rebbi

HALAKHAH: Rebbi Joḥanan said, these are the words of Rebbi Eliezer and Rebbi Aqiba. But the words of the Sages, all of them were brought with the daily morning offering. Rebbi Ḥuna in the name of Rav Joseph: Rebbi Eliezer follows the House of Shammai. Just as the House of Shammai say, frequent and holy, holy has precedence, so Rebbi Eliezer says, frequent and holy, holy has precedence. How is this? The service of the Day is holier and the day’s musaf sacrifices are more frequent; the service of the Day has precedence over the day’s musaf sacrifices.

The bull, the ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. Rebbi Simeon ben Laqish said, the reason of this Tanna is to join purification sacrifice to purification sacrifice and elevation sacrifice to elevation sacrifice. But some want to say, the bull, the ram, the people’s ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. This Tanna distributes the services. What is the reason? He leaves and brings hiselevation sacrifice and the people’s elevation sacrifice. As mentioned in the matter. What is mentioned in the matter? His ram and the people’s ram. Rebbi Abun bar Ḥiyya said, what is the reason for the he-goat? Of the blood of the atoning purification sacrifice. The atoning purification sacrifice already preceded.

The bull, the ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. Rebbi Simeon ben Laqish said, the reason of this Tanna is to join purification sacrifice to purification sacrifice and elevation sacrifice to elevation sacrifice. But some want to say, the bull, the ram, the people’s ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. This Tanna distributes the services. What is the reason? He leaves and brings hiselevation sacrifice and the people’s elevation sacrifice. As mentioned in the matter. What is mentioned in the matter? His ram and the people’s ram. Rebbi Abun bar Ḥiyya said, what is the reason for the he-goat? Of the blood of the atoning purification sacrifice. The atoning purification sacrifice already preceded.

Aaron comes to the tent of Meeting. From where does he come? From reading the Chapter. Where does he go to? To remove the cup and the pan. It is written: He leaves and brings his elevation sacrifice and the people ’s elevation sacrifice, and you are saying so? Did not Rebbi Joḥanan say, everybody agrees that the removal of cup and pan follows after the daily evening offering? Rebbi Yose ben Ḥanina said, the entire Chapter is written in order except for this verse. Rebbi Yose said, even this is written in order. Aaron comes to the tent of Meeting. From where does he come? From the first sanctification which he encounters. Where does he go to? To the last sanctification. Rebbi Mana said before Rebbi Yose: Why do we not say, except the last sanctification? He answered him, there is a difference since it is written he comes, (he leaves),he takes off the linen garments. Why does the verse say, which he wore? Could we ever think that he could undress what he was not wearing? Then why is it written, which he wore? It brackets undressing and dressing. Since dressing requires sanctification of hands and legs, also undressing requires sanctification of hands and legs. Rebbi Eleazar said, there is another service for which he officiates in white garments. What is it? It is removal of cup and pan. Rebbi Joḥanan says, everybody agrees that the removal of cup and pan follows after the daily evening offering.

Aaron comes to the tent of Meeting. From where does he come? From reading the Chapter. Where does he go to? To remove the cup and the pan. It is written: He leaves and brings his elevation sacrifice and the people ’s elevation sacrifice, and you are saying so? Did not Rebbi Joḥanan say, everybody agrees that the removal of cup and pan follows after the daily evening offering? Rebbi Yose ben Ḥanina said, the entire Chapter is written in order except for this verse. Rebbi Yose said, even this is written in order. Aaron comes to the tent of Meeting. From where does he come? From the first sanctification which he encounters. Where does he go to? To the last sanctification. Rebbi Mana said before Rebbi Yose: Why do we not say, except the last sanctification? He answered him, there is a difference since it is written he comes, (he leaves),he takes off the linen garments. Why does the verse say, which he wore? Could we ever think that he could undress what he was not wearing? Then why is it written, which he wore? It brackets undressing and dressing. Since dressing requires sanctification of hands and legs, also undressing requires sanctification of hands and legs. Rebbi Eleazar said, there is another service for which he officiates in white garments. What is it? It is removal of cup and pan. Rebbi Joḥanan says, everybody agrees that the removal of cup and pan follows after the daily evening offering.

Aaron comes to the tent of Meeting. From where does he come? From reading the Chapter. Where does he go to? To remove the cup and the pan. It is written: He leaves and brings his elevation sacrifice and the people ’s elevation sacrifice, and you are saying so? Did not Rebbi Joḥanan say, everybody agrees that the removal of cup and pan follows after the daily evening offering? Rebbi Yose ben Ḥanina said, the entire Chapter is written in order except for this verse. Rebbi Yose said, even this is written in order. Aaron comes to the tent of Meeting. From where does he come? From the first sanctification which he encounters. Where does he go to? To the last sanctification. Rebbi Mana said before Rebbi Yose: Why do we not say, except the last sanctification? He answered him, there is a difference since it is written he comes, (he leaves),he takes off the linen garments. Why does the verse say, which he wore? Could we ever think that he could undress what he was not wearing? Then why is it written, which he wore? It brackets undressing and dressing. Since dressing requires sanctification of hands and legs, also undressing requires sanctification of hands and legs. Rebbi Eleazar said, there is another service for which he officiates in white garments. What is it? It is removal of cup and pan. Rebbi Joḥanan says, everybody agrees that the removal of cup and pan follows after the daily evening offering.

Aaron comes to the tent of Meeting. From where does he come? From reading the Chapter. Where does he go to? To remove the cup and the pan. It is written: He leaves and brings his elevation sacrifice and the people ’s elevation sacrifice, and you are saying so? Did not Rebbi Joḥanan say, everybody agrees that the removal of cup and pan follows after the daily evening offering? Rebbi Yose ben Ḥanina said, the entire Chapter is written in order except for this verse. Rebbi Yose said, even this is written in order. Aaron comes to the tent of Meeting. From where does he come? From the first sanctification which he encounters. Where does he go to? To the last sanctification. Rebbi Mana said before Rebbi Yose: Why do we not say, except the last sanctification? He answered him, there is a difference since it is written he comes, (he leaves),he takes off the linen garments. Why does the verse say, which he wore? Could we ever think that he could undress what he was not wearing? Then why is it written, which he wore? It brackets undressing and dressing. Since dressing requires sanctification of hands and legs, also undressing requires sanctification of hands and legs. Rebbi Eleazar said, there is another service for which he officiates in white garments. What is it? It is removal of cup and pan. Rebbi Joḥanan says, everybody agrees that the removal of cup and pan follows after the daily evening offering.

Aaron comes to the tent of Meeting. From where does he come? From reading the Chapter. Where does he go to? To remove the cup and the pan. It is written: He leaves and brings his elevation sacrifice and the people ’s elevation sacrifice, and you are saying so? Did not Rebbi Joḥanan say, everybody agrees that the removal of cup and pan follows after the daily evening offering? Rebbi Yose ben Ḥanina said, the entire Chapter is written in order except for this verse. Rebbi Yose said, even this is written in order. Aaron comes to the tent of Meeting. From where does he come? From the first sanctification which he encounters. Where does he go to? To the last sanctification. Rebbi Mana said before Rebbi Yose: Why do we not say, except the last sanctification? He answered him, there is a difference since it is written he comes, (he leaves),he takes off the linen garments. Why does the verse say, which he wore? Could we ever think that he could undress what he was not wearing? Then why is it written, which he wore? It brackets undressing and dressing. Since dressing requires sanctification of hands and legs, also undressing requires sanctification of hands and legs. Rebbi Eleazar said, there is another service for which he officiates in white garments. What is it? It is removal of cup and pan. Rebbi Joḥanan says, everybody agrees that the removal of cup and pan follows after the daily evening offering.

Aaron comes to the tent of Meeting. From where does he come? From reading the Chapter. Where does he go to? To remove the cup and the pan. It is written: He leaves and brings his elevation sacrifice and the people ’s elevation sacrifice, and you are saying so? Did not Rebbi Joḥanan say, everybody agrees that the removal of cup and pan follows after the daily evening offering? Rebbi Yose ben Ḥanina said, the entire Chapter is written in order except for this verse. Rebbi Yose said, even this is written in order. Aaron comes to the tent of Meeting. From where does he come? From the first sanctification which he encounters. Where does he go to? To the last sanctification. Rebbi Mana said before Rebbi Yose: Why do we not say, except the last sanctification? He answered him, there is a difference since it is written he comes, (he leaves),he takes off the linen garments. Why does the verse say, which he wore? Could we ever think that he could undress what he was not wearing? Then why is it written, which he wore? It brackets undressing and dressing. Since dressing requires sanctification of hands and legs, also undressing requires sanctification of hands and legs. Rebbi Eleazar said, there is another service for which he officiates in white garments. What is it? It is removal of cup and pan. Rebbi Joḥanan says, everybody agrees that the removal of cup and pan follows after the daily evening offering.

Aaron comes to the tent of Meeting. From where does he come? From reading the Chapter. Where does he go to? To remove the cup and the pan. It is written: He leaves and brings his elevation sacrifice and the people ’s elevation sacrifice, and you are saying so? Did not Rebbi Joḥanan say, everybody agrees that the removal of cup and pan follows after the daily evening offering? Rebbi Yose ben Ḥanina said, the entire Chapter is written in order except for this verse. Rebbi Yose said, even this is written in order. Aaron comes to the tent of Meeting. From where does he come? From the first sanctification which he encounters. Where does he go to? To the last sanctification. Rebbi Mana said before Rebbi Yose: Why do we not say, except the last sanctification? He answered him, there is a difference since it is written he comes, (he leaves),he takes off the linen garments. Why does the verse say, which he wore? Could we ever think that he could undress what he was not wearing? Then why is it written, which he wore? It brackets undressing and dressing. Since dressing requires sanctification of hands and legs, also undressing requires sanctification of hands and legs. Rebbi Eleazar said, there is another service for which he officiates in white garments. What is it? It is removal of cup and pan. Rebbi Joḥanan says, everybody agrees that the removal of cup and pan follows after the daily evening offering.

Why in white clothing? Rebbi Ḥiyya bar Abba said, like the service up high so is the service down below. As up high, a man in their midst clothed in linen, so down below a holy linen shirt he shall wear.

HALAKHAH: Why does the High Priest serve in eight vestments? Rebbi Ḥanania the colleague of the rabbis said, corresponding to circumcision, which takes place on the eighth day. Because of My covenant was with him. Why does he not serve in the golden vestments? Because of haughtiness. Rebbi Simon said, because of do not inflate yourself in front of the king. Rebbi Levi said, because an accuser does not become a defense attorney. Yesterday it was written about them, they made golden gods for themselves, and today he would officiate in golden vestments?

HALAKHAH: Why does the High Priest serve in eight vestments? Rebbi Ḥanania the colleague of the rabbis said, corresponding to circumcision, which takes place on the eighth day. Because of My covenant was with him. Why does he not serve in the golden vestments? Because of haughtiness. Rebbi Simon said, because of do not inflate yourself in front of the king. Rebbi Levi said, because an accuser does not become a defense attorney. Yesterday it was written about them, they made golden gods for themselves, and today he would officiate in golden vestments?

HALAKHAH: Why does the High Priest serve in eight vestments? Rebbi Ḥanania the colleague of the rabbis said, corresponding to circumcision, which takes place on the eighth day. Because of My covenant was with him. Why does he not serve in the golden vestments? Because of haughtiness. Rebbi Simon said, because of do not inflate yourself in front of the king. Rebbi Levi said, because an accuser does not become a defense attorney. Yesterday it was written about them, they made golden gods for themselves, and today he would officiate in golden vestments?

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Ḥiyya stated: And he shall wear them, they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement. [It was stated: Rebbi Dosa says, they were qualified for a common priest.] It was stated: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim, about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

Rebbi Simon said, just as sacrifices atone, so the garments atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim There are those who want to say,] for spillers of blood, as you are saying, they dipped the shirt in blood. The trousers were atoning for uncovering nakedness, as you are saying, make for them linen trousers to cover the fleshof nakedness. The turban was atoning for haughtiness, as you are saying, he put the turban on his head. The belt was atoning for [thieves; but some are saying, for] the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying, you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying, without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard. The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest. He shall dwell there until the High Priest’s death

Rebbi Simon said, just as sacrifices atone, so the garments atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim There are those who want to say,] for spillers of blood, as you are saying, they dipped the shirt in blood. The trousers were atoning for uncovering nakedness, as you are saying, make for them linen trousers to cover the fleshof nakedness. The turban was atoning for haughtiness, as you are saying, he put the turban on his head. The belt was atoning for [thieves; but some are saying, for] the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying, you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying, without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard. The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest. He shall dwell there until the High Priest’s death

Rebbi Simon said, just as sacrifices atone, so the garments atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim There are those who want to say,] for spillers of blood, as you are saying, they dipped the shirt in blood. The trousers were atoning for uncovering nakedness, as you are saying, make for them linen trousers to cover the fleshof nakedness. The turban was atoning for haughtiness, as you are saying, he put the turban on his head. The belt was atoning for [thieves; but some are saying, for] the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying, you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying, without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard. The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest. He shall dwell there until the High Priest’s death

Rebbi Simon said, just as sacrifices atone, so the garments atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim There are those who want to say,] for spillers of blood, as you are saying, they dipped the shirt in blood. The trousers were atoning for uncovering nakedness, as you are saying, make for them linen trousers to cover the fleshof nakedness. The turban was atoning for haughtiness, as you are saying, he put the turban on his head. The belt was atoning for [thieves; but some are saying, for] the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying, you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying, without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard. The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest. He shall dwell there until the High Priest’s death

It was stated: Rebbi Eliezer ben Jacob says, atonement is mentioned inside and atonement is mentioned outside. Since in atonement mentioned inside cattle atones for spillers of blood, also in atonement mentioned outside cattle atones for spillers of blood. Here unintentional, there intentional. There is a difference for the calf whose neck is broken, whether unintentional or intentional. Rebbi Yose said, here for known offense, there for unknown offense.

It was stated: Rebbi Eliezer ben Jacob says, atonement is mentioned inside and atonement is mentioned outside. Since in atonement mentioned inside cattle atones for spillers of blood, also in atonement mentioned outside cattle atones for spillers of blood. Here unintentional, there intentional. There is a difference for the calf whose neck is broken, whether unintentional or intentional. Rebbi Yose said, here for known offense, there for unknown offense.

Why are they called “Urim”? Because they were enlightening Israel. And “Tummin”? Because they were straightening out the way before them. As long as Israel were straight, they were showing them the correct way; as we find that they lied to them in Geva Benjamin. Rebbi Jehudah said, may God forbid, they did not lie to them in Geva Benjamin. For the first time it said, “attack” but did not say “I gave”, and the second time it said, “attack” and said “I gave”.

MISHNAH: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden. The king and the bride wash their heads, and the woman recovering after childbirth wears shoes, the words of Rebbi Eliezer, but the Sages forbid it.

HALAKHAH: “On the Day of Atonement eating, drinking, etc., are forbidden.” They are punishable by extirpation and you are saying so? Rebbi Hila said, it was needed for less than the minimal quantities.

“You shall deprive yourselves. I could think that one should sit in the sun or in the cold to make himself feel badly, the verse says, do not do any work. The work which I forbade you elsewhere. And the deprivation of what I forbade you elsewhere. Since the work which I forbade you elsewhere is work for which one would be liable to extirpation, so also deprivation which I forbade you elsewhere is deprivation from which one would be liable to extirpation, and the following are those: piggul and leftovers. From where to add ṭevel? The verse says, you shall deprive yourselves; it added. [I am adding ṭevel which is a deadly sin, but would not add carcass meat which is not a deadly sin; the verse says, you shall deprive yourselves; it added.] I am adding carcass meat which is prohibited, but would not add profane meat which is not prohibited; the verse says, you shall deprive yourselves; it added. I am adding profane meat which is not under a commandment to be eaten, but would not add heave and Second Tithe which is under a commandment to be eaten; the verse says, you shall deprive yourselves; it added. I am adding heave and tithe of which leftovers are not prohibited, but would not add sacrificial meat for which leftovers are prohibited, the verse says, you shall deprive yourselves; it added. Another explanation: You shall deprive yourselves, something which is a deprivation (father house) {which diminishes} the spirit/ What is this? Eating and drinking. In the name of Rebbi Ismael they said, it is said here you shall deprive yourselves, and it says there, He deprived you and made you hungry. Since deprivation there is one of hunger, also deprivation here is one of hunger.”

And why six kinds? Corresponding to the six quotes of “deprivation” in the Chapter. But there are only five? Rebbi Tanḥuma said, one is with musaf.

“Washing”. Rebbi Zeˋurah bar Ḥama, [Rebbi Yose ben Rebbi Ḥanina.] in the name of Rebbi Joshua ben Levi: On a public fast day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher or to his daughter and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“Washing”. Rebbi Zeˋurah bar Ḥama, [Rebbi Yose ben Rebbi Ḥanina.] in the name of Rebbi Joshua ben Levi: On a public fast day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher or to his daughter and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“Washing”. Rebbi Zeˋurah bar Ḥama, [Rebbi Yose ben Rebbi Ḥanina.] in the name of Rebbi Joshua ben Levi: On a public fast day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher or to his daughter and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“Washing”. Rebbi Zeˋurah bar Ḥama, [Rebbi Yose ben Rebbi Ḥanina.] in the name of Rebbi Joshua ben Levi: On a public fast day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher or to his daughter and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“Washing”. Rebbi Zeˋurah bar Ḥama, [Rebbi Yose ben Rebbi Ḥanina.] in the name of Rebbi Joshua ben Levi: On a public fast day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher or to his daughter and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“Washing”. Rebbi Zeˋurah bar Ḥama, [Rebbi Yose ben Rebbi Ḥanina.] in the name of Rebbi Joshua ben Levi: On a public fast day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher or to his daughter and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“Washing”. Rebbi Zeˋurah bar Ḥama, [Rebbi Yose ben Rebbi Ḥanina.] in the name of Rebbi Joshua ben Levi: On a public fast day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher or to his daughter and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“Anointing.” As it was stated: On the Sabbath both anointing for pleasure and anointing not for pleasure are permitted. On the Day of Atonement, both anointing for pleasure and anointing not for pleasure are forbidden. On the Ninth of Av and public fasts, anointing for pleasure is forbidden but anointing not for pleasure is permitted. But it was stated: Anointing is equal to drinking regarding prohibition and reparation but not punishment. On the Day of Atonement regarding prohibition but not punishment But was it not stated, they shall not desecrate, to include him who anoints or drinks? Rebbi Joḥanan said, there is no “anoints” there. Rebbi Abba Mari said, if there is no “anoints” there is no “drinks”. For if it were not so, do matters combine which come from two different prohibitions?

“Anointing.” As it was stated: On the Sabbath both anointing for pleasure and anointing not for pleasure are permitted. On the Day of Atonement, both anointing for pleasure and anointing not for pleasure are forbidden. On the Ninth of Av and public fasts, anointing for pleasure is forbidden but anointing not for pleasure is permitted. But it was stated: Anointing is equal to drinking regarding prohibition and reparation but not punishment. On the Day of Atonement regarding prohibition but not punishment But was it not stated, they shall not desecrate, to include him who anoints or drinks? Rebbi Joḥanan said, there is no “anoints” there. Rebbi Abba Mari said, if there is no “anoints” there is no “drinks”. For if it were not so, do matters combine which come from two different prohibitions?

[From where that there is a clear commandment? Rebbi Eleazar in the name of Rebbi Simai: I did not give from it to the dead. Where do we hold? If not to bring a casket or shrouds for him, this is forbidden for the living, therefore certainly for the dead. What is permitted for the living but prohibited for the dead? I am saying that this is anointing.

[From where that there is a clear commandment? Rebbi Eleazar in the name of Rebbi Simai: I did not give from it to the dead. Where do we hold? If not to bring a casket or shrouds for him, this is forbidden for the living, therefore certainly for the dead. What is permitted for the living but prohibited for the dead? I am saying that this is anointing.

“Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban. There are Tannaim who state, one goes in slippers on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers. Rebbi Isaac bar Nahman visited Rebbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rebbi Samuel bar Nahman visited Rebbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Simai walking in the night of a fast day in laced shoes. A student of Rebbi Mana permitted to a relative of the Patriarch to wear laced shoes. He asked him, from where this? He answered, from this of Rebbi Joshua ben Levi. He said to him, in the case of Rebbi Joshua ben Levi it was an asthenic.

“Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban. There are Tannaim who state, one goes in slippers on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers. Rebbi Isaac bar Nahman visited Rebbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rebbi Samuel bar Nahman visited Rebbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Simai walking in the night of a fast day in laced shoes. A student of Rebbi Mana permitted to a relative of the Patriarch to wear laced shoes. He asked him, from where this? He answered, from this of Rebbi Joshua ben Levi. He said to him, in the case of Rebbi Joshua ben Levi it was an asthenic.

“Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban. There are Tannaim who state, one goes in slippers on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers. Rebbi Isaac bar Nahman visited Rebbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rebbi Samuel bar Nahman visited Rebbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Simai walking in the night of a fast day in laced shoes. A student of Rebbi Mana permitted to a relative of the Patriarch to wear laced shoes. He asked him, from where this? He answered, from this of Rebbi Joshua ben Levi. He said to him, in the case of Rebbi Joshua ben Levi it was an asthenic.

“Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban. There are Tannaim who state, one goes in slippers on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers. Rebbi Isaac bar Nahman visited Rebbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rebbi Samuel bar Nahman visited Rebbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Simai walking in the night of a fast day in laced shoes. A student of Rebbi Mana permitted to a relative of the Patriarch to wear laced shoes. He asked him, from where this? He answered, from this of Rebbi Joshua ben Levi. He said to him, in the case of Rebbi Joshua ben Levi it was an asthenic.

“Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban. There are Tannaim who state, one goes in slippers on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers. Rebbi Isaac bar Nahman visited Rebbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rebbi Samuel bar Nahman visited Rebbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Simai walking in the night of a fast day in laced shoes. A student of Rebbi Mana permitted to a relative of the Patriarch to wear laced shoes. He asked him, from where this? He answered, from this of Rebbi Joshua ben Levi. He said to him, in the case of Rebbi Joshua ben Levi it was an asthenic.

“Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban. There are Tannaim who state, one goes in slippers on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers. Rebbi Isaac bar Nahman visited Rebbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rebbi Samuel bar Nahman visited Rebbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Simai walking in the night of a fast day in laced shoes. A student of Rebbi Mana permitted to a relative of the Patriarch to wear laced shoes. He asked him, from where this? He answered, from this of Rebbi Joshua ben Levi. He said to him, in the case of Rebbi Joshua ben Levi it was an asthenic.

“Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban. There are Tannaim who state, one goes in slippers on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers. Rebbi Isaac bar Nahman visited Rebbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rebbi Samuel bar Nahman visited Rebbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Simai walking in the night of a fast day in laced shoes. A student of Rebbi Mana permitted to a relative of the Patriarch to wear laced shoes. He asked him, from where this? He answered, from this of Rebbi Joshua ben Levi. He said to him, in the case of Rebbi Joshua ben Levi it was an asthenic.

“Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban. There are Tannaim who state, one goes in slippers on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers. Rebbi Isaac bar Nahman visited Rebbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rebbi Samuel bar Nahman visited Rebbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Simai walking in the night of a fast day in laced shoes. A student of Rebbi Mana permitted to a relative of the Patriarch to wear laced shoes. He asked him, from where this? He answered, from this of Rebbi Joshua ben Levi. He said to him, in the case of Rebbi Joshua ben Levi it was an asthenic.

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]

“And the woman recovering after childbirth wears shoes, the words of Rebbi Eliezer.” We were thinking to say that this refers to the last statement; it was found stated referring to all of them.

HALAKHAH: Rebbi Yose said, this implies that (he) [one] has to squeeze its empty space since otherwise one should have stated, “it, its pit, and its empty space.” Rebbi Simeon ben Eleazar stated, a date from Nimrin.

HALAKHAH: Rebbi Yose said, this implies that (he) [one] has to squeeze its empty space since otherwise one should have stated, “it, its pit, and its empty space.” Rebbi Simeon ben Eleazar stated, a date from Nimrin.

It was stated, “a full gulp.” Does this disagree? A full gulp, what is possible as one gulp. It was stated in the name of the House of Shammai, a full gulp is equivalent to a quartarius. Rebbi Ḥiyya bar Ada asked before Rebbi Mana, why was this not stated as one of the leniencies of the House of Shammai and restrictions of the House of Hillel? He told him, because of the gulp of Ben Avatiah which contained more than a quartarius.

It was stated, “a full gulp.” Does this disagree? A full gulp, what is possible as one gulp. It was stated in the name of the House of Shammai, a full gulp is equivalent to a quartarius. Rebbi Ḥiyya bar Ada asked before Rebbi Mana, why was this not stated as one of the leniencies of the House of Shammai and restrictions of the House of Hillel? He told him, because of the gulp of Ben Avatiah which contained more than a quartarius.

HALAKHAH: Why? Drinking is subsumed under eating but eating is not subsumed under drinking. From where that drinking is subsumed under eating? Rebbi Jonah understood if from the following: Therefore, I told the Children of Israel, none of you shall eat blood. Where do we hold? If about congealed blood, was it not stated that congealed blood is neither food nor drink? But we hold, as it is. And the Torah called it eating. And was it not stated: If one liquefied fat and drank it, or congealed blood and ate it, [if there is the volume of an olive] he is liable. What does Rebbi Jonah do with this? It is not food to become impure in the impurity of food, or fluid to become impure in the impurity of fluids. Rebbi Jonah changed and understood if from the following:: You shall spend the money for anything you desire. Where do we hold? If about one who gives the taste of wine into a cooked dish, is that not spoiling the taste of the wine? [But we hold as it is and the Torah called it “eating.”] The rabbis of Caesarea said, explain if about orzaraya and gomnany, since anything that is ancillary to food is like food.

HALAKHAH: Why? Drinking is subsumed under eating but eating is not subsumed under drinking. From where that drinking is subsumed under eating? Rebbi Jonah understood if from the following: Therefore, I told the Children of Israel, none of you shall eat blood. Where do we hold? If about congealed blood, was it not stated that congealed blood is neither food nor drink? But we hold, as it is. And the Torah called it eating. And was it not stated: If one liquefied fat and drank it, or congealed blood and ate it, [if there is the volume of an olive] he is liable. What does Rebbi Jonah do with this? It is not food to become impure in the impurity of food, or fluid to become impure in the impurity of fluids. Rebbi Jonah changed and understood if from the following:: You shall spend the money for anything you desire. Where do we hold? If about one who gives the taste of wine into a cooked dish, is that not spoiling the taste of the wine? [But we hold as it is and the Torah called it “eating.”] The rabbis of Caesarea said, explain if about orzaraya and gomnany, since anything that is ancillary to food is like food.

HALAKHAH: Why? Drinking is subsumed under eating but eating is not subsumed under drinking. From where that drinking is subsumed under eating? Rebbi Jonah understood if from the following: Therefore, I told the Children of Israel, none of you shall eat blood. Where do we hold? If about congealed blood, was it not stated that congealed blood is neither food nor drink? But we hold, as it is. And the Torah called it eating. And was it not stated: If one liquefied fat and drank it, or congealed blood and ate it, [if there is the volume of an olive] he is liable. What does Rebbi Jonah do with this? It is not food to become impure in the impurity of food, or fluid to become impure in the impurity of fluids. Rebbi Jonah changed and understood if from the following:: You shall spend the money for anything you desire. Where do we hold? If about one who gives the taste of wine into a cooked dish, is that not spoiling the taste of the wine? [But we hold as it is and the Torah called it “eating.”] The rabbis of Caesarea said, explain if about orzaraya and gomnany, since anything that is ancillary to food is like food.

Rebbi Yose understood all this from the following: “An oath that I shall not eat; when he ate and drank he is liable only once.” The colleagues said before Rebbi Yose, but it is said following this, “an oath that I shall not eat nor drink, when he ate and drank he is liable for two”! Rebbi Yose told them, if somebody had two loaves in front of him said, an oath that I shall not eat this loaf, when he ate [both of them] together would he not be guilty on two counts?

Rebbi Yose understood all this from the following: “An oath that I shall not eat; when he ate and drank he is liable only once.” The colleagues said before Rebbi Yose, but it is said following this, “an oath that I shall not eat nor drink, when he ate and drank he is liable for two”! Rebbi Yose told them, if somebody had two loaves in front of him said, an oath that I shall not eat this loaf, when he ate [both of them] together would he not be guilty on two counts?

Rebbi Yose understood all this from the following: “An oath that I shall not eat; when he ate and drank he is liable only once.” The colleagues said before Rebbi Yose, but it is said following this, “an oath that I shall not eat nor drink, when he ate and drank he is liable for two”! Rebbi Yose told them, if somebody had two loaves in front of him said, an oath that I shall not eat this loaf, when he ate [both of them] together would he not be guilty on two counts?

Rebbi Ḥanania in the name of Rebbi Phineas understood it from the following: “An oath that I shall not eat; when he ate inedible food and drank undrinkable fluids, he is not liable.” Because he ate inedible food and drank undrinkable fluids. Therefore if [he ate edible food,] drank drinkable fluids he is liable. Did he not say, an oath that I shall not eat? That is understandable following our Mishnah, where we are saying, “an oath that I shall not eat.” But for Rebbi who said, an oath that I shall not eat and shall not drink?

Rebbi Ḥanania in the name of Rebbi Phineas understood it from the following: “An oath that I shall not eat; when he ate inedible food and drank undrinkable fluids, he is not liable.” Because he ate inedible food and drank undrinkable fluids. Therefore if [he ate edible food,] drank drinkable fluids he is liable. Did he not say, an oath that I shall not eat? That is understandable following our Mishnah, where we are saying, “an oath that I shall not eat.” But for Rebbi who said, an oath that I shall not eat and shall not drink?

Rebbi Ḥanania in the name of Rebbi Phineas understood it from the following: “An oath that I shall not eat; when he ate inedible food and drank undrinkable fluids, he is not liable.” Because he ate inedible food and drank undrinkable fluids. Therefore if [he ate edible food,] drank drinkable fluids he is liable. Did he not say, an oath that I shall not eat? That is understandable following our Mishnah, where we are saying, “an oath that I shall not eat.” But for Rebbi who said, an oath that I shall not eat and shall not drink?

Rebbi Ḥinena understood it from the following: [“If he ate and drank in one forgetting he is liable only once.”

Rebbi Abba Mari understood it from the following:] I did not eat from it in my mourning, but I drank?

Some want to understand it from this: You may not eat in your gates etc. Your cider’, that is the wine. And your shining oil’ refers to anointing and the Torah called it ‘eating’. But this is not clear. If you could say that it is clear one should be whipped because of it outside the walls! Rebbi Yose ben Ḥanina said, one is whipped outside the walls only for pure Second Tithe which entered Jerusalem and left. From where that it is not clear? From what was stated: “On the Sabbath, both anointing for pleasure”, one reads this in Halakhah One.

From where that it is clear as a positive commandment? Rebbi Eleazar in the name of Rebbi Simai: Nor did I give from it to the dead. Where do we hold? If it were to bring a casket and shrouds for him, that were also forbidden for a living person! If something is forbidden for the living, not so much more for the dead? What is something which is permitted for the living but prohibited for the dead? That is anointing!

From where that it is clear as a positive commandment? Rebbi Eleazar in the name of Rebbi Simai: Nor did I give from it to the dead. Where do we hold? If it were to bring a casket and shrouds for him, that were also forbidden for a living person! If something is forbidden for the living, not so much more for the dead? What is something which is permitted for the living but prohibited for the dead? That is anointing!

Rebbi Simeon ben Laqish asked, what could He have said instead of will not be deprived? “Shall not eat”? All eating in the Torah is by the volume of an olive, but here by the volume of a date. Rav Hoshaia said, “watch yourself, lest, not be deprived,” would be three warnings. Rebbi Ḥuna said, watch yourself regarding the saying which I said to you, watch yourself in matters of skin disease to be very careful and act, etc. Rebbi Ḥiyya stated: Punishment could [not] have been said about work since it is unnecessary. I could have inferred it from deprivation. [Since for deprivation] which is minor one is liable to extirpation, for work which is major it should be logical that one should be liable for extirpation. Therefore punishment was spelled out for work only to imply a warning preceding it. Since the punishment indicated for work is preceded by a warning, also the punishment indicated for deprivation is preceded by a warning. Rebbi Zeˋira said, this implies that one may infer about an “equal cut” even if it is free only on one side. Rebbi Yudan said, Is that not Rebbi Aqiba’s? And Rebbi Aqiba said, one infers about an “equal cut” even if it is not free.

Rebbi Simeon ben Laqish asked, what could He have said instead of will not be deprived? “Shall not eat”? All eating in the Torah is by the volume of an olive, but here by the volume of a date. Rav Hoshaia said, “watch yourself, lest, not be deprived,” would be three warnings. Rebbi Ḥuna said, watch yourself regarding the saying which I said to you, watch yourself in matters of skin disease to be very careful and act, etc. Rebbi Ḥiyya stated: Punishment could [not] have been said about work since it is unnecessary. I could have inferred it from deprivation. [Since for deprivation] which is minor one is liable to extirpation, for work which is major it should be logical that one should be liable for extirpation. Therefore punishment was spelled out for work only to imply a warning preceding it. Since the punishment indicated for work is preceded by a warning, also the punishment indicated for deprivation is preceded by a warning. Rebbi Zeˋira said, this implies that one may infer about an “equal cut” even if it is free only on one side. Rebbi Yudan said, Is that not Rebbi Aqiba’s? And Rebbi Aqiba said, one infers about an “equal cut” even if it is not free.

Rebbi Simeon ben Laqish asked, what could He have said instead of will not be deprived? “Shall not eat”? All eating in the Torah is by the volume of an olive, but here by the volume of a date. Rav Hoshaia said, “watch yourself, lest, not be deprived,” would be three warnings. Rebbi Ḥuna said, watch yourself regarding the saying which I said to you, watch yourself in matters of skin disease to be very careful and act, etc. Rebbi Ḥiyya stated: Punishment could [not] have been said about work since it is unnecessary. I could have inferred it from deprivation. [Since for deprivation] which is minor one is liable to extirpation, for work which is major it should be logical that one should be liable for extirpation. Therefore punishment was spelled out for work only to imply a warning preceding it. Since the punishment indicated for work is preceded by a warning, also the punishment indicated for deprivation is preceded by a warning. Rebbi Zeˋira said, this implies that one may infer about an “equal cut” even if it is free only on one side. Rebbi Yudan said, Is that not Rebbi Aqiba’s? And Rebbi Aqiba said, one infers about an “equal cut” even if it is not free.

Rebbi Simeon ben Laqish asked, what could He have said instead of will not be deprived? “Shall not eat”? All eating in the Torah is by the volume of an olive, but here by the volume of a date. Rav Hoshaia said, “watch yourself, lest, not be deprived,” would be three warnings. Rebbi Ḥuna said, watch yourself regarding the saying which I said to you, watch yourself in matters of skin disease to be very careful and act, etc. Rebbi Ḥiyya stated: Punishment could [not] have been said about work since it is unnecessary. I could have inferred it from deprivation. [Since for deprivation] which is minor one is liable to extirpation, for work which is major it should be logical that one should be liable for extirpation. Therefore punishment was spelled out for work only to imply a warning preceding it. Since the punishment indicated for work is preceded by a warning, also the punishment indicated for deprivation is preceded by a warning. Rebbi Zeˋira said, this implies that one may infer about an “equal cut” even if it is free only on one side. Rebbi Yudan said, Is that not Rebbi Aqiba’s? And Rebbi Aqiba said, one infers about an “equal cut” even if it is not free.

Rebbi Simeon ben Laqish asked, what could He have said instead of will not be deprived? “Shall not eat”? All eating in the Torah is by the volume of an olive, but here by the volume of a date. Rav Hoshaia said, “watch yourself, lest, not be deprived,” would be three warnings. Rebbi Ḥuna said, watch yourself regarding the saying which I said to you, watch yourself in matters of skin disease to be very careful and act, etc. Rebbi Ḥiyya stated: Punishment could [not] have been said about work since it is unnecessary. I could have inferred it from deprivation. [Since for deprivation] which is minor one is liable to extirpation, for work which is major it should be logical that one should be liable for extirpation. Therefore punishment was spelled out for work only to imply a warning preceding it. Since the punishment indicated for work is preceded by a warning, also the punishment indicated for deprivation is preceded by a warning. Rebbi Zeˋira said, this implies that one may infer about an “equal cut” even if it is free only on one side. Rebbi Yudan said, Is that not Rebbi Aqiba’s? And Rebbi Aqiba said, one infers about an “equal cut” even if it is not free.

Rebbi Simeon ben Laqish asked, what could He have said instead of will not be deprived? “Shall not eat”? All eating in the Torah is by the volume of an olive, but here by the volume of a date. Rav Hoshaia said, “watch yourself, lest, not be deprived,” would be three warnings. Rebbi Ḥuna said, watch yourself regarding the saying which I said to you, watch yourself in matters of skin disease to be very careful and act, etc. Rebbi Ḥiyya stated: Punishment could [not] have been said about work since it is unnecessary. I could have inferred it from deprivation. [Since for deprivation] which is minor one is liable to extirpation, for work which is major it should be logical that one should be liable for extirpation. Therefore punishment was spelled out for work only to imply a warning preceding it. Since the punishment indicated for work is preceded by a warning, also the punishment indicated for deprivation is preceded by a warning. Rebbi Zeˋira said, this implies that one may infer about an “equal cut” even if it is free only on one side. Rebbi Yudan said, Is that not Rebbi Aqiba’s? And Rebbi Aqiba said, one infers about an “equal cut” even if it is not free.

Rebbi Simeon ben Laqish asked, what could He have said instead of will not be deprived? “Shall not eat”? All eating in the Torah is by the volume of an olive, but here by the volume of a date. Rav Hoshaia said, “watch yourself, lest, not be deprived,” would be three warnings. Rebbi Ḥuna said, watch yourself regarding the saying which I said to you, watch yourself in matters of skin disease to be very careful and act, etc. Rebbi Ḥiyya stated: Punishment could [not] have been said about work since it is unnecessary. I could have inferred it from deprivation. [Since for deprivation] which is minor one is liable to extirpation, for work which is major it should be logical that one should be liable for extirpation. Therefore punishment was spelled out for work only to imply a warning preceding it. Since the punishment indicated for work is preceded by a warning, also the punishment indicated for deprivation is preceded by a warning. Rebbi Zeˋira said, this implies that one may infer about an “equal cut” even if it is free only on one side. Rebbi Yudan said, Is that not Rebbi Aqiba’s? And Rebbi Aqiba said, one infers about an “equal cut” even if it is not free.

It was stated: Rebbi Eliezer ben Jacob says, it is said on this very day about work and it is said on this very day about deprivation. Since in regard of on this very day said about work you did not differentiate between day and night, between punishment and warning, so in regard of on this very day said about deprivation we shall not differentiate between day and night, between punishment and warning. So far following Rebbi Aqiba.

It was stated: Rebbi Eliezer ben Jacob says, it is said on this very day about work and it is said on this very day about deprivation. Since in regard of on this very day said about work you did not differentiate between day and night, between punishment and warning, so in regard of on this very day said about deprivation we shall not differentiate between day and night, between punishment and warning. So far following Rebbi Aqiba.

Following Rebbi Ismael? It shall be for you an eternal law, in the Seventh Month He joined work and deprivation. Since the work which I forbade to you is work for which one is liable to extirpation, also deprivation which I forbade to you is deprivation for which one is liable to extirpation.

Rebbi Abbahu in the name of Rebbi Joḥanan, he who eats of kilaim in a vineyard is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who chews wheat grain of heave is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who sips vinegar of heave is whipped; he who sips vinegar of heave pays the principal but he does not pay the fifth; he who chews wheat grain of heave pays the principal but he does not pay the fifth. Rebbi says, I am saying that he pays principal and fifth. Rebbi Jeremiah in the name of Rebbi Immi: The rabbis agree with Rebbi about one who sips heave vinegar from his dipping that he pays principal and fifth since vinegar refreshes.

Rebbi Abbahu in the name of Rebbi Joḥanan, he who eats of kilaim in a vineyard is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who chews wheat grain of heave is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who sips vinegar of heave is whipped; he who sips vinegar of heave pays the principal but he does not pay the fifth; he who chews wheat grain of heave pays the principal but he does not pay the fifth. Rebbi says, I am saying that he pays principal and fifth. Rebbi Jeremiah in the name of Rebbi Immi: The rabbis agree with Rebbi about one who sips heave vinegar from his dipping that he pays principal and fifth since vinegar refreshes.

Rebbi Abbahu in the name of Rebbi Joḥanan, he who eats of kilaim in a vineyard is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who chews wheat grain of heave is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who sips vinegar of heave is whipped; he who sips vinegar of heave pays the principal but he does not pay the fifth; he who chews wheat grain of heave pays the principal but he does not pay the fifth. Rebbi says, I am saying that he pays principal and fifth. Rebbi Jeremiah in the name of Rebbi Immi: The rabbis agree with Rebbi about one who sips heave vinegar from his dipping that he pays principal and fifth since vinegar refreshes.

Rebbi Abbahu in the name of Rebbi Joḥanan, he who eats of kilaim in a vineyard is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who chews wheat grain of heave is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who sips vinegar of heave is whipped; he who sips vinegar of heave pays the principal but he does not pay the fifth; he who chews wheat grain of heave pays the principal but he does not pay the fifth. Rebbi says, I am saying that he pays principal and fifth. Rebbi Jeremiah in the name of Rebbi Immi: The rabbis agree with Rebbi about one who sips heave vinegar from his dipping that he pays principal and fifth since vinegar refreshes.