cups of doom that the Holy One, praise to Him, will make the Gentiles drink at the end of days. Truly, so said the Eternal, the God of Israel, to me: take this cup of the wine of wrath. The golden cup of Babylon is in the hand of the Eternal. Truly a cup is in the hand of the Eternal, intoxicating wine, fully to be mixed; He shall sprinkle from it but its dregs shall be drunk, squeezed to the last, by all the wicked of the earth. He shall let coals rain on the wicked; fire, sulphur, and burning wind is the portion of their cup. What does the portion of their cup mean? R. Abun said: a double cup like the double cup taken after a thermal bath. And in accordance with this correspondingly the Holy One, praised be He, will let Israel drink four cups of consolation at the End of Days: The Eternal is the portion of my part and my cup. You anointed my head with oil; my cup is overflowing. I shall lift up the cup of salvations counts for two.

From where the Four Cups? Rebbi Joḥanan in the name of Rebbi Benaiah: Corresponding to the four deliveries: Therefore, say to the Children of Israel, I am the Eternal, and I shall take you out, etc. And I shall take you as My people, etc. I shall take you, I shall save you, I shall free you, I shall take you. Rebbi Joshua ben Levi said, corresponding to the four cups of Pharao: The cup of Pharao was in my hand; I took the grapes and squeezed them into Pharao ’s cup, and gave the cup in Pharao ’s hand. You will give the cup in the hand of Pharao. Rebbi Levi said, corresponding to the four kingdoms. But our teachers say, corresponding to the four cups of doom that the Holy One, praise to Him, will make the Gentiles drink at the end of days. Truly, so said the Eternal, the God of Israel, to me: take this cup of the wine of wrath. The golden cup of Babylon is in the hand of the Eternal. Truly a cup is in the hand of the Eternal, intoxicating wine, fully to be mixed; He shall sprinkle from it but its dregs shall be drunk, squeezed to the last, by all the wicked of the earth. He shall let coals rain on the wicked; fire, sulphur, and burning wind is the portion of their cup. What does the portion of their cup mean? R. Abun said: a double cup like the double cup taken after a thermal bath. And in accordance with this correspondingly the Holy One, praised be He, will let Israel drink four cups of consolation at the End of Days: The Eternal is the portion of my part and my cup. You anointed my head with oil; my cup is overflowing. I shall lift up the cup of salvations counts for two.

“One who brings out wine to mix a cup,” etc. Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of cups? He told him, let us infer the hidden from the explicit since Rebbi Ḥiyya stated, the Four Cups which they said add up to an Italic quartarius of wine.

“One who brings out wine to mix a cup,” etc. Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of cups? He told him, let us infer the hidden from the explicit since Rebbi Ḥiyya stated, the Four Cups which they said add up to an Italic quartarius of wine.

“One who brings out wine to mix a cup,” etc. Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of cups? He told him, let us infer the hidden from the explicit since Rebbi Ḥiyya stated, the Four Cups which they said add up to an Italic quartarius of wine.

There, we have stated: “One removes four or five baskets.” Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of baskets? He told him, let us infer the hidden from the explicit since we have stated there: “The contributions for the Temple were removed in three baskets of three seah each.”

There, we have stated: “One removes four or five baskets.” Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of baskets? He told him, let us infer the hidden from the explicit since we have stated there: “The contributions for the Temple were removed in three baskets of three seah each.”

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for the mixer’s mixing. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for the mixer’s mixing. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for the mixer’s mixing. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for the mixer’s mixing. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for the mixer’s mixing. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for the mixer’s mixing. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated “Water, a gulp; Rebbi Jehudah says, for the mixer’s mixing. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” What is the measure of cups? Rebbi Abun said, τέταρτον is a quarter.

May one drink them together? Since Rebbi Joḥanan said about Hallel, if he heard it in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost.

May one drink them together? Since Rebbi Joḥanan said about Hallel, if he heard it in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost.

May one drink them together? Since Rebbi Joḥanan said about Hallel, if he heard it in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost.

May one drink them together? Since Rebbi Joḥanan said about Hallel, if he heard it in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost.

May one drink them together? Since Rebbi Joḥanan said about Hallel, if he heard it in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost.

May one drink them together? Since Rebbi Joḥanan said about Hallel, if he heard it in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost.

May one drink them together? Since Rebbi Joḥanan said about Hallel, if he heard it in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost.

Rebbi Jehudah bar Ilai drank his four cups in the Passover night and had a headache until Tabernacles. A lady saw that his face was shiny. She said to him, old man, old man, one of three things applies to you. Either you are drunk from wine, or you are lending on interest, or you are raising pigs. He answered her, this woman’s spirit shall be blown away, not one of these three things applies to me, but my learning is ever present with me, as it is written, a man’s wisdom illuminates his face.

Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shining. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He asked them, why? They told him, his face is shining. He said to them, maybe he understood a new teaching. He came to visit him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, a man’s wisdom illuminates his face

Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shining. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He asked them, why? They told him, his face is shining. He said to them, maybe he understood a new teaching. He came to visit him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, a man’s wisdom illuminates his face

Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shining. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He asked them, why? They told him, his face is shining. He said to them, maybe he understood a new teaching. He came to visit him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, a man’s wisdom illuminates his face

Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shining. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He asked them, why? They told him, his face is shining. He said to them, maybe he understood a new teaching. He came to visit him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, a man’s wisdom illuminates his face

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.

Rebbi Yose said: From the words of both of them it follows that for wine and Havdalah, the wine comes first. Is not the reason of the House of Shammai that the Sanctification of the Day causes the wine to be served? But here, Havdalah does {not} cause the wine to be served; wine therefore has precedence. Is not the reason of the House of Hillel that the wine is frequent, Sanctification of the Day is less frequent? Also here, wine is frequent and Havdalah is less frequent: the wine has precedence. Rebbi Mana said: From the words of both of them it follows that for wine and Havdalah, Havdalah comes first. Is not the reason of the House of Shammai that he was obligated for the Sanctification of the Day before the wine came? Also here, since he is obligated for Havdalah before the wine came, Havdalah has precedence. Is not the reason of the House of Hillel that the wine causes the Sanctification of the Day to be recited? But here, the wine does {not} cause Havdalah to be recited: Havdalah has precedence.

Rebbi Yose said: From the words of both of them it follows that for wine and Havdalah, the wine comes first. Is not the reason of the House of Shammai that the Sanctification of the Day causes the wine to be served? But here, Havdalah does {not} cause the wine to be served; wine therefore has precedence. Is not the reason of the House of Hillel that the wine is frequent, Sanctification of the Day is less frequent? Also here, wine is frequent and Havdalah is less frequent: the wine has precedence. Rebbi Mana said: From the words of both of them it follows that for wine and Havdalah, Havdalah comes first. Is not the reason of the House of Shammai that he was obligated for the Sanctification of the Day before the wine came? Also here, since he is obligated for Havdalah before the wine came, Havdalah has precedence. Is not the reason of the House of Hillel that the wine causes the Sanctification of the Day to be recited? But here, the wine does {not} cause Havdalah to be recited: Havdalah has precedence.

Rebbi Zeˋira said: One infers from the words of both of them that one may make Havdalah without wine but one may not make Qiddush without wine. That is the opinion of Rebbi Zeˋira since Rebbi Zeˋira said: One makes Havdalah on alcoholic beverages but one goes from one place to another to hear Oiddush.

Rebbi Zeˋira said: One infers from the words of both of them that one may make Havdalah without wine but one may not make Qiddush without wine. That is the opinion of Rebbi Zeˋira since Rebbi Zeˋira said: One makes Havdalah on alcoholic beverages but one goes from one place to another to hear Oiddush.

Rebbi Zeˋira said: One infers from the words of both of them that one may make Havdalah without wine but one may not make Qiddush without wine. That is the opinion of Rebbi Zeˋira since Rebbi Zeˋira said: One makes Havdalah on alcoholic beverages but one goes from one place to another to hear Oiddush.

Rebbi Yose ben Rebbi Abun said: There, they have the custom that at a place without wine, the reader descends before the Ark, recites one benediction that contains seven, and closes by “He Who sanctifies Israel and the Sabbath Day”.

Rebbi Yose ben Rebbi Abun said: There, they have the custom that at a place without wine, the reader descends before the Ark, recites one benediction that contains seven, and closes by “He Who sanctifies Israel and the Sabbath Day”.

MISHNAH: They bring before him vegetables and Romaine lettuce. One dips Romaine lettuce, until he comes to filling the bread, when one brings before him mazzah, and Romaine lettuce, and haroset, and two dishes, even though haroset is not an obligation; Rebbi Eliezer ben Rebbi Sadoq says, it is an obligation. In the Temple one brings before him the body of the Pesaḥ.

MISHNAH: They bring before him vegetables and Romaine lettuce. One dips Romaine lettuce, until he comes to filling the bread, when one brings before him mazzah, and Romaine lettuce, and haroset, and two dishes, even though haroset is not an obligation; Rebbi Eliezer ben Rebbi Sadoq says, it is an obligation. In the Temple one brings before him the body of the Pesaḥ.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan: One has to dip Romaine lettuce twice. Rebbi Zeˋira in the name of Rebbi Joḥanan: One need not dip Romaine lettuce twice. Rebbi Simeon ben Laqish said, if he did not dip the first time, he has to dip the second time. The Mishnah disagrees with Rebbi Simeon ben Laqish; “On all other nights we dip once, this night twice.” Rebbi Simeon ben Laqish is of one opinion with Bar Qappara; the Mishnah disagrees with Bar Qappara: On all other nights we dip with bread, but here we dip it by itself. The Mishnah disagrees with Rebbi Joḥanan, one fulfills his obligation with mazzah, whether he intended it or did not intend. But here since he was lying on a couch, the presumption is that he intended. Rebbi Jeremiah objected before Rebbi Zeˋira, does not the Mishnah disagree with Rebbi Simeon ben Laqish? “one brings before him mazzah, and Romaine lettuce, and haroset, … even though haroset is not an obligation.” Romaine lettuce is an obligation. He said to him, since Rav dips with beets.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan: One has to dip Romaine lettuce twice. Rebbi Zeˋira in the name of Rebbi Joḥanan: One need not dip Romaine lettuce twice. Rebbi Simeon ben Laqish said, if he did not dip the first time, he has to dip the second time. The Mishnah disagrees with Rebbi Simeon ben Laqish; “On all other nights we dip once, this night twice.” Rebbi Simeon ben Laqish is of one opinion with Bar Qappara; the Mishnah disagrees with Bar Qappara: On all other nights we dip with bread, but here we dip it by itself. The Mishnah disagrees with Rebbi Joḥanan, one fulfills his obligation with mazzah, whether he intended it or did not intend. But here since he was lying on a couch, the presumption is that he intended. Rebbi Jeremiah objected before Rebbi Zeˋira, does not the Mishnah disagree with Rebbi Simeon ben Laqish? “one brings before him mazzah, and Romaine lettuce, and haroset, … even though haroset is not an obligation.” Romaine lettuce is an obligation. He said to him, since Rav dips with beets.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan: One has to dip Romaine lettuce twice. Rebbi Zeˋira in the name of Rebbi Joḥanan: One need not dip Romaine lettuce twice. Rebbi Simeon ben Laqish said, if he did not dip the first time, he has to dip the second time. The Mishnah disagrees with Rebbi Simeon ben Laqish; “On all other nights we dip once, this night twice.” Rebbi Simeon ben Laqish is of one opinion with Bar Qappara; the Mishnah disagrees with Bar Qappara: On all other nights we dip with bread, but here we dip it by itself. The Mishnah disagrees with Rebbi Joḥanan, one fulfills his obligation with mazzah, whether he intended it or did not intend. But here since he was lying on a couch, the presumption is that he intended. Rebbi Jeremiah objected before Rebbi Zeˋira, does not the Mishnah disagree with Rebbi Simeon ben Laqish? “one brings before him mazzah, and Romaine lettuce, and haroset, … even though haroset is not an obligation.” Romaine lettuce is an obligation. He said to him, since Rav dips with beets.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan: One has to dip Romaine lettuce twice. Rebbi Zeˋira in the name of Rebbi Joḥanan: One need not dip Romaine lettuce twice. Rebbi Simeon ben Laqish said, if he did not dip the first time, he has to dip the second time. The Mishnah disagrees with Rebbi Simeon ben Laqish; “On all other nights we dip once, this night twice.” Rebbi Simeon ben Laqish is of one opinion with Bar Qappara; the Mishnah disagrees with Bar Qappara: On all other nights we dip with bread, but here we dip it by itself. The Mishnah disagrees with Rebbi Joḥanan, one fulfills his obligation with mazzah, whether he intended it or did not intend. But here since he was lying on a couch, the presumption is that he intended. Rebbi Jeremiah objected before Rebbi Zeˋira, does not the Mishnah disagree with Rebbi Simeon ben Laqish? “one brings before him mazzah, and Romaine lettuce, and haroset, … even though haroset is not an obligation.” Romaine lettuce is an obligation. He said to him, since Rav dips with beets.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan: One has to dip Romaine lettuce twice. Rebbi Zeˋira in the name of Rebbi Joḥanan: One need not dip Romaine lettuce twice. Rebbi Simeon ben Laqish said, if he did not dip the first time, he has to dip the second time. The Mishnah disagrees with Rebbi Simeon ben Laqish; “On all other nights we dip once, this night twice.” Rebbi Simeon ben Laqish is of one opinion with Bar Qappara; the Mishnah disagrees with Bar Qappara: On all other nights we dip with bread, but here we dip it by itself. The Mishnah disagrees with Rebbi Joḥanan, one fulfills his obligation with mazzah, whether he intended it or did not intend. But here since he was lying on a couch, the presumption is that he intended. Rebbi Jeremiah objected before Rebbi Zeˋira, does not the Mishnah disagree with Rebbi Simeon ben Laqish? “one brings before him mazzah, and Romaine lettuce, and haroset, … even though haroset is not an obligation.” Romaine lettuce is an obligation. He said to him, since Rav dips with beets.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan: One has to dip Romaine lettuce twice. Rebbi Zeˋira in the name of Rebbi Joḥanan: One need not dip Romaine lettuce twice. Rebbi Simeon ben Laqish said, if he did not dip the first time, he has to dip the second time. The Mishnah disagrees with Rebbi Simeon ben Laqish; “On all other nights we dip once, this night twice.” Rebbi Simeon ben Laqish is of one opinion with Bar Qappara; the Mishnah disagrees with Bar Qappara: On all other nights we dip with bread, but here we dip it by itself. The Mishnah disagrees with Rebbi Joḥanan, one fulfills his obligation with mazzah, whether he intended it or did not intend. But here since he was lying on a couch, the presumption is that he intended. Rebbi Jeremiah objected before Rebbi Zeˋira, does not the Mishnah disagree with Rebbi Simeon ben Laqish? “one brings before him mazzah, and Romaine lettuce, and haroset, … even though haroset is not an obligation.” Romaine lettuce is an obligation. He said to him, since Rav dips with beets.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan: One has to dip Romaine lettuce twice. Rebbi Zeˋira in the name of Rebbi Joḥanan: One need not dip Romaine lettuce twice. Rebbi Simeon ben Laqish said, if he did not dip the first time, he has to dip the second time. The Mishnah disagrees with Rebbi Simeon ben Laqish; “On all other nights we dip once, this night twice.” Rebbi Simeon ben Laqish is of one opinion with Bar Qappara; the Mishnah disagrees with Bar Qappara: On all other nights we dip with bread, but here we dip it by itself. The Mishnah disagrees with Rebbi Joḥanan, one fulfills his obligation with mazzah, whether he intended it or did not intend. But here since he was lying on a couch, the presumption is that he intended. Rebbi Jeremiah objected before Rebbi Zeˋira, does not the Mishnah disagree with Rebbi Simeon ben Laqish? “one brings before him mazzah, and Romaine lettuce, and haroset, … even though haroset is not an obligation.” Romaine lettuce is an obligation. He said to him, since Rav dips with beets.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan: One has to dip Romaine lettuce twice. Rebbi Zeˋira in the name of Rebbi Joḥanan: One need not dip Romaine lettuce twice. Rebbi Simeon ben Laqish said, if he did not dip the first time, he has to dip the second time. The Mishnah disagrees with Rebbi Simeon ben Laqish; “On all other nights we dip once, this night twice.” Rebbi Simeon ben Laqish is of one opinion with Bar Qappara; the Mishnah disagrees with Bar Qappara: On all other nights we dip with bread, but here we dip it by itself. The Mishnah disagrees with Rebbi Joḥanan, one fulfills his obligation with mazzah, whether he intended it or did not intend. But here since he was lying on a couch, the presumption is that he intended. Rebbi Jeremiah objected before Rebbi Zeˋira, does not the Mishnah disagree with Rebbi Simeon ben Laqish? “one brings before him mazzah, and Romaine lettuce, and haroset, … even though haroset is not an obligation.” Romaine lettuce is an obligation. He said to him, since Rav dips with beets.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan: One has to dip Romaine lettuce twice. Rebbi Zeˋira in the name of Rebbi Joḥanan: One need not dip Romaine lettuce twice. Rebbi Simeon ben Laqish said, if he did not dip the first time, he has to dip the second time. The Mishnah disagrees with Rebbi Simeon ben Laqish; “On all other nights we dip once, this night twice.” Rebbi Simeon ben Laqish is of one opinion with Bar Qappara; the Mishnah disagrees with Bar Qappara: On all other nights we dip with bread, but here we dip it by itself. The Mishnah disagrees with Rebbi Joḥanan, one fulfills his obligation with mazzah, whether he intended it or did not intend. But here since he was lying on a couch, the presumption is that he intended. Rebbi Jeremiah objected before Rebbi Zeˋira, does not the Mishnah disagree with Rebbi Simeon ben Laqish? “one brings before him mazzah, and Romaine lettuce, and haroset, … even though haroset is not an obligation.” Romaine lettuce is an obligation. He said to him, since Rav dips with beets.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan: One has to dip Romaine lettuce twice. Rebbi Zeˋira in the name of Rebbi Joḥanan: One need not dip Romaine lettuce twice. Rebbi Simeon ben Laqish said, if he did not dip the first time, he has to dip the second time. The Mishnah disagrees with Rebbi Simeon ben Laqish; “On all other nights we dip once, this night twice.” Rebbi Simeon ben Laqish is of one opinion with Bar Qappara; the Mishnah disagrees with Bar Qappara: On all other nights we dip with bread, but here we dip it by itself. The Mishnah disagrees with Rebbi Joḥanan, one fulfills his obligation with mazzah, whether he intended it or did not intend. But here since he was lying on a couch, the presumption is that he intended. Rebbi Jeremiah objected before Rebbi Zeˋira, does not the Mishnah disagree with Rebbi Simeon ben Laqish? “one brings before him mazzah, and Romaine lettuce, and haroset, … even though haroset is not an obligation.” Romaine lettuce is an obligation. He said to him, since Rav dips with beets.

The traders of Jerusalem used to say, “come and buy spices for the meritorious deed.” The family of Issy in the same of Issy: Why is it called “pounded”? Because one pounds for it. Rebbi Joshua ben Levi said, it has to be thick. His word implies that it is a remembrance of the mortar. There are Tannaim who state, it has to be soft. This word implies that it is a remembrance of the blood.

HALAKHAH: Rebbi Ḥiyya stated “The Torah spoke about Four Children, a wise child, a wicked child, a stupid child, and a child who does not know how to ask. What does the wise child say? What are the testimonials, the ordinances, and the laws, that the Eternal, our God, commanded us? Also you shall tell him, with a strong hand did the Eternal lead us out of Egypt, the house of slaves. What does the wicked son say? What does this service mean to you? What is this exertion which you impose on us every (moment) [year]? Since he excluded himself from the community, also you shall tell him, because of this did the Eternal do for me when I left Egypt. For me, He did it, for that man He did not do it. If that man had been in Egypt, he would not have been worthy ever to be redeemed. What does the stupid child say? What is this? Tell him the rules of Passover, that one may not follow the Pesaḥἐπὶ κῶμον. What means ἐπὶ κῶμον? That one not leave one company and join another company. With the child who does not know how to ask, you have to begin and initiate with him.” Rebbi Yose said, that is what the Mishnah says, “if the son does not know how to ask, his father instructs him.”

HALAKHAH: Rebbi Ḥiyya stated “The Torah spoke about Four Children, a wise child, a wicked child, a stupid child, and a child who does not know how to ask. What does the wise child say? What are the testimonials, the ordinances, and the laws, that the Eternal, our God, commanded us? Also you shall tell him, with a strong hand did the Eternal lead us out of Egypt, the house of slaves. What does the wicked son say? What does this service mean to you? What is this exertion which you impose on us every (moment) [year]? Since he excluded himself from the community, also you shall tell him, because of this did the Eternal do for me when I left Egypt. For me, He did it, for that man He did not do it. If that man had been in Egypt, he would not have been worthy ever to be redeemed. What does the stupid child say? What is this? Tell him the rules of Passover, that one may not follow the Pesaḥἐπὶ κῶμον. What means ἐπὶ κῶμον? That one not leave one company and join another company. With the child who does not know how to ask, you have to begin and initiate with him.” Rebbi Yose said, that is what the Mishnah says, “if the son does not know how to ask, his father instructs him.”

MISHNAH: How far does he say? The House of Shammai say, up to a happy mother of children. But the House of Hillel are saying, up to the pebble into a source of water, and he finishes with “redemption.” Rebbi Tarphon says, “Who freed us and freed our forefathers from Egypt and let us reach this night”, and does not seal. Rebbi Aqiba says, “so Eternal, our God, let us reach other festivals coming towards us in peace, happy in the rebuilding of Your city, enjoying Your service, and the renewal of Your Temple. There may we eat from the Pesaḥ and well-being offerings whose blood will reach to the wall of Your altar for pleasure and we shall thank You for our redemption. Praise to You, Eternal, Who redeems Israel.”

MISHNAH: How far does he say? The House of Shammai say, up to a happy mother of children. But the House of Hillel are saying, up to the pebble into a source of water, and he finishes with “redemption.” Rebbi Tarphon says, “Who freed us and freed our forefathers from Egypt and let us reach this night”, and does not seal. Rebbi Aqiba says, “so Eternal, our God, let us reach other festivals coming towards us in peace, happy in the rebuilding of Your city, enjoying Your service, and the renewal of Your Temple. There may we eat from the Pesaḥ and well-being offerings whose blood will reach to the wall of Your altar for pleasure and we shall thank You for our redemption. Praise to You, Eternal, Who redeems Israel.”

HALAKHAH: Rav said, a priori he has to start with your forefathers always lived on the far side of the River, etc. But I took your father Abraham from the far side of the River, etc And I increased. Rebbi Aḥa said, the ketib is וארב. How may quarrels I made for him before I gave him Isaac. Another explanation, I prepared an ambush for him. If he would sin, to repay him, if he would acquire merit, to reward him.

“The House of Shammai said to them, did Israel leave Egypt that he should mention the Exodus from Egypt? The House of Hillel answered them, even if he would wait until the cock crows, they did not reach half the redemption,” since they left only at noontime, as it is said, in the middle of this day did the Eternal lead out the Children of Israel, etc. But since one started fulfilling the obligation, one tells him to clean it up. Rebbi Abunah bar Sehora objected, did he not already mention it for the cup?

It was stated: One says “time” only at the three festivals of pilgrimage. Rebbi Mana said, a baraita says so, on the festival of mazzot, the festival of weeks, and the festival of booths. It was stated: For any {day} where it is stated “declaration as holy” one has to say ”time”. Rebbi Tanḥuma said, this is correct. If somebody saw a fig as first fruit, does he not have to recite “time”? This applies to New Year’s Day and the Day of Atonement

It was stated: One says “time” only at the three festivals of pilgrimage. Rebbi Mana said, a baraita says so, on the festival of mazzot, the festival of weeks, and the festival of booths. It was stated: For any {day} where it is stated “declaration as holy” one has to say ”time”. Rebbi Tanḥuma said, this is correct. If somebody saw a fig as first fruit, does he not have to recite “time”? This applies to New Year’s Day and the Day of Atonement

(where in Judea one used to follow Rebbi Aqiba and in Galilee Rebbi Joḥanan ben Nuri. If he changed and in Judea acted as in Galilee or in Galilee as in Judea he discharged his obligation. But is there not Purim, where these read on the fourteenth and those on the fifteenth? There is a difference since it is written, family and family, country and country, and town and town.)

(where in Judea one used to follow Rebbi Aqiba and in Galilee Rebbi Joḥanan ben Nuri. If he changed and in Judea acted as in Galilee or in Galilee as in Judea he discharged his obligation. But is there not Purim, where these read on the fourteenth and those on the fifteenth? There is a difference since it is written, family and family, country and country, and town and town.)

Rebbi Simeon in the name of Rebbi Inainy bar Sisay: kinds of songs. Rebbi Joḥanan says, sweets. Samuel says, truffles and chick pigeons prepared by Ḥanania bar Shilat.

Rebbi Simeon in the name of Rebbi Inainy bar Sisay: kinds of songs. Rebbi Joḥanan says, sweets. Samuel says, truffles and chick pigeons prepared by Ḥanania bar Shilat.

Rebbi Simeon in the name of Rebbi Inainy bar Sisay: kinds of songs. Rebbi Joḥanan says, sweets. Samuel says, truffles and chick pigeons prepared by Ḥanania bar Shilat.

MISHNAH: If part of them slept, they may eat; if all of them, they may not eat Rebbi Yose says, if they were sleepy, they may eat, if they slept they may not eat. The Pesaḥ after midnight makes hands impure. Piggul and leftover make the hands impure. If he recited the benediction for the Pesaḥ it exempted that of the family sacrifice; the one for the family sacrifice does not exempt the one for the Pesaḥ, the words of Rebbi Ismael. Rebbi Aqiba said, neither one exempts the other.

MISHNAH: If part of them slept, they may eat; if all of them, they may not eat Rebbi Yose says, if they were sleepy, they may eat, if they slept they may not eat. The Pesaḥ after midnight makes hands impure. Piggul and leftover make the hands impure. If he recited the benediction for the Pesaḥ it exempted that of the family sacrifice; the one for the family sacrifice does not exempt the one for the Pesaḥ, the words of Rebbi Ismael. Rebbi Aqiba said, neither one exempts the other.

MISHNAH: If part of them slept, they may eat; if all of them, they may not eat Rebbi Yose says, if they were sleepy, they may eat, if they slept they may not eat. The Pesaḥ after midnight makes hands impure. Piggul and leftover make the hands impure. If he recited the benediction for the Pesaḥ it exempted that of the family sacrifice; the one for the family sacrifice does not exempt the one for the Pesaḥ, the words of Rebbi Ismael. Rebbi Aqiba said, neither one exempts the other.

Rebbi Simon in the name of Rebbi Joshua ben Levi: Piggul and leftovers add together to make hands impure in the amount that exposes to punishment, the volume of an olive. Do they disqualify heave? It is a argument de minore ad maius. If they make hands impure to disqualify heave, they themselves not so much more? This which was left, what are you doing with it? Does it make hands impure or does it not make hands impure? If you are saying that this which was left makes hands impure, would piggul and leftovers not disqualify heave? About that which was left they did not decide anything. For if it were not so, the outer part would make the inner part impure. Rebbi Abbin said, who holds that something can become impure by touching itself? Rebbi Meïr. Did not Rebbi Joḥanan say, everything becomes pure by its greater part? When he cut off the greater part, is it not separated? Then it would be touching and be disqualified. Rebbi Ḥananiah said, if he cuts off minimal pieces and throws away.

Rebbi Simon in the name of Rebbi Joshua ben Levi: Piggul and leftovers add together to make hands impure in the amount that exposes to punishment, the volume of an olive. Do they disqualify heave? It is a argument de minore ad maius. If they make hands impure to disqualify heave, they themselves not so much more? This which was left, what are you doing with it? Does it make hands impure or does it not make hands impure? If you are saying that this which was left makes hands impure, would piggul and leftovers not disqualify heave? About that which was left they did not decide anything. For if it were not so, the outer part would make the inner part impure. Rebbi Abbin said, who holds that something can become impure by touching itself? Rebbi Meïr. Did not Rebbi Joḥanan say, everything becomes pure by its greater part? When he cut off the greater part, is it not separated? Then it would be touching and be disqualified. Rebbi Ḥananiah said, if he cuts off minimal pieces and throws away.

Rebbi Simon in the name of Rebbi Joshua ben Levi: Piggul and leftovers add together to make hands impure in the amount that exposes to punishment, the volume of an olive. Do they disqualify heave? It is a argument de minore ad maius. If they make hands impure to disqualify heave, they themselves not so much more? This which was left, what are you doing with it? Does it make hands impure or does it not make hands impure? If you are saying that this which was left makes hands impure, would piggul and leftovers not disqualify heave? About that which was left they did not decide anything. For if it were not so, the outer part would make the inner part impure. Rebbi Abbin said, who holds that something can become impure by touching itself? Rebbi Meïr. Did not Rebbi Joḥanan say, everything becomes pure by its greater part? When he cut off the greater part, is it not separated? Then it would be touching and be disqualified. Rebbi Ḥananiah said, if he cuts off minimal pieces and throws away.

Rebbi Simon in the name of Rebbi Joshua ben Levi: Piggul and leftovers add together to make hands impure in the amount that exposes to punishment, the volume of an olive. Do they disqualify heave? It is a argument de minore ad maius. If they make hands impure to disqualify heave, they themselves not so much more? This which was left, what are you doing with it? Does it make hands impure or does it not make hands impure? If you are saying that this which was left makes hands impure, would piggul and leftovers not disqualify heave? About that which was left they did not decide anything. For if it were not so, the outer part would make the inner part impure. Rebbi Abbin said, who holds that something can become impure by touching itself? Rebbi Meïr. Did not Rebbi Joḥanan say, everything becomes pure by its greater part? When he cut off the greater part, is it not separated? Then it would be touching and be disqualified. Rebbi Ḥananiah said, if he cuts off minimal pieces and throws away.

Rebbi Simon in the name of Rebbi Joshua ben Levi: Piggul and leftovers add together to make hands impure in the amount that exposes to punishment, the volume of an olive. Do they disqualify heave? It is a argument de minore ad maius. If they make hands impure to disqualify heave, they themselves not so much more? This which was left, what are you doing with it? Does it make hands impure or does it not make hands impure? If you are saying that this which was left makes hands impure, would piggul and leftovers not disqualify heave? About that which was left they did not decide anything. For if it were not so, the outer part would make the inner part impure. Rebbi Abbin said, who holds that something can become impure by touching itself? Rebbi Meïr. Did not Rebbi Joḥanan say, everything becomes pure by its greater part? When he cut off the greater part, is it not separated? Then it would be touching and be disqualified. Rebbi Ḥananiah said, if he cuts off minimal pieces and throws away.

Rebbi Simon in the name of Rebbi Joshua ben Levi: Piggul and leftovers add together to make hands impure in the amount that exposes to punishment, the volume of an olive. Do they disqualify heave? It is a argument de minore ad maius. If they make hands impure to disqualify heave, they themselves not so much more? This which was left, what are you doing with it? Does it make hands impure or does it not make hands impure? If you are saying that this which was left makes hands impure, would piggul and leftovers not disqualify heave? About that which was left they did not decide anything. For if it were not so, the outer part would make the inner part impure. Rebbi Abbin said, who holds that something can become impure by touching itself? Rebbi Meïr. Did not Rebbi Joḥanan say, everything becomes pure by its greater part? When he cut off the greater part, is it not separated? Then it would be touching and be disqualified. Rebbi Ḥananiah said, if he cuts off minimal pieces and throws away.

Rebbi Zeˋira said, should not making the benediction for Pesaḥ not exempt the sacrifice, but for the sacrifice exempt the Pesaḥ, since the Pesaḥ is included in the notion of sacrifice? Rebbi Mana said, the Pesaḥ is the main item, the {family} sacrifice a minor part.

Rebbi Zeˋira said, should not making the benediction for Pesaḥ not exempt the sacrifice, but for the sacrifice exempt the Pesaḥ, since the Pesaḥ is included in the notion of sacrifice? Rebbi Mana said, the Pesaḥ is the main item, the {family} sacrifice a minor part.

MISHNAH: Seven days before the Day of Atonement one isolates the High Priest from his house to the Parhedrin lodge and one prepares another Cohen because he might become disqualified. Rebbi Jehudah says, one also prepares for him another wife, since maybe his wife would die, for it is said, he shall atone for himself and his house, his house means his wife. The Sages said to him, in this case the procedure never ends.

HALAKHAH: “Seven days before the Day of Atonement,” etc. Rebbi Abba in the name of Rebbi Joḥanan understood if from the following: As he did on that day, these are the seven days of initiation. Did the Eternal command for future generations. To make, this is the goat of the Day of Atonement. Or maybe it is the goat of a New Moon? Rebbi Abba said, to atone for you, an atonement which is like the other. Since the one is atonement of Aaron himself and his sons themselves, the other also must be atonement of Aaron himself and his sons themselves

HALAKHAH: “Seven days before the Day of Atonement,” etc. Rebbi Abba in the name of Rebbi Joḥanan understood if from the following: As he did on that day, these are the seven days of initiation. Did the Eternal command for future generations. To make, this is the goat of the Day of Atonement. Or maybe it is the goat of a New Moon? Rebbi Abba said, to atone for you, an atonement which is like the other. Since the one is atonement of Aaron himself and his sons themselves, the other also must be atonement of Aaron himself and his sons themselves

HALAKHAH: “Seven days before the Day of Atonement,” etc. Rebbi Abba in the name of Rebbi Joḥanan understood if from the following: As he did on that day, these are the seven days of initiation. Did the Eternal command for future generations. To make, this is the goat of the Day of Atonement. Or maybe it is the goat of a New Moon? Rebbi Abba said, to atone for you, an atonement which is like the other. Since the one is atonement of Aaron himself and his sons themselves, the other also must be atonement of Aaron himself and his sons themselves

Rebbi Jonah in the name of Bar Qappara understood it from the following. As he did on that day, these are the seven days of initiation. Did the Eternal command, this is burning of the Cow. It is said here, did the Eternal command, and it is said there, this is the low of the Torah which the Eternal commanded, saying.” To make, this is the goat of the Day of Atonement. Or maybe it is the goat of a New Moon? As Rebbi Abba said, to atone for you, an atonement which is like the other. Since the one is atonement valid only through the High Priest, the other also is atonement through the High Priest.

Rebbi Jonah in the name of Bar Qappara understood it from the following. As he did on that day, these are the seven days of initiation. Did the Eternal command, this is burning of the Cow. It is said here, did the Eternal command, and it is said there, this is the low of the Torah which the Eternal commanded, saying.” To make, this is the goat of the Day of Atonement. Or maybe it is the goat of a New Moon? As Rebbi Abba said, to atone for you, an atonement which is like the other. Since the one is atonement valid only through the High Priest, the other also is atonement through the High Priest.

What is the difference between the Cohen who burns the Cow and the High Priest on the Day of Atonement? The separation of the first is for purity and his brothers the priests refrain from touching him. The separation of the other is for holiness and his brothers the priests touch him. In the opinion of Rebbi Joḥanan, who infers from that verse, [it is exceptional for the Cow, it is an embellishment for the Cow, one understands it. In the opinion of Bar Qappara who does not infer it from this verse], why does one touch here but not touch there? Rebbi Ḥiyya bar Ada said, that his brothers the priests should not make him impure. [But will he not be impure because of his sprinkling?] Rebbi Abun said, even Bar Qappara holds that it is exceptional for the Cow, it is an embellishment for the Cow.

What is the difference between the Cohen who burns the Cow and the High Priest on the Day of Atonement? The separation of the first is for purity and his brothers the priests refrain from touching him. The separation of the other is for holiness and his brothers the priests touch him. In the opinion of Rebbi Joḥanan, who infers from that verse, [it is exceptional for the Cow, it is an embellishment for the Cow, one understands it. In the opinion of Bar Qappara who does not infer it from this verse], why does one touch here but not touch there? Rebbi Ḥiyya bar Ada said, that his brothers the priests should not make him impure. [But will he not be impure because of his sprinkling?] Rebbi Abun said, even Bar Qappara holds that it is exceptional for the Cow, it is an embellishment for the Cow.